THE SINNERS ACQVITTANCE. A Check to Curiosity. The safest Service. Delivered in three Sermons at the Court. BY JOHN DENISON Doctor of Divinity, and one of his Majesty's Chaplains then in Attendance.  
LONDON, Printed by JOHN LEGATT, and are to be sold by john Budge, at the sign of the Green Dragon in Paul's Churchyard. 1624.   

THE SINNERS ACQVITTANCE. A Sermon preached before the KING at Greenwich, May 4. 1623. BY JOHN DENISON Doctor of Divinity, and one of his Majesty's Chaplains.  
LONDON, Printed by JOHN LEGATT, and are to be sold by john Budge, at the sign of the Green Dragon in Paul's Churchyard. 1624.   

TO THE RIGHT Honourable and Reverend Father in GOD, JOHN Lord Bishop of Lincoln, Lord Keeper of the Great Seal of England, and one of His Majesty's most Honourable Privy Counsel.  
RIght Honourable and Reverend, I presumed, long since, instead of a better present, 
Lord Elsmere Lord Chancellor of England.  to Dedicate my Act Sermon to that noble Lord (my honourable Master) who now rests in peace, and found acceptance. Whom, me thinks, I see in part described, when I read that of Possevin, concerning the excellent Historian Thucydides who is styled by him, 
Possevin. de Historicis, Sect. 2.  Acutus, concitatus; neruosus, densus, solidus, & sapiens. And I may add that which was eminent in that noble Lord (an especial note of  judgement) his Constancy. For (as Tully speaks of Cato) gravitatem perpetua constantia roboravit. 
Cicero de Offic. lib. 1.  He was not like Alcibiades, in conciliandis amicitijs, quam in retinendis vir melior; But did ratherimitate that famous Emperor Augustus Caesar; 
Sueton. in August. Caesar. Cap. 66.  Qui amicitias neque facilè admisit, & constantissime retinuit. But that which did crown all his natural and moral parts, was his pious care and courses in furnishing the Lords vineyard with good labourers. For he conferred not preferments for gain, but freely, and nobly. And (that which was extraordinarily honourable) he rather enquired after well deserving men, than stayed till be was sued to. I writ what some others have done, and many, I doubt not will ingenuously acknowledge. Now, your Lordship having been to that noble Lord (absit invidia verbo) like the beloved Disciple to our Saviour, 
Saint john.  conversing with him in matters divine and humane, and succeeding him both in the seat and actions of Honour, with general applause: I have been emboldened to present unto your Lordship these Sermons, which many my worthy friends in Court have much desired, and to whom, for the publishing of them, I am by promise engaged.  
The God of heaven multiply his blessings upon you, to the good of this Church and Commonwealth.  
Your Lordships humbly devoted, john Denison.   

THE SINNERS ACQVITTANCE. A Sermon preached before the King at GREENWICH, May. 4. 1623.  ISAI. 53.4. 
Surely he hath borne our infirmities, and carried our sorrows.  
WE read in the first of Samuel, and the ninth, 
1 Sam. 9.9.  that the Prophets, in ancient time, were called Seers, because that from that watchtower of divine speculation they saw that which others saw not; 
Hierom. ad Paulin.  or, as Saint Hierom saith, Eum quem caeteri non videbant, Him whom others saw not.  
Amongst the Prophets some were more eminent and excellent than others, and amongst them all, none comparable to the Prophet Isaiah, who was amongst the Prophets, 
1 Sam. 9.2.  like Saul amongst the Israelites, higher than the rest by the shoulders upward.  
It is said of Abraham, 
john 8.56.  that he saw our Saviour's days, and so did Isaiah, who, albeit he lived above six hundred years before Christ was borne, doth set forth his birth, life, and death so lively, as though he had seen all things acted, and accomplished before his eyes. 
Hieron. quo supra.  Insomuch, that S. Hierom saith, Non tam Propheta dicendus sit, quam Euangelista, He may rather be called an Evangelist, than a Prophet, and may seem rather to have written a History, than a Prophecy, whereof, this which I have read may be called an Abstract, & it is indeed an Epitome of the Gospel.  
It may be fitly divided into a Preface, and a prophetical History. 
General division.   
The Preface is brief, in this one word, Surely.  
The History is not long, it contains but five words in the Hebrew, and not many you see in the English; He hath borne our infirmities, and carried our sorrows.  
The Preface is brief, but material, it gives assurance of the truth of the History, which one fitly compares to the eyes of a man: For, 
Polybius.  as the eyes of a man put out, leave the body a mere trunk: so, the truth removed from an History, leaves it a vain discourse.  
The History is not long, but full; it contains matter admirable, lamentable, comfortable. Admirable, in respect of him who is the glory of the History, even the Lord of glory. Lamentable, in regard of what he sustained, that is, infirmities, sorrows. Comfortable, in respect of them for whom he bore them; they were our infirmities, our sorrows.  
I may say of this Scripture in S. Chrysostom's words; 
Chrys. in Gen. hom. 8.  Etsi verba sint pauca, magnus tamen thesaurus in illis est reconditus; Though the words be few, yet they contain a great deal of rich treasure. This sentence is like jacobs' Ladder, we cannot spare one round of it. It is a golden sentence, and the least parcel thereof is more worth than all the gold of Ophir. We will therefore diligently search the mind.  

The Preface.  
ANd first to begin with the Preface. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surely, may be either Vox distinguentis, or asseverantis, either a word of distinction, or asseveration. A word of distinction, and so the vulgar Translater may seem to have taken it; for he renders it, verè tulit, He hath truly borne our infirmities. The Priests, in the time of the Law were said to bear the sins of the people, Levit. 10.17. But they bore them typically, he truly; he bore them, not in figure, but in fact, not in type, but in truth. Again, he bore them not imaginariè, imaginarily, and in outward appearance only, 
Tertul. adverse. Marc. 4.8. August. de haeres. ad quodvul. har. 46.  as the absurd Manichees and Martion held; but as he was a man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in nature and truth (as Damascen saith) so did he bear our infirmities, and carry our sorrows verè, sicut verus homo, truly, as being truly a man, 
Aquin. in loc.  as Aquinas interprets the word. It was not with our Saviour, as with the three Children in the third of Daniel, who came forth of the fiery furnace, 
Dan. 3.17.  not having their hair singed, 
Plutarch. in vita Coriol.  nor their garments changed: But rather, as Coriolanus multas ostenderet cicatrices, could show many Cicatrices of the wounds received in the wars. So our blessed Saviour could give the like demonstrative satisfaction, to the most incredulous Thomas. 
joh. 21.27.  Let them therefore, who talk of an imaginary Passion, expect an imaginary Salvation; We know that our Saviour bore our infirmities truly.  
Again, the word may be vox asseverantis, a vehement asseveration. And that, both to stop the mouth of a stubborn jew, and to strengthen the Faith of an humble Christian. So is the word used, 
Gen. 28.16.  Gen. 28. where jacob beholding in a vision the Ladder, whose foot stood upon Earth, and the top reached to Heaven, the Angels ascending, and descending, said comfortably, and confidently, Surely God is in this place. And so, the Prophet Isaiah, beholding by the eye of Prophecy Christ jesus in his dejected estate; said no less comfortably and confidently, Surely he hath borne our infirmities, and carried our sorrows. Yea he so speaks of it, as though Christ had done it, when the Prophet spoke it; which was so indeed by way of mystery: For Christ is the Lamb of God, 
Reu. 13.8.  slain from the beginning of the world. But it is rather spoken in a prophetical manner, in regard of future certainty.  
As the Lord was Oculus prophetarum, the eye of the Prophets; so were the Prophets Os Domini, 
Luk. 1.70.  the mouth of the Lord: So that whatsoever they saw, or said, in their Prophetical Office, must needs be accomplished. We must therefore take heed of Eve's incredulity, 
Gen. 2.17.  which cleaves close to her posterity. When the Lord had said to Adam, by way of asseveration (as the Hebrew phrase imports Moriendo morieris, 
Gen. 3.3.  thou shalt surely dye, Eve comes in with her addubitation Ne forte moriamur, lest we die. The Lord will not suffer any word of his Prophets to fall to the ground, and the truth of this Prophecy experience hath manifested, and the blessed Evangelists, the Lords holy Historians, have recorded for the comfort of the Church to the end of the world.   

The History.  
SO much for the Preface; Now to the History; wherein may it please you to observe  
1 The Person especially mentioned in the same, in the word He, that is, Christ.  
2 His Action; He hath borne, he hath carried.  
3 The burdens he hath borne and carried, they were infirmities, sorrows.  
4 For whom he bore them: they were our infirmities, our sorrows.  
I may say of this Text, as the woman of Samaria spoke of jacobs' well, The well is deep, 
joh. 4.11.  and it hath diverse springs, which must be opened, that we may from thence draw the water of Consolation.  
The pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He, 
The Person especially mentioned.  is often silenced and included in the verb, but is here expressed, as being very emphatical. He, either by way of Admiration, or Exception. By way of Admiration; And it is admirable indeed, if either you consider the dignity of his Person, or the indignities of his Passion. He that was the Son of God, 
Colos. 2.13. 1. Cor. 2.8.  yea the Son of his Love, Colos. 1. He that was the Lord of Glory, 1 Corinth. 2. He to whom the glorious Angels do homage, Hebrew. 1. 
Hebr. 1.6.  He bore our infirmities, and carried our sorrows. Well might it have agreed to his excellent Nature to have conferred benefits, but to suffer torments, it was strange, admirable. His Person, and Passion, in discourse of humane reason, are very incompetible.  
Again, He by way of exception, that is, He and none but Herald He, who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by himself, 
Heb. 1.3.  hath purged our sins. 
Aug. de temp. Hom. 108.  He, Qui sordes omnium solus posset abluere, who himself alone was able to wash away all our sins, saith S. Austin. He alone entered the lists, and undertook the combat against Satan, as David did against Goliath, when all the Israelites were mere spectators, and to him belongs the glory of the victory. 
Sueton. in vita Aug. Caesar.  When Augustus Caesar desired two Consuls to be joined with him in Office, the Senate denied it, as holding it a sufficient diminution of his dignity, that one should be joined in the Consulship with him, that was so worthy. And surely it must needs derogate from our Saviour's dignity, that any one should be his copartner in the work of our redemption. He trod the wine press alone; 
Isa. 63.3.  and there is no other name given under heaven, by which we must be saved. 
Act 4.12.  And so I come from the person to his actions.   

His Actions.  
THe word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hath borne, is a word of a large extent: Yet hath it two special significations, which fitly agree with these actions of our Saviour.  
1. It signifies in humeros tollere, to take up a burden upon ones shoulders; and so is it used in the 12. of Ezechiel; Now what this burden is, the Prophet David shows, when he complains, in the 38. Psalm, 
Psal. 38 4.  My sins are gone over my head, and are as a heavy burden, too heavy for me to bear. And so the septuagint translate it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He carried our sins. This burden of our sins did our Saviour bear upon the cross, 
Thom. Aquin.   vas noster by way of imputation as our surety, and the burden of punishment, due to our sins, formaliter in his person actually. According to that in the first Epistle of Peter, the second chapter, Who, his own self, 
1. Pet. 2.24.  bare our sins, in his own body, on the tree. Therefore Chrysostom hath observed, 
Chrys. in loc.  that the Prophet saith not, Curavit, but portavit, Not, he cured, but carried, Yea took them to himself: As if a Physician, forth of his cure, and for the cure of his patient, should take the disease upon himself. So, tulit in se, ut a nobis tolleret, he took them upon himself, that he might take them from us.  
Again, the word signifies auferre to take away; And so it is used in the 32. 
Psal. 32.5.  Psalm. For whereas our translations have it, Thou forgivest the punishment of my sin, it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou tookest away the punishment of my sin. And so the word agrees very fitly to our blessed Saviour: for his pertulit, was an abstulit, 
Tertull adv. Marc. 4.10.  as Tertullian interprets it, in his fourth book against Martion. Christ, when he bore our sins, took them away, According to that in the second to the Colossians, 
Coloss. 2.14.  He took away the hand writing that was against us, and nailed it on his cross. The bond of obedience, which Adam had forfeited as S. Ambrose saith, 
Ambros. de Sacrament. lib. 5. cap. 4.  Christ discharged by his active and passive obedience, and so canceled it on the Cross. Therefore john Baptist, pointing at our Saviour, might very well say, Be hold the Lamb of God, 
joh. 1.19.  that taketh away the sins of the world.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hath carried, Albeit in the English it differs not from the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath borne, yet doth it in the Hebrew: For the one signifies Onus ipsum tollere; the other, Onus impositum go stare; as a learned linguist distinguisheth them; 
Pagim.  that is, to take up a burden, & to bear a burden imposed, and so both words may be well applied to our Saviour Christ. For, tulit, he took upon him the burden voluntarily; 
Hieron. in Esai. 53.  Crucem sustinuit voluntate, non necessitate, His death on the Cross was voluntary, not of necessity: according to his words in the tenth of john, 
joh 10.18.  No man taketh my life from me, but I lay it down for my sheep. And portavit, he carried the burden imposed, as it is in the sixth verse of this chapter: The Lord hath laid upon him the iniquity of us all. Thus, as Saint Paul saith, 
Rom. 8.32.  God gave Christ for us, Rom. 
Gal. 2.20.  8. And, Christ also gave himself for us, Gal. 2. So may it be said, that God laid the burden upon Christ, and that Christ also took up the burden. For here mercy and truth met together: 
Psal. 85.10.  God exacting our debt as a strict creditor, and Christ discharging it as a cheerful Redeemer. And so saith S. Bernard, 
Bern. panos. Hebd. ser. 4.  Christus invita passivam habuit actionem, in morte passionem activam sustinuit. As Christ had a passive action in his life; so had he an active passion in his death, it was voluntary.   

