OUR LADY HATH A NEW SON. APOCALIP. 3. I will write my new name on him which shall overcome. PRINTED AT DOWAIE. CUM PREVILEGIO. 1595. TO THE RIGHT Virtuous as Honourable Lady, the Lady M. C. A. health and increase of Honour. rachel, a. Gen. 30.35. the wife of Israel, had two sons, joseph, and Benjamin, b. john. 19 Mary the spouse, not of Israel, that is of one which see God, but of God himself had likewise two Sons, jesus and john: the Mother of the first was a figure of the last Mother, and their Children not unfitly to be compared together. Rachel signifieth a sheep, and Marie c. john. 1. brought a Lamb into the world, a Lamb which took away the sins of the world. joseph the first begotten of Rachel, because of his dreams, which signified a superiority he should have over all his brethren, grew so odious unto them, that they sought opportunity to kill him, and in the end was sold to the Egyptians for thirty pence by judas. jesus the first begotten of Mary, because the jews feared he should be King over them, being mighty not in dreams, a. Luk. 24 but in work and word, became so much hated amongst them, although he were a jew borne, & one of their brethren, that they thought it long until they crucified him: but he was first sold b. Mat. 26 by a judas also for 30 pence, yet did they no more prevail in preventing what they feared in him, them did joseph his brethren, c. Gen. 44. who afterward were forced to bow unto him, for he had as glorious a name, & did more worthily deserve it, than did joseph, d. Gen. 41 who was accounted and so called by the Egyptians:. The Saviour of the world. a. Gen. 35. Benjamin the sccond son of Rachel, when his Mother was to be delivered of him came with such defficulty into the world, that it was thought neither she could have lived to have been disburdened, nor he likelier to be borne to breath, than to be buried, in so much that being in the midst of her pangs of death, she called his name Benoin, which is as much to say, as the son of my sorrow. But with what great sorrow our. b. Mark. 1. bless. Lady travailed when she was to be delivered of joh. it shall appear in the discourse following, where the danger was not only of the life of the mother & a son, but of life itself, which living as graciously gave every one their life, as dying redeemed gloriously each one from death, that had not john been very filty named before his birth, his Mother might have rightly called him Benoin, and upon greater cause than Rachel called hers. His name was john, and so it remaineth still. john that is to say, to whom is given, & nothing named what is given: we are to understand some excellent gift, the like whereof was neither before nor since given to any man. a. john. 19 God gave himself to our blessed Lady, and then gave her to john, and by this gift of her to him, & him again to her by the son of God, is he borne a new into this world, and made our Lady her son. This birth of Saint john, together with his breeding I present unto you, and rather this than any other thing of his life, because it seemeth a matter touching most his honour, and a dignity much passing all his titles, to be the son of her, who only was thought meet and was the Mother of God. His conception I suppose was at his marriage in Cana of Galilee, john. 2 and a. john. 19 his birth at Christ his Passion upon the mount Caluarie, the best of both which places, were an homely presence for any Honourable parsonage, but since that GOD himself made his choice of b. Luk. 1. a Carpenter's spouse, to set up the frame of his own most blessed body, right well may it beseem one of what dignity soever to be present at the labour of a poor Carpenter. Presuming therefore of your usual favouring good endeavours, whose outward actions, as well as inward intentions never savoured any other. I will use no further persuasions to forward a gracious acceptance of a slender travail in so worthy a labour, and forbear to hold you with any longer preface. TO THE READER. IF that may worthily be judged true, which is not only discovered by common practice; but also disfigured by holy Scripture, that where a man's treasure doth lie, Luke. 12. there his heart doth live: this treatise itself will dispose the virtuous to a favourable censure, and a friendly construction of whatsoever shall either sound harsh in the ear, or seem hard in the History: But because that some tooched with a superfluous devotion do seem to doubt, and other troubled with a spirit of contradiction do sloutlie denay that in the marriage mentioned in the Gospel a. john. 2 the Evangelist himself was the bridegroom, I have made choice of a late writer, but very learned, who is no less pregnant in giving antiquities, then curious in recording them, one adversary so mighty, as he having the mate, all the rest may rest mute. Caesar Baronius the light of this, Lib. 1. pag. 121. and life of former ages, in his ecclesiastical History is of opinion, that in that famous marriage in Cana of Galilee Saint john the Evangelist was not the bridegroom: which first confirmeth with the authority of a. Epist. ad Philan. S. Ignatius, b. lib. 1. adver. iovi. S. Hierome, c. tract. vlt. in joa. S. Augustine, d. in vita. 5 joa. Abdias, and e. Heres. 58 Epiphanius: Secondly with this reason, that doubtless neither jovinian would have forgotten that S. john was married, nor the Manichees conceal that Christ called him from marriage, who urged the example of S. Paul and Tecla: either of them having by this somewhat to say for themselves, the one against Virginity, the other against the Sacrament of marriage. But under correction of so worthy an Antiquary, neither doth S. Ignatius say otherwise, than that S. john a. Non de. dit operam nuptiis. did not give himself to marriage as S. Peter did, (which no man affirmeth) nor S. Hierome, then that it cannot be proved out of the Scriptures, that any of the Apostles were married but Peter, (which no man denieth) nor saint August. then that others thought that saint john was never married, which he saith cannot be proved out of the Scripture, although it may be somewhat confirmed by this congruence, that by him that life is signified, where shallbe no marriage; but if we shall say, Apocalip. 19.21. that the Scriptures do mention a marriage of the Lamb, and how that every blessed soul shallbe espoused unto Christ, that life may much better be perfigured in john being married, and remaining chaste, then if he were not married. As for Abdias, if his authority be to be reckoned of, he saith only that Saint john would have married, and Saint Epiphanius that he did not marry, for the better understanding of whom, we are to consider a custom which was among the jews for their marriages. When a couple were to be married, a solemn meeting was made of their friends, before whom the names of the couple were taken, & the maiden afterward carried back to her Parent's house, where she remained until the marriage should be perfected: During which time they were accounted as man and wife, in so much as if the woman did offend with any man, she was punished not as a fornicatrix, but as an adultres. Thus writeth a. Lib. de special. legis. Philo the jew upon his commandment: Thou shalt not commit Adultery. In this sort was our B. Lady married, who is said to have an husband at the Incarnation of our Saviour, & as yet was in her Parent's house, from joseph as may appear in the text of the b. Mat. 1. Gospel, upon which place Origine in an Homily, & S. Hierome in his Commentary call her joseph's wife which shallbe. c. Vxoris futurae. By this custom, and example we see that diverse men may speak diversly of the same matter, & no contradiction between them, but in words only, for so doth S. Epiphanius, say that S. john did not marry in respect that Christ altered his mind from that course of life, before that he & his spouse were each in others possession. So doth Abdias say only that S. john would have married, had not Christ called him from that kind of life. So doth saint Hierome say both a. Prologue. in Apoca. that he would have married, and b. ●●●th. 1. adved. iovi. that he was an husband. As for jovinian, and the Manichees, they could not but see that this example did rather confute, than confirm their opinions, and therefore they had little cause to remember it, for here both virginity was preferred before marriage, and marriage notwithstanding allowed to be good, both by our Saviour his presence, and by that which he did at the marriage, howsoever the Manichees caviled at that fact of saint Paul with Thecla. b. Lib. 8. hist. eccle. cap. 30 Nicephorus might breed a scrouple, when describing Queen Helen's visitation of the holy land, he saith, that in this marriage S. Simon the Apostle was the bridegroom, but that undertaking to certify us in a. Lib. 2. cap. 44. an other place, who of the Apostles were married, he never nameth saint Simon, but rather leaveth some cause to think that S. john was married: yet doth b. pag. 121 Caesar Baronius incline unto him, against whom (to omit what he alleged against us) is his own opinion, that very probably in this marriage some kinsman of Christ was the bridegroom, and no man ever said that S. Simon was our Lord's kinsman, but such as upon error took saint Simon the Apostle to be saint Simon, who succeeded saint james at Jerusalem. How much more plainly & constantly do they write, who say that saint john was married, or would have married? both which phrases may be used indifferently of those, whose names were taken at the solemn meeting of their friends, as is showed before by Phylo the jew, and the example of our blessed Lady. Abdias and Saint Hierome are before cited a. Prologue in joan. Saint Augustine saith, that Christ called him from the troublesome state of marriage, Saint Bede upon those words follow thou me, joan. 21. saith that Histories do mention that Saint john would have married, and thereupon concludeth, that because Christ withdrew him from a Carnal delight, he recompeased him with the greater sweetness of his love. b. Lib. 3. lit. cap. 25. lib 4. lit. 15 cap. 38. Saint Anthony is of opinion that this was his marriage. c. duica. 