CHRIST HIS LAST WILL, AND JOHN HIS LEGACY.  
In a Sermon preached at Clare in Suffolk, By Bezaleel Carter Preacher of the word of God at Canham near to Saint Edmunds Bury.  Rom. 16. 17. I beseech you brethren, mark them diligently that cause division and offences contrary to the doctrine which ye have learned, and avoid them. 
LONDON, Printed by Bernard Alsop for Edward Blackemore and are to be sold at his shop at the sign of the Blazing-Starre in Paul's Church yard.  
1621.   

TO THE RIGHT WORSHIPFUL AND ZEALOUS GENTLEWOMAN Mistress Borlace of little Merlow, and to the noble and learned Gentleman Sir William Borlace the elder, her son, of Mednam in Buckinghamshire, and to the virtuous and elect Lady, the Lady Marie Borlace his wife, Bezaleel Carter a weak and unworthy Minister of God's word, wisheth the blessings of both worlds.  
RIght Worshipful, I confess that I have had an intention to have written of all the sufferings of our Saviour Christ under Caiphas, Herod, Filate and to have been as large upon the whole 23. chapter of Saint Luke, as I have been upon these two verses in the following Pamphlet, but so I am prevented through a numberless number of businesses by reason of my Sabbath days pains, my weekeday Lecture, teaching children, and other employments, that I almost wonder at myself, or rather I admire God's goodness, that hath enabled me and carried me through all these. If God shall please hereafter to raise me up such competency of means that I may without further distractions follow my private studies, I yet resolve (when I see a calling) to publish all my Meditations upon that Chapter. In the Interim, I have adventured to the light this simple Discourse, and have also presumed to Dedicate it to yourselves, as a testimony of unfeigned affection, and thankfulness, and as a motive to excite you to charity & constancy in God's service. I say to you as Paul to the Galathians, you have 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 grows exceedingly. My prayer for you is that as you have been for many years fruitful trees in God's Vineyard, bearing and bringing forth much good fruit: so also you may persevere, flourishing like the Cedar tree, that saith Pliny, bears the best & the most fruit in the oldest age, in which regard the Psalmist resembles the righteous man to the Cedar, Psal. 92. The righteous shall flourish like a Palm tree, and spread abroad like a Cedar in Lebanon, and then it follows in his old age, he shall be fat and well liking. Right Worshipful these have been the motives which made me bold to consecrate these my labours to your names, neither do I doubt (all weakness and imperfection bewrayed notwithstanding) for the Author's sake, at the least, you will accept them, who also remaineth and shall ever.  
Your worship in all duty and service Bezaleel Carter.   

TO THE READER.  
CHristian Reader, it came to pass after I had furnished myself my self with matter for another congregation (while these meditations following were fresh in my memory) that I road through the town where this Sermon was preached, being then the lecture day: and as God disposed of things, at that time disappointed of a supply: what needs multitudes of words, myself was requested by the careful Pastor of that place, to speak to the people; persuasion overcame me; but the Sermon finished, it is admirable to consider how many mouths were opened against me, some said that I was misinformed against the place, other said that I was an hateful enemy to such as are called professors, all concluded that I was a man of a turbulent spirit: the report of that I should speak passed with swiftness from man to man, molehills were made mountains, moats were made beams: some that heard me defamed came, and lovingly conferred with me: others (and such as should have been more charitable) did not only hear reports, but ran current with the rest▪ trumpetting forth what they heard, in the extremest manner. Now whether there is a just cause of offence given, let him judge that reads over this following Discourse, which I wrote out (hearing myself to be so traduced) I will not say verbatim, forasmuch as my manner is not to write out all I speak, and when I have it perfectly by heart to repeat it syllabice according as I wrote it, but as near as I could remember (my Author's names excepted which are written in the Margin) I wrote out the same words that I preached, without takeing away or adding: only I have added somewhat to the six and twentyeth verse, that I had thought to have urged but could not for want of time, and I have now raised some of my observations of the 26. verse, that I then raised out of the 27. verse, as that one where children are commanded to honour and maintain their parents, supplying their necessities: that other of aflictions, how one cross follows another as one wave wallows in the neck of another, etc. which may be raised naturally out of either verse the manner of handling both in preaching and writing, was the same. I know that several men have several aims in printing even as in preaching, some have one end, some another, some preach out of lucre, others out of envy, others out of good will. Phil. 1. 15. So in printing, some print out of malice, that they may spit out their poison in their faces that have displeased them, others out of ostentation and vainglory, like the builders of Babel to get a name. For my part I dare aim at no other end then the advancement of God's glory, and the satisfaction an edification of the Church: should I aim at man's praise, I know I should miss of mine end, and lose my reward with God: should I aim at revenge, and stuff my Book with scoffs and frothy invectives, (as too many do that write controversies, maintaining their assertions with scoffs and taunts, rather than by reason and argument) I should but discover malice, and do that that I must bewail with tears, or have my portion with the scorners. God knows that I have another end, and a better, viz. the satisfaction of many, and the edification of all. In others of my labours I have seen the fruits, who knows whether God will also bless me in this. If such as make a trade of traducing others (shall notwithstanding that I have said) yet fall a judging and condnening me, God I praise him that I pass not for man's judgement, neither do I judge myself, he that judges me is God, judge nothing before the time. So be thou findest these laoburs advantageous to thee, bless God, pray for the Author, that ceaseth not to pray for thee, remaining  
Thine in jesus Christ, Bezaleel Carter.   

CHRIST HIS LAST WILL, AND john's Legacy.  JOHN, 19 26. 27. 
When jesus therefore saw his mother, and the Disciple standing by whom jesus loved, he saith unto his mother behold thy son.  
Then saith he to the Disciple, behold thy mother. And from that hour the Disciple took her to his own home.  
RIght Worshipful and well-beloved, I have in mine own charge discoursed of the bitter passion of our blessed Saviour under Caiphas, Herod, Pilate, and the notable accidents that fell out as he was going towards Golgotha, the place of his execution: something also I have spoken of the wonderful occurrences that fell out during his abode upon the Cross, and the memorable speeches uttered thereon, seven in number; the first a prayer for his enemies, Father forgive them they know not what they do. Luke 23. 24. The second and third consolations, one to the converted thief, This day shalt thou be with me in Paradise. Luke 23. 43. The other to his mother, Behold thy son, joh. 19 26. The fourth word was a word of complaint, My God my God, why hast thou forsaken me. Math. 27. 46. So was the fifth also mentioned by john, when he knew that all things were accomplished, he said, I thirst. john 19 28. His sixth word was a word of triumph Consummatum est, It is finished. john 19 30. The seventh was a speech taken out of the 30. Psalm. Father into thy hands I commend my spirit. v. 5 I am to speak at this time of his third word, in which you may note with me.  
First, the occasion, in these words: When jesus therefore saw his mother and the Disciple.  
Secondly, the speech itself, which was double.  
First, to the virgin Mary, Behold thy son. 
Division of the text:  Next, to john the Apostle, Behold thy mother.  
Of the occasion first, S. Luke saith, that when Christ was going towards his execution, there followed him a great multitude, & women that bewailed him, yea they followed him as the word imports in the original, at the hard heels, and exceedingly bewailed him: yea they followed 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  him till they came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iuxta, hard to, or exceeding near the cross till they came under the cross; whom when our Saviour beheld, & amongst others his mother, and beloved disciple, in the midst of his extremity, as it were, casting off all grief: he comforts his mother and provides for her after maintenance, johannem commendans Mariae matri, & vicisim Mariam johanni Woman saith he to his mother, Behold thy son: and again to john, Behold thy mother; commending Marie his mother to his Disciple john, and john the Disciple to his mother Marie. For we must not so understand the words as if that Christ had spoken to this effect, behold and cast 
Non morum implorat opēsed iuvat. Aeretius.  thine eyes upon me thy woefully and miserably afflicted son: this had been to add sorrow to sorrow, affliction to bonds. But thus conceive it rather, that our blessed Lord and Saviour jesus Christ being fastened to the Cross, his hands nailed, his feet nailed, so as he could uneath stir, either hand or foot, or any part of his body but his head: it may be with a nod of his head, or winking upon her with his 
Erasm. in joh.  eye, he speaks to her in some such words as these; Woman thou knowest how faith fully and carefully I have hitherto provided for thee, with what childlike and filial affection: but now mine hour is come and we must part, yet be not too much abashed, either for my death, or fear of want after my death; though thou lose a son thou shalt find a son, he stands by thee, and will be as careful and tender over thee, as an if he were thy son. And forthwith looking directly upon the Apostle john, he adds: Behold thy mother: not that john was Mary's son, or Marie john's mother, for john was the son of Zebedeus, Math. 4. 21. but his meaning is this, that he would have john as highly to honour and tender her, as if she had been the mother that bore him: for, saith a learned 
Pifeat. in john Non quod ex ea genitus est sed quod Eliali amore eam debet am plecti.  expositor, johannes Mariae filius dicitur: john is called Mary's sons, & illius matter and Marie john's mother, not that the one was the mother, and the other the son, but that he would have john to embrace the Virgin Marie with a filial love and affection. Neither were his words uttered in vain for it follows in the story, that the Disciple took her to his own home.  
Thus having intended to have spoken of the occasion of the words I have (I know not how before I was ware) discoursed of the meaning of the whole Text: it will be time for me now to return to my intended method, and first of the occasion, in which observe three things.  
First, Quis, who he seethe; Christ.  
Secondly, Quos, whom he seeth; Marie and john.  
Thirdly, Vbi, where he seethe them; viz. near the Cross.  
And in handling all these I must be exceeding compendious, lest my matter be to begin when the hour is at end. The 
1. Quis, who seethe. Bullinger in joh annem.  first point is Quis? who? & that was Christ that saw them after he had been persecuted, bettayed, condemned, scourged, nailed to the cross: Nunc etiam ne quid deesset passionis acerbitat: That he might want nothing to augment the bitterness of his suffering: he seethe his mother under his cross, ready to be swallowed up in the gulf of sorrow: 
In this life we must expect cross upon cross.  which brings into my mind the speech used, 1. Sa. 25. 1. after relation of David's troubles one in the neck of another▪ it is also added as to all the rest, & Samuel also died. As one drop of rain follows another, as one wave wallows in the neck of another: so one affliction follows another, a second, a first; a third a second, & commonly the last is not the least: therefore Eliphaz in job tells us, That crosses come by fixes, nay by sevens. God delivers in fix troubles, & in the seventh, evil shall not come near thee. job. 6. As job had messenger after messenger: so must we have cross upon cross; which doctrine may be applied after a double manner.  
