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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20637	LXXX sermons preached by that learned and reverend divine, Iohn Donne, Dr in Divinity, late Deane of the cathedrall church of S. Pauls London	Donne, John, 1572-1631.; Donne, John, 1604-1662.; Merian, Matthaeus, 1593-1650, engraver.; Walton, Izaak, 1593-1683.	1640 (1640)	STC 7038; ESTC S121697	1,472,759	883

shall know that I am the Lord God shall restore them to life and more to strength and more to beauty and comelinesse acceptable to himselfe in Christ Jesus Your way is Recollecting gather your selves into the Congregation and Communion of Saints in these places gather your sins into your memory and poure them out in humble confessions to that God whom they have wounded Gather the crummes under his Table lay hold upon the gracious promises which by our Ministery he lets fall upon the Congregation now and gather the seales of those promises whensoever in a rectified conscience his Spirit beares witnesse with your spirit that you may be worthy receivers of him in his Sacrament and this recollecting shall be your resurrection Beatus qui habet partem Ap●● 20.6 sayes S. Iohn Blessed is he that hath part in the first Resurrection for on such the second death hath no power He that rises to this Judgement of recollecting and of judging himselfe shall rise with a chearfulnesse and stand with a confidence when Christ Jesus shall come in the second Au● And Quando exacturus est in secundo quod dedit in primo when Christ shall call for an account in that second judgement how he hath husbanded those graces which he gave him for the first he shall make his possession of this first resurrection his title and his evidence to the second When thy body which hath been subject to all kindes of destruction here to the destruction of a Flood in Catarrhs and Rheums and Dropsies and such distillations to the destruction of a fire in Feavers and Frenzies and such conflagrations shall be removed safely and gloriously above all such distempers and malignant impressions and body and soule so united as if both were one spirit in it selfe and God so united to both as that thou shalt be the same spirit with God God began the first World but upon two Adam and Eve The second world after the Flood he began upon a greater stock upon eight reserved in the Arke But when he establishes the last and everlasting world in the last Resurrection he shall admit such a number as that none of us who are here now none that is or hath or shall be upon the face of the earth shall be denied in that Resurrection if he have truly felt this for Grace accepted is the infallible earnest of Glory SERMON XXII Preached at S. Pauls upon Easter-day 1627. HEB. 11.35 Women received their dead raised to life againe And others were tortured not accepting a deliverance that they might obtaine a better Resurrection MErcy is Gods right hand with that God gives all Faith is mans right hand with that man takes all David Psal 136. opens and enlarges this right hand of God in pouring out his blessings plentifully abundantly manifoldly there And in this Chapter the Apostle opens and enlarges this right hand of man by laying hold upon those mercies of God plentifully abundantly manifoldly by faith here There David powres downe the mercies of God in repeating and re-repeating that phrase For his mercy endureth for ever And here S. Paul carries up man to heaven by repeating and re-repeating the blessings which man hath attained by faith By faith Abel sacrificed By faith Enoch walked with God By faith Noah built an Arke c. And as in that Psalme Gods mercies are exprest two waies First in the good that God did for his servants He remembred them in their low estate Ver 23. Ver. 24. for his mercy endureth for ever And then againe He redeemed them from their enemies for his mercy endureth for ever And then also in the evill that he brought upon their enemies He slew famous Kings for his mercy endureth for ever And then He gave their land for an heritage for his mercy endureth for ever So in this Chapter the Apostle declares the benefits of faith two wayes also First how faith enriches us and accommodates us in the wayes of prosperity By faith Abraham went to a place which he received for an inheritance And so By faith Sarah received strength to conceive seed Ver. 8. Ver. 11. Ver. 34. And then how faith sustaines and establishes us in the wayes of adversity By faith they stopt the mouthes of Lions by faith they quencht the violence of fire by faith they escaped the edge of the sword in the verse immediatly before the Text. And in this verse which is our Text the Apostle hath collected both The benefits which they received by faith Women received their dead raised to life againe And then the holy courage which was infused by Faith in their persecutions Others were tortured not accepting deliverance that they might receive a better Resurrection And because both these have relation evidently pregnantly to the Resurrection for their benefit was that the Women received their dead by a Resurrection And their courage in their persecution was That they should receive a better Resurrection therefore the whole meditation is proper to this day in which wee celebrate all Resurrections in the Root in the Resurrection of the First fruits of the dead our Lord and Saviour Christ Iesus Our Parts are two How plentifully God gives to the faithfull Divisio Women receive their dead raised to life againe And how