His Burdens.  
NOw to the burdens he bear, and carried, they were infirmities and sorrows.  
The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, infirmities, signifies any corporal pain or anguish, proceeding from some part that is smitten or hurt. As in the tenth verse it is said, 
Mich. 6.13.  The Lord would break, or bruise him, to make him subject to infirmities: and in the sixth of Michea, I will make thee sick with smiting.  
Thus our Saviour's body was subject Laesioni, & sensui laesionis, both to outward violence, and to the sense of it. Though not respectu primae causae, 
Aquin. par. 3. quae. 15: art. 5.  yet propinquae, as the Schooleman saith; Not in respect of sin inherent, but in respect of the principles of nature. For he voluntarily took such a body as was subject to hurt, and consequently to pain.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports some sensible sorrow, or anguish of the soul. As his body was subject to corporal afflictions, 
Tulit corporis sensus, & animi affectus. Leo de passione serm. 7. Hier. in Loc.  so was his soul to sorrowful affections. And so S. Hierome distinguisheth these words, Corpus habuit flagellatum, animum verè doluisse, etc. As his body was scourged, so his soul was grieved; and this grief was exceeding great. Even a sword of sorrow did pierce through his soul, as Simeon spoke of the blessed virgin in the second of Saint Luke. Therefore he is called, Vir dolorum, A man of sorrows: 
Verse 3. of this chapter.  which Hebrew phrase, imports extreme sorrow, like that, vir sanguinum, a bloody man: 
2. Sam. 16.8.  and surely his sorrow was exceeding great, as his mournful speech doth manifest, My soul is very sorrowful, 
Mark. 14.34.  even to the death. Therefore the ancient fathers have applied to him jerusalems' mournful complaint, in the first of the Lamentations of jeremy. 
Lam. 1.12.  Was there ever sorrow like my sorrow? jerusalems' sorrow might be such, in her apprehension, as could not be matched; but our Saviour's was such, in the truth of comparison, as could not be paralleled. The Evangelists do express this anguish of our Saviour's soul, by diverse pressing words; 
Math. 26.38.  as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sorrowful, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be grievously troubled: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sore amazed. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  His sorrow was an immediate stroke upon the soul, according to the etymon of the word. It is said in the tenth verse, that God strooke him, and so did the jews, they strooke his body in malice towards him, God strooke his soul in mercy towards us. job complains in his sixth chapter. 
job 6.4.  The terrors of the Lord do set themselves in array against me. And so doth our Saviour in the fourteenth of Mark, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Mar. 14.34.  My soul is environed with sorrow on every side.  
Such was the sorrow of our Saviour, it was an immediate passion of the soul. As his soul did suffer, by way of sympathy, when his body was tormented; so did his body, when his soul was wounded. For when he sweat drops of blood, no hand of external violence came near him, it was the anguish of soul, that cast him into that bloody sweat. And this was necessary: For as S. Augustin saith, Totus homo perijt, & totus saluatore indiguit; As Adam sinned both in body and soul, so he needed a Saviour both of body and soul: which that Christ might be, it was necessary that he should suffer both in body and soul. And as the soul of Adam sinned by immediate action, so the soul of Christ suffered by an immediate passion. Yea as the soul was the first agent in the transgression; so is it here the first patient in the affliction. For the first act of this Tragedy was in the garden of Gethsemane, and there did that anguish seize upon his soul, before the spear or nails, or thorns did touch him.  
And whence proceeded this sorrow and anguish, but from the immediate hand of God that strooke him? Otherwise it were strange, that our Saviour should be brought into this extremity. Is it credible, as S. Austin saith, 
August. in Psal. 93.   Paulus servus exultet, Christus Imperator tristis sit, that Paul the servant should triumph, & Christ the Lord should be troubled in sustaining of torments, were it not, that both the hand of God and man was upon him? Now, how fare this stroke of God, and sorrow of our Saviour proceeded, it is beyond the apprehension of men, yea, the contemplation of Angels. It grieves my soul to see how some do extenuate, others do aggravate it. It shall be our modesty not to attempt the gauging of it, our happiness, that we never feel it.   

For whom Christ bore these burdens.  
WE are in the next place to consider, for whom our Saviour bore these infirmities, and sorrows, and the affix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ours doth appropriate them; they were our infirmities, our sorrows; they were ours by way of appropriation, though his by way of imputation. Peccat Aemylius, Rutilius plectitur, We sinned, and he was punished; We as sheep went astray, 
Esay 53.6, 7.  he as a sheep was brought to the slaughter. Doles, domine, non tua, sed mea vulnera, O blessed Lord, saith S. Ambrose, they were not thy wounds, 
Ambr. de fide lib. 2. cap 3. 2 Cor. 5.23.  but mine, that caused thy anguish. He knew no sin, saith the Apostle, neither was there guile found in his mouth, 
Esay 53.9.  saith the Prophet. 
Maxim. Taur. Quadra. ser. 1.  Eum nullum maculavit delictum, He was free from the least blot of sin, figured in the Lamb without spot, Exod. 12.5. And therefore he might boldly make that challenge to the faces of his greatest adversaries, 
john 8.46.  Which of you can rebuke me of sin? Such was the innocency of our Saviour, 
Ab omnibus accepit testimonium, Iren. lib. 4. ca 14. Luke 23.46.  as Iraeneus saith, that he had the testimonies of all men, of all sorts.  
The Heavens were darkened, as being abashed to behold the Lord of glory so abased. 
Mat. 27.51.  The earth trembled, as being afraid to bear those miscreants, by whom innocency should endure such injury. God from heaven proclaimed more than once, 
Mat. 3.17. & 17.5.  This is my well-beloved Son, in whom I am well pleased. Infinite are the passages where men of all sorts do publish and applaud his innocency. The Angel Gabriel spoke thus of him to the blessed Virgin, That holy thing that shall be borne of thee, 
Luke 1.35.  shall be called the Son of God. The Devils thus confessed him, 
Mark 1.24.  I know thee who thou art, even the holy one of God. 
Isay 53.11. 1 john 2.2.  His friends, as Isaiah the Prophet, and S. john the Evangelist do style him, the just, the righteous. His foes endeavoured by all the engines, that wit or malice device, to fasten some accusation upon him, but in vain. 
Mat. 26.60.  His acquaintance did justify him: for so S. Peter, who was well acquainted with innocency, objected to the jews, You have denied the holy one, 
Acts 3.14.  & the just. Strangers did acquit him, as pilate's wife in her monitory message, 
Mat. 27.19.  Have nothing to do with that just man: and Pilate himself professed freely, 
Luke 23.4.  I find no fault in this man.  
Thus our blessed Saviour had all the testimonies of his innocency, that heaven or earth, God or man, Angels or Devils, friends or foes, acquaintance or strangers, could yield. So that these infirmities and sorrows were ours; They were ours, yet his too; ours, as I said, by way of appropriation, his by way of imputation, and expiation, as it is in the 8. verse of this Chapter, 
Fulgent. ad Thrasimund. lib. 3.  For the transgression of my people was he smitten. Quoniam peccata non habuit propria, portare dignatus est aliena. He that had no sins of his own, vouchsafed to bear the sins of others, saith Fulgentius. It was necessary that our Saviour Christ should be free from sin: for had he been a sinner, he could not have been a Saviour. But now, He that knew no sin, being made sin for us, we thereby are made the righteousness of God in him, 
Infirmitas & mortalitas recepta sunt ad supplicium ut impenderentur ad precium. Leo de Resur. ser. 2. 1 Pet. 3.18.  2 Cor. 5.23. As our infirmities were his punishment, so are they our payment. My righteous servant, saith the Lord, shall justify many, verse 11. and therefore justified, because righteous. According to that of S. Peter, Christ suffered for us, the just for the unjust, that he might bring us to God. That he might so bring us to God, that we might in this life be partakers of his grace, and of eternal glory in the life to come. Merchant's use to share in their pains, their gains, their losses; but behold, Christ hath taken the pains, sat down by the loss, and yield; us the gain, the benefit.  
There is yet one little spring more to be opened, which hath not fallen into the stream of our translation. 
Chrys. in Rom. hom. 31.  Si aurifusorum pueri, etc. If Goldfiners diligently seek and gather together the least parcels of gold, I see no reason why we should neglect the least particle in this golden sentence. Here is the affix am, those, and the accent Athnah, which, as Grammarians say, 
Lift up the syllable.  doth attollere syllabam, teaching us, that in the consideration of our Saviour's sufferings, we should raise up our meditations to the highest pitch. He bore those our infirmities; those, which were exceeding pressing; those, which no tongue is able to express; for, Hic omnis lingua silet, 
Barn. de quad. debit.  Every tongue must be mute, as Bernard saith. Those, which all the men, and Angels, in heaven, and earth, were not able to bear; those, which his humane nature could never have sustained, had it not been supported by his divine power. 
Max. Taur.  Patitur ut homo, vincit ut Deus, though he suffer as man, he conquers as being God.   

How, when, and where Christ bore these infirmities and sorrows.  
HItherto we have opened the springs; now we will consider the streams.  
In Histories, the ubi, quando, quomodo, are very remarkable circumstances. Therefore we will briefly observe how, where, and when our Saviour bore our infirmities, and carried our sorrows, in three especial passages, that is, in his birth, life, and death. In his incarnation, his passion, his compassion.  
1. 
1. In his Incarnation. Phil. 2.7.  In his incarnation, he was exceedingly debased. He that was equal to God, made himself of no reputation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he emptied himself, as it were, of his excellent glory, when he took upon him our humane condition. 
Heb. 2.16.  He in no sort took on him the nature of Angels, saith the Apostle, neither took he the excellent estate of Adam. He took not upon him the glorious estate of the Angels, for then, where had been our greatest comfort? He took not the excellent state of Adam, for then, where had been his abundant love? But as S. 
Bern. in Epiph. ser. 1.  Bernard saith, Suscipiendo miseriam, ostendit misericordiam, In taking our miserable condition, he doth manifest his mercy and compassion. He was made like unto us in all things, except sin, Heb. 4.15. And that indeed is justly excepted; for, Assumpsit carnem, 
August. in Psal. 142. Rom. 8.3.  non iniquitatem, though he took the similitude of sinful flesh, yet he took not the sin of the flesh. As Physicians, by correcting their ingrediences, do take away their malignant quality, and make the medicine healthful: So the Holy Ghost in the conception of Christ, did utterly take away the adventitious iniquity, & sanctify the natural infirmities, that no evil might cleave unto them.  
Christ was subject to infirmities both of body and soul: Not to every particular infirmity, as agues, aches, gouts and the like: For such coming ex mala temperie, vel intemperantia, either by distemper, or an ill temperature, he was not subject to them. He bore the natural infirmities, not the personal. As chrysostom saith, Quae communem naturam invaserant, those that are incident to the common nature of mankind, those he took. He was hungry, for so we read Matth. 4. thirsty, john 19 sleepy, Matth. 8. weary, john 4. In his soul he was subject to fear, 
Math. 26. Mark 35.  anger, sorrow and the like; He was abased in his kindred, some of them being sinners, adulterers, gentiles. Whereupon S. chrysostom cries out, O admirabilem nativitatem, O admirable nativity.  
At the time of his birth, he had a stable, in stead of a stately Palace; a manger, in stead of a cradle; the company of beasts, in stead of humane and Angelical attendance: So was he parvulus aetate, & paupertate, 
Augustin.  little both in age and estate. 
Luk. 2.21.  In his infancy he was subject to that painful Sacrament of Circumcision, and pursued from place to place by the hand of persecution. 
Math. 2.13.  His whole life was dedicated to pains and poverty. The open field was his house, the ground his bed, broiled fish his diet; his journeys were laborious, his attendants men of mean quality. Thus did he bear our infirmities in his Incarnation.  
2. Again, 
2. In his compassion. Cyprian de Lapsis.  in his tender compassion he carried our sorrows. For, as S. Cyprian saith, Maeroris pondera participate, etc. He that hath compassion on another, partakes in the burden of his sorrow. So did the Apostle when he said, Who is weak, 
2. Cor. 11.23  and I am not weak? who is offended and I burn not? And thus did our Saviour, in commiserating both the corporal, and spiritual infirmities of men. Those that wanted food, and were ready to faint, he pitied: those that were oppressed with sickness, 
Mark 8.1.  or possessed with evil spirits he condoled: 
Math. 8.  When he saw people as sheep without a shepherd, He had compassion on them. 
Math. 9   
He is that good Samaritan, that had compassion on the wounded man, 
Luke 10.  poured wine, and oil into his wounds, and bound them up: And therefore was he sent, 
Luke 4.18.  that he should heal the broken hearted. If a man should see a Chirurgeon making a plaster of his own blood, for the curing of his patient, he could not but wonder at it. And is not our Saviour's compassion admirable, 
Augustin.  Qui ex proprio, & pretioso sanguine, Who of his own precious blood made a plaster to cure the wounds of our souls? 
Sueton. in vita Vespas.  Suetonius writes of that good Emperor Vespasian, justis etiam supplicijs illachrymavit, & ingemuit: He was so compassionate a Prince, that he was wont to sigh and weep, even for them that were condignly punished. divers stories do mention many famous in this kind. But what is all the compassion of men, yea of Saints and Angels, but gutta pusilla, 
Chrysost.  a little drop of water, to the main Ocean of our Saviour's compassion? He was troubled in the spirit for treacherous judas; 
john 13.21. Luke 19.4. Rom. 5.8. Luke 23.34.  wept for careless jerusalem, shed his blood for his enemies, prayed for his cruel persecutors.  
Lastly, 
3 In his Passion.  as our Saviour did bear our infirmities, and carry our sorrows in his compassion, so especially in his Passion. What step did he take, what word did he speak, what place came he to, where he left not Vestigia dolorum, like the print of the nails in his hands and feet? When, in the garden of Gethsemane, 
Math. 26.38.  he desired the Disciples to watch with him, he bore our infirmities, 
Mark. 14.34.  and when he complained, that his soul was heavy unto the death, he carried our sorrows. When he prayed, 
Math. 26 39  Father if it be possible let this cup pass, 
August. in Psal. 100  (Quid illa vox nisi sonus infirmitatis nostrae?) than he bore our infirmities, and when he had need of an Angel to comfort him, 
Luke 22 43.  he carried our sorrows. When he was bound, and so led to Annas and Caiphas, he bore our infirmities, and when he spoke to judas in that mournful manner, 
john 18.12.  betrayest thou the Son of man with a kiss, 
Luke 12.48.  he carried our sorrows. When the soldiers strooke him with their reeds, 
Math. 27.30.  and scourged him with their rods, he bore our infirmities, 
Mark 14.64.  and when he was charged with blasphemy, which his soul abhorred, he carried our sorrows. When Pilate, showing him in that pitiful plight, said; 
john 19.5.  Ecce homo, Behold the man, he bore our infirmities, and when he heard that fearful execration of the jews, His blood be upon us, 
Math. 27.25.  and upon our children, he carried our sorrows. But if we follow him to Mount Caluary, there shall we see this prophecy most lively accomplished. When his hands and his feet were pierced with the nails, his side with the spear, & his head with the crown of thorns; when the cross was his bed, the crown of thorns his pillow, gall and vinegar his meat and drink, scoffs and railing his music, he bore our infirmities; and when like a forlorn man, forsaken, as it were, of God and man, he cried out, My God, my God, 
Math. 27.46.  why hast thou forsaken me? he both bore our infirmities, and carried our sorrows. Here, his passion, and compassion met together, when his head hanged down to kiss us, His arms stretched out to embrace us, His blood gushed out to wash us, His soul and body were offered up in sacrifice for us. 
Bernard. in Cant. Serm. 61.  Per vulnera patebant viscera, here through His side wounded with the spear, you might behold His bowels of compassion wounded with love.   

