Christ his last vvill, and Iohn his legacy In a sermon preached at Clare in Suffolke, by Bezaleel Carter preacher of the word of God at Canham neere to Saint Edmunds Bury.

CHRIST HIS LAST WILL , AND Iohns Legacy . IOHN , 19. 26. 27.

When Iesus therefore saw his mother , and the Disciple standing by whom Iesus loued , hee saith vnto his mother behold thy sonne .

Then saith he to the Disciple , behold thy mother . And from that houre the Disciple tooke her to his owne home .

RIght Worshipfull and welbeloued , I haue in mine owne charge discoursed of the bitter passion of our blessed Sauiour vnder Caiphas , Herod , Pilate , and the notable accidents that fell out as hee was going towards Golgotha , the place of his execution : something also I haue spoken of the wonderfull occurrences that fell out during his aboade vpon the Crosse , and the memorable speeches vttered theron , seuen in number ; the first a prayer for his enemies , Father forgiue them they know not what they doe . Luke 23. 24. The second and third consolations , one to the conuerted thiefe , This day shalt thou bee with mee in Paradise . Luke 23. 43. The other to his mother , Behold thy sonne , Ioh. 19. 26. The fourth word was a word of complaint , My God my God , why hast thou forsaken me . Math. 27. 46. So was the fifth also mentioned by Iohn , when he knew that all things were accomplished , he sayde , I thirst . Iohn 19. 28. His sixth word was a word of triumph Consummatum est , It is finished . Iohn 19. 30. The seuenth was a speech taken out of the 30. Psalme . Father into thy hands I commend my spirit . v. 5 I am to speake at this time of his third word , in which you may note with mee .

First , the occasion , in these wordes : When Iesus therefore saw his mother and the Disciple .

Secondly , the speech it selfe , which was double .

First , to the virgin Mary , Behold thy sonne . Diuision of the text : Next , to Iohn the Apostle , Behold thy mother .

Of the occasion first , S. Luke sayth , that when Christ was going towards his execution , there followed him a great multitude , & women that bewailed him , yea they followed him as the word imports in the originall , at the hard heeles , and exceedingly bewailed him : yea they followed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 him till they came 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 iuxta , hard to , or exceeding neere the crosse till they came vnder the crosse ; whom when our Sauior beheld , & amongst others his mother , and beloued disciple , in the midst of his extremity , as it were , casting off all griefe : he comforts his mother and prouides for her after maintenance , Iohannem commendans Mariae matri , & vicisim Mariam Iohanni Woman sayth he to his mother , Behold thy sonne : and againe to Iohn , Behold thy mother ; commending Marie his mother to his Disciple Iohn , and Iohn the Disciple to his mother Marie . For wee must not so vnderstand the wordes as if that Christ had spoken to this effect , behold and cast Non morum implorat opēsed iuvat . Aeretius . thine eyes vpon me thy wofully and miserably afflicted sonne : this had beene to adde sorrow to sorrow , affliction to bonds . But thus conceiue it rather , that our blessed Lord and Sauiour Iesus Christ being fastned to the Crosse , his hands nayled , his feete nayled , so as he could vnneath stirre , either hand or foote , or any part of his body but his head : it may be with a nod of his head , or winking vpon her with his Erasm. in Ioh. eye , he speakes to her in some such words as these ; Woman thou knowest how faith fully and carefully I haue hitherto prouided for thee , with what childlike and filiall affection : but now mine hower is come and wee must part , yet bee not too much abashed , either for my death , or feare of want after my death ; thogh thou loose a sonne thou shalt finde a sonne , hee stands by thee , and will be as carefull and tender ouer thee , as an if he were thy son . And foorthwith looking directly vpon the Apostle Iohn , he addes : Behold thy mother : not that Iohn was Maries sonne , or Marie Iohns mother , for Iohn was the son of Zebedeus , Math. 4. 21. but his meaning is this , that he would haue Iohn as highly to honour and tender her , as if she had bin the mother that bare him : for , saith a learned Pifeat . in Iohn Non quod ex ea genitus est sed quod Eliali amore eam debet am plecti . expositor , Iohannes Mariae filius dicitur : Iohn is called Maries sonnes , & illius mater and Marie Iohns mother , not that the one was the mother , and the other the sonne , but that he would haue Iohn to embrace the Virgine Marie with a filiall loue and affection . Neither were his words vttered in vain for it follows in the story , that the Disciple tooke her to his owne home .

Thus hauing intended to haue spoken of the occasion of the words I haue ( I know not how before I was aware ) discoursed of the meaning of the whole Text : it will be time for me now to return to my entended method , and first of the occasion , in which obserue three things .

First , Quis , who he seeth ; Christ .

Secondly , Quos , whom he seeeth ; Marie and Iohn .

Thirdly , Vbi , where he seeth them ; viz. neere the Crosse .

And in handling all these I must be exceeding compendious , lest my matter be to begin when the houre is at end . The 1. Quis , who seeth . Bullinger in Ioh annem . first point is Quis ? who ? & that was Christ that saw them after hee had bin persecuted , bettayed , condemned , scourged , nailed to the crosse : Nunc etiam ne quid deesset passionis acerbitat : That he might want nothing to augment the bitternes of his suffring : hee seeth his mother vnder his crosse , ready to be swallowed vp in the gulfe of sorrow : In this life wee must expect crosse vpon crosse . which brings into my mind the speech vsed , 1. Sa. 25. 1. after relation of Dauids troubles one in the necke of another ▪ it is also added as to all the rest , & Samuel also died . As one drop of rain followes another , as one waue wallows in the neck of another : so one affliction follows another , a second , a first ; a third a second , & commonly the last is not the least : therfore Eliphaz in Iob tels vs , That crosses come by fixes , nay by seauens . God deliuers in fixe troubles , & in the seuenth , euill shal not come neere thee . Iob. 6. As Iob had messenger after messenger : so must wee haue crosse vpon crosse ; which doctrine may be applyed after a double manner .

First , it may teach vs to liue in a continuall Vse the first . expectation of afflictions , not of one Let no man expect an heauen vpon earth . but of many : all the sons of Adam are subiect to crosses ; the sons of the first , the sons of the second Adam , but especially the sons of the second Iudgment begins with them , yea not only begins , but like a continuall torrent runs ouer their backes from their birth to their graue : and yet I know not how it comes to passe , if the torrent bee neuer so little dryed vp ; that is , if God giue vs neuer so little ease , wee are ready with Dauid to dreame of immunity and exemption from crosses , and to say as hee sayde , Thou God of thy goodnesse hast made my hill so strong , that I shall neuer bee remoued . God no sooner remooueth the whippe , but wee are ready to sing vnto the Carles tune . Soule take thine case , eate , drinke and bee merry . Wee haue no sooner any intermission but wee sing a Requiem to our selues , and secure our selues like Babel : Though others bee fatherlesse , and Widdowes , yet wee shall see no sorrow : when indeede this world is a Sea of troubles . Reul . chap. 4. verse 6. And therefore as Marriners vpon the sea expect and looke for stormes , and when one blast is ouer , expect another : so should we euer looke for crosses , either losse of parents , losse of children ▪ losse of goods , and when one is blowne ouer , be sure that another is neere .

Secondly , our Sauior his troubles came Vse the second rowling so fast one after another that hee Let no man say that he is singular in his suffring . might , mee thinkes , haue taken vp the Churches complaint Lamen. 3. 5. 12. Thou hast compassed me with gall , and filled me with bitternesse , thou hast made mee a marke for thine arrowes , and turned thy power against me all the day long : and wherefore then is the complaint so common , see and consider if euer sorrow were like my sorrow : for to name no more then are there mentioned in this text , Christ , Marie , Iohn , the first the naturall sonne of God , in whom he was well pleased the second a blessed woman , blessed aboue women : the third an Apostle beloued aboue all the Apostles , and yet their First Christ . crosses equalled , nay exceeded thine . First to beginne with Christ , how many and manifold were his sufferings , by hunger , Math. 4. by thirst , by wearinesse , Iohn the fourth ; yea how greeuous were his sufferings when he sweat water and blood , or as the new translation hath it ; his sweat was , as it were , drops of blood : quasi grumi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Luke 22. grumus , signifies a clod of earth , or rather a clod of curded milk in a womans breast . Now his agony was so great , that hee sweat ( if we may so speake ) clods of blood yea so admirable was his passion , that vppon the Crosse hee cryes out like one forsaken , My God , my God , why hast thou forsaken me ? rather then might our Sauiour hanging vpon the Crosse ( and many Diuines apply it to him ) haue sayd , see and consider if euer sorrow were like my sorrow .

Secondly , how great and many were ● Marie . the myseries of the virgine Marie , whose soule was wounded with the sword of sorrow ; and then especially when she beheld her sonne Christ lifted vp vpon the Crosse ? I remember what I read of Hagar Gen. 21. 16. when she and her sonne Ismael were cast out of Abraham his house , and Hagar wanted sustenance to giue her child , the story saith shee cast him down and went from him , lest sayd she , I should see the death of my childe : and she sate downe & lifted vp her voice and wept . If Hagar could not endure io see the death of Ismael her sonne , iudge whether the sword of sorrow must not needes pierce the soule of the sacred virgin , to see her sonne Christ so cruelly murthered . The Papists affirme , that the virgins loue to her son , exceeded the loue Anto. de Gue . Hisp . of all , the angels in heauen : this I am able to iustifie , that parents doe tenderly affect & loue their children : you may see it by Iobs example , that seemed to be little moued Iob. 1. 14. 20. at the newes of all his losses , till he heard his children were slaine , & then he could conceale his sorrow no longer , but rent his cloths , shaued his head , & was wofully perplexed . So Dauid also , though hee could beare Shimei his railing & other crosses patiently , yet when he heard of Absoloms death how he cries out , O Absolom my son would I had dyed for thee ; O Absolom my 2. Sam. 11. 33. son , my son . Yet Dauid saw not his sonnes death , nor Iob saw not his sons death , but the blessed virgin did not heare of , but was an eye witnesse of the cruell martyrdome of her son Christ . Oh hould her sorrow but exceed , to behold so rufull a spectacle , yet wee are ready to imagine our selues singular in our suffrings .

