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 John his legacy. Carter, Bezaleel, d. 1629. 1621 Approx. 117 KB of XML-encoded text transcribed from 50 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2014-11 (EEBO-TCP Phase 2). A18048 STC 4692 ESTC S117382 99852596 99852596 17925

To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication Creative Commons 0 1.0 Universal. This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.

Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. A18048) Transcribed from: (Early English Books Online ; image set 17925) Images scanned from microfilm: (Early English books, 1475-1640 ; 1229:03) 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 John his legacy. Carter, Bezaleel, d. 1629. [8], 86 p. Printed for Bernard Alsop for Edward Blackemore and are to be sold at his shop at the signe of the Blazing-Starre in Paules Church yard, London : 1621. Reproduction of the original in the Union Theological Seminary (New York, N.Y.). Library.

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.

eng Sermons, English -- 17th century. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2013-04 Assigned for keying and markup 2013-04 Keyed and coded from ProQuest page images 2013-06 Sampled and proofread 2013-06 Text and markup reviewed and edited 2014-03 Batch review (QC) and XML conversion

CHRIST HIS LAST WILL, 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.

Rom. 16. 17. I beſeech you brethren, marke them diligently that cauſe diuiſion and offences contrary to the doctrine which ye haue learned, and auoyd them.

LONDON, Printed by Bernard Alſop for Edward Blackemore and are to be ſold at his ſhop at the ſigne of the Blazing-Starre in Paules Church yard.

1621.

TO THE RIGHT WORSHIPFVLL AND ZEALOVS GENTLEWOMAN MIſtreſſe Borlace of little Merlow, and to the noble and learned Gentleman Sir William Borlace the elder, her ſonne, of Mednam in Buckinghamſhire, and to the vertuous and elect Lady, the Lady Marie Borlace his wife, Bezaleel Carter a weake and vnworthy Miniſter of Gods word, wiſheth the bleſſings of both worlds.

RIght Worſhipfull, I confeſſe that I haue had an intention to haue written of all the ſufferings of our Sauiour Chriſt vnder Caiphas, Herod, Filate and to haue beene as large vpon the whole 23. chapter of Saint Luke, as I haue beene vpon theſe two verſes in the following Pamphlet, but ſo I am preuented through a numberleſſe number of buſineſſes by reaſon of my Sabboth dayes paines, my weekeday Lecture, teaching children, and other imployments, that I almoſt wonder at my ſelfe, or rather I admire Gods goodneſſe, that hath enabled me and carried me through all theſe. If God ſhall pleaſe hereafter to rayſe me vp ſuch competency of meanes that I may without further diſtractions follow my priuate ſtudies, I yet reſolue (when I ſee a calling) to publiſh all my Meditations vpon that Chapter. In the Interim, I haue aduentured to the light this ſimple Diſcourſe, and haue alſo preſumed to Dedicate it to your ſelues, as a teſtimony of vnfained affection, and thankefulneſſe, and as a motiue to excite you to charity & conſtancy in Gods ſeruice. I ſay to you as Paul to the Galathians, you haue begun well, nay I doubt not but that I may praiſe God for you: as the ſame Apoſtle did for the Theſſalonians, becauſe your faith growes exceedingly. My prayer for you is that as you haue beene for many yeares fruitfull trees in Gods Vineyard, bearing and bringing forth much good fruite: ſo alſo you may perſeuere, floriſhing like the Cedar tree, that ſaith Plinie, beares the beſt & the moſt fruite in the oldeſt age, in which regard the Pſalmiſt reſembles the righteous mā to the Cedar, Pſal. 92. The righteous ſhall floriſh like a Palme tree, and ſpred abrode like a Cedar in Lebanon, and then it followes in his old age, he ſhall be fat and wel liking. Right Worſhipfull theſe haue beene the motiues which made me bold to conſecrate theſe my labours to your names, neither do I doubt (all weakeneſſe and imperfection bewrayed notwithſtanding) for the Authors ſake, at the leaſt, you will accept them, who alſo remaineth and ſhall euer.