Application.  
AN ingenuous reader cannot go over some rare and admirable story, but it will work his affections, in one kind or another. Behold, the world never yielded such a memorable and admirable story as this; It must needs be therefore our stupendious dulness, if it do not affect us.  
First, who can consider these things without admiration? Here is that, which may make both Saints and Angels to wonder, that one, who in his humane nature was descended of the blood royal of juda, and in his divine, was Lord of heaven and earth, should be thus dejected & abased, and for whom? Pro vernaculo, imò pro vermiculo. 
Bernard. de quadrup. debito.  For us, who were the bondslaves of sin and Satan, worms and no men. 
Psal. 8.  What is man O Lord that thou art so mindful of him, or the Son of man that thou shouldest so regard him? 
Math. 8.21.  They that saw our Saviour's miracles, wondered, saying, 
Math. 8.21.  Who is this, that both winds and sea obey him? But there was no such cause to wonder at his actions of power: But rather, that he, 
Math. 28.18.  who had all power given him in heaven and earth, should be subject to weakness; and that by his infirmities and sorrows, he should obtain a glorious victory, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beyond admiration.  
Again, this story must needs yield comfort to a Christian heart. For he bore these infirmities, and carried these sorrows for our sake, for our good; as it followeth in the next verse; He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and by his stripes we are healed. Some writ of the Pelican, that, her young ones being dead, she baths them in her blood, and so restores them to life. How true that is, I know not: but sure I am, that as S. Hierome saith, Christus suo vulnere nostra vulnera curavit. Christ's wounds have cured ours. For so saith the Prophet, 
Verse 5.  By his stripes we are healed; his infirmities and weakness are our strength; his sorrows our joy, our comfort. He that bore our infirmities, and carried our sorrows, pities us, when infirmities or sorrows do seize upon us. 
Cyprian Epi. 9  Luctatur in nobis, he wrestles for us, with us, in us. He takes to heart the afflictions of his Church, and, as though he were wounded thorough her sides, he cries out, Saul, Saul, 
Act. 9.4.  why persecutest thou me? He is sensible of our afflictions; 
Heb. 4.15.  For we have not a high Priest, which cannot he touched with feeling of our infirmities; He might say, Non ignara mali miseris succurrere disco. For so saith the Apostle, In that Christ himself hath suffered, being tempted, he is able to secure them that are tempted, Hebr. 2.18.  
Again, who can read this Story without indignation towards the jews, the cruel Actors in this doleful Tragedy? He shed tears of pity for them: they like pitiless wretches shed his precious blood. He turned their water into wine: they turned his wine into gall and vinegar. He had an Ignosce for them: 
Forgive them Bern. Ser. 4. Hebd panoes.  they a Crucisige for him. He gave health to their sick, life to their dead they, in stead of requital, took away his life, and put him to death. May not I say in the Prophet's words, 
jer. 2.12.  O ye heavens be astonished at this, be afraid and utterly confounded?  
Again, who can read this Story of our Saviour's passion, without compassion towards him? 
Zach. 12.10.  They shall look upon him, whom they have pierced, and they shall lament for him, saith the Prophet. Can a man behold, or hear, that his honourable friend hath been buffited, scourged, and put to extreme tortures for his sake, and not be touched with compassion? 
Luke 10.31.  Shall we be like the Priest, and the Levite, that passed by the wounded man without pity? Shall we say with those wretches, concerning the shedding of our Saviour's innocent blood, 
Mat. 27.4.  Quid ad nos, What is that to us? Then may he very justly take up that expostulation, in the Lamentations of jeremy, 
Lam. 1.12.  Have you no regard all you that pass by the way? Behold, was there ever sorrow like my sorrow?  
Thus fare, even a mere natural man may be moved, and affected with this Story; he may be stirred up to admiration, entertain consolation, be moved to indignation, touched with compassion, & when he hath done all this, he hath but viewed the cover of the Book. There are other effects, which the meditation of this Story must work upon our affections, and in our actions.  
1 This doleful Story must strike our hearts with compunction, without which we cannot have sound consolation. When the tender hearted women of jerusalem bewailed and lamented our Saviour, as he went to be crucified, he said unto them, Daughters of jerusalem, 
Luk. 23.28.  weep not for me, but weep for yourselves, and for your children. So should we bewail our sinful condition, the cause of our Saviour's infirmities and sorrows. 
Luk. 23.48.  With should, with those good people that saw his passion, 
Luk. 18.13.  strike our breasts, and say with the Publican, God be merciful to me a sinner. 
Chrysost. de Passio. Hom. 5.  For In spinis illis eum peccata nostra pungebant, Our sins did pierce him in the Crown of Thorns; and is it not reason, that our hearts should be pierced with remorse for our sins?  
It is not the weeping over a Crucifix, that Christ requires at our hands, but rather that we be crucified with him, as the Apostle speaks, Gal. 2.20. that is, as he interprets himself, 
Gal. 5.24.  that we crucify the affections of the flesh, with the lusts thereof. Prote Dei filius ingulatus est, 
Orig. Hom. 2. in Levit.  & iterum te peccare delectat? The Son of God was wounded for thee, and canst thou yet delight in sin? He hath borne a heavy burden of infirmities, and sorrows, and shall we load him with new burdens? God forbidden. For what were this, but with the Soldier to strike him to the heart, and, as much as in us lies, 
Heb. 6.  to crucify him again? The serious meditation of Christ's passion, if we be not graceless, will be a restraint of sin.  
2 Again, as the Story calls for our compunction, 
August. de Pastore. cap. 5.  so doth it for our sanctification. Haec omnia ille pro te, tu nihil pro illo, saith Saint Augustin? Hath Christ done, and endured all this for thee, and wilt thou do nothing for him? This were odious ingratitude. Take my yoke upon you, saith Christ, Mat. 11. And it is very reasonable, that as he hath taken the yoke and burden of punishment from our shoulders, so we should willingly carry the burden of obedience; especially if we consider the difference of these burdens. Ours laid upon him was very ponderous, yea so heavy it was, that it made him sweat under it. His is light as it is in the 11 of Matthew, 
Mat. 11.33.  Yea, 
Psal. 119.32.  so light, that a man, whose heart is sanctified, may run under it. And we must take up Christ's burden willingly, & bear it cheerfully, as he did ours. That we may say with him, 
Psal. 40.7.  In the volume of thy book it is written of me, that I should do thy will, I will do it with all my heart.  
3. Again, if it please God to lay upon us the burden of infirmities, sorrows, sickness, this may teach us patience. 
Barn. paru. ser. serm. 11.  Prius bibit potionem, quàm paravit suis. Christ hath begun to us in the cup of sorrows, and shall we think much to pledge him? His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his patience in his passion must be our instruction. And indeed, when we are oppressed with sorrow, smitten with pain, or cast upon the bed of our sickness, what meditation comparable to this, to lighten the burden of infirmities, and sorrows, and to sweeten the bitterness of pain and anguish? Did my blessed Saviour, who was holy and innocent, endure such intolerable torments for my sake? And shall I repine, or be impatient, when it pleaseth God to afflict me? What are my greatest afflictions to the pains of his passion? The time will come when pains or sickness are upon us, that we shall need this Cordial, it shall be our happiness to have it in a readiness.  
To conclude, hath Christ borne our infirmities, and carried our sorrows? This must press upon us the Apostles exhortation, 
Gal. 6.2.  Bear ye one another's burdens. For Christ is to us both speculum patiendi, 
Bernard.  & compatiendi, a lookingglass and spectacle of Patience & compassion. If we cannot cure, yet we should condole the miseries and infirmities of others. 
1. Sam. 15.35.  Thus did Samuel bemoan the rejection of Saul. Thus did S. Paul bewail the casting away of 
Rom. 9.2.  the jews. And when he saw some walking in the way of damnation, 
Phil. 3.18.  he could not speak of it without tears. 
Colos. 3.12.  So let us (as the Apostle exhorts) put on the bowels of compassion; that so we may show ourselves lively members of our merciful head Christ jesus.  
Thus, if the meditation of our Saviour's bearing our infirmities and sorrows, do work in us the grace of compunction, of sanctification, of obedience, patience, and compassion; then have we read it, heard it effectually: and we shall one day reap the fruit thereof most comfortably, when Christ shall return, 
Non in infirmitate, sed in gloria & maiestate. Bern. de Aduent. Ser. 6.  not subject to infirmities and sorrows, but clothed with majesty and glory, and shall give us possession of that blessed habitation, where all tears shall be wiped from our eyes, 
Reuel. 21.4.  and we in stead of sorrow and infirmity, shall enjoy eternal joy and felicity. Which the Lord for his mercy's sake, and for our Saviour's sake grant us; to whom with the Holy Ghost, all honour and glory, majesty and dominion, be rendered and ascribed for evermore. Amen.    

A CHECK TO CURIOSITY; AND The safest Service. TWO SERMONS preached at WHITEHALL, the one the 5. of May, the other the 12. 1622. BY JOHN DENISON Doctor of Divinity, and one of his Majesty's Chaplains.  
LONDON, Printed by JOHN LEGATT, and are to be sold by john Budge, at the sign of the Green Dragon in Paul's Churchyard. 1624.   

A CHECK TO CURIOSITY.  JOHN. 21.22. 
If I will that he tarry till I come, what is that to thee? follow thou me.  
THere was extraordinary intercourse of love and familiarity between Peter, a pillar of the Church, and john the beloved Disciple.  
By him, Peter enquired concerning the Traitor. By his means he got into the high Priests Hall. With him, he ran to the Sepulchre. And by him he knew Christ at the sea of Tiberias.  
Therefore when our Saviour had told Peter by an Allegory, that he should be subject to martyrdom; Peter demanded of our Saviour what john should do? To whom our Saviour answered in these words that I have read, If I will that he tarry till I come, etc.  
In which I observe Christ's Reprehension, and his Injunction. 
Corrigit, & dirigit.   
His Reprehension in these words, If I will that he tarry till I come, what is that to thee?  
His Injunction in these, Fellow thou me.  
In the Reprehension I note four particulars;  
1. The sovereignty of Christ's will, opposed to Peter's curiosity, If I will.  
2. Christ's will applied to an object, john's tarrying, If I will that he tarry.  
3. john's tarrying limited with a circumstance of time; Till I come.  
4. Peter's quid, checked with another quid, what is that to thee?  
Of these points briefly, and in order.  

If I will.  
1. THe vulgar Latin hath sic volo, so I will, but I may truly say, that that translation is sick. And I cannot but wonder at the Rhemists, who tie themselves so strictly to the same, that they swallow even the gross errors of ignorant scribes. For they translate it, so I will. But the learned Papists in translating these words, do generally correct and censure the vulgar Latin. Tollet gives two reasons why it should be si, not sic, that is, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if, in the Greek. And he might with Sa (another jesuite) have said it is so likewise in the Syriac. 
Notat. in Bibl.   
2. If our Saviour had said sic, so I will have him remain, the question had been answered, and no further doubt had remained concerning his words. 
Mald. Omnes fere latinos cedices contaminavit. And adds, It is so in all Greek Copies, yea, that famous one in the Vatican. jansen. Concor. cap. 148.  Maldonat saith, That reading hath corrupted almost all Latin books. And Arboreus, a Doctor of Paris, speaks yet more freely, The vulgar (saith he) is harsh, uncouth, unsavoury. Yea, the case is so clear, that jansenius saith, He is peevish that will contend for the vulgar translation. Only Michael the Master of the Pope's Palace, will have it to be sic, so, because it is so in the Missal corrected by Pius Quintus. But the reason is weak: for Sixtus Quintus, albeit he took as great pains in correcting the vulgar Latin, 
For, as I remember, he hath left in his edition evertit domum, for everrit. Luke 15.8.  as Pius did in correcting the Missal, hath left some places of the house to be swept by others. Caietan (with whom Bellarmine also agreeth) says reasonably, 
Bellarm. de verbo Dei lib. 2. cap. 11.  The Text should not be changed for the ancient errors of ignorant writers.  
But if any will contend for this ancient vulgar error, let him abound in his own sense. We will proceed to the Sovereignty of Christ's will. If I will.   