First, it may teach us to live in a continual Use the first. expectation of afflictions, not of one 
Let no man expect an heaven upon earth.  but of many: all the sons of Adam are subject to crosses; the sons of the first, the sons of the second Adam, but especially the sons of the second judgement gins with them, yea not only gins, but like a continual torrent runs over their backs from their birth to their grave: and yet I know not how it comes to pass, if the torrent be never so little dried up; that is, if God give us never so little ease, we are ready with David to dream of immunity and exemption from crosses, and to say as he said, Thou God of thy goodness hast made my hill so strong, that I shall never be removed. God no sooner removeth the whip, but we are ready to sing unto the Carls tune. Soul take thine case, eat, drink and be merry. We have no sooner any intermission but we sing a Requiem to ourselves, and secure ourselves like Babel: Though others be fatherless, and Widows, yet we shall see no sorrow: when indeed this world is a Sea of troubles. Reul. chap. 4. verse 6. And therefore as Mariners upon the sea expect and look for storms, and when one blast is over, expect another: so should we ever look for crosses, either loss of parents, loss of children▪ loss of goods, and when one is blown over, be sure that another is near.  
Secondly, our Saviour his troubles came Use the second rolling so fast one after another that he 
Let no man say that he is singular in his suffering.  might, me thinks, have taken up the Church's complaint Lamen. 3. 5. 12. Thou hast compassed me with gall, and filled me with bitterness, thou hast made me a mark for thine arrows, and turned thy power against me all the day long: and wherefore then is the complaint so common, see and consider if ever sorrow were like my sorrow: for to name no more than are there mentioned in this text, Christ, Marie, john, the first the natural son of God, in whom he was well pleased the second a blessed woman, blessed above women: the third an Apostle beloved above all the Apostles, and yet their 
First Christ.  crosses equalled, nay exceeded thine. First to begin with Christ, how many and manifold were his sufferings, by hunger, Math. 4. by thirst, by weariness, john the fourth; yea how grievous were his sufferings when he sweat water and blood, or as the new translation hath it; his sweat was, as it were, drops of blood: quasi grumi 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 22.  grumus, signifies a clod of earth, or rather a clod of curdled milk in a woman's breast. Now his agony was so great, that he sweat (if we may so speak) clods of blood yea so admirable was his passion, that upon the Cross he cries out like one forsaken, My God, my God, why hast thou forsaken me? rather than might our Saviour hanging upon the Cross (and many Divines apply it to him) have said, see and consider if ever sorrow were like my sorrow.  
Secondly, how great and many were 
● Marry.  the miseries of the virgin Marie, whose soul was wounded with the sword of sorrow; and then especially when she beheld her son Christ lifted up upon the Cross? I remember what I read of Hagar 
Gen. 21. 16.  when she and her son Ishmael were cast out of Abraham his house, and Hagar wanted sustenance to give her child, the story saith she cast him down and went from him, lest said she, I should see the death of my child: and she sat down & lifted up her voice and wept. If Hagar could not endure io see the death of Ishmael her son, judge whether the sword of sorrow must not needs pierce the soul of the sacred virgin, to see her son Christ so cruelly murdered. The Papists affirm, that the virgins love to her son, exceeded the love 
Anto. de Gue. Hisp.  of all, the angels in heaven: this I am able to justify, that parents do tenderly affect & love their children: you may see it by jobs example, that seemed to be little moved 
job. 1. 14. 20.  at the news of all his losses, till he heard his children were slain, & then he could conceal his sorrow no longer, but rend his , shaved his head, & was woefully perplexed. So David also, though he could bear Shimei his railing & other crosses patiently, yet when he heard of Absoloms' death how he cries out, O Absolom my son would I had died for thee; O Absolom my 
2. Sam. 11. 33.  son, my son. Yet David saw not his son's death, nor job saw not his son's death, but the blessed virgin did not hear of, but was an eye witness of the cruel martyrdom of her son Christ. Oh hold her sorrow but exceed, to behold so rueful a spectacle, yet we are ready to imagine ourselves singular in our sufferings.  
3. Are thy sorrows greater than the sorrows of the Apostle S. john; who also was an eye witness of his master's death? If David▪ cried out when he heard of jonathans' death, Woe is me for thee my brother jonathan thou wert very kind to me in thy life, thy love was wderfull to me, passing the love of women. Might not john the beloved disciple (upon whose bosom Christ had so often leaned) have cried out, Woe is me, thy love to me was wonderful. O noble Israel he is slain, tell it not in Gath, nor publish it in Ascalon. Must it not needs perplex him (think ye) to see how his master bones were stretchd out of joint? how the dogs encompassed him? and the assembly of the wicked closed him? how his hands and feet were pierced with nails, & yet thou sayest see & consider if ever sorrow were like my sorrow. Lay but the sufferings of either Christ, or Marie, or John in one balance, and thine in another, and see whether theirs will not infinitely outweigh thine. If these things were considered as they ought, thou wouldst be so far from such murmuring, that we should praise God with the Church, and say; It is God's mercy that we are not consumed, because his compassions 
Lamen. 3. 22.  fail not.  
The next point is, whom he seethe: When 
2. Quo●.  he saw his mother, etc. Luke saith their followed him a multitude of women that bewailed and lamented him. Luke 23. 27. Matthew affirms, that many women of Gallile followed him. Math. 27. 55. The Evangelist john testifies, that many women followed him, as Marry the wife of Cleophas, and Marie Magdalen, and the virgin Marie: but it is observable that we read not of one man by name that followed him, except john the Apostle, and he also was of Gallile, a country so mean 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 weak to confound the mighty. 1. Cor. 1. 26. Peter that was so ready to offer his service to the death; Though all men forsake thee, yet will I never forsake thee, was now fled for fear with the rest of the Apostles, and not one of the Disciples durst show their heads except john, and he spoke not one word (that we can read of in his master's cause) and yet there were women that openly bewailed him, and never left him, till they were separated from him by his death. Thus God makes his power perfect in weakness: but I must not stand upon this point.  
The third thing to be considered in the 
3. Vbi.  occasion is (Vbi) where he seethe them; and this was iuxta erucem, near the Cross: & here of necessity a question must be asked and answered, to reconcile▪ Scripture to 
Mat. 27. 55. Mark. 15. 40. Luke 23. 29:  Scripture, for Matthew saith, the women stood a fare of: so say Mark and Luke also. And many Divines have collected much matter from their standing a fare of; one gathers that in the best actions we bewray infirmity; these women (saith 
Aretius▪  he) follow Christ to the Cross, and yet even in this worthy act they bewray infirmity, for as much as they follow with 
Bullenger.  Peter a fare of. Another persuades women to modesty by an argument drawn from the women standing a fare of, for (saith he) though many women followed Christ, Nihil tamen faciunt contra Decorum: yet they do nothing that is unseemly, not rushing amongst the soldiers & men of war; but kept themselves back, and beheld e longinquo, a fare of: a good item for our brazen faced harlots, that run without all shame to Bearebaitings, Playhouses, & thrust themselves into the thickest throngs; these and other collections I could well like of, so be, they were built upon a good foundation: For my Text saith, that they stood near the Cross. But still it may be objected, how then reconcile we one place to another? how saith john they stood near the Cross: the other Evangelists, that they stood a fare of. There be diverse answers.  
Some answer it thus, that john and the three Maries stood near the Cross, the other women which lamented him stood further of: and hence also they have gathered, that even amongst those that love God there are degrees of love, as amongst Christ's followers, some followed him near and ventured themselves more others a far of, and ventured themselves less; yet all loved him. This answer as I reject it not, so neither do I embrace it; because Saint Luke saith, that a great many women followed him, and the word in the original notes (as I said) a near following of Christ, and it appears indeed that they followed him near; because our Saviour preached to them that divine Sermon as he was going towards his ex●●ution. Daughters of jerusalem 
Luke 23.  weep not for me but for yourselves, and for your children, the days shall come, etc. And if they were not afraid to follow him as he was going to towards his execution, and hear his doctrine: it may be conjectured also that they were as little afraid to stand by him during the time of his execution, & abode upon the Cross.  
Secondly, others answer that at the first these women might stand a fare of, 
Bellarm. de 7. verbis Christi.  Impediente turba & militibus, being hindered by the soldiers and the multitude, that pressed near to see and hear what was done: but afterwards, when that Christ was lifted up, and many were returned home, that then they drew near to the Cross, else (quoth Bellarmine) how could Marie know that he spoke to her, or john that he spoke to him, when their was such a multitude present, and Christ calleth neither of both by their names. But this cannot be, for even after our Saviour had given up the Ghost, it is said that the women that followed him from Gallile, beheld him a fare of: so as it was not at the first, but afterward th●● they 
Mat. 27.  stood a fare of. And though there were present never so many people, and Christ named neither Marie nor john, yet he might so fasten his eye upon them, as they might well know to whom he spoke.  
Thirdly, therefore I take this for the best answer, that at the first they stood nearer the cross, till such time as Christ had commended his mother to john his care and custody: but after that, they departed out of the press, and stood and beheld a fare of; all the time of his passion. And thus having cleared this doubt; be pleased to observe with me two things, out of this third point.  

First, the loving faithfulness of john and Marie to Christ, that followed him even to the last, till they came under his Cross.  
Secondly, Christ's care over them, beholding them with pity and compassion from his Cross.   