Your worſhip in all duty and ſeruice Bezaleel Carter.
TO THE READER.

CHriſtian Reader, it came to paſſe after I had furniſhed my ſelfe my ſelfe with matter for another congregation (while theſe meditations following were freſh in my memory) that I rode through the towne where this Sermon was preached, being then the lecture day: and as God diſpoſed of things, at that time diſapointed of a ſupply: what needs multitudes of words, my ſelfe was requeſted by the carefull Paſtor of that place, to ſpeake to the people; perſwaſion ouercame me; but the Sermon finiſhed, it is admirable to conſider how many mouthes were opened againſt me, ſome ſaid that I was miſ-informd againſt the place, other ſayd that I was an hatefull enemy to ſuch as are called profeſſors, all concluded that I was a man of a turbulent ſpirit: the report of that I ſhould ſpeake paſſed with ſwiftneſſe from man to man, molehills were made mountaines, moates were made beames: ſome that heard me defamed came, and louingly conferred with me: others (and ſuch as ſhould haue beene more charitable) did not onely heare reports, but ranne current with the reſt trumpetting foorth what they heard, in the extreameſt manner. Now whether there is a iuſt cauſe of offence giuen, let him iudge that reads ouer this following Diſcourſe, which I wrote out (hearing my ſelfe to bee ſo traduced) I will not ſay verbatim, foraſmuch as my manner is not to write out all I ſpeake, and when I haue it perfectly by heart to repeate it ſyllabice according as I wrote it, but as neere as I could remember (my Authors names excepted which are written in the Margent) I wrote out the ſame words that I preached, without takeing away or adding: onely I haue added ſomewhat to the ſixe and twentyeth verſe, that I had thought to haue vrged but could not for want of time, and I haue now rayſed ſome of my obſeruations of the 26. verſe, that I then rayſed out of the 27. verſe, as that one where children are commanded to honour and maintaine their parents, ſupplying their neceſsities: that other of aflictions, how one croſſe followes another as one waue wallowes in the necke of another, &c. which may be rayſed naturally out of either verſe the maner of handling both in preaching and writing, was the ſame. I know that ſeuerall men haue ſeuerall aymes in printing euen as in preaching, ſome haue one end, ſome another, ſome preach out of lucre, others out of enuy, others out of good will. Phil. 1. 15. So in printing, ſome print out of malice, that they may ſpit out their poyſon in their faces that haue diſpleaſed them, others out of oſtentation and vaineglory, like the builders of Babell to get a name. For my part I dare ayme at no other end then the aduancement of Gods glory, and the ſatisfaction an edification of the Church: ſhould I ayme at mans prayſe, I know I ſhould miſſe of mine end, and looſe my reward with God: ſhould I ayme at reuenge, and ſtuffe my Booke with ſcoffes and froathy inuectiues, (as too many doe that write controuerſies, maintaining their aſſertions with ſcoffes and taunts, rather then by reaſon and argument) I ſhould but diſcouer malice, and doe that that I muſt bewayle with teares, or haue my portion with the ſcorners. God knowes that I haue another end, and a better, viz. the ſatisfaction of many, and the edification of all. In others of my labours I haue ſeene the fruits, who knowes whether God will alſo bleſſe me in this. If ſuch as make a trade of traducing others (ſhall notwithſtanding that I haue ſayde) yet fall a iudging and condnēing me, God I prayſe him that I paſſe not for mans iudgement, neither doe I iudge my ſelfe, hee that iudges me is God, iudge nothing before the time. So be thou findeſt theſe laoburs aduantageous to thee, bleſſe God, pray for the Author, that ceaſeth not to pray for thee, remaining

Thine in Ieſus Chriſt, Bezaleel Carter.
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 vvord vvas a vvord of complaint, My God my God, why haſt thou forſaken me. Math. 27. 46. So vvas the fifth alſo mentioned by Iohn, vvhen he knevv that all things vvere accompliſhed, he ſayde, I thirſt. Iohn 19. 28. His ſixth vvord vvas a vvord of triumph Conſummatum eſt, It is finiſhed. Iohn 19. 30. The ſeuenth vvas 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 vvord, in which you may note vvith mee.

