The Marrow and Juice of 260 Scriptures, Part 33
The first Sonday after Trinity
IN the former part of the yeare the Christian ChurchCoherence of the combinations of the Scriptures for the former part of the yeare with these that follow in the 25 Sondaies after Trinity. The former serues for Theory. The latter serues for practise. hath chosen out such principall and remarkeable portions of Scripture for the most part as may best confirme and establish Gods people in the maine grounds of the theoricke and contemplatiue part of Christian Religion. To wit, in the truth of God, concerning Christs Aduent, his Incarnation, his Birth, Circumcision, Baptisme, Life, Preaching, Fasting, Prayer, Suffering, Death, Resurrection, Ascension, his Sending downe the holy Spirit, and concerning the Mystery of the holy Trinity.
But now in the twentieth fiue Sondaies after this feast of Trinity (which make vp the other halfe of the yeare) they chosen such texts of holy Scripture as may most fitly stand Gods people in stead for their obedience and practise of this truely knowne and professed Christian Religion.
Heere therefore shall we finde either dehortations from sinne, vice, and wickednesse,Generall drift of all the Scriptures following or exhortations to righteousnesse, vertue, and holinesse. Heere shall we finde examples to terifie vsus from the one, or promises and rewards to perswade vsus to embrace the other,
For example sake we may behold in the two out of the old Testament, chosen for the first Sonday after Trinity,Summe of the two first Lessōs how Ioshua or Iesus, appointed by the greatest Iesus for a Lieutenant on earth to bring his people ouer Iordaine, God by his grace & spirit incourageth Ioshua and the, &c.into the promised land, did conquere & ouercome those enimies of God which lay in his way. And how he and Gods people do acknowledge these victories to proceed from the victorious Lyon of Iudaes Tribe.
Likewise in the two portions of the new Testament, the Christian Church is first, exhorted vntounto the practise of the first fruite of faith, which is louelove one towards another, and secondly,Summe of the Epistle & Gospell. there is an example Luke 16. (& that a most fearefull one) of the punishment of him which was vncharitable and vnmercifull, without louelove towards him that stood in greatest neede of his charity and helpe,
In the chapter appointed for morning prayer, first Lesson written Ioshua 10, the text sheweth
Mor. prayer. 1 Less. Ioshua 10First, how this great Captaine Ioshua, one of the worthies of the world was in great straite by reason of the fiue Kings of the Amorites which besieged Gibeon. ver. 1. to the end of the 7.Parts.1 Ioshuaes distresse.
In the second part of the chapter is related Gods incouraging of Ioshua and the discomfiting of the enemies, and in their fight how the hailestones slew more then the Israelites slew.2 Gods incouraging him. ver. 8. to the 11.
In the third part how the Lord assured Ioshua of future victories by an extraordinary signe contrary to nature, to wit, of Gods staying the course and motion of the Sunne at Ioshuaes prayet.3 Gods promise to him of future victories ver. 12. to the 14.
In the fourth part the text sheweth how Ioshua dealt with these fiue Kings which were hidden in the caue,4 How Ioshua vanquished the fiue Kings. verse 15. to the end of the 27.
5 Of his taking of many citties and the King of Gezer.In the fifth & last part the text makes relation of Ioshuaes taking of Makkedah, Libnah, and Lachish, of slaying the King of Gezer of his taking the citties of Eglon, Hebron, & Debir, ve. 28.43. to the end of the chapter.
In the Scripture set out for the first Lesson at euening prayer Ioshua 22.Eue. Prayer. 1 Less. Ioshua 22, may be seene what care the ten Tribes and the halfe Tribe tooke for the true obseruation of the worshipping of God aright,LoueLove, a chiefe fruite of the Spirit and practise of godlinesse. Summe of the text.in the place where the Tabernacle was (the place which God had appointed to put his name there) in being ielous of the two Tribes and the halfe, who had built an Altar only for a thankfull memoriall, and witnesse, after they were returned to their possessions.
First,Parts. the text mentioneth Ioshuaes commending of Reuben, Gad, and halfe Manassehs Tribe,1 Ioshuaes commendation of the two Tribes and the halfe, & his exhortation to them. for their obedience to Moses and to himselfe, giuing them leaue to returne to their possessions with great blessings, but with this prouiso, that they take diligent heed to continue and be constant in this their commenced loyalty, ver. 1, to the 9.
S…condly, the two Tribes build an Altar, whereof when the other, Tribes and the halfe heard of,2 Emulation of the ten tribes and the halfe, at the two tribes. they were reproued. ver. 10. to the 20.
Thirdly, how the two Tribes and the halfe answered their brethren as touching this matter.3 Answere of the two tribes and the halfe touching the matter. ver. 21. to the end of the 29.
Fourthly, the acceptation of this answere by Phineas the Priest, and the Princes of the congregation:4 Phinehas his acceptation of this answere, with their relation hereof vntounto the children of Israel, who praised God for it, and would not go against them in battle, ver. 30. to the 34. the end of the Chapter.
In the Epistle for the day written, 1. Ioh. 4.7, to end of the 21. verse, Epistle 1. Ioh. 4.7. ad 21, Principal scope & drift thereof.which is the end of the chapter, the fathers of the Church hauehave made choise of a most speciall and principall exhortation, made by the pen of that louing, and be…oued Disciple, concerning brotherly louelove, the principall fruit of the Spirit (as S. Paul witnesseth, Gala. 5.22.) the first day of S. Iohns Calender, the last of the yeare:Parts of this text. the first to begin the yeare with, to proceede therein, and the last to make it vp withall This Scripture comprehends
First an exhortation,1 Exhortation conteining and propounding this doctrine of louelove. Beloued let vsus louelove one another, in the first part of the 7. verse.