The first of these, minds me of Aretius 
Aret. in john. Obser.  his note; Veri amici libenter adsunt morituris, iwant, etc. A true friend will not forsake his friend in his greatest adversity, not in the prison, not in bands, not at the place of execution itself. Entreat me not to leave thee, said Ruth to Naomi, where thou 
Ruth. 1.  goest I will go, where thou diest I will dye, nothing but death shall separate us asunder. False and flattering friends are like a man's shadow, that is seen to follow a man so long as the Sun shines, but as soon as the Sun is overclowded it vanisheth away: Donec eris felix, etc. So long as a man is in prosperity, so long as the Sun shines, as it were, so long a man shall have abundance of friends: where the carcase is, thither will the eagle's resort. But if there come cloudy and tempestuous time  Tempora si fuerint nubula solus eris. 
Ouid.  
If the world frown never so little, our credits are eclipsed, our names put out as evil: if times of persecution come upon us, then shall you see false friends vanish away. Nay what speak I of vanishing, it may be they will verify Micha his saying. 
Micha. 3. 5.  If you fill not their mouth with bread, they will prepare war against you: Or me thinks I may fitly resemble them to little brooks or rivers, that when we have water enough in the winter season, are brim full; and like jordan overflow their blanks, but in the drought of Summer, when ponds, and wells, and springs, are dried up, are so empty that they will not afford one drop of water to the weary passenger: you may easily apply the resemblance. The wealthy want no well willers, when corn, wine, and oil abound, friends will abound: but saith Solomon, if a man be poor, his own 
Prou. 19  brethren will hate him; how much more will his friends go fare from him, they will pursue him with their words, but they will not help him. Thus it is with false friends, but true love is like wildfire 
Cantic. 8. 7.  that burns even the water itself, much water cannot quench love, nor floods drown it. True love, Oh it is like mighty wine, strong as death, what can quench it? The Scribes and Pharises endeavoured, even with all their might, by lies, slanders, false reports, to alienate the people's affections from our blessed Saviour, they said he was a Drunkard, a devil, that he cast out devils by the devil: they said he was a seditious person, an enemy to Caesar, etc. and yet all this water could not quench their love, yea though after they had slandered him, they scourged and crucified him, yet saith josephus 
Antiquit. lib. 8  they that followed him from the beginning ceased not to love him for the ignominy of his death.  
But this of the first point, that they followed 
Obser. 2.  him till they came under the Cross.  
The second is this, that our Saviour beheld them with pity from the Cross▪ so the Text saith, When he beheld his mother, etc. Now before I gather my assumption, let me first move that same question that our Saviour moved. Math 12. 49. Who is Christ his mother? and who is his sister? You know the answer, Whosoever doth the will of my Father in heaven, he is my mother, sister, and brother. And if Christ beheld pitied, comforted, cared for his mother, his natural mother under the Cross, (let this be the collection) will he not also behold thee with the eye of pity and compassion (whom he calls his mother also) when thou art afflicted under the 
Exod. 7. 3.  Cross? I remember what God saith of the afflicted Israelites oppressed in the land of Egypt; I have seen, I have seen (saith the Lord) the afflictions of my people, and have hard their cry, & am come to deliver them: they were under the Cross indeed, but the Lord beholds them under it, and that not after a sleight manner, as the Priest and Levite saw the wounded passenger: but after an effectual manner, as the good Samaritane that saw the injured traveller, and succoured him: so are the words, I have seen my people's afflictions, and am come to deliver them. I will to the amplification of this point add but one place more, and that is a place that much affected me when I read it. It is Heb. 2. He (that is Christ) took the seed of Abraham, and became like unto his brethren in all things, he suffered and was tempted: and why? that he might be merciful to us and secure us, when we are tempted. What an encouragement may this be to us, to bear the cross with patience when we shall consider it, that Christ seethe us, pittyeth us in our afflictions, nay was himself subject to all our infirmities, (I mean all our miserable, though not sinful infirmities; hunger, thirst, weariness) that out of his own experience he might pity us when we are hungry, thirsty, weary, etc.  
Hitherto of the occasion of Christ's his speech. From the occasion come we to the speech itself, uttered first to his mother. Behold thy son. Next, to john the Apostle: Behold thy mother. In the first observe:  
First, the manner how he speaks to her, in that he calleth her woman; Woman behold thy son.  
Secondly, the matter of his speech; Behold thy son.  
In discoursing of the former, it would be enquired wherefore our Saviour saith not rather, mother behold thy son, but woman behold thy son: An dedignabitur vocare eam matrem? Did he disdain to call her mother, that he calleth her woman? In the sixth of Mark, it is said, that he was obedient to his mother, and to joseph also that was but his reputed father. Neither can it be denied, but that Christ fulfilled the fifth Commandment as fully and perfectly as any of the rest. How comes it to pass then that in my Text he calleth her woman? and that he answers her so roundly, john the second the fourth verse: Woman what have I to do with thee, mine hour is not yet come? Did he use his mother after an unrespective manner? and may children take courage from hence to use their parents unreverently? God forbidden, for he doth not call her woman, out of contempt, but for other reasons.  
First, to teach his mother and all that 
Beza in Hom. pass. 19  were there present, that he was the son of an higher calling then of the virgin Marie: if he had called her mother it might happily have confirmed them in their error, which supposed him to be a mere man, a Carpenter, the son of josoph and Marie, etc. But in that he calleth her woman, he gives them all to understand, that he was the son of the most high, as well as Mary's son.  
2. He calls her woman (saith a wise man) 
Ex commiseratione cordis eius maesticiam hac voce intenderet magis quam sedaret▪  lest he should add sorrow to her sorrow in calling her by the name of mother, for it makes than paenrts bowels even to yearn over the child, when their children in distress shall call them by the names of father or mother. In which regard Christ commands us before we pray, to call God by the name of Father. When you pray, 
Musc. in joha: 1. Mat. 6. 9  pray thus. Our Father which art in heaven. And Christ in his agony forgets not to call God Father: Father if it be possible let this cup pass away from me, etc. I say it adds to the parents grief, when a child in distress shall call a father, father; or a mother, mother: and therefore our reverend Saviour, lest he should geminate and double her grief, in calling her mother, he calleth her woman; and saith, Woman behold thy son. A notable pattern for rebellious and disobedient children, that vex and grieve their parents at every word they speak, by their cursing, banning, railing, gibing. Christ would not speak one word to grieve his mother, he would not call her mother, if the name of mother shall grieve his mother. Oh that incorrigible children, which do little better than feed upon 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 have read of Christ passion whose policy I approve rather than their faithfulness.  
Chemnisius is so bold to tell them, he calls 
 futurae superstitioni de advocatione Mariae opponeret. Chem. Harm.  her mother (saith he) that he might prevent superstition in after ages; yea this was not the first time that he had called her after this manner, as it appears by the place forementioned. john 2. 4. And if you mark it, in reading Scripture, you shall not find any mention made of the virgin Marie, but it is as Beza saith Moderata mentio: A moderate mention made of her. When the woman lift up her voice and cried; Beessed is the womb that bore thee and the paps that gave thee suck: nay rather saith Christ, Blessed are they that hear the word of God and keep it. And Acts 1. it is said that the Apostles continued with one accord in prayer with the women, & Marie the mother of jesus. To which we might add Math. 12. 48. read it at your leisure. In all which and diverse others, though there be mention made of the virgin Marie, yet is but moderate, lest in time to come men should ascribe the honour due to the son, unto the mother; 
Beza. Hom: pass. 29.  as the Papists either through blindness, or obstinacy do at this day●, that adore & worship the virgin Marie, Et omne titulum jesu, etc. 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 Queen of heaven: Yea they call her their life, hope, joy, salvation, and pray to her as if she could command her son. Their Psalter called our Lady her Psalter is so full of blasphemy, that I will not recite one word of it, but refer you rather to the Ecclesiastical story, called the book of Martyrs, 
Fox Acts and Monument▪  where their blasphemies are discovered to the full. Yet that I might not too lightly pass over this point, and that by the less you may judge the more, I will not pass over one Idolatrous prayer that I lately read.  
Aue miserorum patrona, ave caelicae matrona  
Tu, ancillam jesu Christi, te vocari voluisti  
Sed ut docet lex divina, tu ipsius es domina,  
Namius habet & ratio, matrem praeesse filio  
Ergo ora suppliciter, & praecipe suhlimiter  
 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 Christ's mother, obscuring and dimming the glory due to Christ himself: All which I speak not to derogate from the sacred virgin, whose rare virtues I dare not neglect, nay dare not for my soul but reverence and admire. The Papists extol 
Stulti dum vitant vitia, in contraria currunt.  her too much, many of us esteem her too little. Her privileges were high and admirable above all the women's that were before her, or shall be after her.  
First, though she had original sin, yet the course of original depravation was so stayed in her, by the overshadowing of the holy Ghost, that she brought forth a child perfectly righteous without sin, which never any but she did.  
Secondly, She was mother and nurse to our Saviour Christ, the son of the most high, in whom all the nations of the earth are blessed, which is so great aprerogative, that the Prophet Isay sets it forth with an ecce, Behold a virgin shall conceive and bear a son, etc.  
Thirdly, the holy Angel pronounced her blessed amongst women. Luke 1. 28. All generations ought to call her blessed. Luke 1. 48. All which considered, I cannot but grieve, and have indignation, when I hear the unconsiderate speeches that some have adventured to pour forth in discoursing of the virgin Marie. But to pray to her, to adore her, as the Antichristian rabble do at this day, that know no bounds when they praise her, nor mean when they honour her. As there are many places against it, so I take it, none more apt than this Text, where our Saviour speaking to his mother, saith not, mother, but woman behold thy son.  
From the manner, proceed we to speak of the matter of Christ's speech; Behold thy thy son: as if he had said, this is he that I appoint and constitute to be in place of me thy son, to provide and care for, and comfort thee; which I know he will as carefully perform, as if he were thine natural son. Before I come to gather any doctrine from the words, let me assoil two questions.  
First it may be questioned why Christ Objection. commends the care of his mother to john rather than to any other Disciple, since there were more Disciples than john, of whose affection our Saviour little doubted, though now through frailty and infirmity, they forsook him.  