patiently the faithfull suffer Gods corrections Others were tortured not accepting c. Though they be both large considerations Benefits by Faith Patience in the Faithfull yet we shall containe our selves in those particulars which are exprest or necessarily implyed in the Text it selfe And so in the first place we shall see first The extraordinary consolation in Gods extraordinary Mercies in his miraculous Deliverances such as this Women received their dead raised to life again And secondly we shall seethe examples to which the Apostle refers here What women had had their dead restored to life againe And then lastly in that part That this affection of joy in having their dead restored to life againe being put in the weaker sexe in women onely we may argue conveniently from thence That the strength of a true and just joy lies not in that but that our virility our holy manhood our religious strength consists in a faithfull assurance that we have already a blessed communion with these Saints of God though they be dead and we alive And that we shall have hereafter a glorious Association with them in the Resurrection though we never receive our dead raised to life again in this world And in those three considerations we shall determine that first part And then in the other The Patience of the Faithfull Others were tortured c. we shall first look into the examples which the Apostle refers to who they were that were thus tortured And secondly the heighth and exaltation of their patience They would not accept a deliverance And lastly the ground upon which their Anchor was cast what established their patience That they might obtaine a better Resurrection

determine wholly and entirely in God too and in his glory Quoniam non in morte Do it O Lord For in Death there is no remembrance of thee c. In some other places Propter misericordiam Psal 40.11 David comes to God with two reasons and both grounded meerely in God Misericordia veritas Let thy Mercy and thy Truth alwaies preserve me In this place he puts himselfe wholly upon his mercy for mercy is all or at least the foundation that sustaines all or the wall that imbraces all That mercy which the word of this text Casad imports is Benignitas in non promeritum Mercy is a good disposition towards him who hath deserved nothing of himselfe For where there is merit there is no mercy Nay it imports more then so For mercy as mercy presumes not onely no merit in man but it takes knowledge of no promise in God properly For that is the difference betweene Mercy and Truth that by Mercy at first God would make promises to man in generall and then by Truth he would performe those promises but Mercy goeth first and there David begins and grounds his Prayer at Mercy Mercy that can have no pre-mover no pre-relation but begins in it selfe For if we consider the mercy of God to mankinde subsequently I meane after the Death of Christ so it cannot bee properly called mercy Mercy thus considered hath a ground And God thus considered hath received a plentifull and an abundant satisfaction in the merits of Christ Jesus And that which hath a ground in man that which hath a satisfaction from man Christ was truly Man fals not properly precisely rigidly under the name of mercy But consider God in his first disposition to man after his fall That he would vouchsafe to study our Recovery and that he would turne upon no other way but the shedding of the blood of his owne and innocent and glorious Son Quid est homo aut filius hominis What was man or all mankinde that God should be mindfull of him so or so mercifull to him When God promises that he will be mercifull and gracious to me if I doe his Will when in some measure I doe that Will of his God begins not then to be mercifull but his mercy was awake and at worke before when he excited me by that promise to doe his Will And after in my performance of those duties his Spirit seales to me a declaration that his Truth is exercised upon mee now as his mercy was before Still his Truth is in the effect in the fruit in the execution but the Decree and the Roote is onely Mercy God is pleased also when we come to him with other Reasons When we remember him of his Covenant When we remember him of his holy servants Abraham Isaac and Iacob yea when we remember him of our owne innocencie in that particular for which wee may be then unjustly pursued God was glad to heare of a Righteousnesse and of an Innocencie and of cleane and pure hands in David when hee was unjustly pursued by Saul But the roote of all is in this Propter misericordiam Doe it for thy mercie sake For when we speake of Gods Covenant it may be mistaken who is and who is not within that Covenant What know I Of Nations and of Churches which have received the outward profession of Christ we may be able to say They are within the Covenant generally taken But when we come to particular men in the Congregation there I may call a Hypocrite a Saint and thinke an excomunicate soule to be within the Covenant I may mistake the Covenant and I may mistake Gods servants who did and who did not dye in his favour What know I We see at Executions when men pretend to dye cheerefully for the glory of God halfe the company will call them Traitors and halfe Martyrs So if we speake of our owne innocency we may have a pride in that or some other vicious and defective respect as uncharitablenesse towards our malicious Persecutors or laying seditious aspersions upon the justice of the State that may make us guilty towards God though wee