2. post Epi. Roiard also and jerus upon those words d. john. 19 Behold thy Mother, among the things which Saint john forsook to follow Christ reckoneth his wife Ludolphus & S. Bonaventure upon the life of Christ. a. Lib. 2. diol, cap. 12. Alane Cope citeth Metaphrastes and S. Bede, and Lyra upon the second Chap of Saint john saith, it was the common opinion of all men, & that hereupon it was practised throughout all the world; that any (although married) might leave their spouse, before their marriage were consummated, without farther leave, to betake themselves to a chaste life. Many conjectures might also be made, why this should be thought Saint john's marriage as first because our blessed Lady was present, and as a coadiutrix: Secondly because Christ manifesting himself here first to the world by miracle, and making his Disciples thereby believe in him, no other Evangelist would mention a thing so worthy to be recorded: Thirdly because it was most meet that a virgin a wife should be committed to a virgin a husband in keeping: john. 2.19 Fourthly, S. john only making mention as well of this marriage, as also of his committing to our Lady and hers to him, we are to think that he would give us to understand, that some great mystery was begun at the one and finished at the other, as both a. Prologue. in joa. S, Augustine and b. Prologue in Apocal. Sa. Hierome compare them together: but for brevities sake these, and other are omitted, & the discourse committed to the judgement of the indifferent. C. N. Faults escaped in the Author's absence, by reason they were not perfect in the English tongue. In the Epistle Dedicatory. For Benoin read Benoni. In the Epistle to the Reader. Page 1. and line 4. for disfigured, read adisciphered, and in the 21 line, for giving 2. ntiquities, read proving antiquities. P. and 11. line, first confirmeth, read first he confirmeth. in the note for ad Philan, read ad Philad, 5. p. and third line, upon his commandment, read upon this commandment. 7. p. and is line, for Simion read Simeon. 8. p. and 19 line, for Antony read Antonine. Lib. 3. lit. cap. 25. read Lib. 3. Tit. 1. cap. 15. in the 11. line for jerus read Ferus. In the discourse. 5. p. for wert bidden, read art bidden. 7. p. and 13. line for express them, read, oppress thee. 10. p. and 14. line, for no men but, read, no men, what then but, 15. p. and 18. line, for nursed thee with read nursed thee, with. heaviness, she fled read beavines she fled. 18. p. and 23. his flight, read his slight? e 19 p. and 14 line for whether shall I end ad where shall I end. b 23. p. and the leaveth line, for wicked argaine, read wicked bargain? 26 p, and 7, line for that thereby they, read that they. 27. p. and 17 line for die ye shall, read die he shall 28 and 9 line gave him read give him. 29 22 for lightning read lighting, 31. p: and 5 line for yieldeth he read yet yieldeth he, forced and constrained, read constrained. 33 p. and the 13 line for profits read profiteth. 34 p, and 6, line for if one offence, read is one offence, 36 p. and 2. line no other death, read no death, 38 and the 2, line for game read gain, 49 p, and 1 line for great shame, read with so great shame, 52, p and 2, line for acquit he, read acquit him, he for although the read as though the, for of them as read of, then as for called from the earth, read exalten from the earth, 61 p, and 4 line for mean ey the, read mean by the, for durest not, read doest not, for or other wise she, read as otherwise she. 69 pa, and ●, line for all God, read all good, 72 p, and 12 line, for my walks, read my walls. 73 p, and 23 line, for a eteranall read an eternal, 78 p. and 20 line for that he had, read that she had. OUR LADY HATH A NEW SON. THere was a marriage made in Cana of Galilee, john. 2. and the Mother of jesus was there, & jesus also was called and his Disciples to the marriage, where either in respect of the miracle wrought in turning water into wine, or by especial inspiration, an invisible conversion of a married man into a vowed Maiden, Saint john began to follow Christ, forsaking his Spouse, and devote himself wholly to his love and service. He was then privately taught by the Holy Ghost, that which was afterward publicly preached by Saint Paul, 1. Cor. 7. he that is without a wife is careful for the things which pertain to our Lord: but he which is with a wife is careful for the things which pertain to the world, how he may please his wife, and he is divided. Yet that we should understand how lawful and Honourable a state marriage is, not only Christ, but his Mother also, and his Disciples were present, that such as coming after condemned it as a thing devised by the devil, should by this act of his be more easily suppressed. They eat, they drink, they are merry and spend their time pleasantly & no man wondereth: a. Math. 9 for neither can the Children of the Spouse, so long as he is with them mourn, nor as yet the day is come wherein his absence shall cause them to fast, nevertheless they have some want of wine. But how happeneth it sweet Lord that where thou wert, there was want? Can he which a. Prou. 8. findeth thee, findeth life, and yet want such things as are necessary for the maintenance of his life? or canst thou be present and suffer that there should he want? In b. Math. 15. deserts thou canst find enough to satisfy thousands, here are but few at this marriage, and yet there is great want. True it is that the wine failed, but the guests fainted not: there was want but they felt it not: because that Christ was present to supply their want. If they would have drunk water, there could not have been any want, for there was c. Cantic. 4 a Well standing by them full of waters of life: but they desired wine d. Ephe. 5 in which is lust, & therefore although that Christ were present they had what to want: yea therefore they wanted wine, because that he was present. But since that at the solemnizing of marriages, nothing is more intended than mirth, a. Psa. 103. & mirth is most procured by wine, no wonder if here be complaint of want, since that they have no wine. O john! what did you when you invited Christ unto your marriage and his mother? you promised them a feast, & were not able to give them to drink. Thirst afflicteth him more than hunger, & his Mother telleth him there is no wine. b. john. 4. So he sat panting on the side of the Well, saying: Woman give me to drink. c. john. 19 So he hung fainting on the wood of the Cross crying out I thirst, and what need soever now he should have had there is no wine. But (O most loving LORD) who is able to feast thee without thee? If thou make not the Feast thyself to which thou wert bidden, thou shalt have but simple entertainment: But pardon this boldness of thy Disciple, whose heart his love to thee and to thy Mother did so occupy that he minded not his marriage, and having himself whereon to feed and quench his thirst, he attended not to satisfy others appetites. He had drunk wine with milk, for he was as yet a little one: he had hearkened unto thy voice, and followed thine advice. a. Cantic. 5 Eat my friends and drink and be overcome my dearest beloved: Yet did he so follow thy counsel in this, that he forgot not thine admonition given at an other time, b. Isai. 29. be drunk but not with wine, be moooved and not with drunkenness, for behold thy Mother saith, they have no wine. john. 2. O Mary! what need is there of any wine? are not thy breasts better than wine? If wine be desired for the excellency of the colour, and beauty thereof, d. Canti. 