The sovereignty of Christ's will.  
NOw Christ is to be considered as God and man. As man, 
john 5.30.  he came not to seek his own will, but the will of the Father, who sent him. But as God, he hath a divine will, and the same is either secret or revealed. His secret will is his eternal purpose and decree concerning all things.  
This his secret will is absolute, without dependence: he may will or nill whatsoever pleaseth him. It is omnipotent without resistance; for who hath resisted his will? 
Rom. 9.19.  it is free without coaction; 
Rom. 9.15.  For he will have mercy on whom he will have mercy. It is universal without limitation; For he bears rule, 
Dan. 4.32. In maximis, minimis, & contingentibus. Math. 10 29.  not only in the army of heaven, and the inhabitants of the earth, but so, that a sparrow cannot fall on the ground without his will. It is exact without errors, as being a most perfect rule of righteousness. It cannot properly be said, he wils it because it is good: but rather, it is good because he wils it. In a word, it is constant without altering, neither men, nor angels, nor devils (notwithstanding the devilish positions of Vorstius) can change it. They may sooner remove the earth from her centre, or stay the motion of the heavens, 
Isai. 46.10.  then altar it. My Counsel shall stand, saith the Lord.  
Now the revealed will of Christ is that perfect rule of righteousness contained in the holy Scriptures. And to both these we must submit ourselves, but differently; to the one pattendo, in being content with that which God doth: to the other faciendo, in doing what he commands. For these two wills, are like two streams rising out of one head, the one running above, the other under the ground, and both falling into the Ocean of God's glory.  
The secret will, we must not be too busy with, as some are in their desperate disputes about Predestination. 
Deut. 29.29. Hieron. lib. 2. adverse. Pelag  For Secret things belong to the Lord. Voluntas Dei non discutienda, sed patienda; This will of God is not to be searched, but to be suffered, saith S. Hierome. And this was Peter's fault: He was too inquisitive after that which was locked up in our Saviour's breast, and was therefore justly checked. Yet even to this will we must subscribe in suffering patiently, and entertaining thankfully whatsoever it pleaseth the Lord to do. As Ely, when he had heard that doleful doom denounced by God against his house, 
1. Sam. 3.18.  said, It is the Lord, let him do what seemeth him good. Thus King David, when he went forth against Absalon, (not knowing what might be the issue of that war,) set up his rest. 
2. Sam. 15.25.  If I shall find favour in the eyes of the Lord, he will bring me again and show me both the Ark and the Tabernacle thereof: But if he thus say, I have no delight in thee, Behold here am I, let him do to me as seemeth good in his eyes. And our blessed Saviour, when he was in the greatest agony that ever seized on the soul of man, and drank the bitterest cup that ever was tasted, submitted himself in this manner: O Father, 
Math. 26.42.  If this cup cannot pass, except I drink it, thy will be done.  
Again, as we must submit ourselves to the secret will of Christ in suffering what he inflicts; so must we to the revealed, in doing what he commands. And as it shall be our wisdom to know this revealed will of God (according to that in the 5. to the Ephesians: 
Ephes. 5.17.  Be not unwise, but understand what the will of the Lord is) so shall it be our happiness to do it, as our Saviour saith in the 13. of john. 
joh. 13.17.  If you know these things, blessed are you if you do them.  
This revealed will is called the voice of God, 2. Sam. 15.22. And that very fitly: For as the echo resounds to the unice, so must we, both in our affections and actions, be answerable to the will of God. In our affections, 
Psal. 27.8.  as when the Lord said to David: Seek my face, David's heart answered like an echo, Lord I will seek thy face. In our actions like Noah, 
Gen. 6.22.  Who did according to all that God commanded him, even so did he. And this we shall the more readily do, if we consider the corrupt current of our own wills, and the absolute perfection of Almighty Gods.  
That is a most arrogant Romish Extravagant, which yields that sovereignty to the Pope, that belongs only to God, In his quae vellent, ijs esse pro lege voluntatem. Though the Popes be ignorant, or dissolute, and stand for a law. And their actions, though never so absurd or impious, are not subject to control, that a man should say, Domine cur hoc facis, Sir why do you thus? But avaunt to this Luciferian arrogancy; it is the will of God to which we must thus necessarily, and absolutely subscribe. And the more prompt our obedience, the more do we resemble the holy Angels. For with the blessed Angels, 
In caelesti Angelorum curia Dei voluntas Lex est. August de Civitat. Dei. z. 19 Psal. 103.20.  Gods will is a law in the Court of heaven, as S. Austin saith. And their elogium is in the 103. Psalm; Ye Angels that do his commandment, in obeying the voice of his word. Yea herein we shall imitate our blessed Saviour, who in his passion prayed; Not as I will, 
Math. 26.39.  but as thou wilt: 
joh. 4.34.  And in his actions accounted it his meat and drink to do the will of his Father. And if we thus join with our blessed Saviour and his holy Angels in will and affection, we shall hereafter be joined with them in a blessed habitation; according to that of our Saviour, in the 7. of Matthew. 
Math. 7.21.  He shall enter into the kingdom of heaven, that doth the will of my Father which is in heaven.   

Christ's will applied to an object.  
2. IF I will that he tarry. This tarrying hath not reference to john's tarrying in the place where he was, but his remaining in the state of life which he enjoyed; as the same phrase is elsewhere used. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Cor. 15.6. Whereof many remain.  Peter understood by our Saviour's words that he must die by the hand of violence, and he would know whether the thread of john's life should be cut off in that manner. But our Saviour intimates the contrary, saying, if I will that he tarry; that is, If I will that he remain alive. In which manner of speech he sets forth the vanity of this present life, as being transitory, and only a temporary tarrying. And so doth job speak of it. 
job. 14.1.  Man that is borne of a woman is of short continuance, he shoots up like a flower, and is cut down, he vanisheth like a shadow, and continueth not. And if there be any continuing, it is limited with a Donec.  
We are all tenants at will. And this world is to us but diverticulum, an Inn to host at, not a settled habitation to rest at: as even the heathen have called it. 
Heb. 13.14.  Hic non habemus permanentem civitatem: Here we have no abiding City. This did king David acknowledge ingenuously, 
1 Chron. 29.15.  in the height of his honour and happiness. We are strangers (saith he) and sojourners, our days are as a shadow, there is no abiding. Some tarry here but a while, like David's infant, 
2 Sam. 12.18.  that died the seaventh day; some not so long. Nec dum introitus, iam exitus, as S. Hierome says; 
Pliny.  they live not to enjoy the light whilst the snuff of a candle makes an abortive birth. Some live longer, like the Shunamites child. 
2 Reg. 4.  Some till they have attained to their full strength, 
job 21.23.  and their bones are full of marrow, 
2 Sam. 19  Some even to a decrepit estate, like old Barzillai. Yet he that tarryeth longest (of which there are fewest) hath but a time of tarrying. Though Comets differ from one another in brightness, and some shine longer than others, yet at last they all vanish: So, albeit in the firmament of this present world, some attain to higher degrees of honour, and some live longer than others, yet there is a vanishing of both. The fashion of this world passeth away, 
1. Cor. 7.31.  saith the Apostle. Therefore when Constantius the Emperor asked Hormisda the famous Architect, what he thought of Rome, it being such a goodly City, he returned him little more than this answer: 
Platina in vita Faelicis. 2.  Didici quoque ibi homines mori, This I have observed, that men die there as well as in other places.  
Every sublunary creature groans under the bondage of corruption, 
Rom 8.22.  and hath some thing in it, that works the decay of it. The Iron hath rust, the tree the worm, the canker; & so hath man his depraved humours, besides those external accidents which abbreviate his days. This life is a continual consumption. 
Aul. Gell. Noct. Attic. 11.2.  Therefore Marcus Cato was wont to compare a man to Iron, Si exerceas conteritur, If you use it, you wast it: if not, yet the rust consumes it. And I may say with that devout Father, Dum vobis hodie loquor, Even this day whilst I am speaking to you, the Lamp of my life wasteth, and whether I shall tarry to finish what I have prepared I know not. Oh how great is the folly of these, who would build them everlasting habitations in this vale of misery; 
Psalm. 49.11.  And think their houses shall continue for ever, & from generation to generation? Behold the Psalmists censure: 
Bern. de consider. ad Eugen. lib. 2.  This their way uttereth their foolishness. Per ina nem sollicitudinem in aliena migrant saecula, non profutura, imo nec futura. Their care extends to other ages, which shall neither yield benefit, no, nor being. The years they reckon of, 
The great year. The great folly. Zanch. Luk. 12.19.  are like the Philosophers Annus maximus, which one very justly calls Maximam stultitiam. As that rich man, Luk. 12. did, who said to himself, Soul thou hast goods in store for many years, and therefore received that just answer by the celestial Oracle, Thou fool, this night shall they take away thy Soul.  
men's hope of long life is Fluxa & falsa, 
Aug. in Ps. 53.  false and floating, as S. Augustin said. 
Ps. 90.12.  Therefore Moses prayed, Teach us oh Lord to number our days, that we may apply our hearts unto wisdom. And how should we number them? Not like that foolish Arithmetician, the rich man, by many years; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 job 14.1.  but as job doth (according to the words in the Original) by a few short days. Why should any one make reckoning of this tarrying; 
Basil. Hexam. Hom. 5.  when as una nox, una febris, una pleuritis, One nights sickness, one poor fever, or pleurisy may end this life? 
Eccl. 1.4.  One generation passeth, and another succeedeth, as Solomon faith. How many carcases of demolished Cities may we see, wherein multitudes of people inhabited? How many worlds of people, having tarried here for a while, are swept away by death, like the gathering Host of Dan? What greater folly therefore, then to be prodigal in measuring that time which is not in our disposing? How much better shall we do? How much happier shall we be, if we be careful to employ our pittance fruitfully, to the glory of God, and the furtherance of our happy account in the day of the Lord?  
The Heathen Philosopher very worthily taxed this folly, 
Seneca Epi. 22.  that Most men desire to live long, few have care to live well; Cum omnibus contingat bene vivere, nulli diu; When it is in every man's power to live well, but in no mans to live long. 
 aliquid efficiat quod vita dignum sit. Lactan. de Opif. Dei cap. 4.  A good man may desire to live long, but it must be, that he may do good. For therefore indeed (saith chrysostom) Deus facit vivere ut illi vivamus, Our lives are given us of God, that they should be spent in his service, and to his glory: Otherwise our Morari, our tarrying, is but a Morari with a long syllable as Nero spoke in Suetonius, 
Suet in Neron. cap. 33.  Our days are spent foolishly, and shall end miserably. To conclude this point; Forasmuch as here is no long tarrying, why should we dote upon this transitory life? Is here no abiding City? Let us look for one to come, 
2. Cor. 5.1.  Heb. 13. Shall these earthly tabernacles of ours be destroyed? Let us desire that building, which is eternal in the Heavens. Will the time come that all earthly Kingdoms shall have their periods, and Christ himself deliver up his Kingdom to the Father? 
1. Cor. 15.24.  Let us then aspire to that heavenly Kingdom, that can never be shaken. 
Heb. 12.28.  Here indeed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a tarrying, but it is with a donec, for a short time; but there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, constant mansions, as our Saviour speaks, 
Luk. 16.9. 1. Thes. 4.17.  joh. 14.1. Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, everlasting habitations. There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we shall ever be with the Lord; in whose presence is the fullness of joy, 
Psal. 16.  and at whose right hand are pleasures for evermore. And (that I may end this point with S. 
De civitate Dei lib. 22. cap. 30.  Augustins' words) Quis alius noster est finis, nisi pervenire ad regnum, cuius nullus est finis? To what end do we live, but, that after our tarrying here, we may come to that Kingdom that shall never end?   