3. Are thy sorrows greater then the sorrowes of the Apostle S. Iohn ; who also was an eye witnes of his masters death ? If Dauid ▪ cried out when he heard of Ionathans death , Wo is me for thee my brother Ionathan thou wert very kinde to me in thy life , thy loue was wderfull to mee , passing the loue of women . Might not Iohn the beloued disciple ( vpon whose bosome Christ had so often leaned ) haue cryed out , Wo is me , thy loue to me was wonderfull . O noble Israel hee is slaine , tell it not in Gath , nor publish it in Ascalon . Must it not needs perplexe him ( think yee ) to see how his maister bones were stretchd out of ioynt ? how the dogs incompassed him ? and the assembly of the wicked closed him ? how his hands and feete were pierced with nayles , & yet thou saist see & consider if euer sorrow were like my sorrow . Lay but the suffrings of eyther Christ , or Marie , or Ihon in one ballance , and thine in another , and see whether theirs will not infinitely outweigh thine . If these things were considered as they ought , thou wouldest be so far from such murmuring , that we should prayse God with the Church , and say ; It is Gods mercie that we are not consumed , because his compassions Lamen. 3. 22. faile not .

The next poynt is , whom he seeth : When 2. Quo● . he saw his mother , &c. Luke sayth their followed him a multitude of women that bewayled and lamented him . Luke 23. 27. Mathew affirmes , that many women of Gallile followed him . Math. 27. 55. The Euangelist Iohn testifies , that many women followed him , as Marie the wife of Cleophas , and Marie Magdalen , and the virgine Marie : but it is obseruable that we reade not of one man by name that followed him , except Iohn the Apostle , and he also was of Gallile , a countrey so meane and base that the Pharises supposed no good thing could come out of Gallile : so true is that saying of the Apostle , not many wise nor many mighty are called , but God hath chosen the foolish things of the world to confound the wise , and the weake to confound the mighty . 1. Cor. 1. 26. Peter that was so ready to offer his seruice to the death ; Though all men forsake thee , yet wil I neuer forsake thee , was now fled for feare with the rest of the Apostles , and not one of the Disciples durst shew their heads except Iohn , and he spake not one word ( that we can reade of in his maisters cause ) and yet there were women that openly bewayled him , and neuer left him , till they were separated from him by his death . Thus God makes his power perfect in weakenesse : but I must not stand vpon this poynt .

The third thing to be considered in the 3. Vbi . occasion is ( Vbi ) where he seeth them ; and this was iuxta erucem , neere the Crosse : & here of necessity a question must be asked and answered , to reconcile ▪ Scripture to Mat. 27. 55. Mark . 15. 40. Luke 23. 29 : Scripture , for Mathew sayth , the women stood a farre of : so say Marke and Luke also . And many Diuines haue collected much matter from their standing a farre of ; one gathers that in the best actions we bewray infirmitie ; these women ( sayth Aretius ▪ he ) follow Christ to the Crosse , and yet euen in this worthy act they bewray infirmity , for as much as they follow with Bullenger . Peter a farre of . Another perswades women to modesty by an argument drawne from the women standing a farre of , for ( saith he ) though many women followed Christ , Nihil tamen faciunt contra Decorum : yet they do nothing that is vnseemly , not rushing amongst the souldiers & men of warre ; but kept themselues backe , and beheld e longinquo , a farre of : a good item for our brazen faced harlots , that run without all shame to Bearebaitings , Playhouses , & thrust themselues into the thickest throngs ; these and other collections I could well like of , so bee , they were built vpon a good foundation : For my Text sayth , that they stood neere the Crosse . But still it may bee obiected , how then reconcile wee one place to another ? how sayth Iohn they stood neere the Crosse : the other Euangelists , that they stood a farre of . There be diuers answers .

Some answer it thus , that Iohn and the three Maries stood neere the Crosse , the other women which lamented him stood further of : and hence also they haue gathered , that euen amongst those that loue God there are degrees of loue , as amongst Christs followers , some followed him neere and ventured themselues more others a farr of , and ventured themselues lesse ; yet all loued him . This answer as I reiect it not , so neither doe I embrace it ; because Saint Luke sayth , that a great many women followed him , and the word in the originall notes ( as I sayd ) a neere following of Christ , and it appears indeed that they followed him neere ; because our Sauiour preached to them that diuine Sermon as he was going towards his ex●●ution . Daughters of Ierusalem Luke 23. weepe not for me but for your selues , and for your children , the daies shall come , &c. And if they were not afraid to follow him as hee was going to towards his execution , and heare his doctrine : it may be coniectured also that they were as little afrayd to stand by him during the time of his execution , & abode vpon the Crosse .

Secondly , others answer that at the first these women might stand a farre of , Bellarm. de 7. verbis Christi . Impediente turba & militibus , beeing hindered by the souldiers and the multitude , that pressed neere to see and heare what was done : but afterwards , when that Christ was lifted vp , and many were returned home , that then they drew neere to the Crosse , else ( quoth Bellarmine ) how could Marie know that he spake to her , or Iohn that he spake to him , when their was such a multitude present , and Christ calleth neither of both by their names . But this cannot be , for euen after our Sauiour had giuen vp the Ghost , it is sayde that the women that followed him from Gallile , beheld him a farre of : so as it was not at the first , but afterward th●● they Mat. 27. stood a farre of . And though there were present neuer so many people , and Christ named neither Marie nor Iohn , yet hee might so fasten his eye vpon them , as they might well know to whom hee spake .

Thirdly , therefore I take this for the best answer , that at the first they stood neerer the crosse , till such time as Christ had commended his mother to Iohn his care and custody : but after that , they departed out of the presse , and stood and beheld a farre of ; all the time of his passion . And thus hauing cleared this doubt ; bee pleased to obserue with me two things , out of this third poynt .

First , the louing faithfulnesse of Iohn and Marie to Christ , that followed him euen to the last , till they came vnder his Crosse . Secondly , Christs care ouer them , beholding them with pitty and compassion from his Crosse .

The first of these , mindes me of Aretius Aret. in Iohn . Obser . his note ; Veri amici libenter adsunt morituris , iuuant , &c. A true friend will not forsake his friend in his greatest aduersity , not in the prison , not in bands , not at the place of execution it selfe . Intreate me not to leaue thee , sayd Ruth to Naomi , where thou Ruth . 1. goest I will goe , where thou dyest I will dye , nothing but death shall separate vs asunder . False and flattering friends are like a mans shaddow , that is seene to follow a man so long as the Sunne shines , but as soone as the Sunne is ouerclowded it vanisheth away : Donec eris felix , &c. So long as a man is in prosperity , so long as the Sun shines , as it were , so long a man shall haue abundance of friends : where the carkasse is , thither will the Eagles resort . But if there come cloudy and tempestuous time

Tempora si fuerint nubula solus eris . Ouid.

If the world frowne neuer so little , our credits are ecclipsed , our names put out as euill : if times of persecution come vpon vs , then shall you see false friends vanish away . Nay what speake I of vanishing , it may be they will verifie Micha his saying . Micha. 3. 5. If you fill not their mouth with bread , they will prepare warre against you : Or me thinkes I may fitly resemble them to little brookes or riuers , that when wee haue water enough in the winter season , are brimme full ; and like Iordan ouerflow their blankes , but in the drought of Sommer , when ponds , and wels , and springs , are dryed vp , are so empty that they will not affoorde one droppe of water to the weary passenger : you may easily apply the resemblance . The wealthy want no well willers , when corne , wine , and oyle abound , friends wil abound : but saith Salomon , if a man bee poore , his owne Prou. 19. brethren will hate him ; how much more will his friends goe farre from him , they will pursue him with their wordes , but they will not helpe him . Thus it is with false friendes , but true loue is like wilde-fire Cantic. 8. 7. that burnes euen the water it selfe , much water cannot quench loue , nor floods drowne it . True loue , Oh it is like mighty wine , strong as death , what can quench it ? The Scribes and Pharises endeuoured , euen with all their might , by lyes , slanders , false reports , to alienate the peoples affections from our blessed Sauiour , they sayde he was a Drunkard , a diuel , that he cast out diuels by the diuel : they sayd hee was a seditious person , an enemy to Caesar , &c. and yet all this water could not quench their loue , yea though after they had slandered him , they scourged and crucified him , yet sayth Iosephus Antiquit. lib. 8 they that followed him from the beginning ceased not to loue him for the ignominy of his death .

But this of the first poynt , that they followed Obser. 2. him till they came vnder the Crosse .

The second is this , that our Sauiour beheld them with pitty from the Crosse ▪ so the Text sayth , When hee beheld his mother , &c. Now before I gather my assumption , let me first moue that same question that our Sauior moued . Math 12. 49. Who is Christ his mother ? and who is his sister ? You know the answer , Whosoeuer doth the will of my Father in heauen , hee is my mother , sister , and brother . And if Christ beheld pittyed , comforted , cared for his mother , his naturall mother vnder the Crosse , ( let this bee the collection ) will hee not also behold thee with the eye of pitty and compassion ( whom he cals his mother also ) when thou art afflicted vnder the Exod. 7. 3. Crosse ? I remember what God sayth of the afflicted Israelites oppressed in the land of Egypt ; I haue seene , I haue seene ( saith the Lord ) the afflictions of my people , and haue hard their cry , & am come to deliuer them : they were vnder the Crosse indeed , but the Lord beholds them vnder it , and that not after a sleight manner , as the Priest and Leuite saw the wounded passenger : but after an effectual manner , as the good Samaritane that saw the iniured traueller , and succoured him : so are the words , I haue seene my peoples afflictions , and am come to deliuer them . I will to the amplification of this poynt adde but one place more , and that is a place that much affected me when I read it . It is Heb. 2. Hee ( that is Christ ) tooke the seede of Abraham , and became like vnto his brethren in al things , he suffered and was tempted : and why ? that he might be mercifull to vs and succour vs , when wee are tempted . What an encouragement may this be to vs , to beare the crosse with patience when wee shall consider it , that Christ seeth vs , pittyeth vs in our afflictions , nay was himself subiect to all our infirmities , ( I meane all our miserable , though not sinfull infirmities ; hunger , thirst , wearinesse ) that out of his owne experience he might pitty vs when we are hungry , thirsty , weary , &c.

Hitherto of the occasion of Christs his speech . From the occasion come wee to the speech it selfe , vttered first to his mother . Behold thy son . Next , to Iohn the Apostle : Behold thy mother . In the first obserue :

First , the manner how hee speakes to her , in that he calleth her woman ; Woman behold thy sonne .

Secondly , the matter of his speech ; Behold thy sonne .