4. thy breasts are fairer than any wine. If wine be wished for the pleasant odour it hath a. Cant. 1. the sent of thy breasts is more fragrant than the most precious & costly Ointments. If wine be thirsted after for any strength it giveth to them which drink it, b. Cant. 1. thy breasts are better than any wine: which gave strength not to man only, but unto God himself, and who so knowing whom thy breasts have nourished, should seek to fill themselves with wine, they are unworthy to be beholding unto him, which longed so much to enjoy the pleasure of them, that being a most mighty King, he became in manner a beggar, and having given to every thing their being, c. Phil. 2. made himself almost nothing, feeling neither want of wine, nor of any thing else, when he found himself sucking at them, yet findest thou a want because there is no wine. O Mary! why dost thou desire that there should be more wine? Knowest thou not that when that vine is ripe and ready to be gathered, which said of itself. a. joan. 15. I am the true vine, thy sorrows will express them, of which also thine exceeding great woe will threaten an end, b. Luke, 2. & a sword of grief shall pierce thy soul, and comest thou to thy son to complain that there is want of wine? What hast (Mother of pity) what hast of thy son his death? he is only the vine of which we must hope for wine, after which we shall never thirst again: wherefore in demanding a full supply of wine, what askest thou else but thy son his death? Was it agreed upon betwixt thee and john, that if thy Son would die thou shouldest adopt john to thy son, and therefore comest in such haste to thine own son, saying, they have no wine? Surely thou gavest here a pledge of more motherly love to john than to thine own son, and a. john. 19 at thy son his death we see that john became thy Son, what reason else had thy son to give thee so short an answer, as to say: john. 2. Woman what have I to do with thee? Why did he not call thee Mother, but that thy speech did bewray thy desire to change thy son? If thy Mother (most sweet Lord) had any such unnatural meaning toward thee, that love above nature which made thee intend an act so much unworthy thy person, made her also forget herself: Loth I dare boldly say she was to part with thee, but her excessive charity preferred a common profit, before her private comfort, and b. Luk. 2. she remembered when she lost the last, in three days she found thee again, and in hope of like good hap she is the more willing to part with thee, and because thyself hast so appointed it. If none had loved john but Mary, some cause might have been demanded of that love, but since that he was the Disciple whose name was to be a. john. 21. whom jesus loved, what wonder sweet Lord if thy Mother loved him? it is a motive good and sufficient, able to abide any trial. Again if likeness causeth love, great reason had she to make account of john: She loved thee who wert b. john. 1. a God, a Man, c. Math. 1. her Son. What shall we say of john? If we say he was a man, we say that which we say of many: If we say he was a God, we shall say that which we say of few but upon thine own warrant: who after thou hadst asked of thine Apostles what men did say of thee, did dost then demand of them d. Mat. 16. but what say ye of me? as who would say they were no men but Gods? but if we say of john that he is Mary's son, we shall say that of him, which we cannot say of any else but thee, and in this respect thy Mother thought she might justly love him above all creatures next unto thee: wherefore seeing him abashed for the want of wine at his marriage, and knowing thee to be as willing to do what she would have thee do, being her son, as able to perform what she could wish, because thou wert also God, she said unto thee, they have no wine. O Mary! where didst thou first become so cunning a beggar? thou didst earnestly desire that there should be more wine, and why didst thou not demand it? If thy love were such unto thy cozen as he did deserve, or thy compassion for the want so great as it seemed, why didst thou not demand some wine? If thy confidence in thy son were such as it might have been, or if thy son his obedience to thee were such as a. Luk. 2. it is said to have been, why didst thou not command some wine? O pattern of humility! O example of rare virtue! thou wert contented rather to expect somewhat what that thy son would, then to give the adventure to be denayed, what he should not think meet at that time to be granted, and therefore wouldst go no farther than to show their want, and saidst: They have no wine. b. john. 2. And jesus saith unto her, woman what have I to do with thee? O most sweet Lord what answer is this? she is thy Mother, & sayest thou unto her, what have I to do with thee? Was it thy custom c. Mark. 10. by whom we are commanded to honour our Parents, to give thy Mother such sharp answers? we have not heard of much communication betwixt thee and her, and yet that little which hath been, hath been very bitter. When thou wert lost in the Temple, she asked thee after that she found thee: a. Luke. 2. Son why hast thou so done unto us, thy father and I sorrowing did seek thee, & thou gavest her this anuswere: why sought ye me? b. Math. 12. Again being told that thy mother and brethren were without seeking thee, thou didst ask, who was thy Mother & thy brethren, adding moreover, that who so should do the will of thy Father which is in Heaven, he was thy brother, thy sister, and thy mother. But what encouragement was this to those which heard thee, to do the will of thy Father, when they see the little reckoning thou madest of her which was thy mother, and of thy brethren that they were unworthy either to come into thee, or that thou shouldest go forth to them? At thy death also didst thou not after a sort denay thy Mother when thou saidst unto her & her company, a. Luke. 23. Weep not on me, but weep on yourselves, and on your Children: If thou didst take her to be thy Mother, how could she weep on her Children, and not weep on thee? Surely O Lord these speeches were very strange, considering what a dutiful son thou wert said to be, but above all, this answer. Woman what have I to do with thee? seemeth intolerable. Heaven & earth do witness that she is thy mother, and askest thou of her, Woman what have I to do with thee? wherefore should the Holy Ghost come down upon her, & the power of the most high overshadow her, if that holy one which should be borne of her, should not be called the Son of God, and dost thou ask of her, what have I to do with thee? b. Math. 13 All the earth doth witness thou wert the Carpenter's son, and askest thou of her, what have I to do with thee? Didst thou not thyself solicit her a. Luke. 1. by thine Angel Gabriel to be her son, and she humbly entertained thy messenger, granting thee thy suit, whereupon thou hadst all that thy heart could desire, & askest thou now of her, what have I to do with thee? She bore thee nine months in her womb, she brought thee into this world, she carefully nursed thee with great sorrow and heaviness, b. Math. 2. she fled into Egypt to save thy life, and now for a requital dost thou ask her, Woman what have I to do with thee? What business hadst thou most loving Lord, that thou couldst find nothing to do with thy Mother? wert thou belike so earnest in thy Father's affairs, that thou forgattest thy Mother? surely thy mind was very much occupied, or else thou wouldst at the least have remembered that she was thy mother, & not have spoken unto her as to a stranger, Woman what have I to do with thee? O Marry! thou knowest not now, what thy son meaneth, but thou shalt know afterward, mark well that word woman, & when thou hearest it next attend what followeth. He hath now partly resigned thee up to john in saying woman. but not wholly, for he hath not as yet added, Behold thy son: He foresaw what sorrow thou wouldst suffer at his Passion, and therefore reserved this comfort until then, as a fresh reviving of thy dying spirits, Behold thy son. The time was not yet to commit thee to his custody, because himself was yet with thee, and therefore as yet he said not behold thy son: but the time will come, when he shall be taken away from thee, & then at this watch word, woman, behold thy son. When therefore our Saviour his hour was come, and that he was to return unto his Father, our blessed Lady her time was also come that she should be delivered of her second son, where neither she was privileged, above any other to be delivered without pain, nor Saint john exempted from the ordinary custom of Children, which no sooner begin to look into the world, than they bewail their own misery, both of them being in those exceeding great pangs, that no man could justly judge, whether the mother was more likely to die in her travail, before her son was perfectly brought into the world, or the son yield up his Ghost in his Mother's womb before he should be borne. The beginning of this grievous travail was our saviours apprehension, when praying in the garden a. Math. 26 judas betrayed him with a kiss, at what time Saint john astonished (being newly awaked) fled with the other Disciples, b. Mark. 14 leaving behind him his sindon in the hands of the soldiers. But returning unto himself, with what pitiful sighs & doleful groans, bewailed he his flight. thieves, thieves, he cried out amain, and the farther he went the more he found, he eschewed the Soldiers and fell into the hands of their captains, he shunned Charybdis, and became in danger of Silla, whilst seeking to save his body harmless by flying from judas, he put his Soul in hazard by forsaking his Master. Ah ungrateful wretch that I am (saith he) with what face or countenance shall I behold my sweet Lord again? which way shall I go? whether shall I run? whether shall I end my shameful flight? more torment could I not have suffered, if I had been taken with my Master, and a great deal less shame I had sustained. I remember my vocation a. Mat. 4. from the business of the world, to be a diligent follower of my Lord I call to mind b. Mat. 17.26. those privileges, which above the rest