john's tarrying limited.  
3. TIll I come. I may say for the meaning of these words, Quot homines tot sententiae, So many men, so many several opinions. Some by this donec, till I come, understand Christ's coming at the end of the world. And that hath been the ground of a vulgar, but senseless error; Namely, that john the Evangelist is yet alive, 
Beda de tempore.  whereas he died in peace, the 98 year of his life at Ephesus. Yea some there have been, who, under the colour of this exposition, have taken upon them the person of S. john; As that late Impostor of France did, 
Beza refert Annot. in joh. 21.  and was therefore justly burned at Tolouse. Some understand it of Christ's coming to john, by summoning him to his death; which if it be meant of death in general, without any difference between the manner and means of such death, must needs be a groundless construction. For so Christ came to all his Disciples, whereas this coming implies something more than ordinary. divers other conceits there are concerning this coming of Christ, which are not worthy the repeating, much less the refuting. I may say of this question, 
August. in joh. trac. 46.  as S. Augustine speaks upon the like; I will in this deep question deliver what to me seems right, reserving to every one what likes him best.  
Now for clearing of this place other Scriptures will yield us light. They are like the Cherubims, 
Exod. 25.20.  that looked one on another, Exod. 25. And those that had their wings joined one in another, Ezech. 1. 
Ezech. 1.9.  They are like so many sweet Instruments according in one note of truth.  
S. 
Bernard. de Aduent. ser. 3.  Bernard hath a distinction of a threefold coming of Christ mentioned in the Scriptures; The first, ad homines, to men, in his incarnation; The second, in homines, into men, at their conversion; The third, contra homines, against men, at the world's dissolution. The first of these was in infirmity, the second in power and spirit, the third shall be in majesty and glory. Now two of these are his coming in person, that is at his Incarnation, & the day of judgement; the third is his coming in power, that is his powerful work in the promulgation of the Gospel, and the conversion of sinners; And of this his third coming our Saviour speaks to Peter.  
That place in the sixteenth of Saint Matthew, is, 
Mat. 16.28.  in my opinion a lively parallel to this. Verily, there are some standing here, which shall not taste of death, till they have seen the Son of Man come in his Kingdom. For what is this, he shall tarry, but that, he shall not taste of death? What is this Donec, till I come, but that coming of the Son of Man in his Kingdom? And what is that Kingdom, but the powerful effects of the Gospel? as it is in the same Evangelist, 
Mat. 10.7. & 12.28.  where our Saviour saith The Kingdom of God is come to you: As the Apostle Peter also explains it, 
2 Pet. 1.16.  We opened to you the power and coming (that is the powerful coming) of our Lord jesus Christ. True it is, that then Christ came powerfully in his Doctrine and Miracles; But afterwards more powerfully, and plentifully in the Ministry of the Apostles, as will be evident, if we consider these three circumstances  
1. The first is the effusion of gifts poured out upon the Apostles at the feast of Pentecost. 
Act. 2.33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 24.49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. judg. 6.34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.19.  For than they were endued with power from on high. Even clothed with the Spirit of power, as it is said of Gideon in the sixth of the judges. They had the power of signs and wonders. They had that powerful Apostolical rod, wherewith Saint Peter strooke Ananias the dissembler, 
Acts 5.5. Act. 13.11.  and Paul Elymas the sorcerer.  
2. The ample promulgation of the Gospel. For as noah's sons dispersed themselves for the peopling of a new world; so did the Apostles for the planting of a new word. Eusebius writes, 
Euseb. hist. Eccles. 2.3.  that about the end of Tiberius' reign, the Gospel through God's gracious blessing, Orbi universo veluti solaris quidam radius illuxit, Did shine like a bright Sunbeam to all the world. Saint Paul caused the Gospel to sound out from jerusalem to Illyricum. 
Rom. 15.18.  
chrysostom.  And if one Apostle did so much in one part of the world, what may we think of all the rest? Surely that which we read in the tenth of the Romans, 
Rom. 10.18.  Their sound went forth to all the earth, and their words to the end of the world, and that prophetical promise was now fulfilled; 
Math. 10.23.  Ye shall not go over all the Cities of Israel, till the Son of man be come.  
3. The effectual and happy conversion of the world, by that ministry of the Apostles, was very wonderful. Peter's draught was great, 
john 21.11.  when he took 153. fishes; But that greater, when, being made a fisher of men, 
Acts 2.41.  He in one day converted 3000. sonles. Now the Curtains of the Church were spread out, and her tents enlarged exceedingly. So that whereas she was before like gideon's fleece, she became now like gideon's floor, enlarged and watered abundantly with the dew of the Gospel. 
Euseb. quo supra.  Insomuch that as Eusebius writes, many Cities and Villages, were veluti refertae frugum areae, as it were threshing floors full of corn. Now, if the Gospel flourished, and the Church increased thus in the days of Tiberius, how much more in the days of Traian, 
Baron. tom. 1. ad annum 69. nu. 34.  which was 60. years after, All which Saint john tarried to see? Thus in respect of the powerful gifts of the spirit, the ample promulgation of the Gospel, and the wonderful conversion of the world, we may well say that Christ jesus then came, and came in his kingdom, his sceptre being so gloriously advanced.  
But it concerns us much, by way of application, to consider more thoroughly of this coming in homines, into men.  
The coming of our blessed Saviour at the time of his birth, was apparent. For, 
john 1.14.  The word was made flesh, and dwelled among us, (and men saw the glory thereof, as the glory of the only begotten Son of the Father) full of grace and truth. And such will his coming to judgement be: For he will come in flaming fire, 
2 Thess. 1.8.  and render vengeance to the ignorant, and disobedient.  
Those two come of Christ are manifest, and of them men are sensible; But this middle coming is Ocultus & spiritualis, 
Bernard de Aduent. Ser. 3.  Secret and spiritual, and few are truly apprehensive of it. Yet they only shall have comfort of his coming in infirmity, and at his coming in glory, who have experience of his coming in grace. 
Rom. 8.9.  For if any man hath not the Spirit of Christ, the same is none of his. 
Bernard ibid.  Aduentus iste medius est via per quam veniatur ad ultimum: This middle coming is the way by the which we come happily to the last.  
Behold (saith Christ) I stand at the door, 
Reuel. 3.20.  and knock. He stands at the door of men's hearts, and knocks with two especial hammers, the Ministry of the word, and the motions of his blessed spirit, but is oft neglected, repelled. As it is said of his coming in person, 
joh. 1.11.  He came amongst his own, but his own received him not: so is it true of his coming in power, that he comes to many by outward means, to whom he comes not by effectual grace. Therefore it is necessary to examine how Christ is come to us. Yea every one should, in this case, be Curiosus explorator, 
Bernard in Cant. Serm. 74.  A curious and diligent examiner (as Saint Bernard speaks.) According to that of the Apostle, Broove yourselves, 
2. Cor. 13.5.  examine yourselves, know you not that Christ is in you, except you be reprobates? Every one will acknowledge, 
Acts 17.28.  that in him we live, and move, and have our being: But then only are we happy, when we can say, 
Gal. 2.20.  that Christ life's in us. Therefore, as Saint Paul prays, 
Eph. 3.20.  that he may know the virtue of Christ's resurrection; so we should pray, that we may know the power of this his coming.  
But Vnde adesse norim? 
Bernard. quo supra.  saith S. Bernard, How shall I know that he is come? And surely this is a worthy, and weighty question. For resolution whereof, we are to take notice, that where Christ comes, he comes as a Conqueror. There will be fuga vitiorum, Sin will be put to flight: 
Bernard. Potentia peccati imminuta, etc. Chrysost. Orat. 8. Reu. 1.16. Heb. 4.12.  At least the strength of sin will be abated, and the power of Satan quelled. For Christ hath his two edged sword, which is lively and mighty in operation, and those weapons, that can cast down the strongest holds. Where he comes in spirit, and power, Satan's forts and bariquadoes must needs be battered. Can Dagon stand before the Ark? or Belial before Christ? Those therefore that find in themselves the power of sin abated, may conclude with comfort, that Christ is come. And contrarily, where the forts of Satan stand unbattered, and the force of sin remains, Christ is not come effectually.  
Again, where Christ comes powerfully as a Conqueror, he makes his residence graciously as a King,  nos ei subijciamur, That we, 
Nazianz de fill. Orat. 5.  as good subjects, may serve and obey him. He will not suffer sin to reign, where he hath his residence. So saith the Apostle, 
Rom. 6.14.  Sin shall not have dominion over you, for you are not under the law, but under grace. We cannot be totally free from sin, whilst we live in this vale of misery; but, if Christ be in us, he will suppress the power of it. For, can a rebel stand before the face of a potent Prince? Where Christ reigns as King, his subjects will be ready to be ruled by his sceptre, and they stand in awe of his sword of justice. A good subject will take heed to the mouth of the King. 
Eccles. 8.2.  And can he be a good subject to Christ, the King of Kings, which will not be guided by his word? Those therefore that say in their hearts, Let us break their bonds asunder, 
Psalm 2.3.  and cast away their cords from us, do show themselves, not subjects, but rebels: They have not yet entertained Christ; and their doom is fearful, as it is pronounced, Luke 19 
Luke 19.27.  Those mine enemies, which would not that I should reign over them, bring them, and slay them before my face. We pray daily, Thy kingdom come, 
Augustine Hom. 42.  Et veniet si volumus: It will come, if we ourselves be willing; If we be contented to be ruled by the spirit of Christ, directed by his word, and tender unto him the homage of cheerful obedience, then is this King of glory come graciously to us, 
Luke 17.21.  and the kingdom of God is within us.  
Again, where Christ comes effectually, he comes as a gracious benefactor, He comes not empty handed. 
Bern. in Cant. serm. 74. August. de Trinit. & unit. cap. 11.  Quid est venire, nisi gratiam suam nobis confer? What is this coming of Christ to us, but the conferring of his grace? 
1 Cor. 15.10.  And his grace in us will not be in vain, but will stir us up to the practice of all holy duties. Si Christus in cord sit, 
Orig in Rom. 14.  nobis diem facit, If Christ be entertained into our hearts, he, 
Mal. 42.  being Sol iustitiae, the Sun of righteousness, will expel the darkness of error, and cause the light of knowledge to shine into our souls. For, 
Luke 1.78.  he came to give light to them that sit in darkness, and to guide our feet into the way of peace. He is the Prince of peace, 
Rom. 5.1.  and through him we have peace with God. If our souls be wounded with remorse, he brings his cordials to comfort us, and his suppling balms to cure us. 
Hieron. in Eccles. 7.  He is magister medicorum, the great Physician, and pitiful Chirurgeon. His cures are strange, he heals the broken hearted: And how? 
Orig. in Levit. hom. 8.  Non herbarum succis, sed verborum Sacramentis, he cures them by speaking peace to their souls. That which was lost by Adam, is restored by him; and that image which was defaced, is renewed by him. 
Bern. in Cant. serm 74. Expergefacit dormientem animam, etc.  S. Bernard reckons up a large Catalogue of comforts, and benefits, that we receive by the coming of this gracious benefactor; He awakens the drowsy soul, and mollifies the stony heart; he plucks up vice, and plants virtue; he casts down the walls of iniquity, and builds us up in grace; he waters that which is thirsty, enlightens that which is dark, opens that which is locked up, and kindles that which is cold.  
Now, to conclude this point: hath Christ enlightened us with saving knowledge, spoken peace to our souls, awaked us from drowsy security, mollified our hearts, planted grace in our souls, changed our affections, made us zealous of his glory? then may we say confidently, and comfortably, with that blessed Martyr, He is come, he is come. And indeed no comfort on earth like unto this, Beatus apud quem mansionem facis Domine jesu, O Lord jesus, (saith S. 
Bern. de Aduent. serm. 3.  Bernard) happy is the man with whom thou takest up thy dwelling. Let us therefore be careful, not only to entertain, 
Nobilem hospitem Bern. It is said they constrained him. Luke 24.29. john 14.23.  but also to retain this noble guest. Let us make the Disciples importunate suit to him, in Luk. 24. Mane nobiscum, abide with us. If any man love me, he will keep my word, and my Father will love him, and we will come unto him, and dwell with him. They are the words of our Saviour; Let us therefore do what he requires, and he will assuredly perform what he promises. Let us love him, serve him, and keep his commandments cheerfully, and constantly, then will he constantly take up his habitation with us in this life, and we shall eternally possess those everlasting habitations with him in the life to come. And so I come to Peter's check, Quid ad te? What is that to thee?   