Firſt, the occaſion, in theſe vvordes: 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 vvhen Chriſt vvas going tovvards his execution, there follovved him a great multitude, & vvomen that bevvailed him, yea they follovved him as the vvord imports in the originall, at the hard heeles, and exceedingly bevvailed him: yea they follovved 〈 in non-Latin alphabet 〉 him till they came 〈 in non-Latin alphabet 〉 iuxta, hard to, or exceeding neere the croſſe till they came vnder the croſſe; vvhom vvhen our Sauior beheld, & amongſt others his mother, and beloued diſciple, in the midſt of his extremity, as it vvere, 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 vvee muſt not ſo vnderſtand the vvordes as if that Chriſt had ſpoken to this effect, behold and caſtNon morum implorat opē ſed iuvat. Aeretius. thine eyes vpon me thy wofully and miſerably afflicted ſonne: this had beene to adde ſorrow to ſorrow, afflictiō 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 hisEraſm. 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 learnedPifeat. 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. The1. Quis, who ſeeth. Bullinger in Ioh annem. firſt point is Quis? who? & that was Chriſt that ſaw thē 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 afflictiō follows another, a ſecond, a firſt; a third a ſecōd, & cōmonly 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 expectation of afflictions, not of oneLet 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 thē, 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 rowling ſo faſt one after another that heeLet 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 theirFirſt 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 〈 in non-Latin alphabet 〉 . 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 loueAnto. 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 mouedIob. 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 patiētly, yet when he heard of Abſoloms death how he cries out, O Abſolom my ſon would I had dyed for thee; O Abſolom my2. 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 (vpō 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 incō paſſed him? and the aſſembly of the wicked cloſed him? how his hands and feete were pierced with nayles, & yet thou ſaiſt ſee & cōſider 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 the3. 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 toMat. 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 (ſaythAretius he) follow Chriſt to the Croſſe, and yet euen in this worthy act they bewray infirmity, for as much as they follow withBullenger. 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 vvord in the originall notes (as I ſayd) a neere follovving of Chriſt, and it appears indeed that they follovved him neere; becauſe our Sauiour preached to them that diuine Sermon as he vvas going tovvards his ex •• ution. Daughters of IeruſalemLuke 23. vveepe not for me but for your ſelues, and for your children, the daies ſhall come, &c. And if they vvere not afraid to follovv him as hee vvas going to tovvards his execution, and heare his doctrine: it may be coniectured alſo that they vvere 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 •• theyMat. 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 thouRuth. 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 mā 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 owneProu. 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 wildefireCantic. 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 frō the beginning ceaſed not to loue him for the ignominy of his death.

But this of the firſt poynt, that they followedObſer. 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 theExod. 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 brethrē 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 hēr 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 thatBeza 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 mā)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 thē 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 calsVt 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 extollStulti 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 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.

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 whē 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 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 mā & 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 ApoſtleGal. 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 commāds do more moue then general. Sed haec hactenus. The onely point that I intend to inſiſt vpon is this: That children ought not onely to be obedient to their parents, as Chriſt was, of whom it is ſayd, Luke the ſecond, That hee went downe with themChildren 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 parēts 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 wordMulta 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 teachethEph. 6. 1. to dogood to them that haue done good to vs. Pharaohs Butler confeſſed it aGen. 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 AcademickeGall. 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, IVal. 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 amongſtZenophon. 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 quodā 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 that haue many and diuers wayes ſinned againſt this doctrine, and made Gods cō mandement 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; theEzek. 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 which2: 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 thē that haue fed thee; nor cloth thē 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 muchChriſtus autē 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 itEccl 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 onelyBellarm. 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 relieuing their parents, that they riſe vp in open hoſtility againſt thē, 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 belouedFirſt, 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 neuerMuſc. 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 ofObſeruation. 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 thankfulneſſeR. 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 outPſal. 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, andLuke •• 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. thatOſea 10. 10. wee make not God deſire to chaſtiſe vs.