Answer. Bellarmine yields many reasons, as first, 
Bell. de 7. verb:  because Christ knew that john should out live Marie and all the rest of the Apostles. Secondly, he knew john to be his most loving, as he was the most loved Apostle. Thirdly, because john was present with him in his greatest abasement, when the other Disciples were fled for fear, I think to these three I may add a fourth, viz. this. That Christ commends her to john and none other, to prevent superstition. Papists prate and pride of Primacy 
Aret. in johan:  and Princedom, as if Peter had had the jurisdiction over, and been head of all the Apostles, and yet our Saviour ever loved (and in some sort honoured and preferred john) and was more familiar with him then with Peter, or any Disciple else. joh. 13. 23. It is said that john leaned upon Christ's breast▪ and in the same chapter it is said, that when Christ had spoke the word, One of you shall betray me; the Disciples looked one upon another, and Peter beckoned to john, that he might ask his master of whom he spoke. vers. the 26. To which also might be added that the Revelation was delivered to john and not to Peter. Reu. 1. 1. And here the virgin Marie is committed to john's custody and not to Peter's, yea it is remarkable that the infirmities of Peter are more displayed in the Scriptures than the infirmities of any of all the Apostles, perhaps his rashness when he cut of Malchus his ear. Math. 27. Certainly his cowardice, that he denied, and not once, but thrice together denied, yea and forswore his own master. Mark 14. 72. and many other of his infirmities the Scripture mentions, that I forbear to rip up, out of the reverence I bear to so worthy an Apostle, and yet could not say less than I have said, to stop the mouths of such as extol Peter as the Prince and principal of all the Apostles.  
The second doubt to be answered is, 
The second doubt answered.  why Christ commits the care of his mother to john only, and not rather to all and every one of his Apostles, and to her kindered also that were then present, as well as john? The saying is, Vnita vis fortior, a threefold cord is not easily broken: suppose that one should have proved unfaithful to the virgin Marie; yet if the care of her had been committed to many a man would think 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 whatsoever in Answer: reason we 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, whatsoever is regarded of all 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 johan Arist. pol. lib. 2. cap. 2.  it is the duty of every town and parish, of every particular man & woman, according to their ability to feed the hungry, cloth the naked, but if that there were not an over seer or two in every town appointed for that end, that the poor might (and through their negligence it comes to pass sometimes) that they are cast away for want of sustenance It is the duty of all to defend the innocent and helpless from the mighty man, and ftom the oppressor; but had we not also Magistrates to that end armed with the sword of authority and power; as in the wilderness one beast preys upon another as in the Sea one fish devoureth another: so one man would oppress, and as the Apostle 
Gal. 5. 15.  saith, bite and devour another. It is the duty of all and every one in the congregatihn, to call upon such as they have seen baptised, to hear sermons; etc. It is the duty of all to teach and instruct such, as soon as they shall find them capable: but because (as I said) no man regards that which is committed to every man's charge; it is a laudable and commendable order in our Church, that certain 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 commandments. Particular commands do more move then general. Sed haec hactenus. The only point that I intent to insist upon is this: That children ought Doctrine. not only to be obedient to their parents, as Christ was, of whom it is said, Luke the second, That he went down with them 
Children must relieve their parents.  and came to Nazareth, and was subject to them, but also if need require they ought to supply their parents wants and necessities, so long as God shall give them life, 
Miraedum quidem exemplum.  (and as Christ did for his mother) provide for them also after their departure, if it please God that their parents out live them. So did our blessed Saviour, that provided for his mother in this life, and was not regardless of her at the hour of his death.  
And to say truth, the relieving of our parents wants, it is a part of that honour due to our parents, and required in the fifth commandment. Honouring of parents implies maintenance as well as reverence, for our Saviour expounds it contrary to the Doctrine of the Scribes and Pharises. Math. 16. 6. Mark 7. 10. The doctrine that they broached amongst the people, was this, viz. that it was a matter of greater necessity to fill their bags and cram their wallets, to enrich their treasury and temple, then for men to relieve their blind, lame, and aged parents: yea and withal, taught them how to answer their parents, craving aid & secure 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 uses: and therefore had fulfilled the commandment of God, though they saw and suffered their parents to perish through need and poverty. And thus saith Christ (to satisfy your own avarice) in stead of God's commandments; you teach your own traditions and constitutions: Gods commandments cries it in your ears, honour that is love, reverence, obey, relieve your parents, but you think if you can say it is corban, that it is a gift, that there is no more required at your hands: & so make the commandment of God of none effect. By which exposition it appears, that all such as relieve not their parents wants, are breakers of the fifth commandment And thus also the word honour is often used in other places, as Honour the king. 1. Pet. 2. 14. Which precept not only enioynes to love, and to obey our Princes, but pay them such customs and tributes as are necessary for the maintenance of their honour. The same Apostle faith, Honour your wives as the weaker vessels. 
1. Pet. 36.  That is, not only bear with their frailties, and weakness, but furnish them also with all things needful and necessary for their place and callings. It was Paul's injunction, honour, that is, respect, relieve, reverence widows that are widows indeed. By all which Scriptures it appeareth that when God faith, Honour thy father and mother, he intends amongst other duties, that children should to their utmost power sustain & relieve the wants of father and mother.  
joseph deserves high commendation for the care he had to discharge his duty in this kind; for he did not only send for his father and kept him in a time of famine. Genesis the forty seventh Nay it is said in the 12. ver. of that chapter, that he put meat into his father's mouth. Senex bis puer; all men are children twice, & prove as troublesome in extreme age as in their tender infancy; they must be clothed & unclothed by others, fed by others, led by others, supported, it may be carried upon others shoulders; in a word 
Multa sen em circumueniunt incommeda. Horace.  they are in old age as troublesome as chargeable. But neither of both these dismayed joseph, but notwithstanding he sent for his father, & put meat into his mouth: a metaphor (as I think) drawn from mothers and nurses, which put meat into the infant's mouths unable to feed themselves. Proofs might be multiplied suffice us to confirm this doctrine with two or three reasons. 
Reasons.   
First the law of nature requires it, Valerius 
Val. Max. c. 4.  Maximus saith, that it is prima lex naturae, the very first law of nature for children to relieve their parents. Paul saith, It is a just thing and a right. Nature teacheth 
Eph. 6. 1.  to dogood to them that have done good to us. Pharaohs Butler confessed it a 
Gen. 41. 9  fault, that he had received kindness from joseph, and had not requited it. Christ saith If you love them that love you, and do good to them that do good to you, do not the Publicans and harlots do the same. Proclus the Academic 
Gall. Acad.  was wont to say, that a father was the true image of the great and sovereign God, and that all children next under God hold life, goods, and all they have of their parents. It is an heathenish and savage course, nay worse than Paganish, for children to have riches and wealth, and want nothing of all that our souls can desire; and yet suffer, I say, not their brethren, sisters, but their own parents that begat, bare, & comforted them, to be pinched and pined away, through necessity and want; and surely the Publicans and Pagans, Turks, and Tartars shall rise up in judgement against such. We read of Antigonus the son of Demetrius, that when his father was prisoner to Seleucus, that he (notwithstanding his father's charge to the contrary) sold away his towns, lands, jewels, to pay his father's ransom; nay offered to become pledge and prisoner in his room, to procure his father's liberty.  
And Valerius Maximus of whom, I 
Val. Max. li. 5.  spoke before alleges another example so memorable, that I have read it at the least in ten several Authors, of a daughter that gave suck to her father in prison, being condemned to dye by famine, which when the jailor had espied and published abroad, and the Magistrates heard of, they so well approved the fact, that they pardoned her father and restored him to liberty. Even these Pagans shall come and rise up in judgement against us that are called Christians, and condemn us. Nay the dumb and unreasonable creatures shall rise up in judgement against the men of this generation.  
It is written of the Storks, that they will feed their Sires, and carry them about upon their backs, when through age they are unable to feed themselves or fly. How are they worse than Paganish, then bestial, that neglect this service?  
Secondly, consider we the law of nations. 
The ●●eason.  Zenophon reports of a Law that was amongst 
Zenophon. de dict.  the men of Athens, that if a man were known to have denied succour to his parents in the time of their want, that such an one, if he fell into want, should not be succoured, no though he died through want. To which law also I might add the laws of other nations: it shall suffice to rehearse the words of a learned Expositor upon the fifteenth of Matthew: 
Musc. De legislatore quodam scribitur.  It is written saith he of a famous Lawgiver, which enacted many good statutes for repressing many vices, and yet enacted no law at all to punish such as should murder father and mother, and being demanded his reason; he answered, because he supposed there was no such execrable and detestable villainy to be found upon earth, that any should be so devilishly impious, as to deprive them of life from whom they had received life. But those times were golden times, and those that lived then are dead now, in whose rooms are started up an unnatural brood of patricide, some such as have laid violent hands upon, and shed their parent's blood but multitudes of such are as careless to relieve their parents wants, and if the axiom be true, Si non pavisti occidisti, these are murderers, yea patricides. The uses of this point are diverse.  
First, it makes against the Romanists Use 1 that have many and diverse ways sinned against this doctrine, and made God's commandment of none effect to maintain their own traditions, they say that a monastical kind of life, is an heavenly, and angelical kind of life, so much to be honoured, that children proculcatis parentibus, even trampling their parents under their feet, aught to run into monasteries: they say that children being once admitted into that order, aught to despise father and mother; they say that they ought to despise them so fare, as not to be present with them upon their sick, no not upon their death beds: they say that children by their prayers, dirges, Masses, may profit their dead parents, and by these and the like doctrines make childten to east off all care of parents, sink they, swim they: either they suppose they are not bound to care for them; or else they are of opinion that it shall suffice to care for the good of their souls after they are departed this life.  