be truly innocent to the World in that particular But let mee make my recourse to the mercy of God and there can bee no errour no mistaking And therefore if that and nothing but that be my ground God will Returne to me God will Deliver my soule God will Save me For his mercy sake that is because his mercy is engaged in it And if God were to sell me this Returning this Delivering this Saving and all that I pray for what could I offer God for that so great as his owne mercy in which I offer him the Innocencie the Obedience the Blood of his onely Son If I buy of the Kings land I must pay for it in the Kings money I have no Myne nor Mint of mine owne If I would have any thing from God I must give him that which is his owne for it that is his mercy And this is to give God his mercy To give God thanks for his mercy To give all to his mercy And to acknowledge that if my works be acceptable to him nay if my very faith be acceptable to him it is not because my works no nor my faith hath any proportion of equivalencie in it or is worth the least flash of joy or the least spangle of glory in Heaven in it selfe but because God in his mercy onely of his mercy meerely for the glory of his mercy hath past such a Covenant Crede fac hoc Beleeve this and doe this and thou shalt live not for thy deed sake not nor for thy faith sake but for my mercy sake And farther we carry not this first reason of the Prayer arising onely from God There remaines in these words another Reason In morte in which David himselfe and all men seeme to have part Quia non in morte For in death there is no remembrance of thee c. Upon occasion of which words because they seeme to imply a lothnesse in David to dye it may well be inquired why Death seemed so terrible to the good and godly men of those times as that evermore we see them complaine of shortnesse of life and of the neerenesse of death Certainely the rule is true in naturall and in civill and in divine things as long as wee are in this World Nolle meliorem est corruptio primae habitudinis Picus Heptapl l. 7. proem That man is not well who desires not to be better It is but our corruption here that makes us loth to hasten to our incorruption there And besides many of the Ancients and all the later Casuists of the other side and amongst our owne men Peter Martyr and Calvin assigne certaine cases in which it hath Rationem boni The nature of Good and therefore is to be embraced to wish our dissolution and departure out of this World and yet many good and

was a good King for all that Achaz is called ill both because himselfe sacrificed Idolatrously And the King was a commanding person And because he made the Priest Vriah to doe so And the Priest was an exemplar person And because he made his Son commit the abominations of the heathen And the actions of the Kings Son pierce far in leading others Achaz had these faults and yet God fought occasion of mercy If the evening skie be red Mat. 16.2 you promise your selves a faire day sayes Christ you would not doe so if the evening were black and cloudy when you see the fields white with corne you say harvest is ready Joh. 4.35 Esay 1.19 you would not doe so if they were white with frost If ye consent and obey you shall eat the good things of the Land sayes God in the Prophet shall ye doe so if you refuse and rebell Achaz did and yet God sought occasion of mercy There arise diseases for which there is no probatum est in all the bookes of Physitians There is scarce any sin of which we have not had experiments of Gods mercies He concludes with no sin excludes no occasion precludes no person And so we have done with our first part Gods generall disposition for the Rule declared in Achaz case for the example Our second part consists of a Rule and an Example too 2 Part. The Rule That God goes forward in his own wayes proceeds as he begun in mercy The Example what his proceeding what his subsequent mercy to Achaz was One of the most convenient Hieroglyphicks of God is a Circle and a Circle is endlesse whom God loves hee loves to the end and not onely to their own end to their death but to his end and his end is that he might love them still His hailestones and his thunder-bolts and his showres of bloud emblemes and instruments of his Judgements fall downe in a direct line and affect and strike some one person or place His Sun and Moone and Starres Emblemes and Instruments of his Blessings move circularly and communicate themselves to all His Church is his chariot in that he moves more gloriously then in the Sun as much more as his begotten Son exceeds his created Sun and his Son of glory and of his right hand the Sun of the firmament and this Church his chariot moves in that communicable motion circularly It began in the East it came to us and is passing now shining out now in the farthest West As the Sun does not set to any Nation but withdraw it selfe and returne againe God in the exercise of his mercy does not set to thy soule though he benight it with an affliction Remember that our Saviour Christ himselfe in many actions and passions of our humane nature and infirmities smothered that Divinity and suffered it not to worke but yet it was alwayes in him and wrought most powerfully in the deepest danger when he was absolutely dead it raised him again If Christ slumbred the God-head in himselfe The mercy of God may be slumbred it may be hidden from his servants but it cannot be taken away and in the greatest necessities it shall break out The Blessed Virgin was overshadowed but