A ſecond reaſon why Iohn conceals his name, & cals himſelfe the diſciple whō Ieſus loued, was modeſty, & therefore thogh2. Reaſon. Ob modeſtiā Aret. in Iohan. hee were the beſt beloued Apoſtle, and Chriſt his maſter honored him ſo much, as to cōmit 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 ſeluesGen 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 vaineglory. 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 theThe ſecond part of Chriſt his charge. charge, Cui, to whom.

The ſecond is Quid, what hee ſayth: Behold thy mother, 〈 in non-Latin alphabet 〉 . 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 theLuke 15. 20. wounded paſſenger after a regardleſſe manner. There are others alſo that ſee the neceſſities of others, the father ſaw hisLuke 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 friendsLuke 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 ourPro. 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 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 theIames 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 need1. 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 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 whē a dogged Diues dyes, like to an horſe or dogge that periſheth: but great, great isPſal. 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 cōplaynt 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 oppreſſiō 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 brethrenPſal. 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, andPſal. 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 hisMath. 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, deſtituteBellarm. de 7. verb. of all help, nay he goeth further, yet (I know not how truly) hauing neitherNec parentes, nec vitum, nec frates, nec ſorores habens. parents, husband, brethrē, 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 amongſtIuſtin. 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 atEra 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 newlyEraſm. in Luke borne infant. Thirdly, ſhee was not prouided of linnen, wollē, 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 by2. 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, ſcarcelyIuſt. 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 theEraſ. 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. ThisLuke 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 twoP. ver. 8. Quoniam Euangeliſta Lucas mentionem agnicul. nullā 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 pooreConſiderandū 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 and mutability and mobility of all earthly thing. Marie Chriſts mother was of the blood royall, naturally deſcendedMath. 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 reſembledReu. 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 turbulentIſa. 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 beeTimotheus. 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 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 paperNahum. 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 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 ſeemeth2. 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 aR. 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 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 compareEraſm. col. diuers Profeſſors to the Coriander, that hath a naughtie Root, a ſtinking Leafe, a naughtie Blade, and yet a ſweet Seed: ſoPliny. 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, 〈 in non-Latin alphabet 〉 , &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 obeyedIohns 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. Whē 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 inLuke 19. the Text, He came downe haſtily and receiued him ioyfully. When God commanded Abraham to ſacrifice his ſonne, he did not onelyGen. 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 theLuke 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, ſayth2. 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. When2. 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 obeyBab. 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, heIohns conſtāt 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 liuedNicephorus with Iohn 23. yeares: others that ſhe liued with Iohn full 24. yeares. When the holy Ghoſt ouerſhadowed her (they ſay) ſheeEpiphanius. 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 inheritRom. 2. 7. eternall life that continue in welldoing. 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 theRuth. 3. laſt then at the firſt. A great commendations of the Church of Thyatira, that herReu. 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 IDan 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 known2. 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 〈 in non-Latin alphabet 〉 , his owne. The poynt flowesObſeruation. 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.

If any ſhall obiect with Bellarmine thatBell 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 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 theMath. 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 houſeMath. 9. yet ſubſtance of his owne. Hee tooke her to 〈 in non-Latin alphabet 〉 to his owne.

And this Doctrine like a two edged ſword wounds on the right & left hand; 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 ſoIohn 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 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 poſſeſſionsActs. 2. 44. and goods they had. And this they runne vpon that they did not onely ſell, but ſold all, 〈 in non-Latin alphabet 〉 , 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? Why1. 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, thenFruſtra 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.