Secondly, this doctrine reproves those that eythet relieve not their parents at all, or else do it after such a niggardly and repining manner, that a man shall never come where their parents are, but he shall hear them cry out like Rebecca, that they are weary of their lives: or like jonah it is better for them to dye then to live; the 
Ezek. 22. 7.  world swarms with such men as Ezekiel speaks of, and reproves such as set light by father and mother; such as will as soon condescend to relieve a vagrant rogue by the high ways side, as their own father & mother. Now, even now are the days come which Paul foretold of, in which 
2: Tim. 3. 2.  men should be unnatural, unthankful. The tears that I have seen trickling down the cheeks of aged parents, and the neglect which I have seen amongst ungrateful children, do even force me, and compel me to speak; yea and if I fear to speak in so right and just a cause as this, let my right hand rot, and my tongue cleave to my jaws. Thou unthankful unnatural Imp, that wilt not feed them that have fed thee; nor clothe them that have clothed thee: how canst thou love God that thou hast not seen, when thou lovest not thine own brother that thou hast seen; nay not thine own father and mother? how unlike art thou to jesus Christ that cared for, and provided for his mother. Yet (saith Bellar.) was not he so much 
Christus autem minus de●●●t parentibus suis quam celeri homines suis parentibus debent. Bell. de 7. verb.  bound to his, as thou to thy mother: do thou what thou canst for thy blood, thou canst never requite the fears, cares, costs, of thy parents. ●mo vero (saith the forenanamed author) debes tu vitam parentibus; thou owest them thy life, thy blood. Honour thy father (quoth Solomon) do it 
Eccls 7. 27.  with thine whole heart, see thou forget not thy mother's sorrows, for thou canst never recompense what they have done for thee. Christ only did, for he only 
Bellarm.  could requite his mother: Accepit unam vitam, he took but one life, viz. his humane life of the virgin his mother, but for that one he gave her three lives.  
Vitam humanam, an humane life.  
Vitam gratiae, the life of grace.  
Vitam gloriae, the life of glory.  
First, he gave her a humane life, when together with the Father and the holy Ghost he created her: for he made all things, and without him was made nothing that was made.  
Secondly, he gave her that life of grace in that he quickened and regenerated her by his spirit.  
Thirdly, he gave unto her also the life of glory, in that he died for, and shed his precious blood for her, to the intent that she might not perish but have life eternal. Thus our Saviour had requited his mother 3. for one: but as Solomon saith, thou canst not requite thy parents. Christ had done it, and more than done it already, yet behold he still cared for his mother: thou hast, nor canst not requite them, and yet leavest them to the wide world, to hunger, to thirst, to cold, to nakedness, to sink, to swim, to go forward, to go backward. Oh how unlike art thou to jesus Christ in this: in the fear of God let us learn hereafter by this pattern of patterns to make conscience of this duty.  
Thirdly and lastly, this that hath been said, taxes such children as are so far from Use 3 relieving their parents, that they rise up in open hostility against them, oppress them, contend with them, and are ready to take occasion by the slenderest hair to pull them out of house and home. Such a beast was Absolom (would God there were not thousands such Absoloms amongst us) that had a long time complotted, and at the last attempted to depose and dispossess his own father: but God hung him up for a spectacle between heaven and earth in his own locks, to the terror of all such graceless miscreants; God of his mercy grant, that this one man hung up (as it were) in chains may be a terror to others that blend in the same sin. And now at the length come we to the next Verse.  Then jesus said to the Disciple whom he loved, etc. 
Note in the words two things: First, 
Observations.  Christ's charge. Secondly, john's obedience. Before we come to the more exact handling of this text, one thing would be noted generally. viz. Christ's earnestness in the behalf of his mother. First he directed his speech to his mother, Behold thy son. And had he said no more but this out of question it would have made john exceeding careful: but Christ contents not himself with this, but makes sure work and directs his speech to john also, saying, Behold thy mother. From his example learn we to deal earnestly and zealously, not carelessly and coldly in the behalf of the distressed. The Apostle telleth us that it is good to love earnestly in a good thing. It was salomon's item, that thou dost, do with all thy might: exhort all with all thy might, reprove all with all thy might, plead the poor man's cause with all thy might. Thou shalt love the Lord thy God (saith Christ) with all thine heart, and with all thy 
Math. 22. 29:  might, and thy neighbour as thyself. A lesson that galls and wrings our lukewarm Laodeceans, that happily will plead the poor man's cause; but how? they care not whether they speak 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 zeal. But this obiter. Come we to the words themselves, and first of the charge, wherein consider:  
First, Cui, to whom Christ speaks.  
Secondly, Quid, what he speaks.  
First to whom, namely to the beloved 
First, Cui.  Apostle: and here many things are colligible, I will select a two or three of them.  
First, our Saviour commits the charge of his mother to a Disciple, and none but a Disciple, though there were never 
Musc. in john.  so many of her kindred according to the flesh present, Non alii tamen cuipiam, &c: Yet would our blessed Saviour commit her to the trust of none but of a Disciple, At quos Discipulos habent Euangelii ministri, etc. But saith a learned man, where shall a painful and laborious Minister of God's word find such a Disciple, to whom he may with confidence upon his death bed, commit the care of his father, mother, wife, or children. It makes me even woe to consider it, that when God's Minister hath spent his strength, and like a lamp wasted himself to give light to others; spent his body, spent his substance upon his flock: hath been instant and earnest in season, out of season, not three years together, as Paul was at Ephesus, but ten, 
Act. 20.  twenty, wherein, forty years together; in labours often, in travels often, in watchings often, in prayers often, in perils often; and when he hath performed the duty and office of a faithful Pastor, his course being finished, it makes my bowels even turn within meto see his poor widow to become a vagabond, & his children like judas his to beg their bread: yet such is the ingratitude, & unmercifulness of these unthankful times that a Minister may spend his spirits and life & blood, in, & for a congregation, & yet amongst thousands of such as are or aught to be disciples, not a man to be found that will relieve either mother, wife son, or daughter, in lieu of all their labours, They will as soon, it may be sooner, provide for the wife and posterity of their shepherd or neatherd. and think themselves as much bound to it, as to provide for the wife and children of their deceased Pastor. Let their kindred provide say we; and what reason have we to take our children's bread and give it to strangers, as if the care and faithfulness of a Disciple ought not to exceed the care & faithfulness of a kinsman, or brother. The virgin Marie had much kindred, yet Christ commends her to a Disciple, not to her kindred.  
Secondly, observe that john writing of 
Observation.  himself, saith not; Deinde dicit mihi. Then he said to me, Behold, &c: But thus he said to his Disciple whom he loved, etc. And so in the consequent words he saith not, Ego recepi, I took her; but ille recepit, he took her to his own home: Suppressit nomen 
Are. in johan.  supra, etc. he suppressed his name before verse the twenty fifth of this chapter and here he suppresseth it again, if you would have any reasons for his so doing, I answer you.  
First, he doth it out of singular thankfulness 
R. A. in doct. Euang. p. 177.  to Christ, for his entire and especial affection towards him: this great favour would never out of his mind, that his master loved him above all the Apostles, & therefore he delights to call himself the Disciple whom jesus loved, even out of a thankful mind. It was no small favour to be the best beloved Apostle: the least that john could return, was the sacrifice of praise for so great a mercy, to think of it, speak of it, writ of it, and as David 
Psal. 66. 20.  saith, to exalt God with his tongue, by acknowledgement of so admirable kindness. It makes to the everlasting praise of David that famous singer of Israel, that he never received a new mercy, but with all he would sound forth a new song of praise to God: in one Psalm he cries out 
Psal. 103. 1. Psal. 105.  Benedic anima mea jehovae, &c: Soul praise thou the Lord, let all that is within me praise his name. In a second place; Quid retrihuam, etc. What shall I render unto the Lord for all 
Psal: 33. 1.  his benefits bestowed upon me. In a third place; Cantate iusti in jehova; Rejoice in the Lord ye righteous, praise is comely for the upright. In a fourth; Laudate jah: Praise the Lord for it is good to do so, it is a pleasant and 
Psal. 147. 1●  a comely thing: In a fifth place; hallelujah, laudate jehovam, laudate eam in excelsis, etc. Praise the Lord, praise the Lord from the heavens, 
Psal. 148. 1.  praise him in the height. In a word, his life was even a continual recounting of God's mercies. Oh that we were men of the same spirit in these days: thousands, millions, myrriads of blessings, even the blessings of both hands hath God poured down upon us, right handed, left handed blessings, for this life and a better; he hath placed peace upon our borders, enriched us with plenty, and crowned every new year with new blessings, delighting to do us good, as a father to his own son: he hath declared unto his word and statutes, shown us his ordinances, he hath not dealt so with any nation. But where is the man that like john delights to talk of God's mercies to him? who sings with that sacred virgin, Magnificat anima mea, etc. My soul doth magnify the Lord, and 
Luke ●●  my spirit hath rejoiced in God my Saviour. How do we underprise and undervallew the greatest blessings? nay are we not so fare from thankfulness, that we murmur and complain because of the abundance of God's blessings: how many contemners of the word of God, that in stead of thankfulness for the word, cry out as the Israelites of their Mannah, We can see nothing but this Mannah; how many seditious persons? that cry out against our glorious peace, and in stead of praising God for it, are ready to say, that times of war are better than times of peace. How many that in stead of praising God for our great plenty? do repine and murmur at it. Well: take we heed if▪ we be thus unthankful that we make not God to delight as much in punishing us, as ever he did in blessing us: that as it is in Ose. that 
Osea 10. 10.  we make not God desire to chastise us.  
A second reason why john conceals his name, & calls himself the disciple whom jesus loved, was modesty, & therefore though 
2. Reason. Ob modestiam Aret. in johan.  he were the best beloved Apostle, and Christ his master honoured him so much, as to commit his mother the virgin Marie to his custody, yet as one regardless of praise he calls himself only by the name of the beloved Disciple, out of thankfulness, but mentions not his name, out of an holy modesty and humbleness of mind eschewing of vainglory. An admirable pattern worthy to be set before our eyes in these days wherein we thirst after man's praise, as much as ever dropsy man did after drink: we give alms happily, but it is to be seen of men; we fast, we pray, we come to hear the word, but whatsoever we do, like the buylders of Babel, here is our aim, to get ourselves 
Gen 11. 4.  a name, I know not better, to whom I may compare many men better, then to Players (you that haunt profane theatres know their fashions better than I) first they blow a trumpet to call spectators together, and when many eyes are fixed upon them, than they begin their pageant: and thus do a number of our Pharises, that never do good work but it is in public, & in open view, as if God would believe nothing without witness. But what saith the blessed Apostle Paul, Let nothing be done through contention or vainglory. And the same Apostle, Be not desirous 
Phil. 2. 3. Gal. 3.  of vainglory, provoking one another, envying one another. And our blessed Lord and Saviour Christ. Math. 6. When thou givest alms let not thy right hand know what thy left hand doth: when thou prayest enter into thy closet and shut the door to thee: do that thou dost in secret, so he that seethe in secret shall reward thee openly.  