In discoursing of the former , it would be enquired wherefore our Sauiour sayth not rather , mother behold thy sonne , but woman behold thy sonne : An dedignabitur vocare eam matrem ? Did he disdaine to call her mother , that hee calleth her woman ? In the sixth of Marke , it is sayd , that he was obedient to his mother , and to Ioseph also that was but his reputed father . Neither can it be denyed , but that Christ fulfilled the fifth Commandement as fully and perfectly as any of the rest . How comes it to passe then that in my Text he calleth her woman ? and that hee answers her so roundly , Iohn the second the fourth verse : Woman what haue I to doe with thee , mine houre is not yet come ? Did hee vse his mother after an vnrespectiue manner ? and may children take courage from hence to vse their parents vnreuerently ? God forbid , for hee doth not call her woman , out of contempt , but for other reasons .

First , to teach his mother and all that Beza in Hom. passe . 19. were there present , that he was the sonne of an higher calling then of the virgin Marie : if hee had called her mother it might happily haue confirmed them in their error , which supposed him to bee a meere man , a Carpenter , the sonne of Iosoph and Marie , &c. But in that he calleth her woman , he giues them all to vnderstand , that hee was the sonne of the most high , as well as Maries sonne .

2. He cals her woman ( sayth a wise man ) Ex commiseratione cordis eius maesticiam hac voce intenderet magis quam sedaret ▪ lest he should adde sorrow to her sorrow in calling her by the name of mother , for it makes than paērts bowels euen to yearn ouer the child , when their children in distresse shall call them by the names of father or mother . In which regard Christ commands vs before we pray , to call God by the name of Father . When you pray , Musc. in Ioha : 1. Mat. 6. 9. pray thus . Our Father which art in heauen . And Christ in his agony forgets not to call God Father : Father if it bee possible let this cup passe away from me , &c. I say it adds to the parents griefe , when a childe in distresse shall call a father , father ; or a mother , mother : and therefore our reuerend Sauiour , lest he should geminate and double her griefe , in calling her mother , he calleth her woman ; and sayth , Woman behold thy sonne . A notable patterne for rebellious and disobedient children , that vexe and grieue their parents at euery word they speake , by their cursing , banning , rayling , gibing . Christ would not speake one word to grieue his mother , he would not call her mother , if the name of mother shall grieue his mother . Oh that incorrigible children , which do little better then feede vpon their parents bloods , would sew according to this Sampler .

Thirdly , he calleth her Woman for another reason , that the Papists are not content to take notice of ; neither Ferus , Tollet , or any other Romanist that I haue read of Christ passion whose pollicy I approue rather then their faythfulnesse .

Chemnisius is so bold to tell them , he cals Vt futurae superstitioni de advocatione Mariae opponeret . Chem. Harm . her mother ( sayth he ) that he might preuent superstition in after ages ; yea this was not the first time that hee had called her after this manner , as it appeares by the place forementioned . Iohn 2. 4. And if you marke it , in reading Scripture , you shall not finde any mention made of the virgin Marie , but it is as Beza sayth Moderata mentio : A moderate mention made of her . When the woman lift vp her voyce and cryed ; Beessed is the wombe that bare thee and the pappes that gaue thee sucke : nay rather sayth Christ , Blessed are they that heare the word of God and keepe it . And Acts 1. it is sayde that the Apostles continued with one accord in prayer with the women , & Marie the mother of Iesus . To which wee might adde Math. 12. 48. reade it at your leasure . In all which and diuers others , though there bee mention made of the virgin Marie , yet is but moderate , lest in time to come men should ascribe the honour due to the sonne , vnto the mother ; Beza . Hom: pass . 29. as the Papists either through blindnesse , or obstinacy do at this day● , that adore & worship the virgin Marie , Et omne titulum Iesu , &c. And attribute all the honourable titles belonging to Christ , to her . Christ they call Lord , her they call Lady . Christ they call King , her the Queene of heauen : Yea they cal her their life , hope , ioy , saluation , and pray to her as if she could command her sonne . Their Psalter called our Lady her Psalter is so full of blasphemy , that I will not recite one word of it , but referre you rather to the Ecclesiasticall story , called the booke of Martyrs , Foxe Acts and Monument ▪ where their blasphemyes are discouered to the full . Yet that I might not too lightly passe ouer this poynt , and that by the lesse you may iudge the more , I will not passe ouer one Idolatrous prayer that I lately read .

Aue miserorum patrona , aue caelicae matrona Tu , ancillam Iesu Christi , te vocari voluisti Sed vt docet lex diuina , tu ipsius es domina , Namius habet & ratio , matrem praeesse filio Ergo ora suppliciter , & praecipe suhlimiter Vt nos in Mundi vespera , ad regna ducat supera .

This and a great many other like Rihmes are sung to the magnifying , I was about to say , the deifying of Christs mother , obscuring and dimming the glory due to Christ himselfe : All which I speake not to derogate from the sacred virgin , whose rare vertues I dare not neglect , nay dare not for my soule but reuerence and admire . The Papists extoll Stulti dum vitant vitia , in contraria currunt . her too much , many of vs esteeme her too little . Her priuiledges were high and admirable aboue all the womens that were before her , or shall be after her .

First , though she had originall sinne , yet the course of originall deprauation was so stayed in her , by the ouershadowing of the holy Ghost , that shee brought foorth a childe perfectly righteous without sinne , which neuer any but shee did .

Secondly , Shee was mother and nurse to our Sauiour Christ , the sonne of the most high , in whom all the nations of the earth are blessed , which is so great aprerogatiue , that the Prophet Isay sets it foorth with an ecce , Behold a virgin shall conceiue and beare a sonne , &c.

Thirdly , the holy Angell pronounced her blessed amongst women . Luke 1. 28. All generations ought to call her blessed . Luke 1. 48. All which considered , I cannot but grieue , and haue indignation , when I heare the vnconsiderate speeches that some haue aduentured to poure foorth in discoursing of the virgin Marie . But to pray to her , to adore her , as the Antichristian rabble doe at this day , that know no bounds when they prayse her , nor meane when they honour her . As there are many places against it , so I take it , none more apt then this Text , where our Sauiour speaking to his mother , saith not , mother , but woman behold thy sonne .

From the manner , proceed we to speak of the matter of Christs speech ; Behold thy thy sonne : as if he had sayd , this is he that I appoynt and constitute to bee in place of mee thy sonne , to prouide and care for , and comfort thee ; which I know he will as carefully performe , as if hee were thine naturall sonne . Before I come to gather any doctrine from the words , let mee assoyle two questions .

First it may be questioned why Christ Obiection . commends the care of his mother to Iohn rather then to any other Disciple , since there were more Disciples then Iohn , of whose affection our Sauior litle doubted , though now through frailty and infirmity , they forsooke him .

Answer . Bellarmine yeelds many reasons , as first , Bell. de 7. verb : because Christ knew that Iohn should out liue Marie and all the rest of the Apostles . Secondly , he knew Iohn to be his most louing , as he was the most loued Apostle . Thirdly , because Iohn was present with him in his greatest abasement , when the other Disciples were fled for feare , I thinke to these three I may adde a fourth , viz. this . That Christ commends her to Iohn and none other , to preuent superstition . Papists prate and pride of Primacie Aret. in Iohan : and Princedome , as if Peter had had the iurisdiction ouer , and beene head of all the Apostles , and yet our Sauiour euer loued ( and in some sort honoured and preferred Iohn ) and was more familiar with him then with Peter , or any Disciple else . Ioh. 13. 23. It is sayd that Iohn leaned vpon Christs breast ▪ and in the same chapter it is sayde , that when Christ had spoke the word , One of you shall betray me ; the Disciples looked one vpon another , and Peter beckened to Iohn , that hee might aske his master of whom he spake . vers. the 26. To which also might bee added that the Reuelation was deliuered to Iohn and not to Peter . Reu. 1. 1. And here the virgin Marie is committed to Iohns custody and not to Peters , yea it is remarkeable that the infirmities of Peter are more displayed in the Scriptures then the infirmities of any of all the Apostles , perhaps his rashnesse when he cut of Malchus his eare . Math. 27. Certaynly his cowardise , that he denyed , and not once , but thrise together denyed , yea and forswore his owne master . Marke 14. 72. and many other of his infirmities the Scripture mentions , that I forbeare to rippe vp , out of the reuerence I beare to so worthy an Apostle , and yet could not say lesse then I haue sayde , to stoppe the mouthes of such as extoll Peter as the Prince and principall of all the Apostles .

The second doubt to be answered is , The second doubt answered . why Christ commits the care of his mother to Iohn onely , and not rather to all and euery one of his Apostles , and to her kindered also that were then present , as well as Iohn ? The saying is , Vnita vis fortior , a threefold cord is not easily broken : suppose that one should haue proued vnfaythfull to the virgin Marie ; yet if the care of her had beene committed to many a man would thinke in reason , though one should forsake her , yet all would not forsake her . Why then doth Christ commit her to the care of one , and but one ?

To this I answer , that whatsoeuer in Answer : reason wee may imagine to the contrary , for the most part that is neglected of all , that is committed to the care of all . It was Aristotls rule , whatsoeuer is regarded of al is regarded of none . Yea experience confirms as much , let me instance it in particulars ; Quod multorum fidei & cnrae committitur , non satis probe curatur . Musc. in Iohan Arist. pol. lib. 2. cap. 2. it is the duty of euery towne and parish , of euery particular man & woman , according to their ability to feede the hungry , cloath the naked , but if that there were not an ouer seer or two in euery towne appointed for that end , that the poore might ( and through their negligence it comes to passe sometimes ) that they are cast away for want of sustenance It is the duty of al to defend the innocent and helplesse from the mighty man , and ftom the oppressor ; but had wee not also Magistrates to that end armed with the sword of authority and power ; as in the wildernesse one beast preys vpon another as in the Sea one fish deuoureth another : so one man would oppresse , and as the Apostle Gal. 5. 15. sayth , byte and deuoure another . It is the duty of all and euery one in the congregatihn , to call vpon such as they haue seene baptised , to heare sermons ; &c. It is the duty of all to teach and instruct such , as soone as they shal find them capable : but because ( as I sayd ) no man regards that which is committed to euery mans charge ; it is a laudable and commendable order in our Church , that certaine men and women which we call godfathers & godmothers are appointed , that personally and particularly promise to see them taught the Creed , the Lords prayer , and the ten commandements . Particular commands do more moue then general . Sed haec hactenus . The onely point that I intend to insist vpon is this : That children ought Doctrine . not onely to be obedient to their parents , as Christ was , of whom it is sayd , Luke the second , That hee went downe with them Children must relieue their parents . and came to Nazareth , and was subiect to them , but also if need require they ought to supply their parents wants and necessities , so long as God shall giue them life , Miraedum quidem exemplum . ( and as Christ did for his mother ) prouide for them also after their departure , if it please God that their parents out liue them . So did our blessed Sauior , that prouided for his mother in this life , and was not regardlesse of her at the houre of his death .