with Peter and james I did enjoy, and also how above these, he loved me so dearly that no longer since then this night at supper c. john. 13. I rested in his bosom, and was bold to ask that which no other dared, and he vouchsafed me an answer. Had my sindon been taken from me by the Soldiers of judas for such like cause d. Gen. 39 as joseph his garment was by the Egyptian harlot, mine action had been Honourable: or if I had left it mounting aloft, as c. 4. Reg. 2. Elias left his cloak, my flight had been glorious: but I left it to run from the fountain of purity, and to forsake my Lord the King of heaven: for which being now attainted of sin, for mine expected endless joys, I am in peril of unexpected endless grief, and in place of a reward for fidelity, I am become subject to perpetual infamy. Now the happiness I had enjoyed in losing myself to find my Lord, is too too well declared by the heaviness I sustain in losing him to save myself. O judas! hadst thou delivered him to me, much more had I given thee for him than any man else whosoever, and although none were so sacrilegious as the jews to buy that holy thing, which thou didst set to sale, yet had I redeemed it, hadst thou brought it unto me, & thou a greater gainer by the bargain, rather would I have satisfied thy covetous desire, and concealed thy malicious endeavour, than thou shouldest have attempted this treacherous mischief, or entered into so bloody an action. But thou fearedst to have been stayed for a thief, if to any of understanding thou hadst offered that jewel to be sold, and therefore thoughtest them meetest to possess the Gem, which having as corrupt minds as thyself, were as ready to be thy receivers as thou to be their thief, which thou didst manifestly declare, as well in the price, as in the place, in the time, as in the manner of betraing: In a. Mat. 26. the price because thou soldest a jewel not to be valued for a trifle: b. Mar. 14 In the place, because thou tookest him abroad, out of City or town: c. john. 18. In the time because thou didst betray him by night in the dark: d Mar. 14 In the manner, because thou badst thy merchants lead him away warily. Did thy conscience give thee, that thou couldst not take too little for that, in which thou knowest thou hadst no part? Didst thou fear that in the open City thy villainy should have been descried? Didst thou so evilly in thine own conceit, that thou wroughtest in darkness? & was thy crafty malice so great, that wary leading away was judged necessary for the conclusion of thy wicked bargain. But now alas my Master appeareth not. I whether shall I go? wandering alone a. Mark. 14 attired only with tears, I shall be as sorrowful, as certain a sign unto his Mother, that the high Priests have seized on him, for she knoweth as well, that he would be no where of his own appointment without me, as also that my sweetest being is in his bosom. Some comfort may she take to save her life, whilst missing me she may think her son is not clean abandoned, and I cannot but be accessary to her death, if I should deprive her of it: return therefore to her I will not, because I may not hurt her, to go back to him it booteth not, because I cannot help him, to live without them it is impossible: If die then I must, the clubs of the soldiers will make a speedier dispatch than can the swords of sorrow: and although I should be slain by pressing into his presence, yet with his look will he revine me again, and because living he loved me so dearly, too too ingrateful I were to forsake him now dying. Thus resolving rather to die than to live, whose life ever after was likely to prove a death, he followed his Master to Annas his house, from thence to Caiphas, & so from place to place, where when he beheld with what cruelty his Lord was entertained, his sorrows grew so great that they cannot be expressed, seeing a Lamb amongst Wolves ready to be devoured, an innocent among murderers, threatened to be killed, the Son of God among the devils imps, adjudged to a shameful death, having now an opportunity as well to destroy the heir, although they had no hope the inheritance should be theirs, Math. 21. as also to revenge themselves upon God who was clothed with man's nature, and as it were, john. 1. yielded up unto their wills: for although they staggered, doubting whether he should die or no, as appeared by the message a. Mat. 27 done to Pilate from his wife, because they knew thereby the salvation of the world should be wrought, yet was their malice so extreme great against God, that they cared not what loss they should sustain afterward of men, so that thereby they might put GOD to a most cruel, and a painful death. He a. john. 19 see him come in attired like a King, but used like a vassal; he see him wear a crown upon his head, but to his pain; he see him have a purple garment on his back, but wherein to be laughed at; b. Mat. 27. he see him have a Sceptre in his hand, but for his head to bear a stroke therewith; he see him honoured with bowing of their knees, but all in scoffing wise, for by and by they use him as before, and that which most afflicted john c. john. 19 no satisfaction would be taken, where no offence was given, but a most shameful death. O cruel minded men! (saith he) is it so little ye have done, that ye will never cease? and whereas now ye seem by death to give an end to all his pain, it is too much against your wills, your intention was murder, and ye think it no murder, unless ye do some act, which of itself is murder. He liveth yet, but as one dying, and because he could sustain no more and live, unmerciful pity moved you to end his torments by a more cruel torture: Die ye saw he would, and die ye shall, ye all conclude, but with more pain, if too much pain before did not prevent all future pain. Ye scorn that, which all the Court of heaven doth reverence ye take disdalne where Angels take delight, a. Mark. 14. ye hide that face, which all the heavenly spirits desire to see: b. Mat. 27. ye strike that head, where is the Fountain of all wisdom: c. john. 19 ye bruise those cheeks, which never any worthily did kiss: d. Math. 27 ye defile that savour, which is the beauty both of heaven and earth: ye gave him a reed in his hand, whom all your stormy blasts could never move: ye crown him with thorns who crowneth all with glory: ye cloth him in mockery, and strip yourselves of all humanity: ye bind him strait with cords, who giveth to all their liberty, not discerning a king from a vassal; a son from a servant; a freeman from a slave; God himself from a pure and impure creature, and (which I tremble to think on) ye call for his blood upon you and on your Children. Math. 27. Ye have had already more than ye can well avouch the shedding thereof, and yet ye are not satisfied: Can ever any Tiger be more fierce, or Lion greedier of his prey? O men! no men, but far exceeding what evil could ever be devised. But bear with them a little, (O john) they understand perchance with what cruelty they have erred, they weigh the debt into which they have wilfully run by their wickedness, they fear the slavery to which by their folly they have made themselves subject, and knowing that their error cannot otherwise be discerned, their debt no way else discharged, their liberty and their children's by no other means procured, but by the lightning of his most precious blood upon them and theirs, they call and cry out: Math. 27. His blood be on us and on our children. Expect a while, if peradventure upon the taking of so precious a receipt, they will all cry out; In very deed this man was just, and return knocking their breasts sorrowing for their offence committed against him, and make him some satisfaction for what they have done before unto him. Herd they not the high Priest say: john. 11. It is expedient that one should die, that all the people perish not, and now they perceive there is no other way but death, they wish they may be washed with his blood, and thereby reconciled again unto him and be saved, and for this cause they all cry out His blood be on us and on our children. A grievous leprosy hath overgrown their souls, that they can no longer be accepted for Citizens of Heaven. The water of jordan cannot purge it, and although they have often stricken the Rock yieldeth he no water to cleanse it, until his side be pierced, and therefore are they forced and constrained to use a bath of Innocents' blood, which forceth them to cry out: His blood be on us and on our children. john. 6. They have heard him also say himself, that there is no way but death for such as eat not of his flesh, and drink not of his blood, and although at that time having a most carnal and brutish conceit, they abhorred so unusual a feeding, yet being now brought to this exigent, that they know in cruelty they have exceeded the nature of men, and think the sore cannot be salved but by his precious blood, albeit such potions seem unto them contrary to the same nature, they will apply their senses unto them, and master their former conceits, and therefore all cry out, His blood be on us, and on our Children. Remember'st thou not a. Mat. 11 how that many blind received their sight, by his laying his hands upon them? Luke. 7. call to mind how for a most great debt Mary Magdalen, her