And this out of the first part of the 
The second part of Christ his charge.  charge, Cui, to whom.  
The second is Quid, what he saith: Behold thy mother, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This particle Behold, is diversely taken in Scripture, sometimes as a note of admiration, Behold a virgin shall conceive and bear a son. Behold 
Isa. 7. 14. Luke 7. 37:  a woman in the city 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 unity. Psalm 133. 1. Behold 
Psal. 134. 1.  praise ye the Lord. Behold the bounty and justice of God. Behold I stand at the door and 
Rom. 11: 22▪  knock. Sometimes as a note of exultation. 
Reu. 3. 20.  Behold I bring you tidings of great joy, which 
Luke 2. 10.  shall be to all people. Sometimes as a note of demonstration, Behold where they have laid 
Mark 16. 6.  him. Sometimes a note of derision. Behold the man that took not God for his strength. Sometimes as a note of compassion, moving to take pity upon the miserable, and so it is used here, Behold thy mother; that is, comfort and cherish her as if she were thine own mother: or if you please take it thus: to Behold implieth two things in this text. First to see the virgin's misery. Secondly, to relieve her misery. There are some that see the miseries of others, as the rich glutton happily saw Lazarus his sores, or the Priest and Levite saw the 
Luke 15. 20.  wounded passenger after a regardless manner. There are others also that see the necessities of others, the father saw his 
Luke 10. 33.  prodigal sons, and had compassion on him and ran to him▪ and fell on him and kissed him. Or as the Samaritane that saw the poor traveller and had compassion on him, and bound up his wounds, and set him upon his own beast etc.  
My meaning is that they see after an operative and effectual manner the miseries of others, and such a beholding it is that God calleth for in this text. john could not but see the virgin's sorrow, before our Saviour spoke unto him: yet saith our Saviour Behold thy mother: how behold her? effectually, really, operatively; care for her, cherish her, comfort her, as she were thine own mother. The observation to be collected hence (because it generally concernesall God's people, and not john alone.) I will propound it generally, viz. that is the duty of all God's people, 
Observation.  not only to see but according to the means that God hath given them to succour & relieve the miseries of the afflicted. 
Rom. 12. 13.   
So saith Paul, distribute and communicate to the necessity of the Saints. Christ also charges us to make ourselves friends 
Luke 16. 9 Reason. 1.  with unrighteous Mammon; and to give to the poor. It were easy to produce Scripture upon Scripture for the confirmation of this truth. Suffice it to produce a reason or two.  
First, to see and secure others in affliction is a most honourable thing, it honoureth God, according to that of the wise man; he that hath mercy on the poor honoureth God. It honoureth our 
Pro. 14. 31▪  religion and profession, yea what is it that makes professors (as they call them) and profession evil spoken of, but the dissolute and scandalous lives of our professors, because they are gripers, grinders of the poor, extortioners, usurers, merciless. I have heard many professors railed upon, but few charitable professors. It honours God then, it honours our profession to be merciful; yea and it honoureth ourselves also, makes us like to God himself, according to that, Be you merciful as 
Luke 6. 36:  your heavenly father is merciful. It makes us the Lords Stewards, Almoners ● and if it be an honour to be a king's Almoner, how great an honour is it to be Almoner to the king of kings.  
Secondly, to behold and succour others Reason 2 in affliction, is a sure sign and syntome of true religion, so saith james, pure religion and undefiled before God even the father, is this, to visit the fatherless and widow, and to keep himself unspotted of the world. Their be two marks, effects, properties of pure religion, innocency, charity, he that cannot testify the 
james ● 27.  truth of his religion by these two, whatsoever his words may be, is but a rotten post painted, a marble tombe full of rottenness, an hypocrite, an enemy to God. How abides the love of God in that man (saith john) that seethe his brother in need 
1. joh. 3. 14.  and shuts up his bowels of compassion against him? Pretend unmerciful misers what they will, they are haters of God, infidels: faith without charity is but a fiction; every school boy can tell you, fides a 
Fides sine charitate fictio est  fio. When a tree is cut from the root, we wonder not though it lie year after year and brings forth fruits, faith is as it were the root, to give to distribute, & ct. he fruits: would you know the reason why there are so many unbearing trees; it is Use. because there is so little faith upon earth. And, oh that I could persuade such as boast of faith, love of God, etc. to put on the bowels of compassion, and to be good, I was about to say to be Gods to other men; There is a Proverb yet in use, Homo homini Deus, one man ought to be a God to another, the merciful man is in some respects as a God amongst men: it was wont to be said, that one Physician experienced in his art, is worth a thousand men: but I may truly say, that one merciful man like job, is worth a thousand, yea thousand thousands such as Nabal was, Churls, Carls, covetous persons: what loss hath a common wealth when a dog dies? even as much as when a dogged Dives dies, like to an horse or dog that perisheth: but great, great is 
Psal. 49. 12.  the loss of a merciful man. The merciful man dyeth (saith the Prophet) and no man layeth it to heart, they are taken away, but none considers it. The Prophet could not but admire the depth of their security, that they had so great loss & were totally insensible of it, and I pray God that I have not just cause to take up the same complaint against our times; what a many of merciful men and women have been taken away from us lately, & 
Sir Edward Lewkenor, Sir Calthrop Parker, Sir Edward Bacon Mistress Luce Thorton, while they lived patterns of mercy.  some in the prime of their youth: oppressors, extortioners, usurers are left behind; and like the Grasshoppers of Egypt swarm amongst us. Homo homini lupus: one man is even a Wolf to another, nay a devil to another, going about continually seeking whom they may devour, and yet we lay it not to heart nor consider it. Help Lord for the godly man ceaseth, arise for the oppression of the poor, and sorrowful sighing of the needy in these days, when indeed we may praise the dead, and those that are unborn, because they see not the horrible oppression under the Sun. I have read of Cannibals men-eaters, I think there are some in our times little better, that flay off the skins; and eat the flesh of God's people like bread. But brethren 
Psal. 14. 4:  how can we think that God will own us for his children if we have no mercy; suppose there are children under thy roof that call thee father, thy wife affirms them to be thine, if they be like thee, especially if they be like thee in face and countenance, thou delightest in them the more. Mercy is called God's face. God be merciful unto us and bless us, and 
Psal. 67 1.  show the light of his countenance and be merciful unto us, etc. Though thou callest God father every day thou rise, yet if thou be not like him in face and countetenance, that is in mercy and compassion, God will be so fare from delighting in thee, that he will not acknowledge thee for his child. What if every child be not like his father in face and visage? yet every child of God is like to God in this, viz. merciful, as God their father is merciful, and whosoever is not thus like him in mercy, God will not acknowledge for his children at the great day of judgement; you know the words as well as myself. Then shall the king say to those one his 
Math. 2542.  left hand, I was hungry you gave me no meat, I was thirsty you gave me no drink I was naked and you clothed me not, go you cursed into everlasting fire.  
But leave we the first word of the charge, Behold, to add a little also of the next two words (for every word will afford plenty of matter) and it follows that he should behold his mother. It would be loss of time yet again to unfold the sense: by john's mother, Christ indeed means his own mother the virgin Mary now at this time as Bellar. confesseth, destitute 
Bellarm. de 7. verb.  of all help, nay he goeth further, yet (I know not how truly) having neither 
Nec parents, nec vitum, nec frates, nec sorores habens.  parents, husband, brethren, sisters. But most palpable it is, that the virgin Mary was a poor woman. Amongst others there are three things that plainly prove it.  
First, her delivery of her child in a stable: Retruditur ad iumenta in stabulum, etc. She was thrust up into a stable amongst 
justin. Mart. Luke 2.  the oxen. There saith Luke she brought forth her first begotten son, and wrapped him up in , and laid him in a manger, because there was no room in the Inn. Mark the words a little; first, she was not afforded a convenient lodging, not so much as a little corner of good room, but is thrust into a stable. Secondly, she hath not company about her as at 
Era ipar●n Luk  such times are usual, keepers, nurses, etc. but is compelled for want of other help with her own hands to dress her newly 
Erasm. in Luke  born infant. Thirdly, she was not provided of linen, woollen, cradle, etc. but wrapped up her child, perhaps in rags in stead other , and laid him in a Cratch in stead of a Cradle.  
Give ear thou proud rich man whosoever thou art that joinest house to house, and land to land, and buildest by 
2. Reason.  blood and by iniquity palaces, and piles of wonderment, like Nebuchadnezar, Augustus, till the poor hath no room to dwell in: hear this thou proud earthworme, he that was Lord and maker of all, jesus, despised all, would not be borne of a rich but of a poor woman, would not be born at jerusalem, but at Bethelem, which justin Martyr calls a little village, scarcely 
Iust. Mart. in orat. ad Ant. Imp.  mentioned in scripture, except in the Prophecy of Michah only: and there I say was our Saviour borne, yea not in a principal or chief house in the town, but in the 
Eras. in Luke  stable of a common hostery.  
Secondly, it appears plainly that she was poor by that gift she offered at the time of her purification, being a pair of turtle Doves, or two young pigeons. This 
Luke 2. 26. Levit. 12. 6.  was God's law that when the days of a woman's purifying was fulfilled for a son or for a daughter, she should bring a lamb of the first year for a  offering, and if she were poor, and not able to bring a lamb, that then she should bring two 
P. ver. 8. Quoniam Euangelista Lucas mentionem agnicul. nullam fecit, etc. Hun. in Euan.  turtles or two young pigeons. If Marie had been able to have given a lamb, it is not to be questioned but that she would have done it: and therefore since the Evangelist Luke makes no mention of any lamb but of two turtles, or two young pigeons: judicare promptum est (saith one) we cannot but judge that she was a poor woman and not a rich.  