And to say truth , the relieuing of our parents wants , it is a part of that honour due to our parents , and required in the fifth commandement . Honouring of parents implyes maintenance as well as reuerence , for our Sauiour expounds it contrary to the Doctrine of the Scribes and Pharises . Math. 16. 6. Marke 7. 10. The doctrine that they broached amongst the people , was this , viz. that it was a matter of greater necessity to fill their bagges and cram their wallets , to enrich their treasury and temple , then for men to relieue their blinde , lame , and aged parents : yea and withall , taught them how to answer their parents , crauing ayd & succour at their hands , to say to them it is corban , that is as much as to say , that they had distributed to pious and charitable vses : and therefore had fulfilled the commandement of God , though they saw and suffered their parents to perish through neede and pouerty . And thus saith Christ ( to satisfie your owne auarice ) in stead of Gods commandements ; you teach your owne traditions and constitutions : Gods commandements cryes it in your eares , honor that is loue , reuerence , obey , relieue your parents , but you thinke if you can say it is corban , that it is a gift , that there is no more required at your hands : & so make the commandement of God of none effect . By which exposition it appeares , that all such as relieue not their parents wants , are breakers of the fifth commandement And thus also the word honour is often vsed in other places , as Honour the king . 1. Pet. 2. 14. Which precept not onely enioynes to loue , and to obey our Princes , but pay them such customes and tributes as are necessary for the maintenance of their honor . The same Apostle fayth , Honour your wiues as the weaker vessels . 1. Pet. 36. That is , not onely beare with their fraylties , and weakenesse , but furnish them also with all things needfull and necessary for their place and callings . It was Pauls iniunction , honour , that is , respect , relieue , reuerence widdowes that are widdowes indeed . By all which Scriptures it appeareth that when God fayth , Honour thy father and mother , he intends amongst other dutyes , that children should to their vtmost power sustaine & relieue the wants of father and mother .

Ioseph deserues high commendation for the care hee had to discharge his duty in this kinde ; for hee did not onely send for his father and kept him in a time of famine . Genesis the forty seuenth Nay it is sayd in the 12. ver. of that chapter , that hee put meate into his fathers mouth . Senex bis puer ; all men are children twise , & proue as troublesome in extreme age as in their tender infancy ; they must be clothed & vnclothed by others , fed by others , led by others , supported , it may be carryed vpon others shoulders ; in a word Multa sen em circumueniunt incommeda . Horace . they are in old age as troublesome as chargable . But neither of both these dismaied Ioseph , but notwithstanding he sent for his father , & put meat into his mouth : a metaphor ( as I thinke ) drawne from mothers and nurses , which put meate into the infants mouthes vnable to feede themselues . Proofes might be multiplyed suffise vs to confirme this doctrine with two or three reasons . Reasons .

First the law of nature requires it , Valerius Val. Max. c. 4. Maximus sayth , that it is prima lex naturae , the very first law of nature for children to relieue their parents . Paul sayth , It is a iust thing and a right . Nature teacheth Eph. 6. 1. to dogood to them that haue done good to vs . Pharaohs Butler confessed it a Gen. 41. 9. fault , that he had receiued kindnesse from Ioseph , and had not requited it . Christ saith If you loue them that loue you , and doe good to them that doe good to you , doe not the Publicans and harlots doe the same . Proclus the Academicke Gall. Acad. was wont to say , that a father was the true image of the great and soueraigne God , and that all children next vnder God hold life , goods , and all they haue of their parents . It is an heathenish and sauage course , nay worse then Paganish , for children to haue riches and wealth , and want nothing of all that our soules can desire ; and yet suffer , I say , not their brethren , sisters , but their owne parents that begat , bare , & comforted them , to be pinched and pined away , through necessity and want ; and surely the Publicans and Pagans , Turkes , and Tartars shall rise vp in iudgement against such . We reade of Antigonus the sonne of Demetrius , that when his father was prisoner to Seleucus , that hee ( notwithstanding his fathers charge to the contrary ) sold away his townes , lands , iewels , to pay his fathers ransome ; nay offered to become pledge and prisoner in his roome , to procure his fathers liberty .

And Valerius Maximus of whom , I Val. Max. li. 5. spake before alledges another example so memorable , that I haue read it at the least in tenne seuerall Authors , of a daughter that gaue sucke to her father in prison , beeing condemned to dye by famine , which when the Iaylor had espyed and published abroade , and the Magistrates heard of , they so well approoued the fact , that they pardonned her father and restored him to liberty . Euen these Pagans shall come and rise vp in iudgement against vs that are called Christians , and condemne vs . Nay the dumbe and vnreasonable creatures shall rise vp in iudgment against the men of this generation .

It is written of the Storkes , that they will feede their Sires , and carry them about vpon their backes , when through age they are vnable to feede themselues or flye . How are they worse then Paganish , then bestiall , that neglect this seruice ?

Secondly , consider we the law of nations . The ●●eason . Zenophon reports of a Law that was amongst Zenophon . de dict. the men of Athens , that if a man were knowne to haue denyed succour to his parents in the time of their want , that such an one , if hee fell into want , should not be succoured , no though he dyed through want . To which law also I might adde the lawes of other nations : it shall suffise to rehearse the words of a learned Expositor vpon the fifteenth of Mathew : Musc. De legislatore quodam scribitur . It is written sayth he of a famous Lawgiuer , which enacted many good statutes for repressing many vices , and yet enacted no law at all to punish such as should murther father and mother , and being demanded his reason ; he answered , because he supposed there was no such execrable and detestable villany to bee found vpon earth , that any should be so diuellishly impious , as to depriue them of life from whom they had receiued life . But those times were golden times , and those that liued then are dead now , in whose rooms are started vp an vnnaturall brood of patricide , some such as haue layed violent hands vpon , and shed their parents blood but multitudes of such are as carelesse to relieue their parents wants , and if the axiome be true , Si non pauisti occidisti , these are murtherers , yea patricides . The vses of this point are diuers .

First , it makes against the Romanists Vse 1 that haue many and diuers wayes sinned against this doctrine , and made Gods commandement of none effect to maintayne their owne traditions , they say that a monasticall kinde of life , is an heauenly , and angelicall kinde of life , so much to be honoured , that children proculcatis parentibus , euen trampling their parents vnder their feete , ought to runne into monasteryes : they say that children being once admitted into that order , ought to despise father and mother ; they say that they ought to despise them so farre , as not to be present with them vpon their sicke , no not vpon their death beds : they say that children by their prayers , dyrges , Masses , may profite their dead parents , and by these and the like doctrines make childten to east off all care of parents , sinke they , swim they : either they suppose they are not bound to care for them ; or else they are of opinion that it shall suffise to care for the good of their soules after they are departed this life .

Secondly , this doctrine reproues those that eythet relieue not their parents at all , or else doe it after such a niggardly and repining manner , that a man shall neuer come where their parents are , but he shall heare them cry out like Rebecca , that they are weary of their liues : or like Ionah it is better for them to dye then to liue ; the Ezek. 22. 7. world swarmes with such men as Ezekiel speakes of , and reprooues such as set light by father and mother ; such as will as soon condiscend to relieue a vagrant rogue by the high ways side , as their owe father & mother . Now , euen now are the dayes come which Paul foretold of , in which 2 : Tim. 3. 2. men should be vnnaturall , vnthankefull . The teares that I haue seene trickling downe the cheekes of aged parents , and the neglect which I haue seene amongst vngratefull children , doe euen force mee , and compell me to speake ; yea and if I feare to speake in so right and iust a cause as this , let my right hand rot , and my tong cleaue to my iawes . Thou vnthankeful vnnatural Impe , that wilt not feed them that haue fed thee ; nor cloth them that haue clothed thee : how canst thou loue God that thou hast not seen , when thou louest not thine owne brother that thou hast seene ; nay not thine owne father and mother ? how vnlike art thou to Iesus Christ that cared for , and prouided for his mother . Yet ( saith Bellar. ) was not he so much Christus autem minus de●●●t parentibus suis quam celeri homines suis parentibus debent . Bell. de 7. verb. bound to his , as thou to thy mother : doe thou what thou canst for thy blood , thou canst neuer requite the feares , cares , costs , of thy parents . ●mo vero ( sayth the forenanamed author ) debes tu vitam parentibus ; thou owest them thy life , thy blood . Honour thy father ( quoth Salomon ) doe it Eccl 7. 27. with thine whole heart , see thou forget not thy mothers sorrowes , for thou canst neuer recompence what they haue done for thee . Christ onely did , for hee onely Bellarm. could requite his mother : Accepit vnam vitam , he tooke but one life , viz. his humane life of the virgin his mother , but for that one he gaue her three liues .

Vitam humanam , an humane life . Vitam gratiae , the life of grace . Vitam gloriae , the life of glory .

First , hee gaue her a humane life , when together with the Father and the holy Ghost he created her : for hee made all things , and without him was made nothing that was made .

Secondly , he gaue her that life of grace in that he quickned and regenerated her by his spirit .

Thirdly , he gaue vnto her also the life of glory , in that he dyed for , and shed his precious blood for her , to the intent that she might not perish but haue life eternal . Thus our Sauiour had requited his mother 3. for one : but as Salomon sayth , thou canst not requite thy parents . Christ had done it , and more then done it already , yet behold hee still cared for his mother : thou hast , nor canst not requite them , and yet leauest them to the wide world , to hunger , to thirst , to cold , to nakednesse , to sinke , to swimme , to goe forward , to goe backeward . Oh how vnlike art thou to Iesus Christ in this : in the feare of God let vs learne hereafter by this patterne of patternes to make conscience of this duty .

Thirdly and lastly , this that hath been sayd , taxes such children as are so far from Vse 3 relieuing their parents , that they rise vp in open hostility against them , oppresse them , contend with them , and are ready to take occasion by the slenderest hayre to pull them out of house and home . Such a beast was Absolom ( would God there were not thousands such Absoloms amongst vs ) that had a long time complotted , and at the last attempted to depose and dispossesse his owne father : but God hung him vp for a spectacle betweene heauen and earth in his owne lockes , to the terror of all such gracelesse miscreants ; God of his mercy grant , that this one man hung vp ( as it were ) in chaynes may be a terror to others that blend in the same sinne . And now at the length come wee to the next Verse .