What is that to thee?  
4. ANd yet, to speak ingenuously, I come not very willingly to it. I utterly dislike that prying and censorious humour of them, who take delight to spy out the least mote in the eye of others, 
Math. 7.3.  and care not what aspersions they cast upon them. Such are the brood of Cham. I had rather with Sem and japheth, cover the nakedness of any servant of God with the mantle of charity. Yet, 
Rom. 15.4.  forasmuch as whatsoever was written afore time, was written for our learning; And the frailties of holy men are recorded in Scripture, 
Chrysostom.   casus maiorum sit tremor minorum, that the slips of men eminent in grace, may make us, who are but underlings, to look warily to our own steps: It cannot be unlawful, or unprofitable, to view them as Sea-marks, for our safer sailing in the Ocean of this dangerous world.  
And such is this frailty of Peter, whom not only diverse ancient Fathers, but many learned Papists also (whose uttermost endeavours have not been wanting to advance the Roman See) have thus censured. Only Cardinal Tollet, 
In Locum.  of all that I remember, doth absolutely deny, that Peter was a curious question. To whom I may oppose two Cardinals, no less learned, and as much devoted to Peter & the See of Rome as himself, namely Caiet. & Baron. 
Caietan. in joh. 21. Baron. Tom. 1. ad an. 34.  And Tollets reason is very weak to maintain his paradox, We should not easily believe (saith he) that Peter being lately and highly advanced by Christ, should so soon fall into curiosity. To him S. 
Aug. de verb. dom. serm. 13.  Augustine shall answer for me, upon the like frailty of Peter's, Petrus paulô ante beatus, postea Satanus, Peter, who a little before, for his worthy confession, was called by our Saviour blessed, was afterward for his inconsiderate dissuasion termed Satan. Yea saith S. 
Ibidem.  Austin, In momento uno, infra pauca verba, almost in a moment, within a few words. And I think it safer that Peter be censured for curiosity, than our Saviour for an unjust check; 
In hoc locum.  For, Christi responsio est cum obiurgatiuncula, Christ's answer is with a check, saith Salmeron.  
Indeed Bellarmine dares not take upon him to justify, but doth only endeavour to qualify this slip of Peter's, 
Bellar. de Rom. Pontif. 1.28.  saying, Ista si curiositas dicenda, venia dignissima est. If you call this curiosity, it is very pardonable, in regard of Peter's love to john. To whom I do willingly condescend; yet this only frees Peter, 
In part, not altogether.  a tanto, not à toto. Now, curiosity in minutissimis, even in the smallest matters is to be restrained, and avoided, as S. 
August. confess 10.35.  Augustine shows in his Confessions. And so our Saviour's quid comes in here to check Peter's quid, like his si, to check the man's si in the ninth of Mark, If thou canst do any thing, saith the father of the possessed Child; 
Mark 9.22.23  If thou canst believe, saith Christ. For so, when Peter asks, Hic autem quid? What shall john do? Christ answers, Quid ad te? What is that to thee? And the Syriac doubles the check with an emphesis, Ad te, quid ad te? What is that to thee, to thee?  
This curiosity, as it was the sin of our first Parents; so is descended to all their posterity. Hence it is, that the boasting Pharisee insults over others so disdainfully, 
Luke 18.11.  I am not as other men, extortioners, unjust, adulterers, nor even as this Publican. But, Quid ad illum? What hath he to do with that? 
Rom. 14.4.  Who art thou that judgest another man's servant? Hence it is that there are so many reformers of our Church, Etiam opifices quorum res fidesqque in manibus sitae sunt, Even mere Handicrafts men, whose credit, 
Sallust. de bello jugurth.  wealth (and wit) lies in their hands (as Sallust speaks of the Roman factious Plebeians) are very busy this way. They think they see the Ark shake; and with Vzza, 
2 Sam. 6.6.  they will take upon them to stay it: but quid ad eos, (if it were so) what have they to do with that? Who required this at their hands? 
Esa. 1.12.  Yea, from this corrupt humour it comes, that there is scarce so mean a Mechanic, or silly rustic, but is ready to censure the Church, the King, the State; but Quid ad eos? What have they to do with matters and mysteries of State? Ne suitor ultra crepidam, it becomes them well to keep themselves within their own lasts and lists; according to the Apostles advice, 
1. Thes. 4.11.  Let us study to be quiet, & to meddle with our own business. It may be objected that S. Paul exhorts us to consider other men's business. And it is true; 
Phil. 2.4.  But there is sollicitudo charitatis, & curiositatis, A care and consideration of charity, and the like of curiosity; The one is to counsel, comfort, and relieve; the other only to pry, to know, to censure. The one hath the warrant of a calling, the other arises forth of a pragmatical disposition, and is the trade of busibodies: that the Apostle commends; this he condemns.  
But it is no marvel that curiosity is busy with men's affairs, when it fears not to intrude itself into God's secrets. One is busily searching, when the day of judgement shall be? another questions why the world was made no sooner? another what God did before he made the world? 
Aug. confess. lib. 11. cap. 12.  To whom (as S. Augustine saith) it might well be answered, Alta scrutantibus gehennam paravit, He was making hell for such curious inquisitors.  
Wheresoever our Saviour meets with this vice, it never goes without a check. When the Disciples demanded of him, 
Act. 1.6, 7.  Lord wilt thou at this time restore the Kingdom to Israel? He took them up thus, It is not for you to know the times or the seasons, which the Father hath put in his own power. Yea when his Mother said to him at the marriage in Cana in Galilee, 
joh. 2.3, 4.  They have no wine; He answered her, Woman what have I to do with thee? mine hour is not yet come. Neque Ambrosius veritus est dicere, Christem arguisse matrem, And S. Ambrose was not afraid to say that Christ reproved his mother, saith jansenius.  
When a busy fellow was very inquisitive concerning the gods, Euctid answered him well, Caeter a nescio, illud scio quod odere curioses, Other things I know not, but well I know that they hate curious questionistes.  
And indeed curiosity doth justly deserve a check. It is both odious and dangerous. Solomon saith, 
Prou. 25.1.  It is the Glory of God to conceal a secret. And is it not then inglorious to him when men shall busily and curiously pry into that which he hath concealed? 
Rom. 11.34.  Who hath known the mind of the Lord? or who hath been his councillor? saith the Apostle. Happy are we if we may be of his Court, though we be none of his Council. 
Gen. 3.5.  It was a just punishment upon our first Parents that they were infatuated, for desiring to match God in knowledge. And it is very just that those, who in sacred things will sore beyond their pitch, have the eyes of their understanding dazzled, and when they think to be most wise, turn fools, like them in the first to the Romans. 
Rom. 1.22.  The men of Bethshemesh smarted very worthily for prying into the Ark. 
1. Sam. 6.19.  And Pompey for rushing into the Sanctum sanctorum. 
Munst. cosmog. descrip. Italiae.  And did not Pliny lose his life by his curious searching after Mount Vesevus? God's judgements (saith David) are like a great deep; 
Psal. 36.6.  and who is able to dive into the bottom of them? Not the blessed Apostle, 
Rom. 11.33.  who rather adores, admires then seeks to comprehend them. O altitudo, O the deepness of the riches both of the wisdom and knowledge of God How unsearchable are his judgements, and his ways past finding out!  
That is an evil and a usual fruit of curiosity, which S. Augustine speaks of, Curiositas invenit haeresim, Curiosity hath been the author of heresy. And what else hath encumbered the Church with Arminius quiddities, and Vorslius horrible blasphemies, but proud curiosity? And what else hath case diverse (from their dislike of our Church government) into those lamentable gulfs of Brownism, Anabaptism, Arianism? Curiosity can find no centre to rest on, but leads men into endless labyrinths. It is a drunken humour, and intoxicate exceedingly. Therefore the Apostle exhorts men to understand according to sobriety. 
Rom. 12.3.  How have the Schoolmen, & some others puzzled themselves about that question, why Christ should love john more than the other Disciples? I am not ignorant that diverse probable reasons may be rendered. But it is, in my judgement, a mere curious question, and deserves a quid ad te? For, shall the servant call his master, or the subject his sovereign to account? Must Christ give a reason to silly sinful men of his affections and actions? This is temeraria scientia, as S. 
Rash and presumptuous knowledge. Aug. de verb. Apl. Ser. 20. Exod. 19.12.  Austin calls it. It shall be our wisdom, that we be content to be ignorant, where the Scripture is silent. As the Lord set marks and bounds at Mount Sinai; so hath he for the searching of his sacred and secret counsels. That is a worthy question of Lactantius, 
Lact. institut. lib. 2. cap. 9  Quid ergo quaeris, quae nec scire potes, nec si scias beatior fias? Why should a man hunt after the knowledge of those things, which he cannot attain to? and which being attained to, can make him never a whit better or more blessed? If a man were the acutest Logician, the most eloquent Orator, the profoundest Mathematician in the world. If he knew all the motions, constellations, and influences of the heavens; and were able with Solomon to discourse of Beasts, and Birds, and Vegetables, from the Cedar of Libanon to the Hyssop on the wall: Yet if that unum necessarium be wanting, 
Luk. 10.42.  he doth but ex arena funiculos nectere. All that knowledge is but, 
Knit cords of Sand. Iren. l. 2. cap. 45.  mere vanity and idle curiosity. It is wholesome doctrine that makes a Christian battle in grace. 
2. Tim. 4.10.  One dram of Divine knowledge tending to salvation, is more worth than all the abstruse speculations of the most curious Artistes in the world.  
That is good counsel of the Son of Syrach, In superuacaneis rebus etc. 
Eccles. 3.24.  Be not curious in superfluous matters. 
Chrys. in joh. hom. 23.  And that of Chrysostom's better; Traduce hanc curiositatem ad curam salutis tuae, Change this curiosity into a care of thy salvation. And what else did our Saviour intent, when to one ask, 
Luk. 13.24.  Lord are there many that shall be saved? He answered, Strive to enter in at the straight gate. As if he should say, Quid ad te? What hast thou to do with the number of them that shall be saved? Rather consider the difficulty, and know, it is thy duty to use all diligence for the obtaining of eternal salvation. Therefore to conclude, if we will be inquisitive; 
Act. 9.6.  Let us change Peter's quid into Paul's quid, Act. 9 Domine quid me vis facere? Lord what wilt thou that I shall do? 
Act. 16.30.  and into the Gaolers quid, Act. 16. Quid me oportet facere ut salvus fiam? Sirs what must I do to be saved? and into David's quid, 
Ps. 116.12.  Psalm. 116. Quid retribuam? What shall I render unto the Lord for all his benefits towards me? 
2 Pet. 1.10.  Let us Study to make our election sure, as S. Peter exhorts. These indeed are worthy inquisitions; this is a necessary study; which, when all frothy curiosity shall vanish, will yield us comfort in this life, and make us eternally blessed in the life to come.   
FINIS.   