bond was canceled, when she only touched his holy feet. Forgettest thou how many by his word only he set at liberty, Math. 8. which were possessed by devils? and blamest thou them whose blindness is so grievous, that it can not otherwise be cured; whose debt is so great, that it cannot otherwise be discharged; whose thraldom is so villainous, that they cannot otherwise be freed, if with vehemency they call and cry out, His blood be upon us, & on our Children. But alas, these surmises do rather increase grief, then ease it, what is it to me (saith john) if they remain still blind? What concerneth it me if their debts be not paid? What toucheth it me if they still continue in bondage? What profits it me that all the world do the better if I far the worse? Cannot their eyes be opened, unless mine be put out? Cannot their debts be paid, unless I be impoverished? Cannot they be at liberty, unless I live in misery? Cannot the sun shine clearly to them, unless it be eclipsed to me? Cannot they be enriched, unless I be rob? Cannot they joy in freedom, unless I grieve in thraldom? or is there no other way to work this their weal, my woe, but by procuring his blood upon them & on their Children? If one offence pardoned by the committing of an other? is an evil enterprise remitted by a cruel prosecuting of the same? is it a satisfaction for the shedding of blood to cry for more? No, no: murder it is which they intent, and for nought else then to glut themselves therewith, they all cry out, Mat. 27. His blood be on us and on our Children. The jews sometime the glory of the world, are now become opprobrious to all people, that whereas heretofore all such as used cruelty, were rightly likened unto beasts, no tyranny hereafter shall be adjudged comparable to this of the jews a measure to serve for all tyrants because it was without measure, that somuch the greater the tyranny should be thought, by how much it hath proportion to the cruelty of the jews. But thou (O most loving Lord) where or when couldst thou deserve so sharp a torture: I know right well a. Psa. 68 thou payest that which thou didst never owe. One drop of blood had been enough for to have saved a thousand worlds, and thou hast made no spare thereof: Why shouldest thou then die, since nought thereby is done, but what already is done? The price is given, the uttermost farthing paid; Thy Mother also and the rest of thy friends are sold to sorrow & grief, as though thou hadst not wherewithal to pay this debt thyself & of thyself. If die thou wilt, because thou must, yet choose some other death, no other death (sweet Lord) can sound well in their ears, but this of all the rest, will be as grievous unto them, as painful unto thee: defer at least the time, else now thy friends, beside thyself become a fable to all nations. What scandal will those take which did believe in thee? Who will account of them, which once did follow thee? What hope is left for them, which put their trust in thee? a. john. 8. thou madest a promise to set thy people free, and how art thou thyself become a thrall? b. john. 18. Thou saidst thou wert a King, and how then art thou judged by these men to death? c. Mar. 16 Thou dost profess thyself the son of God, but why then will men say dost thou not save thyself? Those which have seen thy life, may well believe what thou hast said, and who thou art, but those which see the manner of thy death, will easily be dismayed: In that thou livedst as thou didst, all had thee in admiration: In that thou diest as thou dost, they turn it to derision: How shall thy life be deemed void of forgery, since that thou sufferest now so great an ignominy? How can that raising from the dead be clear from all suspicion, when as thyself alive dost suffer by compulsion? How didst thou free so many from infirmities, and art thyself oppressed with calamities? It seemeth that thy forces were as a. jud. 16 Samson feigned his to be before that thou wert bound: thou alone without any other help b. Mark. 1. dravest out of the Temple, multitudes of people (a thing to think impossible, as well for that the number was so great, as that they sat there for their game) what power of men, what strength of arms, a. john. 18 overthrew the soldiers, which coming to apprehend thee in the garden fell backward to the ground? but after once they bound thee, they drew thee like a sheep unto the slaughter, and nothing appeareth in thee singular, which is not in all others, but that thou livest and sufferest that which no man else could do, aswell for the violence of the torture, as also the vileness of thy torments, who as they were patrons of all impurity, so have they now made themselves patterns of all impiety. But how couldst thou (O john) remain to see so unworthy a spectacle? How could thine innocent soul not fly this heinous fact? how could thy maidenly heart behold such flowing streams of blood? how could thy loving mind forbear the murderers of thy master? who is it will not judge thee to consent to all this treason; which seethe thee present and silent at all this evil using? and although thou didst not keep their garments, while they did this Execution, yet didst thou keep their counsel, while they wrecked on him their malicious intention. Thou denayedst him not in open speech three times, a. Mark. 16 as Peter did, but innumerable stripes, the bloody crown of thorns, the unworthy scoffs and mocks, the unspeakable evil entreatings, which thou didst see & hear did every one demand of thee whether thou wert not also with jesus of Nazareth and one of his Disciples, and either fear did make thee quail, or shame to hold thy peace, that it did seem at least a secret nay of that thou wert. What thinkest thou would Thomas do? who hearing that his Lord would go to Jerusalem and knowing he was there, sought for by his enemies offered frankly and with great courage: a. john. 11. Let us go also and die with him. And now thou standest by, and seest him thus tormented, and neither makest offer to abide some small pain for him, nor yet are forward in suffering any thing with him. Knowest thou not that all things amongst lovers ought to be common? Considerest thou not that friends do joy together, and mourn not one without the other, because as one joyeth for the joy of another, so doth he feel what smarteth in the other? and not one who loveth offereth not his life to save his love? for as they interchange their hearts, so make they reckoning of their harms. All men do seek to save their lives, but where they are, the lovers life is where he loveth most, and there he lives and no where else: Wherefore (O john) either now confess thou lovedst not, where it was thought thou didst, or that thou madest but little reckoning of thy life. Think when he is gone how many die in him, how fareth now his Mother and the rest of his company? Can they be well when he is ill? Can they be whole when he is wounded? Can they be sound when he is bruised? Can they find ease when he feels pain? How thinkest thou could they contain themselves from that poor weak revenge, which they would take upon the soldiers? the men would soon forget that they were never trained up to fight, the women would not think themselves the weaker sex, love banisheth away all fear, and sweet life maketh all sorts refuse no sour which may maintain the same. Their love is subject to his enemies, and their life is in the hands of cruel murderers, and holdest thou both tongue and hands as though thou knewest him not, or at the lest regardest him not? How can this thy most beloved disciple (sweet Lord) be excused, who seemeth so much more than the rest to be in fault, by how much he was favoured above the rest? for although he knew that thou didst suffer because thou wouldst, yet had it been his part to have defended thee in what he could, seeing that thou wert his Lord, his love, his life. But herein also showed he his excessive love, which was so much the stronger, by how much it prevailed against love, and now he hath found by love a secret, that a greater love may be, then for a man to give his life for his love. When thou showedst to thy disciples that thou must go to Jerusalem & suffer many things of the Elders, Mat. 16. Scribes and chief Priests, and be killed, & the third day arise; Peter took thee unto him, and rebuking thee said: Lord be it far from thee, this shall not be unto thee, wherefore he deserved to hear, go after me Satan, thou art a scandal unto me, because thou savourest not the things which are of God, but the things which are of men. & john remembering these words thought he could not without offending thee, either wish, or work thy safety, and therefore chose to lose thee, rather than thy favour, and to breath without his life, then bereave himself of thy love. He knew right well more than twelve Legions of Angels ready at thy call, Math. 26. both where and when thou wouldst have used them, it booted not to strive against the stream, he was too weak, it was in vain to offer himself to death, his time was not yet come, although that present death had been but one for all, and now escaping this he died many deaths by living one loathsome life. Had his heart been as hard as stone, it had been riven in a thousand pieces, but being soft it did relent at every