Then Iesus sayde to the Disciple whom hee loued , &c.

Note in the words two things : First , Obseruations . Christs charge . Secondly , Iohns obedience . Before we come to the more exact handling of this text , one thing would bee noted generally . viz. Christs earnestnesse in the behalfe of his mother . First he directed his speech to his mother , Behold thy sonne . And had hee sayd no more but this out of question it would haue made Iohn exceeding careful : but Christ contents not himselfe with this , but makes sure worke and directs his speech to Iohn also , saying , Behold thy mother . From his example learne we to deale earnestly and zealously , not carelesly and coldly in the behalfe of the distressed . The Apostle telleth vs that it is good to loue earnestly in a good thing . It was Salomons item , that thou doest , doe with all thy might : exhort all with all thy might , reprooue all with all thy might , pleade the poore mans cause with all thy might . Thou shalt loue the Lord thy God ( saith Christ ) with all thine heart , and with all thy Math. 22. 29 : might , and thy neighbour as thy selfe . A lesson that gals and wrings our lukewarme Laodeceans , that happily will plead the poore mans cause ; but how ? they care not whether they speake or hold their peace , whether they win or lose the day , after a dead and dull , and frozen , and cold manner , without all spirit and zeale . But this obiter . Come we to the words themselues , and first of the charge , wherein consider :

First , Cui , to whom Christ speakes .

Secondly , Quid , what he speakes .

First to whom , namely to the beloued First , Cui . Apostle : and heere many things are colligible , I will select a two or three of them .

First , our Sauiour commits the charge of his mother to a Disciple , and none but a Disciple , though there were neuer Musc. in Iohn . so many of her kindred according to the flesh present , Non alii tamen cuipiam , &c: Yet would our blessed Sauiour commit her to the trust of none but of a Disciple , At quos Discipulos habent Euangelii ministri , &c. But sayth a learned man , where shall a paynful and laborious Minister of Gods word finde such a Disciple , to whom hee may with confidence vpon his death bed , commit the care of his father , mother , wife , or children . It makes mee euen woe to consider it , that when Gods Minister hath spent his strength , and like a lampe wasted himselfe to giue light to others ; spent his body , spent his substance vpon his flocke : hath beene instant and earnest in season , out of season , not three years together , as Paul was at Ephesus , but tenne , Act. 20. twenty , thyrty , fortie yeares together ; in labours often , in trauells often , in watchings often , in prayers often , in perrils often ; and when hee hath performed the duty and office of a faithfull Pastor , his course beeing finished , it makes my bowels euen turn within meto see his poore widdow to become a vagabond , & his children like Iudas his to beg their bread : yet such is the ingratitude , & vnmercifulnes of these vnthankfull times that a Minister may spend his spirits and life & blood , in , & for a congregation , & yet amongst thousands of such as are or ought to be disciples , not a man to bee found that wil relieue either mother , wife son , or daughter , in lieu of al their labors , They will as soone , it may be sooner , prouide for the wife and posterity of theyr shepheard or neatheard . and thinke themselues as much bound to it , as to prouide for the wife and children of their deceased Pastor . Let their kindred prouide say we ; and what reason haue we to take our childrens bread and giue it to strangers , as if the care and faithfulnesse of a Disciple ought not to exceed the care & faithfulnesse of a kinsman , or brother . The virgin Marie had much kindred , yet Christ commends her to a Disciple , not to her kindred .

Secondly , obserue that Iohn writing of Obseruation . himselfe , sayth not ; Deinde dicit mihi . Then he sayd to me , Behold , &c : But thus he sayd to his Disciple whom he loued , &c. And so in the consequent words he sayth not , Ego recepi , I tooke her ; but ille recepit , hee tooke her to his owne home : Suppressit nomen Are. in Iohan. supra , &c. he suppressed his name before verse the twenty fifth of this chapter and here he suppresseth it againe , if you would haue any reasons for his so doing , I answer you .

First , he doth it out of singular thankfulnesse R. A. in doct. Euang. p. 177. to Christ , for his entire and especiall affection towards him : this great fauour would neuer out of his minde , that his master loued him aboue all the Apostles , & therefore he delights to call himselfe the Disciple whom Iesus loued , euen out of a thankefull minde . It was no small fauour to be the best beloued Apostle : the least that Iohn could returne , was the sacrifise of prayse for so great a mercy , to think of it , speake of it , write of it , and as Dauid Psal. 66. 20. sayth , to exalt God with his tongue , by acknowledgement of so admirable kindenesse . It makes to the euerlasting prayse of Dauid that famous singer of Israel , that he neuer receiued a new mercy , but with all he would sound foorth a new song of prayse to God : in one Psalme he cryes out Psal. 103. 1. Psal. 105. Benedic anima mea Iehouae , &c: Soule prayse thou the Lord , let all that is within mee praise his name . In a second place ; Quid retrihuam , &c. What shall I render vnto the Lord for all Psal: 33. 1. his benefits bestowed vpon mee . In a third place ; Cantate iusti in Iehoua ; Reioyce in the Lord ye righteous , prayse is comely for the vpright . In a fourth ; Laudate Iah : Praise the Lord for it is good to doe so , it is a pleasant and Psal. 147. 1● a comly thing : In a fifth place ; Halaluiah , laudate Iehouam , laudate eam in excelsis , &c. Praise the Lord , praise the Lord from the heauens , Psal. 148. 1. praise him in the height . In a word , his life was euen a continual recounting of Gods mercies . Oh that wee were men of the same spirit in these dayes : thousands , millions , myrriads of blessings , euen the blessings of both hands hath God poured downe vpon vs , right handed , left handed blessings , for this life and a better ; he hath placed peace vpon our borders , enriched vs with plenty , and crowned euery new yeare with new blessings , delighting to do vs good , as a father to his owne sonne : he hath declared vnto his word and statutes , shewed vs his ordinances , hee hath not dealt so with any nation . But where is the man that like Iohn delights to talke of Gods mercyes to him ? who sings with that sacred virgin , Magnificat anima mea , &c. My soule doth magnifie the Lord , and Luke ●● my spirit hath reioyced in God my Sauiour . How doe wee vnderprise and vndervallew the greatest blessings ? nay are wee not so farre from thankefulnesse , that wee murmur and complayne because of the abundance of Gods blessings : how many contemners of the word of God , that in stead of thankefulnesse for the word , cry out as the Israelites of their Mannah , Wee can see nothing but this Mannah ; how many seditious persons ? that cry out against our glorious peace , and in stead of praysing God for it , are ready to say , that times of warre are better then times of peace . How many that in stead of praising God for our great plenty ? doe repine and murmur at it . Wel : take we heed if ▪ we be thus vnthankefull that we make not God to delight as much in punishing vs , as euer he did in blessing vs : that as it is in Ose . that Osea 10. 10. wee make not God desire to chastise vs .

A second reason why Iohn conceals his name , & cals himselfe the disciple whom Iesus loued , was modesty , & therefore thogh 2. Reason . Ob modestiam Aret. in Iohan. hee were the best beloued Apostle , and Christ his master honored him so much , as to commit his mother the virgin Marie to his custody , yet as one regardles of praise he calles himself only by the name of the beloued Disciple , out of thankfulnesse , but mentions not his name , out of an holy modesty and humblenes of mind eschewing of vaynglory . An admirable patterne worthy to be set before our eyes in these dayes wherein wee thirst after mans prayse , as much as euer dropsie man did after drinke : we giue almes happily , but it is to bee seene of men ; wee fast , we pray , we come to heare the word , but whatsoeuer wee doe , like the buylders of Babel , here is our ayme , to get our selues Gen 11. 4. a name , I know not better , to whom I may compare many men better , then to Players ( you that haunt profane Theaters know their fashions better then I ) first they blow a trumpet to call spectators together , and when many eyes are fixed vppon them , then they begin their pageant : and thus doe a number of our Pharises , that neuer doe good worke but it is in publike , & in open view , as if God would beleeue nothing without witnesse . But what sayth the blessed Apostle Paul , Let nothing be done through contention or vaine-glory . And the same Apostle , Be not desirous Phil. 2. 3. Gal. 3. of vaineglory , prouoking one another , enuying one another . And our blessed Lord and Sauiour Christ . Math. 6. When thou giuest almes let not thy right hand know what thy left hand doth : when thou prayest enter into thy closet and shut the doore to thee : doe that thou doest in secret , so hee that seeth in secret shall reward thee openly .

And this out of the first part of the The second part of Christ his charge . charge , Cui , to whom .

The second is Quid , what hee sayth : Behold thy mother , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This particle Behold , is diuersly taken in Scripture , somtimes as a note of admiration , Behold a virgin shall conceiue and beare a sonne . Behold Isa. 7. 14. Luke 7. 37 : a woman in the cittie that was a sinner came to him , Sometimes as a note of attention . Behold how good a thing it is , brethren to dwell together in vnity . Psalme 133. 1. Behold Psal. 134. 1. praise ye the Lord . Behold the bounty and iustice of God . Behold I stand at the doore and Rom. 11 : 22 ▪ knocke . Sometimes as a note of exultation . Reu. 3. 20. Behold I bring you tidings of great ioy , which Luke 2. 10. shall be to all p●ople . Sometimes as a note of demonstration , Behold where they haue layde Marke 16. 6. him . Sometimes a note of derision . Behold the man that tooke not God for his strength . Sometimes as a note of compassion , mouing to take pitty vpon the miserable , and so it is vsed here , Behold thy mother ; that is , comfort and cherrish her as if shee were thine owne mother : or if you please take it thus : to Behold implyeth two things in this text . First to see the virgins misery . Secondly , to relieue her misery . There are some that see the miseryes of others , as the rich glutton happily saw Lazarus his soares , or the Priest and Leuite saw the Luke 15. 20. wounded passenger after a regardlesse manner . There are others also that see the necessities of others , the father saw his Luke 10. 33. prodigall sonnes , and had compassion on him and ran to him ▪ and fell on him and kissed him . Or as the Samaritane that saw the poore traueller and had compassion on him , and bound vp his wounds , and set him vpon his owne beast &c.