THE SAFEST SERVICE.  JOHN. 21.22. 
Fellow thou me.  
YOU have heard that these words contain our Saviour's Reprehension, and his Injunction. In the one he checks Peter for his curiosity. In the other he prescribes him his duty. In the Reprehension I noted the sovereignty of Christ's sacred and secret will, concerning john. Concerning which Peter being inquisities hears from our Saviour, that Quid ad te? What is that to thee? And now I come to the Injunction, Fellow thou me.  
It is a strange speech of  in his sixth Book De Visibili Monarchia. In hoc toto sermone Christus nihil voluit aliis commune eum Petro esse. In all this speech Christ would that no man should have any thing to do but only Peter. A most absurd and false position. For concerning some part of the speech, Saint Augustine saith, 
De agone Christiana, cap. 30.  Cum ei dicitur omnibus dicicur, Amas me? pasce oves incas. Where it is said to Peter, Lovest thou me? feed my Sheep, it is said to all Pastors. And concerning the other, 
Euseb. Emiss. Hom. de johan. Enangel.  Eusebius Emissenus saith in like terms, Quod Petro dicitur omnibus dicitur, Sequere me. That which is said to Peter is said to all, Fellow me. Yea this is not spoken to the Disciples only, but to every particular Christian. 
Simon de Cassia  Quod Petro dicitur ad sequelam, omnibus dicitur ad regulam. It is a rule of direction to all men. As our Saviour said to the Disciples of watching, 
Mark. 13.37.  What I say to you, I say to all men, watch: So may I say, What he saith to Peter, he saith to every man, Fellow me. For every one hath given his name to Christ, and received the name of a Christian from Christ, because he becomes his follower. Christ entertains none into his service, but upon that condition, If any man will come after me, let him deny himself, 
Luk. 9.23.  and take up his cross, and follow me.  
The ancient Fathers have expressed this following of Christ in diverse phrases, by way of explication. Non passibus corporis, sed cordis, 
And S. Bern. Non corpore sed cord. S. Hier. in Mat. 20. Non pedibus sed virtutibus. Aug. Hom. 23.  saith S. Augustine, This following is not corporal, but spiritual. We must follow Christ, not with the feet of the body, but with the affection of the heart. And Saint Augustine and Gregory likewise show, 
Greg in Euan. Hom. 19  that this following of Christ is the imitating of him in holiness, and righteousness of life and conversation. These are by David called the paths of righteousness, 
Ps. 119.35.  Psal. 23.3. And Psal. 119. he desires to tread them, saying, Make me to walk in thy commandments. The Seafaring man, that will be prosperous in his voyage, must propose to himself a safe haven, a good way, and a skilful Pilot. Behold here, Heaven is our Haven, Christ jesus our Pilot, and for the way he hath given us an exact Card. Yea he himself is our Cynosura, and our eye must be still fixed upon him, 
Heb. 12.2.  the Author and finisher of our Faith.  
It is true, We should live by rules, and not by examples. But this example is beyond all rules. 
Bern. in Cant. serm. 59  Validior vox operis quàm oris, The voice of works is more forceable than the voice of words. Moral demonstrations are more powerful than all the Logical that can be devised. The Physician shall prevail more with his Patient by tasting the medicine himself, then by all the reasons he can use. And behold Christ jesus is our gracious Physician, and hath taken that course. He is our Captain, and requires no Soldier to set one foot further than himself hath gone.  
All other guides must be followed with a Quatenus, as S. Paul saith, Be you followers of me, 
1 Cor. 11.1.  as I am of Christ. And reason. For albeit the blessed Apostles, as they were our Saviour's Secretaries, were privileged from error in matter of Doctrine; yet were they not from aberrations of life and conversation. Peter himself did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Gal. 2.14.  He walked not with a right foot. But this guide must be followed absolutely in the paths of his precepts and practice; as being an exact pattern of perfection. 
1 Tim. 3.16.  God manifested in the Flesh, justified in the Spirit, seen of Angels, preached of to the Gentiles, believed on in the World, and received up into Glory. And he it is that saith, Fellow thou me.  
These words I might divide into three parts, according to the number of the words.  
As first, an Action, Follow.  
Second, the Agent, thou.  
Third, the Object, me.  
But I intent for more plainness to handle this Injunction, 
jointly rather then severally  coniunctim, rather than divisim; and in stead of those three parts, to observe these three passages.  
1 The matters wherein we must follow Christ.  
2 The manner how we must follow him.  
3 The motives why we should follow him.  
Concerning the matters wherein we must follow Christ; we will consider the same first Negatively, then Affirmatively.  
Negatively, that we may see what paths we are to avoid in our following of Christ.  
And first, we are not to follow him in his miraculous works; they are no paths for us. And therefore where as our Saviour saith, Mat. 11. Learn of me, S. Augustine saith, 
Aug. de bonis conjugal, c. 37.  what to do? Not to create the world, to walk on the water, to raise the dead. We must follow him, Non in quantum filius Dei, 
Aug. de sanct. virgmit. ca 27.  sed in quantum silius hominis, Not as he was the son of God, but as he was the son of man, as the same Father saith. For in his miracles his divine virtue did concur with the humanity. 
Mat. 14.19.  When he fed that multitude with five loaves and two fishes, the humanity did break the bread, the divinity did multiply it. When he raised Lazarus, the humanity said, 
joh. 11.43.  Come forth, but the divinity put life into him.  
Secondly, As we must not attempt the following of Christ in his miraculous works: so must we not in his satisfactory, and meritorious. We may, we must follow him in those, as occasion shall be offered, in respect of the matter, and the form, but not in regard of the end. For alas, all other works (be they active or passive) come far too short of merit and satisfaction. They must be of infinite value, that must merit and make satisfaction to the infinite justice of God; therefore we must leave that alone to Christ, 
Es. 63.3.  who trod the wine press alone. 
Bernard. in Cant. ser. 61.  And the best man living must say with S. Bernard, Meritum meum miserationes domini, The Lords mercies are my merit.  
Thirdly, We are not bound to follow Christ in every circumstantial action of his, where we have no precept. As for an instance, our Saviour did ordinarily sit when he preached, as all the Evangelists do show. Yet is this no absolute rule of direction to us. He cast himself upon his face in prayer, as we read in the twenty sixth of S. Matthew. 
Mat. 26.39.  We are not bound so to do when we pray. And if he had sit at the institution of the Lords Supper, (which though many urge, yet no man is able to prove to me) yet were we not bound therein to imitate him without a precept.  
Thus much for our direction negatively.  
Now concerning the paths affirmatively.  
These I might divide Scholastically; But my desire is to direct you the plain way to Heaven, and so to commend unto you some especial paths wherein every faithful Christian must follow Christ, if ever he look to come to Heaven after him.  
The first and chiefest is the path of Piety, which is Verus Deicultus, 
Aug. epis●  The true worship of God, wherein our Saviour walked abundantly. He preached in the day, and prayed in the night. He was zealous of God's glory, 
joh. 2.  even to a consumption, as it were; according to that in the second of john, 
john 2.17.  The zeal of thy House hath eaten me up. In so much that when he saw God dishonoured and his House profaned, though he were the meekest that ever lived, yet was he moved with indignation, and whipped the buyers and sellers out of doors. And so should every good Christian take it to heart, when he sees God dishonoured.  
Thus the Magistrate in ruling, the Minister in preaching, and every Christian, in reverend hearing of the Word, devout calling upon the Name of God, and religious receiving of the Sacrament, must endeavour the advancement of God's glory, & so follow our blessed Saviour in the paths of Piety.  
2. The second path, wherein we must follow Christ, is the path of Christian Love and Charity, and this we must have both Actu & affectu, in action and affection. 
Bern. in Cant. Serm. 50.  If one give a poor man good words, 
jam. 2.16.  and give him not those things which are needful to the body, what helpeth it? And if a man should feed the poor, 
1. Cor. 13.3.  and give his body to be burned, and have not love, it profiteth nothing. 
Ephe. 5.1, 2.  Be you followers of God as dear children (saith the Apostle) and walk in love as Christ hath loved us, and given himself for us. 
Coloss. 3.14.  This love is the bond of perfection, and the badge of Christianity. Yea that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
joh. 13.35.  as Christ hath loved us, calls both for the manner and measure of our love, both intensive and extensive: it must be intensive as our Saviour's was. 
Charitatem exigit intensam Chrysost. in 1. Cor. hom. 32. 1. joh. 3.16.  As he so loved us, that he laid down his life for us; we ought also to lay down our lives for the brethren. 2. It must be extensive. As Christ loved us even when we were enemies, Rom. 5. So must we do, except we will be mere Pharises. Matth. 5. Such was his love and compassion to his enemies, that in the midst of all their rage and fury he prayed for them. 
Luke 23.34.  Father, forgive them, for they know not what they do. And the like he requires of us, saying, Love your enemies: bless them that curse you; 
Math. 5.44.  do good to them that hate you, and pray for them that persecute you; that you may be the children of your Father which is in heaven.  
3. The third especial path wherein we must follow our Saviour, is Humility. This is a lesson which he commends unto us in especial manner, by his precept, and gracious promise annexed to it. 
Math. 11.29.  Learn of me that I am meek & lowly in heart, and you shall find rest to your souls. Dux nobis fuit ad superhiam, 
August. hom. 12. ex 50.  The devil (saith S. Augustine) was our ringleader to pride, let us follow Christ our guide to humility. And in this our Saviour was an admirable pattern, as the Apostle shows, Phil. 2. For when he was equal to God, 
Phil. 2.7.  he made himself of no reputation, he did disrobe himself of his glory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even emptied himself as it were of his divine dignity, to undertake a base and humble condition for our sakes; and stooped down from the throne of his Majesty, to raise us up who were fallen into the gulf of misery. This Humility is radix virtutum, even the root of all divine virtues. For the humble valleys are fruitful, when the higher mountains are barren. 
jam. 4.6.  God resisteth the proud and giveth grace to the humble. This virtue is not to be found in the gardens of Philosophy, but to be learned in the school of our Saviour. It is the foundation of our advancement in heaven, and, the lower we lay this foundation, the safer and stronger is our building. S. Augustine compares heaven to a stately Palace with a low door, a man must stoop that will go into it. As it was with our Saviour, so must it be with his servants, there went an exinanivit before an exaltavit, 
Phil. 2.8, 9  he humbled himself, and God exalted him. For, so saith our Saviour, 
Luke 18.14.  He that humbleth himself shall be exalted.  
4. The fourth path wherein we must follow Christ is the path of Patience, 
Lactant. lib. 5. cap. 23.  which is, Malorum aequani mitate perlatio, moderate & patiented bearing of injuries and evils. And hereunto you are called, 
1. Pet. 2.21.  saith the Apostle Peter. For Christ also suffered for us, leaving us an example that we should walk in his steps. Oh the disgraceful scoffs and mocks that he was subject to! the reproachful taunts and revile that he endured! the extreme violence that he sustained, and all this with admirable and unmovable patience! When he came to a City of the Samaritans that would not entertain him, the Disciples, 
Luke 9.55.  forth of their vehement indignation, would have called for fire from heaven: but he rebuked them, saying, You know not of what spirit you are. In the midst of all injuries and oppositions, such was his meekness and patience, That he did not strive, 
Math. 12.19.  neither was his voice heard in the streets. When he was led as a sheep, not only before the shearer, but even the slaughterer, he was dumb, and opened not his mouth. And all this he, 
Isa. 53.7.  who in his humane nature was nobly descended of the blood Royal, and in his divine was and is God blessed for ever, 
Rom. 9.5.  endured at the hands of ignoble, base, and sinful wretches.  
5 The fift especial path wherein we must follow Christ, is the path of Obedience. 


In Affection.  
In Action.  
In Passion.    In which as he walked, so must we affectiuè, actiuè, passiuè, as the Schooleman speaks. For the first, he applied his will to his Father's will, saying, Not as I will, but as thou wilt: 
Math. 26.39.  and so must we, that we may say with them, Act. 20.14. The will of the Lord be done. In his Active obedience likewise he was ready and resolute; Yea professed himself to be in the number of those, 
Heb. 10.7. Calv. in Loc.  who are in the Lord's Catalogue of obedient servants. And so as we pray, thy will be done, we must be willing to do it. But in his Passive obedience he was yet more admirable, 
Phil. 2.8.  when he was obedient to the death, even the death of the cross. And so must we endeavour to settle our hearts, 
jam. 5.8.  
1. Pet. 3.17.  that, if it be the Lords will to call us to the fiery trial, we may be able to say with that blessed Apostle, I am ready not only to be bound, 
Acts 21.13.  but also to dye for the name of the Lord jesus. Lo, these are some of those especial paths, wherein we must follow Christ, that by them we may be guided to the kingdom of heaven.  

2. But forma dat esse. And the manner of our walking conduceth much to the Bene esse of our following Christ. 
The well being.  For the best services we take in hand, or tender to God, if they want their due form, can find neither respect nor reward from his hands. Therefore we will consider the manner how we must follow Christ, which is the second main point I proposed. And in this there are four especial circumstances to be observed.  
First, We must see, that we follow Christ sincerely. For sincerity is that which seasons all our actions, and makes them acceptable to Almighty God. This the Lord required of Abraham in that mutual covenant, Genesis 17. 
Gen. 17.1.  Walk before me, and be thou upright. And concerning this David gave that charge to Solomon his son, 
1. Chro. 28.9.  That he should serve the Lord with an upright heart. Our Saviour manifested his hatred to Hypocrisy, by those many woes thundered out against it, 
Math. 23.  and admonished his Disciples to beware of that Pharisaical leaven. And reason; for it eats out the sweetness of religion; and commonly where religion gins in hypocrisy, it ends either in Atheism, or Apostasy. This is the condition of hypocrites, 
Boni videri volunt sed non esse, etc. Bern. in Cant. Serm. 66. Prou. 21.1. Psal. 51. Mich. 6.7. Prou. 23.26.  They would seem to be good, but will not be so: they will be evil, but would not seem so. But the Lord pondereth the Spirits, and love's truth in the inward parts. It is not the thousands of rams, nor ten thousand rivers of oil, that he regards. It is the sincere heart that he delights in. Rusty gold is better than the brightest brass; And sincerity, though in weakness, is a thousand times better than pompous hypocrisy. Whatsoever poor services therefore we are able to tender to God, let them be done in simplicity, & singleness of heart: that we may hear from our Saviour that Euge serve bone, 
Math. 25.23.  Well done thou good servant and faithful, thou hast been faithful in a little, I will make thee ruler over much. And set down this for an axiom, An hypocrite is no fit follower for Christ. 2. We must follow Christ diligently & resolutely. As our Saviour, when he went to jerusalem, where he was to be persecuted, and put to death; the Evangelist saith, He settled himself fully, or, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 9.51.  as it is in the original, He hardened his face to go to jerusalem. And therefore the Scriptures yield such phrases, as require this diligence & resolution. We must ask, seek, knock, 
Math. 7.7.  that the door of mercy may be opened to us. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  We must strive, like Champions, to enter in at the straight gate. 
Luke 13.24.  Can a master endure to see his servant go lazily about his business? surely no; neither can the Lord. And therefore there is a curse denounced against him that doth the work of the Lord negligently. 
jerem. 48.10.  He that love's a cheerful giver, love's a cheerful follower. 
Necessitas habet timorem libertas amorem. Aug.  Careless following argues want of love, and the Lord cares little for it. I know, beloved, it is with us in our actions, as it is with the motion of a clock which grows weak and flag by degrees; As chrysostom observes of Peter: Caepit ambulare longinquius, 
Math. 4.20.  he that at first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately followed Christ, 
Math. 26.58.  began at last to follow him slowly. Theorefore when we find the motion of our Christian endeavours to wax weak, we must wind up the plummets by earnest and fervent prayer, that so we may follow our Saviour resolutely and diligently.  
Thirdly, We must follow Christ totally. We must not observe the commandments of the first table, and neglect the second; for that is plain hypocrisy: nor observe the second and neglect the first, for that is mere morality. We must not be like Herod, 
Mark. 6.20.  who heard john Baptist gladly, and did many things, but resolved to keep one especial sin, 
job 20.12.  like a sweet morsel under his tongue. We must not be like the jews, who drew near to the Lord with their lips, 
Isa. 29.13.  but their hearts were fare from him; but we must say with David, 
Psal. 75.7.  O God my heart is prepared.  
We must not attribute our salvation partly to the merits of Christ, and partly to the merits of men; but we must say with that blessed martyr, Only Christ, only Christ. We must not halt between two religions, 
1. Reg. 18.21.  as the Israelites did between two opinions. The Lord, in the time of the Law could not abide any garment to be made of linen and woollen: And surely he cannot abide any linsey wolsie professors of the Gospel. He can be no good servant to Christ, that is a secret retainer to Antichrist. Christ is like the natural mother of the child, 
1. Reg. 3.26.  that would either have all or none of it. Therefore when the young man desired that he might go and bury his father, our Saviour answered, Let the dead bury the dead, 
Math. 8.22.  follow thou me. As if he should say, If thou wilt be my follower, thou must totally addict thyself to me. Now this is not invidentiae, 
Bern. in Psal. 91. Serm 8.  sed providentiae: Totum sibi manner inbet, ne tibi pereat. Christ doth this forth of his singular providence: He would preserve all to himself, lest all perish and be lost to thee, saith Bernard.  
Fourthly, We must follow Christ Constantly. Religion is in Scripture compared to a walk, which teaches us that we must not serve God by fits. We must imitate the Angels on jacobs' ladder, 
Gen. 28.12.  that were still going up and down. We must not follow Christ only when he is followed with Hosannaes', but even when he is pursued with Crucifiges. This was the fault of the Galathians, that they began well, 
Gal. 5.7.  yet did not persevere, but were like Ephraim, 
Psal. 78.9.  who turned back in the day of battle: And so are there many that have good motions, good meditations, and purposes to follow Christ, but they suffer them to vanish, and, they start aside like deceitful bows. 
Psal. 78.57.  It was to small purpose that Lot's wife departed out of Sodom, when for looking back she was turned into a pillar of salt. 
Gen. 19.26.  Nor as it much, that the Israelites went out of Egypt, when for their murmuring they perished in the wilderness. Our Saviour suffered many afflictions in his passion, 
joh. 19.30. It is finished.  but never rested till there was a consummatum est. And this was the praise and happiness of Caleb, 
Numb. 14.24  that he followed the Lord constantly. His happiness I say, for Sola perseverantia coronatur, 
Bern. Serm. 1. in Pascha.  saith Bernard: Only perseverance gains the crown of glory. And so saith our Saviour, 
Math. 10.22.  He that endures to the end shall be saved. According to which method he made his prayer a little before his death; I have glorified thee on earth, 
joh. 17.4.  I have finished the work thou gavest me to do, and now O Father glorify me. And the blessed Apostle after the same manner concludes very comfortably, I have fought the good fight, I have finished my course, 
2 Tim. 4.8.  I have kept the Faith, henceforth there is laid up for me a crown of righteousness, which the Lord the righteous judge shall give me at that day. And so much briefly for the manner how we must follow Christ.   