Thirdly, it appears that she was poor 
Considerandun quae fuerie fortuna matris domini quam illa fuerit adeo tenuis ut necesse fuerit alicui comendari-Musc.  because our blessed Saviour upon the Cross, commits her to the care & custody of another to provide for her. But I must not enlarge according to my desire. The uses of this doctrine are diverse and use full.  
First of all, let it be an item to us as Solomon 
Eccl. 11. 2 Mat. 27. 55. Math. 8.  saith, to cast our bread upon the waters, to give a portion to seven, and also to eight: since so godly people as the mother of Christ highly beloved of God may be in want; nay since Christ himself lived by the benevolence of others that ministered unto him: not having of his own an house to hide his head in: therefore as elect of God holy and beloved put on the bowels of mercy: while we have time let us do good to all, but especially to the household of faith.  
Secondly, see here as in a table drawn with most orient colours, the strange inconstancy Use 2 and mutability and mobility of all earthly thing. Marry Christ's mother was of the blood royal, naturally descended 
Math. 1. 16. Luke 3. 27.  out of David's loins; joseph also that was betrothed was right heir to the crown, and yet see how the wheel turns (and in them as in a glass) behold the vanity and vicissitude of all things in this world; the one being constrained through want, was fain to labour for his living, and became a Carpenter, viz. joseph▪ The other, I mean, the virgin Marie, to live by the alms and cost of john the Apostle. But this it was and will be ever, riches and honours are deceivable, they betake them to their wings like an Eagle and are soon gone. We may fitly compare them to a Squirrel or Bird, that leaps or flies from bough to bough, from tree to tree: so do riches and honours from man to man. In the Revelation, the world is resembled 
Reu. 4. 6.  to the Sea. Before the throne was a Sea of glass, that is, the world as brittle and frail as glass, as inconstant and turbulent 
Isa. 57 20.  as the Sea, that cannot rest but casts up mire and dirt. In the twelfth of the Revelation, the world is compared to the Moon: A woman was clothed with the Sun, and the Moon was under her feet: by the woman clothed with the Sun understand the Church clothed with the Sun of righteousness jesus Christ: by the Moon understand the world, and what more variable than the Moon, that waxes sometimes, and wanes sometimes, and never continueth at one stay? I remember what I have read of one Eumenes 
Gall. Aca;  a Thracian raised up 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 he starved for want of food. Croesus' was so rich that it grew to be a Proverb, as rich as Croesus, and yet he came unto great poverty. Zerxes renowned for his huge army, was overcome, and vanquished, and insulted over. Bajazeth the Emperor after he had conquered in many a pitched field, was at length taken and kept and famished in an iron Cage by Tamburlaine the king of Parthia. But thus it was ever and will be ever, a man shall as easily make the Sea to cease her motion, as to make the world cease from changing and inconstancy; yet what ado for riches before we have them, what trust and confidence in them? so we may get them, we 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 cries it is naught, it is naught, that he may deceive the seller: one hath money to lend, and he takes merciless usury, devouring widow's houses: another wants money, and he rises early, goes to bed late and eats the bread of carefulness to supply his want: one like joseph is put in trust with all his Master hath, and he proves a judas, a thief, and cares for nothing except to cram his own wallet or fill his own purse; another is to marry a wife, and if she have but Achsah her portion, fuitfull lands, or that Peter wanted, gold or silver, let her be what she will be, as blind as Bartimeus, as lame as Mephibosheth, as stubborn as Vashti, as light as Oinah, it matters not: it is a world to see how men bestir themselves, exact, law, cheat, break, cut one another's throats, engross, sophisticate, grind, grate the poor, lie, swear, forswear, steal, 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 have: the rich man's riches are his strong hold (saith Solomon) he thinks if he be walled about with a golden or silver wall, I mean if he have but wealth enough, that then he is sure enough for any want or ill willers, surer than if he were in Dover Castle, or the Tower of London: the cripple lays not all his weight so securely upon his cruches, the Ark rested not so firmly upon the mountains of Arrarat, as these securely rest upon carnal helps that will deceive them. But what saith Paul, charge them that are rich in this world, that they be 
Timotheus.  not proud, nor trust in uncertain riches. And David, Trust not in Princes nor in any son of man, (he means that we should not trust in any worldly helps) and yields this reason: There is no help in them; riches, friends, etc. are but weak holds, they are but as paper 
Nahum. 1. 7.  walls that cannot defend us, but what saith the Prophet, The Lord is good, he is a strong hold in the day of trouble, and Use 3 he knows them that trust in him.  
Thirdly, Marry, Christ's mother, was a poor woman: so have many of the Saints from time to time been poor; be patiented therefore in thy greatest wants: the World is as it were a natural Mother to all the , and thinks nothing too dear 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 leave thee, nor forsake thee: as true a word as it is common and well known. There must be poor in the World: now if our God, that ruleth & disposeth of all things, will have me or thee to fill up that number, and to be of that rank; behold, here we are, let the Lord do to us as seemeth 
2. Sam. 15. 26.  good in his own eyes: not riches, but the joy of the Lord is our strength; wherefore rejoice in the Lord, again I say rejoice. Hadst thou Octavians treasure, one drop of God's mercy is more worth than all. Hadst thou as many Kingdoms as Ahashuerosh, thou couldst but live, 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, even an inch of time from our birth to our grave: a little., even a very little, contents Nature: 
Natura paucis contenta.  And therefore cast Care away; cast thy burden upon the Lord: Resolve with job, to trust in God, though he slay thee; learn with Paul, to be content in all Estates: yea, let us rejoice in our tribulations; rejoice in the Lord, again I say rejoice? so I say and cry to mine own Soul: the Lord of his rich grace work it in us:  This of Christ's Charge. 
Now follows john's obedience, From that hour the Disciple took her to his own 
john's obedience.  home. Christ charges, and john obeys, yea in a matter of charge and trouble: he bequeathes him a legacy▪ but it was such an one as a worldly wise man would have utterly refused, a legacy of charge and trouble. There is not a man saith Beza, 
Non recusant homines haereditates, aut legata adire lucrosa, etc. Beza Hom. pass. 29.  that will refuse legacies of gain, both their hands are open to receive such, like the barren woman they cry give, give, and cannot be satisfied: but bequeath them a gift of charge, the guardianship of a child, the custody of father and mother, brother, etc. request them to perform any office of friendship else (if they may not at the least save themselves harmless) they have no disposition at all to business of that nature. It was a true saying of a 
R. A.  new writer, there is a great deal of passive but there is but a little active charity among us. Alas, alas, there are few such as Use. john was, that will obey when God commands, especially to their own loss: there is a great deal of preaching, a great deal of hearing, a great deal of professing, and God grant that his ministers may double their diligence in preaching; God grant the hearers may be more swift to hear, and all that profess Christ may be more resolute in profession of his name: I intend not my speech against man truly religious, but against hypocritical white skinned professors, that make a show of godliness and deny the power of it. In the name of God profess, but divorce not between profession and practice; profession is good, but one dram of obedience is worth an whole talent of prating knowledge: I speak no more against profession than Christ did against Tything Mint and Annis and Rue, etc. But yet I cannot but from my soul lament the nullity and nothingness of obedience. Most of some men's religion is merely verbal, we draw near to God with our lips, and honour him with our tongues, and yet it is too shameful to name the things that are done in secret. Some (I fear me) even of our greatest professors, as great oppressors, as biting usurers, as extreme Landlords, as unconscionable tithers, as they that are most. Some as bitter railers as Rabshekah, as sacrilegious as Achan, as cruel as Caius, as dogged as Nabal, as unmerciful as jews, as flinty hearted as Turks, as lying for gain as Ananias and Saphira, as mocking as Michol; some (I fear me) even amongst our Professors. Me thinks I may fitly compare 
Erasm. col.  diverse Professors to the Coriander, that hath a naughty Root, a stinking Leaf, a naughty Blade, and yet a sweet Seed: so 
Pliny.  our glozing Hypocrites, their hearts are naught, full of all unrighteousness, wickedness, covetousness; their eyes naught, full of Adultery; their hands naught, full of Bribes and Blood; all naught, except their words, and they are as sweet as honey: Mell in ore, verba lactis, fell in cord fraus in factis. But what saith our Saviour, My 
john. 6.  sheep hear my voice and follow me: And james tells us, That we deceive ourselves if we 
james. 1. 22.  be not doers as well as hearers of God's word. Let such as give God's Ministers the hearing, consider this, that come to Church as others do, and lift up their Eyes and Hands, and say Amen to every petition, & as soon as they are out of the Church run headlong in the high way to hell, or if they obey in some matters, as the external observation of the Sabbath, prayer in their families, etc. there is all. Call upon them to give alms, to forgive their enemies, to make restistution of wrong gotten goods, and then mors in olla, mors in olla, than they pleaded as Naaman the Assyrian herein, the Lord be merciful unto me. But brethren, even all you that hear me this day, I beseech you all to behold and consider the example of the Apostle john that when the Lord commands, consults not with flesh and blood, whether it would stand with his ease or commodity, but as soon as ever he was commanded obeys: I could wish that I knew many like him. This somewhat more generally. I must not leave the words thus.  From that hour he took her, etc. 
The words in the Original are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Abs illa hora, that is, from the time that Christ spoke to him, to the time of the virgins Maries death he took her to his own home. Time hath exceedingly prevented me already: and I must perforce without any further descant, fall abruptly upon these three conclusions. viz.  

First, john's present obedience.  
Secondly, john's cheerful obedience.  
Thirdly, john's constant obedience.   