My meaning is that they see after an operatiue and effectuall manner the miseryes of others , and such a beholding it is that God calleth for in this text . Iohn could not but see the virgins sorrow , before our Sauiour spake vnto him : yet sayth our Sauiour Behold thy mother : how behold her ? effectually , really , operatiuely ; care for her , cherrish her , comfort her , as she were thine owne mother . The obseruation to bee collected hence ( because it generally concernesall Gods people , and not Iohn alone . ) I will propound it generally , viz. that is the duty of all Gods people , Obseruation . not onely to see but according to the meanes that God hath giuen them to succor & relieue the miseries of the afflicted . Rom. 12. 13.

So sayth Paul , distribute and communicate to the necessity of the Saints . Christ also charges vs to make our selues friends Luke 16. 9. Reason . 1. with vnrighteous Mammon ; and to giue to the poore . It were easie to produce Scripture vpon Scripture for the confirmation of this truth . Suffise it to produce a reason or two .

First , to see and succour others in affliction is a most honourable thing , it honoureth God , according to that of the wise man ; hee that hath mercy on the poore honoureth God . It honoureth our Pro. 14. 31 ▪ religion and profession , yea what is it that makes professors ( as they call them ) and profession euill spoken of , but the dissolute and scandalous liues of our professors , because they are gripers , grinders of the poore , extortioners , vsurers , merciles . I haue heard many professors rayled vppon , but few charitable professors . It honours God then , it honours our profession to be mercifull ; yea and it honoureth our selues also , makes vs like to God himselfe , according to that , Bee you mercifull as Luke 6. 36 : your heauenly father is mercifull . It makes vs the Lords Stewards , Almoners ● and if it be an honor to be a kings Almoner , how great an honour is it to be Almoner to the king of kings .

Secondly , to behold and succor others Reason 2 in affliction , is a sure signe and syntome of true religion , so sayth Iames , pure religion and vndefiled before God euen the father , is this , to visite the fatherlesse and widdow , and to keepe himselfe vnspotted of the world . Their are two markes , effects , properties of pure religion , innocency , charity , hee that cannot testifie the Iames ● 27. truth of his religion by these two , whatsoeuer his words may bee , is but a rotten post paynted , a marble tombe full of rottennesse , an hypocrite , an enemy to God . How abides the loue of God in that man ( sayth Iohn ) that seeth his brother in need 1. Ioh. 3. 14. and shuts vp his bowels of compassion against him ? Pretend vnmercifull misers what they will , they are haters of God , infidels : faith without charity is but a fiction ; euery schoole boy can tell you , fides a Fides sine charitate fictio est fio . When a tree is cut from the roote , wee wonder not though it ly yeare after yeare and brings foorth fruites , faith is as it were the root , to giue to distribute , & ct. he fruites : would you know the reason why there are so many vnbearing trees ; it is Vse . because there is so little faith vpon earth . And , oh that I could perswade such as boast of faith , loue of God , &c. to put on the bowells of compassion , and to bee good , I was about to say to bee Gods to other men ; There is a Proverbe yett in vse , Homo homini Deus , one man ought to bee a God to another , the mercifull man is in some respects as a God amongst men : it was wont to bee sayde , that one Physition experienced in his art , is woorth a thousand men : but I may truely say , that one mercifull man like Iob , is woorth a thousand , yea thousand thousands such as Nabal was , Churles , Carles , couetous persons : what losse hath a common wealth when a dogge dyes ? euen as much as when a dogged Diues dyes , like to an horse or dogge that perisheth : but great , great is Psal. 49. 12. the losse of a mercifull man . The mercifull man dyeth ( sayth the Prophet ) and no man layeth it to heart , they are taken away , but none considers it . The Prophet could not but admyre the depth of their security , that they had so great losse & were totally insensible of it , and I pray God that I haue not iust cause to take vp the same complaynt agaynst our times ; what a many of mercifull men and women haue beene taken away from vs lately , & Sir Edward Lewkenor , Sir Calthrop Parker , Sir Edward Bacon Mistres Luce Thorton , while they liued patternes of mercie . some in the prime of their youth : oppressors , extortioners , vsurers are left behinde ; and like the Grashoppers of Egypt swarm amongst vs . Homo homini lupus : one man is euen a Wolfe to another , nay a diuell to another , going about continually seeking whom they may deuoure , and yet we lay it not to heart nor consider it . Helpe Lord for the godly man ceaseth , arise for the oppression of the poore , and sorowful sighing of the needy in these dayes , when indeed we may prayse the dead , and those that are vnborne , because they see not the horrible oppression vnder the Sunne . I haue read of Cannibals men-eaters , I thinke there are some in our times little better , that flay off the skins ; and eate the flesh of Gods people like bread . But brethren Psal. 14. 4 : how can wee thinke that God will owne vs for his children if wee haue no mercy ; suppose there are children vnder thy roofe that call thee father , thy wife affirmes them to bee thine , if they bee like thee , especially if they bee like thee in face and countenance , thou delightest in them the more . Mercy is called Gods face . God be mercifull vnto vs and blesse vs , and Psal. 67 1. shew the light of his countenance and be mercifull vnto vs , &c. Though thou callest God father euery day thou rise , yet if thou be not like him in face and countetenance , that is in mercy and compassion , God will bee so farre from delighting in thee , that hee will not acknowledge thee for his childe . What if euery childe be not like his father in face and visage ? yet euery child of God is like to God in this , viz. mercifull , as God their father is mercifull , and whosoeuer is not thus like him in mercy , God will not acknowledge for his children at the great day of iudgement ; you know the words as well as my selfe . Then shall the king say to those one his Math. 2542. left hand , I was hungry you gaue mee no meate , I was thirsty you gaue me no drink I was naked and you cloathed me not , go you cursed into euerlasting fire .

But leaue wee the first word of the charge , Behold , to adde a little also of the next two words ( for euery word will affoord plenty of matter ) and it followes that he should behold his mother . It wold be losse of time yet againe to vnfold the sence : by Iohns mother , Christ indeede meanes his owne mother the virgin Mary now at this time as Bellar. confesseth , destitute Bellarm. de 7. verb. of all help , nay he goeth further , yet ( I know not how truly ) hauing neither Nec parentes , nec vitum , nec frates , nec sorores habens . parents , husband , brethren , sisters . But most palpable it is , that the virgin Mary was a poore woman . Amongst others there are three things that playnly proue it .

First , her deliuery of her childe in a stable : Retruditur ad iumenta in stabulum , &c. She was thrust vp into a stable amongst Iustin . Mart. Luke 2. the oxen . There saith Luke shee brought forth her first begotten sonne , and wrapped him vp in cloaths , and layde him in a manger , because there was no roome in the Inne . Marke the words a little ; first , she was not affoorded a conuenient lodging , not so much as a little corner of good roome , but is thrust into a stable . Secondly , she hath not company about her as at Era ipar●n Luk such times are vsuall , keepers , nurses , &c. but is compelled for want of other helpe with her owne hands to dresse her newly Erasm. in Luke borne infant . Thirdly , shee was not prouided of linnen , wollen , cradle , &c. but wrapt vp her childe , perhaps in ragges in stead other cloathes , and layde him in a Cratch in stead of a Cradle .

Giue eare thou prowde rich man whosoeuer thou art that ioynest house to house , and land to land , and buildest by 2. Reason . blood and by iniquity pallaces , and piles of wonderment , like Nebuchadnezar , Augustus , till the poore hath no roome to dwel in : heare this thou prowde earthworme , he that was Lord and maker of all , Iesus , despised all , would not be borne of a rich but of a poore woman , would not bee born at Ierusalem , but at Bethelem , which Iustin Martir cals a little village , scarcely Iust. Mart. in orat . ad Ant. Imp. mentioned in scripture , except in the Prophesie of Michah onely : and there I say was our Sauiour borne , yea not in a principall or chiefe house in the towne , but in the Eras . in Luke stable of a common hostery .

Secondly , it appeares playnely that she was poore by that gift she offered at the time of her purification , being a payre of turtle Doues , or two yong pigeons . This Luke 2. 26. Leuit. 12. 6. was Gods law that when the dayes of a womans purifying was fulfilled for a son or for a daughter , she should bring a lamb of the first yeare for a burnt offering , and if she were poore , and not able to bring a lambe , that then shee should bring two P. ver. 8. Quoniam Euangelista Lucas mentionem agnicul . nullam fecit , &c. Hun. in Euan. turtles or two yong pigeons . If Marie had beene able to haue giuen a lambe , it is not to be questioned but that she would haue done it : and therefore since the Euangelist Luke makes no mention of any lambe but of two turtles , or two yong pigeons : Iudicare promptum est ( sayth one ) wee cannot but iudge that shee was a poore woman and not a rich .

Thirdly , it appeares that she was poore Considerandum quae fuerie fortuna matris domini quam illa fuerit adeo tenuis vt necesse fuerit alicui comendari-Musc . because our blessed Sauiour vpon the Crosse , commits her to the care & custody of another to prouide for her . But I must not enlarge according to my desire . The vses of this doctrine are diuers and vse full .

First of all , let it be an item to vs as Salomon Eccl. 11. 2 Mat. 27. 55. Math. 8. sayth , to cast our bread vpon the waters , to giue a portion to seuen , and also to eight : since so godly people as the mother of Christ highly beloued of God may be in want ; nay since Christ himselfe liued by the beneuolence of others that ministred vnto him : not hauing of his owne an house to hide his head in : therefore as elect of God holy and beloued put on the bowels of mercy : while we haue time let vs do good to all , but especially to the houshold of faith .