stroke, that still he seemed dying, and yet he lived still, suffering the more because he could, and died not rather as he desired, for nothing could have been a greater ease to him, than that which should have been an end of all his grief. And whilst he waded more & more into a sea of sorrow, he see a heavy Cross laid on his Master's shoulders, john. 19 and the soldiers some drawing, some driving him unto the Mount Caluarie to be crucified among the thieves. Here might ye see infinite multitudes of people flocking to this spectacle, the like whereof could never be seen again: Among the rest he espied the blessed Virgin but sorrowful Mother, whom after he had saluted in as dutiful manner as he might, what sighs, what sorrows, what complaints were made by one to the other? the mother for her only & dearly beloved son, the Disciple for his entirely loving Master, both of them for their only comfort, their heart's joy, their souls delight. Neither of them were able to contain themselves from tears, especially our blessed Lady who had a warrant from her son, to ease her heart somewhat that way, when he bade the women which followed him to weep upon themselves and on their children. Luke. 23. They pass on together, with now and then half a word, sorrow dividing it a sunder, but being both of one mind, and grieving for the self same loss, the signs they made were easily understood. How often did they wish that heavy cross upon some other shoulders, and then controlled themselves, they see him faint and would most feign he should have had some ease, they knew again that by that means he should be sooner gone, and therefore knew not what to wish, yet at the length seeing no hope of life, and weighing the cruelty of the jews, they rejoiced not a little to see an other take the cross, Mat. 27. wishing earnestly their pains might have procured that rest. And now that this grievous labour groweth to an end, and much sorrow beginneth even in things insensible, how much more was our blessed Lady afflicted, seeing her son so cruelly handled, and with sorrowful sighs began to bewail herself, sometime to him, other times to S. john, & sometimes to the jews, who seeing her excessive grief could not but take compassion upon her. Who will give water unto my head (saith she) and a Fountain of tears unto mine eyes, to bewail both day & night the murder, not of any other than mine own and only son? My days of joy are turned into grief, and my song notes into sighs of sorrow. Bewail me ye hills and mountains, lament me ye floods and Fountains, since that of a Mother of peace & joy, I am become the Daughter of tears and sorrow: Mourn ye beasts of the earth: weep ye fowls of the air, & every thing which liveth grieve, since that life itself, by whom ye all have life, leaveth to live any longer among you. O who of you all (once his chosen people, now his chiefest enemies) can accuse him of the least sin, that ye cause him to die with great shame? his pitiful cries do so pierce the heavens, as they are ashamed of this your cruel fact, and seek to cover it with a woeful darkness, and ye alone of all creatures are so hard hearted, as ye discover nothing to be in you but a wilful deafness. Had not he himself come unto you, and done those things which never any did, and done them to testify that he was God's son, ye might have had some excuse for this sin, but having done so many good deeds among you, as ye all have just cause to love him, for which of them all do you kill him? a. john. 18 it is not lawful for you (ye say) to kill any man, and is it lawful for you to put God's son and mine to death? ye gave not the sentence of death against him, but why then were all other judgements utterly condemned by you? did ye not bewray how much ye desired that he should die this death, when as upon every light motion or opportunity offered to speak, no other echo rebounded in all the Palace, a. Mat. 27 then, Let him be crucified without any remorse, either for his daily good deserts, or the judge his own decree? Too cruel were ye all, but much more friendly cruel was Pilate, than were ye, because he used that cruelty to procure his liberty, hoping that after this my son had abidden all manner of abuses, even until the soldiers were tired with evil using him, his affliction would have moved ye to some compassion, & therefore he brought forth unto you so lamentable a spectacle, john. 19 as no heart but yours would not but melt with grief to behold him, & ye continued still your former notes crying out until ye were hoarse with crying crucify him, john. 19 crucify him, what said ye? & why so? because ye will have no other king but Caesar. Alas he never laboured to make himself a king, (although no man had more right to be your king than he) a. john. 6. but rather fled when it was urged upon him, b. Mat. 17 and was willing to pay all duties as a subject, even from the time that he was eight days old. O how well have ye tried (well? alas not well) that he seeketh not that which is his own (our selves only excepted) when as wrangling with him for his cloak, c. john. 9 he delivored also unto you his coat, and bore all your whips upon his bare back. True it is that Pilate gave the sentence of death, not because he judged him worthy of death, for after divers examinations he openly protested that d. Luk. 23 he found no cause of death in him, but because he feared that ye would falsely, and slanderously inform Caesar against him, if he should have showed but the least favour in this cause, & ye using this his fear for the finishing of this bloody tragedy, urged him too often, that if b. john. 19 he did acquit he was not Caesar's friend, although the trials of justice between a Prince and his subjects, should no other wise be esteemed of them as quarrels. O heavenly father, Caesar is more regarded than thy son, and more are men afraid not to be over officious to Caesar than to be too much offensive to thee and thy son, and therefore is thy son at this time called from the earth. (O ungrateful creatures) not because they judged the earth unworthy to bear him, but because in their corrupted conceits they thought him unworthy to live any longer upon the earth, and hangeth in the air fast nailed to a Cross. O happy Cross! O Holy nails! O sweet instruments of a sorrowful death! worthy for this so near touch of so sacred a body, to be had hereafter in perpetual reverence, ye were not painful unto him, but they which caused you to enter his hands and feet: but neither deserve ye any blame, if ye desired to stick so close unto him. O my sweet son, be not hard to me, who haste been so bountiful to all, but grant me this my last request: Take thy Mother unto thee on the Cross, that dying with thee I may also live with thee after death, for nothing can be more sweet unto me than having embraced thee, to die with thee, and nothing more loathsome, than to live without thee after that thou art dead. O true son of God, thou wert a father unto me, thou wert a mother to me, thou wert my son, thou wert my spouse, thou wert my soul, now am I become an orphan, without Father or Mother, a spouse without a mate, a Mother without a son, a body without sense, and soul, and in conclusion when thou art gone, all that I have and all that I am is gone. Tell me my most loving son, tell me who wert mine only joy. Why sufferest thou me to languish and pine away with grief? Why hast thou separated thyself so far from me? shall thy sorrowful mother when she most needeth receive least comfort of thee? & where she least suspected, shall she there be most neglected? O how long dost thou hung with thine arms abroad, & none will come to be embraced? How lovingly dost thou stretch them out to an incredulous and contradictious people, and none do take any compassion upon thee? How largely dost thou bestow thy most dear and precious blood upon this prodigal Nation, and none there are which tread it not under their feet? O had I been thy Cross, no other nails should have fastened thee unto me, than a motherly affection, & no other witnesses should have been called of our sweet embracings, than thy Father and his Angels. Less pain (I am well assured) it should have been unto thee, but knowing that neither this nor any thing else can be done without thy privity, I cannot say how much more pleasing at this time it would have been unto thee, but howsoever it is or might be, not seeing any likelihood of thy longer life, I cannot but grieve as mothers use to grieve at the death of their first begotten. But he being no les careful of her now at his death, than he was obedient unto her in his life, moved with these inward speeches, and woeful lamentations, looking down upon her, said unto her: john. 19 Woman behold thy son. O most merciful Lord, what doubtful words are these? Woman behold thy son? thou knowest right well that she hath sorrowed so much for thee, that all her senses fail her: her understanding also is quite dulled: she standeth still like one without her life, looking up to thee and no where else, and sayest thou unto her, Woman behold thy son? O most sweet Lord, whom doth she behold when she beholdeth thee? on whom doth she look when she looketh on thee? where is her eye when it is fixed on thee? & yet as though she had not regarded