it was with the Holy Ghost that overshadowed her Thine understanding thy conscience may be so too and yet it may be the work of the Holy Ghost who moves in thy darknesse and will bring light even out of that knowledge out of thine ignorance clearnesse out of thy scruples and consolation out of thy Dejection of Spirit God is thy portion sayes David David does not speak so narrowly so penuriously as to say God hath given thee thy portion and thou must look for no more but God is thy portion and as long as he is God he hath more to give and as long as thou art his thou hast more to receive Thou canst not have so good a Title to a subsequent blessing as a former blessing where thou art an ancient tenant thou wilt look to be preferred before a stranger and that is thy title to Gods future mercies if thou have been formerly accustomed to them The Sun is not weary with sixe thousand yeares shining God cannot be weary of doing good And therefore never say God hath given me these and these temporall things and I have scattered them wastfully surely he will give me no more These and these spirituall graces and I have neglected them abused them surely he will give me no more For for things created we have instruments to measure them we know the compasse of a Meridian and the depth of a Diameter of the Earth and we know this even of the uppermost spheare in the heavens But when we come to the Throne of God himselfe the Orbe of the Saints and Angels that see his face and the vertues and powers that flow from thence we have no balance to weigh them no instruments to measure them no hearts to conceive them So for temporall things we know the most that man can have for we know all the world but for Gods mercy and his spirituall graces as that language in which God spake the Hebrew hath no superlative so that which he promises in all that he hath spoken his mercy hath no superlative he shewes no mercy which you can call his Greatest Mercy his Mercy is never at the highest whatsoever he hath done for thy soule or for any other in applying himselfe to it he can exceed that Onely he can raise a Tower whose top shall reach to heaven The Basis of the highest building is but the Earth But though thou be but a Tabernacle of Earth God shall raise thee peece by peece into a spirituall building And after one Story of Creation and another of Vocation and another of Sanctification he shall bring thee up to meet thy selfe in the bosome of thy God where thou wast at first in an eternall election God is a circle himselfe and he will make thee one Goe not thou about to square eyther circle to bring that which is equall in it selfe to Angles and Corners into dark and sad suspicions of God or of thy selfe that God can give or that thou canst receive no more Mercy then thou hast had already This then is the course of Gods mercy Signum He proceeds as he begun which was the first branch of this second part It is alwayes in motion and alwayes moving towards All alwaies perpendicular right over every one of us and alwayes circular alwayes communicable to all And then the particular beame of this Mercy shed upon Achaz here in our Text is Dabit signum The Lord shall give you a signe It is a great Degree of Mercy that he affords us signes A naturall man is not made of Reason alone but of Reason and Sense A Regenerate man is not made of Faith alone but of Faith and Reason and Signes externall things assist us all In the Creation it was part of

for thee Martyrium and his blessed Servants the Martyrs in the Primitive Church did so for him and thee for his glory for thy example Can there be any ill any losse in giving thy life for him Is it not a part of the reward it selfe the honour to suffer for him Muk 10.30 When Christ sayes Whosoever loses any thing for my sake and the Gospels he shall have a hundred fold in houses and lands with persecutions wee need not limit that clause of the Promise with persecutions to be That in the midst of persecutions God will give us temporall blessings but that in the midst of temporall blessings God will give us persecutions that it shall be a part of his mercy to be delivered from the danger of being puffed up by those temporall abundances by having a mixture of adversity and persecutions and then Tertul. what ill what losse is there in laying downe this life for him Quid hoc mali est quod martyrialis mali non habet timorem pudorem tergiversationem poenitentiam deplorationem What kinde of evill is this which when it came to the highest Ad malum martyriale to martyrdome to death did neither imprint in our holy predecessors in the Primitive Church Timorem any feare that it would come not Tergiversationem any recanting lest it should come nor Pudorem any shame when it was come nor Poenitentiam any repentance that they would suffer it to come nor Deplorationem any lamentation by their heires and Executors because they lost all when it was come Quid mali What kinde of evill can I call this in laying down my life for this Lord of life Cujus reus gaudet Idem when those Martyrs called that guiltinesse a joy Cujus accusatio votum and the accusation a satisfaction Cujus poena foelicitas and the suffering perfect happinesse Love thy neighbour as thy selfe is the farthest of that Commandement but love God above thy selfe for indeed in doing so thou dost but love thy selfe still Remember that thy soule is thy selfe and as if that be lost nothing is gained so if that be gained nothing is lost whatsoever become of this life Love him then Dominus as