2 ConfirmatiōSecondly,The wicked glutton had no practise of louelove to Lazarus. it containes reasons vrging this exhortatiue doctrine, from the other part of the 7. verse to the end of the 20. verse.
Thirdly, a conclusion,3 Conclusion. And this commandement hauehave wee of him, that he which loueth God, should louelove his brother also. ve. 21.
Gospell Luk. 16.19. to the end of the chapter. Summe of this Gospell, Coherenece of this with the former Gospel,In that portion of Scripture set a part for this daies Gospell being Luke 16.19. to the end of the chapter we hauehave a picture of an vnmercifull & vncharitable man, without any louelove to God or his neighbour and therefore hated of God for his labour. Our Sauiour Christ hauing in the precedent Gospell discoursed of regeneration vntounto Nicodemus and the Iewes, telling them that whosoeuer hath not the celestiall and spirituall, which is the second birth, cannot see or enter into the kingdome of heauen, will now in this Gospell shew by examples (of a wicked rich man, and an honest patient poore man) the estate of the regenerate and godly, as also of the vnregenerate and vngodly, in this life and in the life to come.
Vse of this Gospell two— fold.1 To teach vsus a principall duty and fruite of regeneration, the shewing of mercy, a fruite of sincere louelove.
2 And to teach vsus to detest the vaine pelfe & pleasures of the world: so that though they shall increase vponupon vsus, not to set our hearts vponupon them: Nor that we should thinke that they are giuen vsus to keepe, or to abuse, in spending them. But rather to distribute them & cast them vponupon the poore, euen vponupon the waters, where after a few daies we shall find them.
Three sorts of men to be looked vpō in this Gospell.In this portion of Scripture we must looke vponupon two sorts of men with both our eyes; and vponupon a third, who sets vsus downe the state of them both: that with the eyes of our vnderstanding, of our hearts, soules, & mindes, we may the better see them.
1 VponUpon a rich man for three causes.First we will looke vponupon the rich man with our right eye, for he is a goodly sight to behold, being
1 Clothed in purple without
2 Fine linnen within
3 Faring,The wicked mercilesse Diues was poore in pitty and piety. first, wel, secondly, & delicately eueryevery day. v. 19.
Secondly, we will behold Lazarus with the left eye,2 VponUpon Lazarus wee looke with our left eye for fiue causes▪ ouer our shoulders, or through our fingers, and why,
1 He is a begger,
2 He lyeth (like a spitler) at the rich mans gate.
3 He is full of sores. ver. 20. from such a creature we will turne our faces, and our backes too, For
4 He is so miserable that he desireth (a dogs almes) the crummes that fall from the rich mans table: a very base minded beggar that hath no wit to aske a greater almes.
5 So loathsome is his body to be looked vponupon, and that because his vlcers are so noisome, and the poore man left helpelesse of Physicke & Surgery, that the tongues of the dogs (not the hearbe Dogs-tongue) are faine to be his balmes and oyles to embrocate his sores, and as externall captaplasmes to abate the fiery heate of his furious malady. ve. 21.
These and such sights, would cause the turning of a dainty stomack, if the eye should only behold them.
Thirdly, S. Luke after all this tels vsus,
First, of the conclusion, and determining of the poore mans misery.
Secondly,3 The end of the poore mans misery, and the beginning of the rich mans vnhappinesse: Lazarus his spirituall and Angelicall buriall. of the introduction and beginning of the rich gluttons vnhappinesse. This he doth, first, by speaking of the death of them both, which was their common end, secondly, by setting downe their seuerall estates while they were both dead and aboue the ground.
First, in stead of an hearse and foure men to cary him, Lazarus hath an heauenly and spirituall portage, by blessed Angels, not to any other graue then into Abrahams bosome.
The rich man wants no exequialsRich mans earthly exequials. or funerall rites and ceremonies while his body was on earth, ver. 22. But being soule and body in earth, and in the depth of earth in hellish torments, was there tossed vp & downe of the hellish hags & feends, where (he blaring out his tongue like a thirsty dog) saw Abraham a far of and Lazarus in his bosome. ver. 23.
The rich mans repentance in hell & his two-fold supplicatiōThe sense of whose torments and beholding of Abraham and Lazarus draue him.Diues his pitty in hell came too late,
First, to cry, to intreate and speak for himselfe. Father Abraham hauehave mercy on me, and send Lazarus. ver. 24. To which request he receiue… a two-fold answere.
1 Sonne, remember that thou in thy life time, &c. ver. 25.
2 Besides all this there is a great gulfe set, &c. ver. 26.
Secondly, Diues will play small game before he will sit out, and therfore is a petitioner the second time. He saw that himselfe was cassiered, that for himselfe in hell there was no mercy, therefore in heauen no redemption: he supplicates for his fiue brethren. ver. 27.28.
To this Abraham answeres him, They hauehave Moses and the Prophets, ver. 29.
The gluttons exception to Abrahams answere,The damned glutton takes exception to this answere: and as a man not resolued, reasons still against the truth which Abraham spake concerning that ordinary course which God taketh in conuerting of men. Nay father Abraham: but if one came vntounto them from the dead, they will amend their liues. ver. 30.
Abrahams answere to the cauill of damned Diues.VntoUnto this his cauil he receiues also Abrahams answer most peremptorily set downe, which is this: If they heare not Moses and the Prophets, neither will they be perswaded, though one rise from the dead againe.