Secondly , see here as in a table drawne with most orient colours , the strange inconstancy Vse 2 and mutability and mobility of all earthly thing . Marie Christs mother was of the blood royall , naturally descended Math. 1. 16. Luke 3. 27. out of Dauids loynes ; Ioseph also that was betrothed was right heire to the crowne , and yet see how the wheele turns ( and in them as in a glasse ) behold the vanity and vicissitude of all things in this world ; the one being constrained throgh want , was faine to labour for his liuing , and became a Carpenter , viz. Ioseph ▪ The other , I meane , the virgin Marie , to liue by the almes and cost of Iohn the Apostle . But this it was and will be euer , riches and honours are deceiuable , they betake them to their wings like an Eagle and are soone gone . Wee may fitly compare them to a Squirrell or Bird , that leapes or flyes from bough to bough , from tree to tree : so doe riches and honours from man to man . In the Reuelation , the world is resembled Reu. 4. 6. to the Sea . Before the throne was a Sea of glasse , that is , the world as brittle and frayle as glasse , as inconstant and turbulent Isa. 57. 20. as the Sea , that cannot rest but casts vp myre and durt . In the twelfth of the Reuelation , the world is compared to the Moone : A woman was cloathed with the Sunne , and the Moone was vnder her feet : by the woman clothed with the Sun vnderstand the Church clothed with the Sunne of righteousnesse Iesus Christ : by the Moone vnderstand the world , and what more variable then the Moone , that waxes sometimes , and waynes somtimes , and neuer continueth at one stay ? I remember what I haue read of one Eumenes Gall. Aca ; a Thracian raysed vp to that height by Alexander , that he was able to meet Antigonus king of Macedonia in a pitched field , & made his party good against him , and yet afterward hee starued for want of foode . Cressus was so rich that it grew to bee a Prouerbe , as rich as Cressus , and yet hee came vnto great pouerty . Zerxes renowned for his huge army , was ouercome , and vanquished , and insulted ouer . Baiazeth the Emperour after hee had conquered in many a pitched field , was at length taken and kept and famished in an iron Cage by Tamberlaine the king of Parthia . But thus it was euer and will be euer , a man shall as easily make the Sea to cease her motion , as to make the world cease from changing and inconstancy ; yet what adoe for riches before we haue them , what trust and confidence in them ? so we may get them , wee care not how we get them ; one man is to sell , and he makes a small Ephah , a great Shecle ; another is to buy , and he cryes it is naught , it is naught , that hee may deceiue the seller : one hath money to lend , and he takes mercilesse vsury , deuouring widdowes houses : another wants money , and he rises early , goes to bed late and eates the bread of carefulnesse to supply his want : one like Ioseph is put in trust with all his Maister hath , and he proues a Iudas , a thiefe , and cares for nothing except to cramme his owne wallet or fill his owne purse ; another is to marry a wife , and if shee haue but Achsah her portion , fuitfull lands , or that Peter wanted , gold or siluer , let her be what she will bee , as blinde as Bartimeus , as lame as Mephibosheth , as stubborne as Vashti , as light as Oinah , it matters not : it is a world to see how men bestir themselues , exact , law , cheate , breake , cut one anothers throates , ingrosse , sophisticate , grinde , grate the poore , lye , sweare , forsweare , steale , kill , and what not to get the world , which done , it is a world to see also how men rely and trust in that they haue : the rich mans riches are his strong hold ( saith Salomon ) he thinkes if he be walled about with a golden or siluer wall , I meane if he haue but wealth enough , that then hee is sure enough for any want or ill willers , surer then if he were in Douer Castle , or the Tower of London : the criple laies not all his weight so securely vpon his cruches , the Arke rested not so firmely vpon the mountaines of Arrarat , as these securely rest vpon carnall helpes that will deceiue them . But what sayth Paul , charge them that are rich in this world , that they bee Timotheus . not prowd , nor trust in vncertaine riches . And Dauid , Trust not in Princes nor in any sonne of man , ( hee meanes that wee should not trust in any worldly helpes ) and yeelds this reason : There is no helpe in them ; riches , friends , &c. are but weake holdes , they are but as paper Nahum . 1. 7. walles that cannot defend vs , but what sayth the Prophet , The Lord is good , hee is a strong hold in the day of trouble , and Vse 3 he knowes them that trust in him .

Thirdly , Marie , Christs mother , was a poore woman : so haue many of the Saints from time to time beene poore ; be patient therefore in thy greatest wants : the World is as it were a naturall Mother to all the vngodly , and thinkes nothing too deare for them , & but a Stepmother to the godly , that holds them as short as she can : but what of that ; since God hath said it , I will not leaue thee , nor forsake thee : as true a word as it is common and well knowne . There must be poore in the World : now if our God , that ruleth & disposeth of all things , will haue me or thee to fill vp that number , and to be of that ranke ; behold , here we are , let the Lord doe to vs as seemeth 2. Sam. 15. 26. good in his owne eyes : not riches , but the ioy of the Lord is our strength ; wherefore reioyce in the Lord , againe I say reioyce . Hadst thou Octauians treasure , one drop of Gods mercy is more worth then all . Hadst thou as many Kingdomes as Ahashuerosh , thou couldest but liue , and so thou mayest , though thou goest to thy day labour , and endurest the heat and brunt of the day for small and slender Wages . It is but a little , euen an ynch of time from our birth to our graue : a little . , euen a very little , contents Nature : Natura paucis contenta . And therefore cast Care away ; cast thy burthen vpon the Lord : Resolue with Iob , to trust in God , though hee slay thee ; learne with Paul , to be content in all Estates : yea , let vs reioyce in our tribulations ; reioyce in the Lord , againe I say reioyce ? so I say and cry to mine owne Soule : the Lord of his rich grace worke it in vs :

This of Christs Charge .

Now followes Iohns obedience , From that houre the Disciple tooke her to his owne Iohns obedience . home . Christ charges , and Iohn obeyes , yea in a matter of charge and trouble : hee bequeathes him a legacy ▪ but it was such an one as a worldly wise man would haue vtterly refused , a legacy of charge and trouble . There is not a man sayth Beza , Non recusant homines haereditates , aut legata adire lucrosa , &c. Beza Hom. pass . 29. that will refuse legacyes of gaine , both their hands are open to receiue such , like the barren woman they cry giue , giue , and cannot bee satisfied : but bequeath them a gift of charge , the guardianship of a childe , the custody of father and mother , brother , &c. request them to performe any office of friendship else ( if they may not at the least saue themselues harmles ) they haue no disposition at all to busines of that nature . It was a true saying of a R. A. new writer , there is a great deale of passiue but there is but a little actiue charitie among vs . Alas , alas , there are few such as Vse . Iohn was , that will obey when God commands , especially to their own losse : there is a great deale of preaching , a great deale of hearing , a great deale of professing , and God grant that his ministers may double their diligence in preaching ; God grant the hearers may bee more swift to heare , and all that professe Christ may bee more resolute in profession of his name : I entend not my speech against man truly religious , but against hypocriticall white skinned professors , that make a shew of godlynesse and deny the power of it . In the name of God professe , but diuorce not between profession and practise ; profession is good , but one dram of obedience is worth an whole tallent of prating knowledge : I speak no more against profession then Christ did against Tything Mint and Annis and Rue , &c. But yet I cannot but from my soule lament the nullity and nothingnesse of obedience . Most of some mens religion is meerely verball , we draw neere to God with our lips , and honour him with our tongues , and yet it is too shamefull to name the things that are done in secret . Some ( I feare me ) euen of our greatest professors , as great oppressors , as biting vsurers , as extreme Landlords , as vnconscionable tithers , as they that are most . Some as bitter raylers as Rabshekah , as sacrilegious as Achan , as cruell as Caius , as dogged as Nabal , as vnmercifull as Iews , as flintie hearted as Turkes , as lying for gaine as Ananias and Saphira , as mocking as Michol ; some ( I feare me ) euen amongst our Professors . Me thinkes I may fitly compare Erasm. col . diuers Professors to the Coriander , that hath a naughtie Root , a stinking Leafe , a naughtie Blade , and yet a sweet Seed : so Pliny . our glozing Hypocrites , their hearts are naught , full of all vnrighteousnesse , wickednesse , couetousnesse ; their eyes naught , full of Adulterie ; their hands naught , full of Bribes and Bloud ; all naught , except their words , and they are as sweete as honey : Mel in ore , verba lactis , fel in corde fraus in factis . But what sayth our Sauiour , My Iohn . 6. sheepe heare my voyce and follow mee : And Iames tels vs , That we deceiue our selues if we Iames. 1. 22. be not doers as well as hearers of Gods word . Let such as giue Gods Ministers the hearing , consider this , that come to Church as others doe , and lift vp their Eyes and Hands , and say Amen to euery petition , & as soone as they are out of the Church runne headlong in the high way to hell , or if they obey in some matters , as the externall obseruation of the Sabboth , prayer in their familyes , &c. there is all . Call vpon them to giue almes , to forgiue their enemyes , to make restistution of wrong gotten goods , and then mors in olla , mors in olla , then they pleaded as Naaman the Assirian herein , the Lord be mercifull vnto me . But brethren , euen all you that heare mee this day , I beseech you all to behold and consider the example of the Apostle Iohn that when the Lord commands , consults not with flesh and blood , whether it would stand with his ease or commodity , but as soone as euer hee was commanded obeyes : I could wish that I knew many like him . This somewhat more generally . I must not leaue the words thus .

From that houre he tooke her , &c.

The words in the Originall are , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Abs illa hora , that is , from the time that Christ spake to him , to the time of the virgins Maries death hee tooke her to his owne home . Time hath exceedingly preuented me already : and I must perforce without any further descant , fall abruptly vpon these three conclusions . viz.

First , Iohns present obedience . Secondly , Iohns cheerefull obedience . Thirdly , Iohns constant obedience .

First , when Christ commanded , hee obeyed Iohns present obedience . presently , he delayed not the time , no not an houre . In the 8. of Mathew 13. Christ sayth to the beleeuing Centurion . Goe thy way , be it to thee according to thy faith . And then it followes : His seruant was healed the same houre : that is , instantly and presently . So here from that houre , that is , euen instantly he tooke her to his owne home . True obedience is like to gunpowder or tinder , or touchwood that kindles quickly . When Christ called Andrew and Peter , saying , follow me : the story sayth , They left their nets Math. 4. presently and followed him . When Iesus sayd , Zacheus come downe at once : it is added in Luke 19. the Text , He came downe hastily and receiued him ioyfully . When God commanded Abraham to sacrifice his sonne , he did not onely Gen. 22. doe it , but hee rose vp early to doe it . When Christ arose from the dead , he arose not on the second , or third , but vpon the Luke 24. first day of the weeke , he arose not about noone , or towards night , but early in the morning . Hee that seeke me early sayth God , shall finde me . Paul cals vpon vs for early and present repentance . Behold , sayth 2. Cor. 6. 2. he , now is the acceptable time , now is the day of saluation . Now is the time that we are sure of , and wee are sure of no time but this now , we cannot recall the time past , wee know not whether euer wee shall enioy that is to come , we are sure of no time but this nunc , euen this moment : watch and pray therefore you know not the houre , we know not whether we shall liue to the end of another houre , or quarter of an houre ; and therefore let vs ( as wee say of souldiers ) be at an houres warning , yea at a minutes warning . I shake and shiuer to thinke of the vaine confidence of carnall men that deferre all obedience and repentance till they come to their death beds , and when their soules lie at the gate of their bodyes ready to go out ; when the breath sits vpon the tip of their tongues ready to flye away , then will they lumpe with God for all . The diuell may most aptly be compared to an vsurer ; the deferring sinner to an incestuous dingthrift . Dingthrifts when they haue morgaged house and land to the Vsurer , plead commonly for longer respite , for a quarter or halfe yeare , or a yeares day . Vsurers giue them golden language till they haue broken day , and then they seize vpon all with extremest tyranny . Thus it fares in matters of repentance ; drunkards would faine haue a little respite to follow their drunkennesse , adulterers , would runne to the harlots house a little longer : will it not be time enough if they repent hereafter ? Yes sayth Sathan , twenty , forty yeeres hence : enough when thou hearest the bell tole for thee : in the meane time , God tops them off suddenly like an eare of corne , or takes away their senses , or hardens their hearts that they cannot repent . What followes ? the breath is no sooner out of their bodyes , but the diuell seizes vpon their soules , which hee straight wayes plungeth into so horrid torrid torment , that were I able to expresse it to the life would make the heauens melt , and the earth shrinke to heare it . In the feare of God , while we haue time , euen instantly enter we vpon a good course .