he is presented to thee here Love the Lord love Christ love Iesus If when thou lookest upon him as the Lord thou findest frowns and wrinkles in his face apprehensions of him as of a Judge and occasions of feare doe not run away from him in that apprehension look upon him in that angle in that line awhile and that feare shall bring thee to love and as he is Lord thou shalt see him in the beauty and lovelinesse of his creatures in the order and succession of causes and effects and in that harmony and musique of the peace between him and thy foule As he is the Lord thou wilt feare him but no man feares God truly but that that feare ends in love Love him as he is the Lord Christus that would have nothing perish that he hath made And love him as he is Christ that hath made himselfe man too that thou mightest not perish Love him as the Lord that could shew mercy and love him as Christ who is that way of mercy which the Lord hath chosen Returne againe and againe to that mysterious person Christ And let me tell you that though the Fathers never forbore to call the blessed Virgin Mary Deiparam the Mother of God yet in Damascens time they would not admit that name Christiparam that she was the Mother of Christ Not that there is any reason to deny her that name now but because then that great Heretique Nestorius to avoid that name in which the rest agreed Deiparam for he thought not Christ to be God invented a new name Christiparam Though it be true in it self that that blessed Virgin is Christipara yet because it was the invention of an Heretique and a fundamentall Heretique who though he thought Christ to be anointed by the Holy Ghost above his fellowes yet did not beleeve him to be God Damascen and his Age refused that addition to the blessed Virgin So reverently were they affected so jealously were they enamoured of that name Christ the name which implyed his Unction his Commission the Decree by which he was made a Person able to redeeme thy soule And in that contemplation say with Andrew to his brother Peter Invenimus Messiam I have found the Messias I could finde no meanes of salvation in my selfe nay no such meanes to direct God upon by my prayer or by a wish as hee hath taken but God himselfe hath found a way a Messias His Son shall bee made man And Inveni Messiam I have found him and found that he who by his Inearnation was made able to save me so he was Christ by his actuall passion hath saved me and so I love him as Iesus Christ loved Stephen all the way Iesus for all the way Stephen was disposed to Christs glory but in the agony of death death suffered for him Christ expressed his love most in opening the windowes Acts 7.56 the curtaines of heaven it selfe to see Stephen dye and to shew himselfe to Stephen I love my Saviour as he is The Lord He that studies my salvation And as Christ made a person able to work my salvation but when I see him in the third notion Iesus accomplishing my salvation by an actuall death I see those hands stretched out that stretched out the heavens and those feet racked to which they that racked them are foot-stooles I heare him from whom his nearest friends fled pray for his enemies and him whom his Father forsooke not forsake his brethren I see him that cloathes this body with his creatures or else it would wither and cloathes this soule with his Righteousnesse or else it would perish hang naked upon the Crosse And him that hath him that is the Fountaine of the water of life cry out He thirsts when that voyce overtakes me in my crosse wayes in the world Is it nothing to you all you that passe by Lament 1.12 Behold and see if there by any sorrow like unto my sorrow which is done unto me wherewith the Lord hath afflicted me in the day of his fierce anger When I conceit when I contemplate my Saviour thus I love the Lord and there is a reverent adoration in that love I love Christ and there is a mysterious admiration in that love but I love Iesus and there is a tender compassion in that love and I am content to suffer with him and to suffer for him rather then see any diminution of his glory by my prevarication And he that loves not thus that loves not the Lord God and God manifested in Christ Anathema Maranatha which is our next and our last Part. Whether this Anathema be denounced by the Apostle by way of Imprecation 3 Part. Imprecatio that he wished it so or pronounced by way

it and so our former Translation had it I tooke my solace in the compasse of the Earth But since Christs adversary Satan does so too Job 1.7 Satan came from compassing the Earth to and fro and from walking in it since the Scribes and Pharisees doe more then so They compasse Land and Sea to make one of their own profession the mercy of Christ is not lesse active not lesse industrious then the malice of his adversaries He preaches in populous Cities he preaches in the desart wildernesse he preaches in the tempestuous Sea and as his Power shall collect the severall dusts and atomes and Elements of our scattered bodies at the Resurrection as materialls members of his Triumphant Church so he collects the materialls the living stone and timber for his Militant Church from all places from Cities from Desarts and here in this Text from the Sea Iesus walking by the Sea c. In these words we shall onely pursue a twofold consideration of the persons whom Christ called here to his Apostleship Divisio Peter and Andrew What their present what their future function was what they were what they were to be They were fishermen they were to be