thee, but minded somewhat else beside thee, thou sayest unto her: Woman behold thy son? What joy would it be to her to behold thee, if she could help thee? but being that she cannot, why to increase her grief dost thou say unto her, Woman behold thy son? and the more sorrow conceiveth she by these thy words, that thou sayest unto her (Woman) as though she could, and did not discharge the part of a Mother, as thou hadst done the duty of a Son. But if now at thy departure from her, thou art to deliver her up a Mother to another, & therefore sayest unto her, Woman behold thy son? consider her case, consider thine own, sorrow hath taken away her sense from her, and too much pain thy life from thee, both which concurring, what wonder if she stand amazed, not knowing what thou meanest, for although she might aim at thine intention, yet was her attention so great, to every last word which she herd of thee, being now almost breathless, that nothing else seemed to sound in her ears, and therefore she could not but behold thee still. Beside this, if it had been so, that thou hadst quickened her wits, that she had understood thy meaning, that by virtue of thy word, Saint john should become her son: yet since that this word (son) hath such relation to john, that it hath a more proper to thee: No wonder sweet Lord, if she still stand beholding thee, since that without naming which, thou sayest unto her, woman behold thy son. Our blessed Lady being now wounded to the death, hearing her son with a hoarse & fainting voice utter these words, was not able to make him any answer, but being in a more grievous travail than ever was any woman, she cried for help she knew not whence. a. Mat. 27. God had denayed it her, for he had forsaken his son, the Angels neglected her, b. Luk. 22 for they knew their Lord to be in this agony, & would not defend him, c. Mat. 27 his friends stood looking on aloof of, her pains grew upon her, & her pangs increased double and triple about her, there was not any of her dearest could comfort her. But her son seeing her thus perplexed, knowing that he was the cause of all her grief although void of all comfort also himself, hastened what he could to comfort her, by giving her to understand, that he came into this world, to this end and no other, that by this way he should redeem the world, and since that it pleased his father it should be so, he would not it should displease his Mother, also that by this Passion he was to enter into his glory, nevertheless that he would not leave her, although for a time he must be absent from her: During which season in his place, she should take her cozen, & account him as her son, who should be a most faithful comforter unto her, love her, serve her, have care of her, and obey her as his Mother; Looking therefore upon john, who stood close by him with a sad countenance, & a sorrowful heart, shedding many a hot tear, he said unto him, Behold thy Mother. john. 19 Sweet Lord, right well mayst thou put her out of doubt by these words what before thou didst mean eye the other, but thou darest not put her out of her dumps, because she is now assured, that thou wilt departed from her; but since that she herself cannot now have her choice, which should have been no other than thyself. She is contented with her chance, and not altogether somuch dismayed, or otherwise she should have been, if her lot had not lighted where she not lightly loved, and yieldeth up her will to be wholly thine, although to thine own pain aswell as hers, thou leavest to be hers: But who can think what grief will possess this thy other beloved Disciple to hear himself posted over to another, whom, although he loved entirely well, he loved because she was thy mother, and now that this dignity is either quite taken from her, or at the least suspended, he knoweth not for how long; as appeareth by that thou hast given her a mother to an other, how can he be but full of sorrow? His love to thee was such, as he never loved himself, or any for himself, wherefore if thou didst mind to bequeath thy Mother to his custody, much better hadst thou said unto him behold my Mother, then behold thy Mother, since that he knew not how to love any but thyself, or else for thy sake. But alas sweet Lord, how in seeking to comfort him, dost thou take away all comfort from him? Right well might he call to mind now, yea and understand that which once thou saidst, that the son of man (for so did the son of GOD delight to call himself) should be betrayed to the gentiles, Luke. 13. he should be mocked, whipped, and spit at, and that after that they should whip him, they would kill him, for all this he hath seen both with watery eyes, and a woeful heart, but how can he think in his mind, that according to thy promise thou wilt rise again the third day, since that thou haste thus disposed of thy chiefest treasure? can he think that thou hast any such meaning as to return at the least in any short time, who hast given over both thy mother and him, & in such sort as an everlasting link of love should be between them when thou saidst to the one in respect of the other. Woman behold thy son, behold thy mother? Behold thy mother thou sayest unto him, what child, sweet Lord, in his mother's womb desireth not to see their Mother? What else do those throws portend, which to their pain all mothers but thine own, and only as thine, do feel in their travail, so that no doubt this thy Disciple cannot but judge this a most guide, and careful motive, by which he should become thy mother's son. He knew right well that once her bowels were thy living Temple, and now he seethe that when thou diest, her heart will be thy chiefest shrine, and therefore is very well contented to behold her as thou biddest him: yet pardon Lord, pardon doth he crave a while, and leave to look upon thee still, because he hath just cause of fear in respect of thy grievous torments, that whilst he casteth his eye one way from thee to look on her, thou wilt make an escape some other way both from her and him, and because he doubteth he cannot see thee so long as he would, he desireth to look upon thee so long as he may: and although she be one, who deserveth to be beheld, aswell for the signs she maketh of exceeding great love unto thee, as also for that she was so potent an object, that she drew thee to look in an extraordinary manner upon her, yet when thou art present, he thinketh his senses have such an object of thee, in regard both of his own love and compassion, as also of thine exceeding great dignity (being author of whatsoever is worthy praise, or marvel in any other) that he cannot as yet behold any other but thee. Some comfort were these speeches unto them, woman behold thy son, Behold thy mother: but they wished they might have proceeded from some other occasion. When he was with them himself he was most tender over them, and now that he is taken from them he giveth the one of them charge over the other. He knew not who loved him and his mother better than did john, and therefore he thought none so fit to have charge of her as john, neither did he know who could love john better than did he and his mother, & therefore would his mother should have the care of him, and that this love should continue in the most tender manner that might be, he joined them together as mother and son. O Mary if thou wert a Virgin, as thou wert most pure, behold thy son, if thou wert espoused to thy mare, and yet remainedst chaste, behold thy son: If thou wert one who for thy most rare virtues wert singularly beloved of Christ, behold thy son, if thy love were such unto Christ, that neither bashfulness in thrusting among the people being a maiden, nor fear of being trodden down in the multitude being a weakling, nor danger of being apprehended and evil entreated by the soldiers, being so dear and near unto him, could hold thee back from accompanying him to the Cross, behold thy son. a. john. 21 Christ left Peter as his successor to guide his Church being his spouse, a sign of great love, a place of high renown & dignity, a. john. 19 Christ hath left john as his successor to have care of Mary, who was not only his spouse, but also his mother, what greater honour with like contentment, could he enjoy in this world. If Moses having charge of the jews, had such abundance of grace infused into him, that when it was divided. b. Num. 11 it was sufficient for threescore more and ten, what shall we imagine was given unto john, who was to have charge not of the children of Israel c. john. 19 but of the Mother of God? Likewise when God passed by Moses, he passed in that order, and with such swiftness, that nothing could be seen, but his hinder parts, and yet no doubt his promise was performed a. Exod. 33 I will show thee all God. But Saint john did so long behold God his face, that he was not able to hold up his head any longer, b. john. 13 but laid it down upon his breast, and rested in his bosom, what good was it likely was showed then to him? nay rather what good had he not communicated unto him. Thence his exceeding great knowledge, whereby when others write of Christ as a man c. john. 1. he began his Gospel, with insearchable mysteries of his godhead: Thence his invincible courage, which could neither with any promised honour, nor