2. Obserue Iohns cheerefull obedience , Iohns cheerefull obedience he doth nothing after a repining manner questioning and reasoning as a worldly man would haue done . What ? are their no more Disciples but my selfe ? Are not many of her kindred present ? Am I neerer to her then they ? Hee reasons not thus , but as one reioycing that his Master wold command him any thing , euen presently hee takes her to his custody and keeping .

It is not enough to doe that that God requires of vs , but wee must doe it with alacrity and cheerefulnesse . The Lord loues a cheercfull giuer . Exodus 15. When 2. Cor. 9. 7. Moses was to take thc peoples beneuolence towards the building of the tabernacle , God commanded him to take the gifts of none but such as gaue freely . It is a true Axiome that God lookes rather to the affection of the Agent then to the Act it self : the widdowes Mite was accepted ( though not for the quantity of her gift ) yet for her good affection : Thy will be done in earth as it is in heauen , is one petition in the Lords prayer : Fiat voluntas tua , Thy will be done in earth as it is in heauen . Quid hoc sayth Augustine ? Aug. de temp. What meanes this petition ? Vt quomodo tibi seruiunt Angeli in Coelo , &c. This is the meaning , sayth hee , that as the Angels serue God in heauen , so wee desire ability and strength to serue God on earth : yea but how do the Angels in heauen serue God ? The reuerend Babbington tels vs , they obey Bab. on the Lords prayer . God , Lubentissime , citissime , fidelissime , &c. Willingly , chearefully , speedily , faithfully , &c. they flye when God commands . I cannot deny it , but that we performe some actions in themselues commendable : we giue almes , pay tithes and tenths , but what sayth God ? My sonne giue me thine heart : all is done in vayne , if God haue not the heart as well as the hand .

3. Obserue Iohns constant obedience , he Iohns constant obedience . tooke her not to his care for a time , but was carefull and tender ouer her so long as she liued From the houre , &c. Some write that shee liued with Iohn eleuen yeares after Christ his death . Others that she liued Nicephorus with Iohn 23. yeares : others that she liued with Iohn full 24. yeares . When the holy Ghost ouershadowed her ( they say ) shee Epiphanius . was 14. yeeres old . Betwixt the time of Christ his birth and death was 33. yeeres ; after Christs death shee liued 24. yeeres , and if this be true , the virgin was about 72 yeares old when she dyed . The popish Legend ( if there be any heede to be giuen to that heape of lyes ) sayth , she liued with Iohn the space of twelue yeares ; but what neede I trouble you or my selfe in the rehearsall of sundry opinions ; so long as she liued , so long the Apostle tooke care of her ? were it 11. 12. 23 , or 24. yeares . Learne we by his example not to bee weary of well doing : Paul sayth , that they shall inherit Rom. 2. 7. eternall life that continue in well-doing . Woe to that man that layes his hand to the plow , and lookes backe sayth the Spirit : it is a notable commendations of Ruth , that she shewed more good at the Ruth . 3. last then at the first . A great commendations of the Church of Thyatira , that her Reu. 3. workes were more at the last then at the first . I pray God that I were able to giue the same testimony of all in our times , but I cannot ; for of some I scarce thinke , but I Dan 2. 23. thinke of the Image that ▪ Nebuchadnezar dreamed of : The head was fine gold , his breast and armes siluer , his belly and thighes brasse , his legges iron , his feete partly iron , partly clay , still worse and worse ; and so is it with many in our times to whom wee may apply that saying of the Apostle ; Euill men and deceiuers wax worse and worse : at the first profession of religion they were exceeding forward for the aduancing of Gods worship , ready to distribute , &c. But now are as cold as frost or Ice in winter ; like the Sunne in Ioshua his time , they stand still ; nay it may bee like the Sunne in Ezekiah his time , goe backeward , turne mocke-Gods , opposers of the Gospell , and what not . I haue read of Silkewormes , that after they haue done their master seruice in making silke for garments , some of them turne to mothes , and fret garments : euen so is it with many in our times , that at the first profession of godlinesse , doe God some seruice , by countenancing and encouraging such as are good ; but afterwards turnes to be very fretting moathes , as cruell and deadliest enemyes as God hath in his Church . But brethren , beloued in the Lord , remember Lots wife that was turned into a pillar of Salt for looking backe . Oh it is a fearefull thing when wee are come out of the Sodome of our sinnes , to looke backe again towards Sodome : Paul calleth the Galathathians fooles , because they began in the spirit and ended in the flesh . Bee thou faithfull to the death , sayth God , and I will make thee heire of eternall life . In a word , let vs all take heed that there be in none of vs , an euill and vnfaithfull heart to depart away from the liuing God : for it were farre better neuer to haue known 2. Pet. 2. 21. the way of righteousnesse , then after wee haue knowne , to turne away from the holy commandement giuen vnto vs .

Pardon now my boldnesse , I will speak but this once ; there is one poynt more out of the last words of the verse to be handled : for want of time I will but poynt to it . It followes in the Text that Iohn tooke her to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his owne . The poynt flowes Obseruation . Iohn 2● . so naturally , that I may deliuer it without further discoursing vpon the words : and it is this , that the Apostle Iohn had goods and riches of his owne , able to liue of himselfe , and to be helpfull to others : Peter had a vocation and followed it : probably the rest of the Apostles had as well as he , onely want of time suffers mee not to proue it now .

Obiection . If any shall obiect with Bellarmine that Bell de 7. verb Iohn was one of those that sayd , Behold we haue forsaken all and followed thee , what shall we haue therefore ? and shall vrge vs further , that that they forsooke was house , Math. 19. 27. brethren , sisters , father , mother , wife , children , lands . Yea and shall vrge that place , Mathew 4. 21. How Iesus saw Iames and Iohn his brother mending their nets , and that at Christs command immediatly they left their nets and followed him .

To this I answer , that though it bee Answer . certayne they left all , yet they left all but after a sort ; they left not all simply and wholely , take all who would , but they left all as one sayth , Quatenus illo impedimento esse possent , &c. So farre forth as they might hinder them in preaching the Gospell and not otherwise , they did not so leaue all , but they could at theyr pleasure make the best aduantage of that was theirs : in one place wee reade that Peter had an house , and that Christ repayred to it . In a second wee reade that Matthew after his calling from the Math. 8. 14. receipt of Custome , made Christ a great Feast at his owne house . Here wee see in this Text that Iohn had if not an house Math. 9. yet substance of his owne . Hee tooke her to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to his owne .

And this Doctrine like a two edged sword wounds on the right & left hand ; Vse 1 first it giues a mortall and deadly blow to Papisticall beggery , of Capuchins Heremites , Anchorites , that extoll and prayse Penury and Pouertie as a state of perfection , contrary to that Prophets praier , giue me neither pouerty nor riches and contrary to Christ his practise , & the practise of his Apostles , that neuer led so Iohn 12. 6. base & sordid life as they pretend , but had that which was needfull and gaue almes : and while they liued gaue many precepts perswading rather to giue to others then to be chargeable ; yea not onely to giue but to frequent in this duty , reade at your leasure these Scriptures , Luke 11. 11. 41. Rom. 12. 13. 2 : Cor. 9. 6. Gal. 2. 10.

Secondly , this doctrine that Iohn tooke Vse 2 Marie to his owne , makes against Anabaptisticall community , which Anabaptists and Familists seeme to proue out of that place where it is sayd , that all that did beleeue were in one place , and had all things common , they sold all their possessions Acts. 2. 44. and goods they had . And this they runne vpon that they did not onely sell , but sold all , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , moueable and not moueable , possessions , goods : they made a through sale of all .

My answer in a word is : first , no man was compelled to sell , so Peter sayd to Ananias , Acts. 5. 4. was it not thine owne while it remayned ? As if he had sayd , who compelled thee to sell ?

Secondly , It is not sayde they sold all , but onely that they had all things common ; Aret. in Act. Apost. Non est expressum quod omnia vendiderint ; sed quod omnia habuerint communia .

Thirdly , of that that was sold , they suffered not euery man to be his own caruer , Quae venditasunt prudenter diuidunt . but they distributed according to euery mans necessitie , to some more , to some lesse ,

Fourthly , If all things bee common , why sayth God , Thou shalt not steale ? Why 1. Cot. 6 : sayth Paul , That theeues shall not inherit Gods kingdome ? How can there be theft if thou take away propriety of goods ?

Fifthly , If all things be common , then Frustra passim praecepta , &c. Aretius . are all those precepts in vain that call vppon vs for bounty and almes , why did not God call rather for community then liberality ?

Sixthly , Why writes Paul for his cloke , and parchments , if they were anothers as well as his ?

Lastly , a world of other inconueniences will follow if wee deny propriety of goods , it will follow that Naboth was too scrupulous in the matter of his vineyard , that the eight commandmant might well be razed out from the rest of the commandements ; nay if this gap bee opened , would their not quickly follow a feareful confusion of all things ? And yet mistake me not , for though I defend propriety of goods , yet I defend no other propriety of goods , then may stand with the communion of Saints . Zacheus his goods were his owne , so were Iobs , yet they imparted to the necessityes of others : it was a Nabalish speech , shall I take my bread and giue it vnto strangers : though thy goods be thine , yet they are not so thine , but that the poore haue a letter of Attorny from God , to haue to their vse as well as thy selfe . The conclusion for want of time shall be onely this ; be merciful as your heauenly father is mercifull .

FINIS .