fishers of men But from these two considerations of these persons arise many Circumstances in and about their calling and their preferment for their chearfull following For first in the first we shall survay the place The Sea of Galile And their education and conversation upon that Sea by which they were naturally lesse fit for this Church-service At this Sea he found them casting their Nets of which act of theirs there is an emphaticall reason expressed in the text For they were fishers which intimates both these notes That they did it because they were fishers It became them it behoved them it concerned them to follow their trade And then they did it as they were fishers If they had not been fishers they would not have done it they might not have usurped upon anothers Calling They cast their Nets into the Sea for they were fishers And then in a nearer consideration of these persons we finde that they were two that were called Christ provided at first against singularity He called not one alone And then they were two Brethren persons likely to agree He provided at first against schisme And then they were two such as were nothing of kinne to him whereas the second payre of brethren whom he called Iames and Iohn were his kinsmen He provided at first against partiality and that kinde of Simony which prefers for affection These men thus conditioned naturally thus disposed at this place and at this time our blessed Saviour calls And then we note their readinesse they obeyed the call they did all they were bid They were bid follow and they followed and followed presently And they did somewhat more then seemes expresly to have been required for They left their Nets and followed him And all these substantiall circumstances invest our first part these persons in their first estate For those that belong to the second part Their preferment upon this obedience Follow me and I will make you fishers of men it would be an impertinent thing to open them now because I doe easily foresee that this day we shall not come to that part In our first part Andreas The consideration of these persons then though in this Text Peter be first named yet we are to note that this was not the first time of their meeting when Christ and they met first which was when Iohn Baptist made that declaration upon Christs walking by him Joh. 1.35 Behold the Lamb of God Peter was not the first that applied himselfe to Christ nor that was invited by Christs presenting himselfe to him to doe it Peter was not there Peter was not the second for Andrew and another who were then Iohn Baptists Disciples and saw Christ declared by him were presently affected with a desire to follow Christ and to converse with him and to that purpose presse him with that question Magister ubi habitas They professe that they had chosen him for their Master and they desire to know where he dwelt that they might waite upon him and receive their instructions from him And in Andrews thus early applying himselfe to Christ we are also to note both the fecundity of true Religion for as soone as he had found Christ he sought his brother Peter Et duxit ad Iesum he made his brother as happy as himselfe he led him to Jesus And that other Disciple which came to Christ as soone as Andrew did yet because he is not noted to have brought any others but himselfe is not named in the Gospel And we are to observe also the unsearchable wisdome of God in his proceedings that he would have Peter whom he had purposed to be his principall Apostle to be led to him by another of inferior dignity in his determination And therefore Conversus converte Thinke not thy selfe well enough preached unto except thou finde a desire that thy life and conversation may preach to others And Edoctus disce thinke not that thou knowest any thing except thou desire to learne more neither grudge to learne of him whom thou thinkest lesse learned then thy selfe The blessing is in Gods Calling and Ordinance not in the good parts of the man Andrew drew Peter The lesser in Gods purpose for the building of the Church brought in the greater Therefore doth the Church celebrate the memory of S. Andrew first of any Saint in the yeare and after they have been altogether united in that one festivall of All-Saints S. Andrew is the first that hath a particular day Bernar. He was Primogenitus Testamenti novi The first Christian the first begotten of the new Testament for Iohn Baptist who may seeme to have the birthright before him had his conception in the old Testament in the wombe of those prophecies of Malachy Mal. 3.1 Esa 40.3 and of Esay of his comming and of his office and so cannot be so intirely referred to the new Testament as S. Andrew is Because therefore our adversaries of the Romane heresie distill and racke every passage of Scripture that may drop any thing for the advantage of S. Peter and the allmightines of his Successor I refuse not the occasion offered from this text compared with that other Ioh. 1. to say That if that first comming to Christ were but as they use to say Ad notitiam familiaritatem and this in our Text Ad Apostolatum That they that came there came but to an acquaintance and conversation with Christ but here in this text to the Apostleship yet to that conversation which was no small happinesse Andrew came clearly before Peter and to this Apostleship here Peter did not come before Andrew they came together These two then our Saviour found Mare Galilaeum as he walked by the Sea of Galile No solitude no tempest no bleaknesse