First, when Christ commanded, he obeyed 
john's present obedience.  presently, he delayed not the time, no not an hour. In the 8. of Matthew 13. Christ saith to the believing Centurion. Go thy way, be it to thee according to thy faith. And then it follows: His servant was healed the same hour: that is, instantly and presently. So here from that hour, that is, even instantly he took her to his own home. True obedience is like to gunpowder or tinder, or touchwood that kindles quickly. When Christ called Andrew and Peter, saying, follow me: the story saith, They left their nets 
Math. 4.  presently and followed him. When jesus said, Zacheus come down at once: it is added in 
Luke 19  the Text, He came down hastily and received him joyfully. When God commanded Abraham to sacrifice his son, he did not only 
Gen. 22.  do it, but he rose up early to do it. When Christ arose from the dead, he arose not on the second, or third, but upon the 
Luke 24.  first day of the week, he arose not about noon, or towards night, but early in the morning. He that seek me early saith God, shall find me. Paul calls upon us for early and present repentance. Behold, saith 
2. Cor. 6. 2.  he, now is the acceptable time, now is the day of salvation. Now is the time that we are sure of, and we are sure of no time but this now, we cannot recall the time past, we know not whether ever we shall enjoy that is to come, we are sure of no time but this nunc, even this moment: watch and pray therefore you know not the hour, we know not whether we shall live to the end of another hour, or quarter of an hour; and therefore let us (as we say of soldiers) be at an hour's warning, yea at a minute's warning. I shake and shiver to think of the vain confidence of carnal men that defer all obedience and repentance till they come to their death beds, and when their souls lie at the gate of their bodies ready to go out; when the breath sits upon the tip of their tongues ready to fly away, then will they lump with God for all. The devil may most aptly be compared to an usurer; the deferring sinner to an incestuous dingthrift. Dingthrifts' when they have mortgaged house and land to the Usurer, plead commonly for longer respite, for a quarter or half year, or a years day. Usurer's give them golden language till they have broken day, and then they seize upon all with extremest tyranny. Thus it fares in matters of repentance; drunkards would fain have a little respite to follow their drunkenness, adulterers, would run to the harlot's house a little longer: will it not be time enough if they repent hereafter? Yes saith Satan, twenty, forty years hence: enough when thou hearest the bell toll for thee: in the mean time, God tops them off suddenly like an ear of corn, or takes away their senses, or hardens their hearts that they cannot repent. What follows? the breath is no sooner out of their bodies, but the devil seizes upon their souls, which he strait ways plungeth into so horrid torrid torment, that were I able to express it to the life would make the heavens melt, and the earth shrink to hear it. In the fear of God, while we have time, even instantly enter we upon a good course.  
2. Observe john's cheerful obedience, 
john's cheerful obedience  he doth nothing after a repining manner questioning and reasoning as a worldly man would have done. What? are their no more Disciples but myself? Are not many of her kindred present? Am I nearer to her than they? He reason's not thus, but as one rejoicing that his Master would command him any thing, even presently he takes her to his custody and keeping.  
It is not enough to do that that God requires of us, but we must do it with alacrity and cheerfulness. The Lord love's a cheercfull giver. Exodus 15. When 
2. Cor. 9 7.  Moses was to take thc people's benevolence towards the building of the tabernacle, God commanded him to take the gifts of none but such as gave freely. It is a true Axiom that God looks rather to the affection of the Agent then to the Act itself: the widow's 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 heaven, is one petition in the Lord's prayer: Fiat voluntas tua, Thy will be done in earth as it is in heaven. Quid hoc saith Augustine? 
Aug. de temp.  What means this petition?  quomodo tibi seruiunt Angeli in Coelo, etc. This is the meaning, saith he, that as the Angels serve God in heaven, so we desire ability and strength to serve God on earth: yea but how do the Angels in heaven serve God? The reverend Babbington tells us, they obey 
Bab. on the Lords prayer.  God, Lubentissime, citissime, fidelissime, etc. Willingly, cheerfully, speedily, faithfully, etc. they fly when God commands. I cannot deny it, but that we perform some actions in themselves commendable: we give alms, pay tithes and tenths, but what saith God? My son give me thine heart: all is done in vain, if God have not the heart as well as the hand.  
3. Observe john's constant obedience, he 
john's constant obedience.  took her not to his care for a time, but was careful and tender over her so long as she lived From the hour, etc. Some writ that she lived with john eleven years after Christ his death. Others that she lived 
Nicephorus  with john 23. years: others that she lived with john full 24. years. When the holy Ghost overshadowed her (they say) she 
Epiphanius.  was 14. years old. Betwixt the time of Christ his birth and death was 33. years; after Christ's death she lived 24. years, and if this be true, the virgin was about 72 years old when she died. The popish Legend (if there be any heed to be given to that heap of lies) saith, she lived with john the space of twelve years; but what need I trouble you or myself in the rehearsal of sundry opinions; so long as she lived, so long the Apostle took care of her? were it 11. 12. 23, or 24. years. Learn we by his example not to be weary of well doing: Paul saith, that they shall inherit 
Rom. 2. 7.  eternal life that continue in well-doing. Woe to that man that lays his hand to the plough, and looks back saith the Spirit: it is a notable commendations of Ruth, that she shown more good at the 
Ruth. 3.  last then at the first. A great commendations of the Church of Thyatira, that her 
Reu. 3.  works were more at the last then at the first. I pray God that I were able to give the same testimony of all in our times, but I cannot; for of some I scarce think, but I 
Dan 2. 23.  think of the Image that▪ Nebuchadnezar dreamt of: The head was fine gold, his breast and arms silver, his belly and thighs brass, his legs iron, his feet partly iron, partly clay, still worse and worse; and so is it with many in our times to whom we may apply that saying of the Apostle; Evil men and deceivers wax worse and worse: at the first profession of religion they were exceeding forward for the advancing of God's worship, ready to distribute, etc. But now are as cold as frost or Ice in winter; like the Sun in joshua his time, they stand still; nay it may be like the Sun in Ezekiah his time, go backward, turn mocke-Gods, opposers of the Gospel, and what not. I have read of Silkworms, that after they have done their master service in making silk for garments, some of them turn to moths, and fret garments: even so is it with many in our times, that at the first profession of godliness, do God some service, by countenancing and encouraging such as are good; but afterwards turns to be very fretting moths, as cruel and deadliest enemies as God hath in his Church. But brethren, beloved in the Lord, remember Lot's wife that was turned into a pillar of Salt for looking back. Oh it is a fearful thing when we are come out of the Sodom of our sins, to look back again towards Sodom: Paul calleth the Galathathians fools, because they began in the spirit and ended in the flesh. Be thou faithful to the death, saith God, and I will make thee heir of eternal life. In a word, let us all take heed that there be in none of us, an evil and unfaithful heart to departed away from the living God: for it were fare better never to have known 
2. Pet. 2. 21.  the way of righteousness, then after we have known, to turn away from the holy commandment given unto us.  
Pardon now my boldness, I will speak but this once; there is one point more out of the last words of the verse to be handled: for want of time I will but point to it. It follows in the Text that john took her to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his own. The point flows 
Observation. john 2●.  so naturally, that I may deliver it without further discoursing upon the words: and it is this, that the Apostle john had goods and riches of his own, able to live of himself, and to be helpful to others: Peter had a vocation and followed it: probably the rest of the Apostles had as well as he, only want of time suffers me not to prove it now.  
Objection. If any shall object with Bellarmine that 
Bell de 7. verb  john was one of those that said, Behold we have forsaken all and followed thee, what shall we have therefore? and shall urge us further, that that they forsook was house, 
Math. 19 27.  brethren, sisters, father, mother, wife, children, lands. Yea and shall urge that place, Matthew 4. 21. How jesus saw james and john his brother mending their nets, and that at Christ's command immediately they left their nets and followed him.  
To this I answer, that though it be Answer. certain they left all, yet they left all but after a sort; they left not all simply and wholly, take all who would, but they left all as one saith, Quatenus illo impedimento esse possent, etc. So fare forth as they might hinder them in preaching the Gospel and not otherwise, they did not so leave all, but they could at their pleasure make the best advantage of that was theirs: in one place we read that Peter had an house, and that Christ repaired to it. In a second we read that Matthew after his calling from the 
Math. 8. 14.  receipt of Custom, made Christ a great Feast at his own house. Here we see in this Text that john had if not an house 
Math. 9  yet substance of his own. He took her to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his own.  
And this Doctrine like a two edged sword wounds on the right & left hand; Use 1 first it gives a mortal and deadly blow to Papistical beggary, of Capuchins Heremites, Anchorites, that extol and praise Penury and Poverty as a state of perfection, contrary to that Prophet's prayer, give me neither poverty nor riches and contrary to Christ his practice, & the practice of his Apostles, that never led so 
john 12. 6.  base & sordid life as they pretend, but had that which was needful and gave alms: and while they lived gave many precepts persuading rather to give to others then to be chargeable; yea not only to give but to frequent in this duty, read at your leisure these Scriptures, Luke 11. 11. 41. Rom. 12. 13. 2: Cor. 9 6. Gal. 2. 10.  
Secondly, this doctrine that john took Use 2 Marie to his own, makes against anabaptistical community, which Anabaptists and Familists seem to prove out of that place where it is said, that all that did believe were in one place, and had all things common, they sold all their possessions 
Acts. 2. 44.  and goods they had. And this they run upon that they did not only sell, but sold all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, movable and not movable, possessions, goods: they made a through sale of all.  
My answer in a word is: first, no man was compelled to sell, so Peter said to Ananias, 
Acts. 5. 4.  was it not thine own while it remained? As if he had said, who compelled thee to sell?  
Secondly, It is not said they sold all, but only 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 every man to be his own carver, 
Quae venditasunt prudenter dividunt.  but they distributed according to every man's necessity, to some more, to some less,  
Fourthly, If all things be common, why saith God, Thou shalt not steal? Why 
1. Cot. 6:  saith Paul, That thiefs shall not inherit God's kingdom? How can there be theft if thou take away propriety of goods?  
Fifthly, If all things be common, then 
Frustra passim praecepta, etc. Aretius.  are all those precepts in vain that call upon us for bounty and alms, why did not God call rather for community then liberality?  
Sixthly, Why writes Paul for his cloak, and parchments, if they were another's as well as his?  
Lastly, a world of other inconveniences will follow if we 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 commandments; nay if this gap be opened, would their not quickly follow a fearful 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 own, so were jobs, yet they imparted to the necessities of others: it was a Nabalish speech, shall I take my bread and give it unto strangers: though thy goods be thine, yet they are not so thine, but that the poor have a letter of Attorney from God, to have to their use as well as thyself. The conclusion for want of time shall be only this; be merciful as your heavenly father is merciful.  
FINIS.