present horror be vanquished: Thence his unspeakable charity which was so hot, and burning within him, that he felt not the scalding oil: The love which lay within his breast was so potent, that fire itself in respect of it was cold, or at the least had no force in working comparable unto it, for neither did he desire a tabernacle in mount a. Math. 17 Tabor with Peter, nor covet a crown, or b. Mat. 20 next sitting to Christ in heaven with james, without a firm purpose and a resolute mind to disburse what should be thought convenient for so great a purchase, which fully and truly he paid upon his birth day. Other Martyrs have their Martyrdom and they suffer in it: S. joh. had his at his masters his Passion, but he suffered not in it, and therefore he suffered the more, for it was death for him to live, and to die for Christ his gain. But O most merciful Lord, why didst thou afflict this thy beloved Disciple in this sort? Thou a. Mat. 20 gavest him a promise, that he should drink of thy cup, and he expecting a death for thy sake, cannot have it: did pity move thee being thy darling, that thou couldst not see him murdered, as thy other Apostles were, and whom thou lovedst most entirely? and therefore wouldst he should drink of no other Cup than thine, and so to have him as thy Mother and his, a Martyr in life, in mind, in will; but not in death, that thou mightest have to Crown at once the Mother and the Son with the same Crowns of glory? Impossible it was (O Mary) that thou shouldest be like unto thy son in all things, wherefore in as much as it is possible, thy Son hath made one like unto thee, where also thou shalt not lose the name of a mother: behold then Saint john thy son, a most pure virgin, a most learned Doctor, a most constant Martyr. Now is it performed which was so long before promised a Isai. 56. I will give unto mine evenuches a worthy place in my house, & within my walks, and a name better than the name of sons & daughters of Israel. I will give them an eternal name which shall never fail. Woman behold thy son: What name under Heaven is comparable unto this name? What name shall endure after this name: the Son of Marie? It. b. john. 8. was an honour to be accounted the son of Abraham, the son of Israel, and happy was he which could be numbered among them: But this name the son of Mary, none was worthy of, but God himself, the second person in the Trinity: a. john. 19 and now it is given to john by Christ hanging upon the Cross, for his inheritance, when looking upon his mother, and making sign toward john, he said unto her, Woman behold thy son. A name, which as it had no greater under heaven, so did it never perish: for as Christ dying upon the Cross, so lest a Son with his mother, as he himself did not leave to be her son, so also she dying, did so join herself to her son in heaven, as she left not to be a Mother also unto him which was in earth, that this name might very well be called a eternal name, for whether she were in earth or in heaven, alive or dead, her son had so provided it, there should be Mary's son. O blessed Virgin! when thou didst conceive Saint john a. john. 2 thou didst conceive him in mirth: b. john. 19 but thou wert delivered of him, when he was delivered unto thee in great sorrow & heaviness. He was the first for whose cause at thy request, thy Son did manifest himself unto the world, by showing his power in working miracles, and now he is the last, & the only man committed unto thee, when thy Son passeth out of the world, by suffering with patience, what malice could work against him: so that the measure of thy Son his life in this world, was no more than the time in which thou didst breed Saint john, for when the time was come that john became thy Son, thou lost thine other Son. Now that thou shouldest be a comfort unto others, thou hast experience what that saying meaneth, a. Gen. 3. thou shalt bring forth in grief: for the ease thou hadst when Christ was borne, is with usury recompensed at thy delivery of john, whom with excessive sorrow thou broughtest forth thy son. b. john. 16 A woman when she is in travail hath sorrow, because her hour is come, but when she hath brought forth the child, now she remembreth not the anguish for joy that a man is borne into the world: But thou most blessed Virgin as thou wert privileged in this above all other women that thou wert delivered of thy first begotten without any pain: so now hast thou this singular above any other woman, that at thy second travail, thou feelest as great pangs after it as before it. She joyeth because a man is borne into the world, and thou haste cause to grieve, because a man is gone out of the world: she is glad because she hath a son, and thou haste cause to mourn, because thou haste lost a son, and so much is thy sorrow more, than theyrioy may be, as thy son exceedeth all other women's sons: for although thou wert delivered of a son, yet wert thou spoiled of an other, such was thy travail, and with such condition, that the birth of thy second son, supposed the death of thy first begotten. a. Luk. 1 When thou gavest consent unto the words of the Angel, God spoke the word, and the word was incarnate, the same word vouchsafing to speak unto thee, not by the mouth of an Angel, but by himself hath said the word, and thou haste not only conceived thy second son, but art also delivered of him, Woman behold thy son: Behold thy Mother. Thus having either of them charge of other, glad they were, that neither was willing to departed, Saint john feared not he should be forced to leave his Master in following his charge, when she should go away, neither did our blessed Lady doubt what she might do, if john should part from thence: their life was nailed on the Cross, that they could not stir from it, & rather had they stay a. john. 19 & see him wounded (a doleful sight) than not see him at all: wherefore never satisfied with looking up upon him, they tarried until he was taken down, whom when his Mother received in her Arms, sorrow and joy fought so doubtful a Combat, that it was not to be judged which of them was the stronger. She had lost him and now she hath found him again, great cause she hath to joy, he was her hope, her help, her life. She had lost him and now she hath found him again, great cause she hath to mourn, he is past hope, past help, and past out of his life. What joy was comparable to that he had, when she might speak unto him, embrace him and kiss him, as she was wont to do. But alas what grief was like to that she had, when he did neither answer by word, or behaviour, as he was wont to do? No joy to that she had, when she beheld him again, a. Psal. 44. for he was the most fair, and beautiful of all the Sons of men. No grief to that she had when she beheld him again, and found that b. Isal. 53. neither any favour nor comeliness was in him. She see his head swollen, with the Crown of Thorns, she see his face black and blue with the buffets of their fists, she see his body torn from top to the toe with whips, or to say more true, she neither see head, face, nor any part of his body, but a mass only of congealed blood, which covered all his body, being most grievously wounded, and in so many places, that they altogether seemed one on lie wound, which reached from the crown of his head, unto the soles of his feet. So sat she at the foot of the Cross, with the dead body in her lap, offering it all bloody to Almighty God, Gen. 37. & demanding of him whether that were not his son his coat, showing it also unto the Angels, and ask of them whether that were not their Master his Garment: Herself was not able to discern perfectly, whether it were any part of her or no, it was so disfigured, but that with sorrow she had brought herself so out of savour, that every one which see her, might easily judge he was her son and she his mother. She hath found him again, but because whatsoever she found she must forego except sorrow, sorrow got the victory, in which she did so much abound, as her son his sorrow being at an end, there was now no sorrow like unto hers, & no comfort would she admit, because he was not. They sought no water to wash his blessed body, fountains there were enough of hot and scalding tears, wherein they bathed him first, then buried him against their wills, wishing that either they themselves were his sepulchre, or his were theirs. When thy days were come (O full of sorrow) that thou shouldest be delivered, thou broughtest forth thy first begotten Son, thou swadlest him in clouts, Luk. 2. & laidst him down in a manger, because there was no place for thee in the Inn, and now thy days were fully come that thou shouldest be delivered again thou broughtest forth thy second son, john. 19 and in steed of swaddling him in clouts, and joyful laying him down, and tending him, thou art constrained to swaddle thy first begotten Son again, and with sorrow to lay him down in a Monument, because no other place but that, would he make choice of to lie in. The Funerals being ended Saint john doth take possession, he leadeth home his sorrowful Mother, giving her what comfort he could, being now almost spent with grief, with whom he continued yielding unto her that duty which became him. john. 19 For from that hour, he took her for his own. FINIS.