3. NOw to the motives, which may induce us thus to follow Christ; 
1. From matter of equity.  which I may reduce to these three heads: the 1. ab aequitate, the 2. à periculo, the 3. 

2. From the danger of neglect.  
3. From the benefits which accrue by following him.   à beneficio.  
1. And first the favours and mercies we have received from our blessed Saviour, should in equity be unto us a strong bond of obedience. In odour unguentorum, 
Cant. 1.2, 3.  In the odour of his sweet ointments we should run after him. As blind Bartimeus, when he was restored to his sight, followed him in the way: 
Mark 10.52.  so should we in those ways I have mentioned. Eum sequebantur, 
Bernard in fest. Dom. sanct. Serm. 1.  quorum saluabat animas sanabat corpora. Those became Christ's followers, whose bodies he healed, and whose souls he saved. And reason: For these are the cords of men, 
Hos. 11.4.  and the bonds of love that Hose speaks of. And to this purpose it is, that Samuel exhorts the children of Israel to consider the great things the Lord hath done for them. As, 
1. Sam. 12.24.  when Elias had cast his mantle over Elizeus, he followed him: so should we follow our blessed Saviour, who hath covered our iniquiries with the mantle of his merits. Thus Marry Magdelen, having received by him the pardon of her sins, and comfort to her soul, followed him to his Cross, to his grave, and never left him till he left the world.  
2 The second motive is à periculo. For the neglect of this is full of prejudice and danger. The Lord threatened the Israelites, 
1. Reg. 9.6.  1. Reg. 9.6. That if they turned away from him, he would cast them out of that Land he had given them. 
As appeareth, Cap. 11.  The woeful accomplishment whereof, they found by experience. And no marvel that such a man's case is dangerous; for he is like the Soldier that flies from his Captain into the Camp of the Enemy. He exposeth himself to a double misery. First, he is in the hands of Satan, a deadly Enemy. And albeit he may for a time be entertained kindly into his Camp, 
judg. 4.18.21  as Sisera was into jaels' Tent; yet let him look for a hammer & a nail, which will fasten him to a woeful condition. Again, as such a revolting Soldier by his flying looseth the protection of his Captain: So this poor Soul by his flinching, is deprived of that comfortable protection, which he should have by jesus Christ; according to the words of Azariah, 
2 Chro. 15.2.  The Lord is with you whilst you are with him; but if you forsake him, he will forsake you. Yea he not only looseth that comfortable protection, but incurs also Christ's heavy indignation. As it was with the Israelites when they revolted; so will it be with him; Whither soever they went, 
judg. 2.15.  the hand of the Lord was against them.  
3 The third motive is à beneficio. From the benefit we shall receive by following Christ in these paths of holiness and righteousness.  
1 And first, these paths are comfortable. This Peter knew well. For when our Saviour seeing many of his followers become flinchers, said to the twelve Disciples, 
john 6.68.  Will you also go away? Peter answered, Master, to whom should we go? Thou hast the words of eternal Life. As if he should say, God forbidden we should forsake thee: for than we may say, farewell to all our hope of eternal happiness. Yea this following of Christ yields comfort both in health and sickness, in life and death. 
job 23.11.  Thus did job comfort himself in the midst of all his afflictions; My foot hath followed his steps: his way have I kept, and not declined. 
2 Reg. 20.3.  And so did Hezechiah on his sick bed: Remember I beseech thee, O Lord, that I have walked before thee in truth and with a perfect heart, & have done that which is good in thy sight. Thus when all other comforts fail; Conscientia bene actae vitae, This shall be the only comfort of every good Christian, that he hath been a faithful follower of Christ jesus.  
Secondly, As these paths are comfortable; so are they honourable. 
De Aduent. Dom. serm. 6.  Non erit tibi indignum sequi auctorem tuum, saith Bernard, yea, It shall be thy happiness to follow thy founder and Maker. If we esteem it our honour to be the followers of mighty Princes, how much more to follow Christ, 
Reu. 19.16.  The King of Kings? If the Queen of Sheba pronounced them happy, 
1 Reg. 10.8.  who attended upon Solomon, a prudent and a potent King; how much more are we blessed in waiting upon Christ jesus, who is Omnipotent, 
Math. 28.18.  and In whom are hid all the treasures of wisdom and knowledge? 
Col. 2.3.  
Eccl. 23.28.  It is great glory (saith the Son of Syrach) to follow the Lord. 
Math. 11.30. August. de temp. ser. 182.  Christ tells us that his yoke is easy. jugum eius merito est suave, cui scruire est regnare, saith S. Austin: His yoke is light and sweet indeed, whom to serve is to reign as Kings. And for our comfort and encouragement, in following of Christ, behold the Saints of God, who as a cloud of witnesses are gone before us. 
Heb. 12.  We have their worthy examples for our direction: we have their prayers for our safe convoye: and their expectation for our happy arrival.  
Again, these paths are the paths of safety. A good way, and a good guide are great comforts to a traveller; and this is our comfort in following Christ: 
joh. 14.6.  For he himself is our way and our guide. He is the way, 
john 8.12.  the truth, and the life. He is the light of the world; he that followeth him, shall not walk in darkness, but shall have the light of life. 
Prou. 14.12.  There is a way (saith Solomon) that seems good to a man in his own eyes, but the issue thereof is death. But these paths are the paths of life. 
Prou. 12.28.  We say that he which walks in the king's high way walks safely, for he is under the King's protection. And such is his case that follows Christ in these paths of holiness and righteousness; he is in the high way to Heaven, and hath a Divine protection, as it is written in the 91. Psalm, 
Ps. 91.11.  He shall give his Angels charge over thec, to keep thee in all thy ways, that thou dash not thy foot against a stone. It is very observable throughout the sacred Story of the Evangelists, 
Mark 8.2. Et passim.  that our Saviour had a continual care, that none, who followed him, should want. Yea he, that at the time of his apprehension had not a word of defence for himself, had a Sinite hos abire, for his Disciples. 
Let these depart. joh. 18.8  And it was his great glory, that he could say, 
john 17.12.  Those that thou hast given me, I have kept, & none of them is lost but the child of perdition: And he was that treacherous Soldier I spoke of.  
4 Lastly, as these paths are the paths of safety, so are they the paths of felicity. The Lord takes it very kindly at the hands of the Israelites, as we see in the second of jeremy; 
jer. 2.2.  I remember the kindness of thy youth and the love of thy marriage, when thou goest after me in the wilderness. 
Bernard.  Eius reminisci est remunerari, His kind remembrance imports a recompense, saith Bernard. And no marvel: for Masters, that are of a noble and generous disposition, will not suffer their servants to be unrewarded; much less will Christ jesus. The Lord said of Caleb, that to him he would give the Land of Canaan, 
Deut. 1.36.  because he had constantly followed the Lord. And so shall those, who are constant followers of Christ, possess the celestial Canaan, the Kingdom of Heaven.  
As Henoch walked with God, 
Heb. 11.5.  and was translated, that he should not see death: So those that walk with Christ in these holy paths, shall be partakers of eternal life; according to that in the twelfth of john, 
joh. 12.26.  If any man serve me, let him follow me; for where I am, there shall also my servant be. As he that follows some great River, shall by it be guided to the Sea: So those that follow Christ, shall by him be conducted to the Ocean of eternal felicity. And so our Saviour told his Disciples, and that with an asseveration for ratification; Verily I say unto you, 
Mat. 19.28.  that when the Son of Man shall sit in the Throne of his Majesty, you that have followed me in the regeneration, shall sit also upon Thrones, and judge the twelve Tribes of Israel.   

Application.  
THus have you heard the matters, the manner, & the motives for our following of Christ. Now it remains, that I conclude all with some words of application, and so finish my speech. S. Augustine's discourse, in his seventh Sermon, De Verbis Domini, 
Ordine ali quantulum mutato.  shall be my ground. There were (saith Saint Augustine) three men of several dispositions and inclinations that came to Christ with whom he dealt accordingly.  
1 Vnus differebat, & culpatus est. One deferred to follow him, and he was blamed. So are there many that defer and neglect this following of Christ. Some intent to become his followers, but they put it off till sickness, or old age seize upon them; till Sin and Satan hath cassiered them; and they are able to do Christ little service. Some there are who do totally neglect this following of Christ. They are entertained by the Flesh, the World, and the Devil; yea any thing but Christ: though the ways wherein they walk yield nothing but vanity and misery. Thus the young man in the Proverbes follows the strange woman, 
Prou. 7.22.  like a fool to the stocks, and an ox to the slaughter, till a dart strike through his Liver. Thus Demas embracing the world, 
2 Tim. 4.10.  forsook the Apostles. Thus riches carried away the man that ran to Christ. 
Mark 10.22.  For when he had given him histaske, he became a flincher, & went away sorrowful. 
Caroclamat ego inficiam. Diabolus clamat, ego decipiam. mundus clamat, ego deficiam. Ego reficiam.  But what can these Master's promise to their followers? Only that which S. Bernard mentions, The world, it cries, I will fail thee; the Devil, he cries, I will deceive thee, the Flesh, it cries, I will infect thee. But come to me, saith Christ, and I will refresh thee.  
Satan is a master like Pharaoh; 
Exod. 5.14.  who set the Israelites all day on work, and scourged them at night. For so doth the Devil employ his Vassals, in the works of iniquity in the time of their life, but at the day of their death, rewards them with the scourges of a troubled Conscience, & at the day of judgement, with hellish torments. To Witches, and such other wretches he promiseth fair, but the end is commonly a shameful death to their bodies, & eternal condemnation to their Souls. The world is a master like Laban, 
Gen. 31.41.  that changed jacobs' wages ten times, and would have sent him away empty. Who would serve that master, which will keep him hard in toiling, and in the end strip him out of all he hath, and turn him away naked? Behold, the world is such a master; 
1 Tim. 6.7.  for as we brought nothing into the world: so it is certain that we can carry out nothing. Naked came we out of our mother's wombs, 
job 1.21.  and naked must we return again. 
Saladine at his funeral had one going before his corpse who carrying his 'sheart upon a lance, cried, Saladine that Conqueror of Asia, caries nothing with him but this. Plat. in vit. Clem 3. jer. 2.13.  The greatest Monarches (as that great Saladine did well consider) have only a winding sheet; or peradventure some Monument, a mere monument of the world's vanity, & man's mortality. I may truly say therefore, that those who leave Christ jesus to follow the world, the Flesh, or the Devil, commit those two evils that jeremy mentions, They leave the Fountain of living waters, to dig to themselves broken Cisterns that can hold no water.  
2 Alius se obtulit & reprobatus est. Another offered to follow Christ, and he was rejected. And indeed such bad followers our Saviour hath many: Some respectu formae, some respectu finis: Some in respect of the form, some of the ends. As it was in the days of his infirmity, so is it now in the days of his majesty. Some followed him for by-respects, some for bad respects. Some followed him to entangle him, as the Herodians. 
Mat. 22.16.  Some to betray him, as judas. 
Mat. 26.15.  Some only to gain by him, as those that followed him for the loaves & the fishes. 
john 6.26.  Christ hath some followers that are like Comets, they are not fixed by a lively Faith in Christ the Sphere of holiness, but are carried about with an uncertain motion, according to some star which rules them, & they vanish accordingly.  
Again, some there are which fail in the manner of their following. As S. Bernard speaks of praying, so may I say of their following. 
Bern. de quaedrages. Ser. 4.  Some follow Christ timidè, some tepidè, some temerariè. 1. Some follow him timidè, fearfully. As Peter did when he was led to Annas & Caiphas. 
john 3.2.  As Nicodemus, that came to him by night. He durst not be seen to be a follower of Christ. And those rulers in the 12 of S. john, which believed in him, 
john 12.42.  but were afraid to confess him. Thus every little rub turns them aside, whilst they say. A Lion is in the way: 
Prou 26.13.  A Lion is in the streets. These are like those Israelites, who liked well of the Land of Canaan, 
Numb. 13.33  but were afraid of the Anakims. It was a just recompense that they never entered into it. 
Reu. 3.  2. Some follow Christ tepidè, coldly, like the Church of Laodicea. These are like Solomon's sluggard, 
Prou 13.  Vult & non vult piger. He could be content to follow Christ, but he cannot abide to take too much pains. These follow Christ so, as that they were as good to stay behind: he had rather have their room then their company. He that will be a welcome follower of Christ, 
Acts 11.23.  must (as Barnabas exhorted) with full purpose of heart cleave unto the Lord. 
Cant. 1.3.  He must say with the Spouse in the Canticles, Draw me, we will run after thee. And be resolute with joshua; 
Iosh. 24.15.  Choose you this day whom you will serve; but I and mine house will serve the Lord. 3. Some follow Christ temerariè, rashly. Some march furiously with jehu, 
An. dom. 1535 Sleidon. Com. lib. 10.  As the Anabaptists did in horrible uproars & combustions in Germany. The Papists, who in Q. Mary's days breathed out nothing but fire, & faggots. In Q. Elizabeth's, Pistols, & poisons. And in the reign of our gracious sovereign, fire and gunpowder. Some inconsiderately betake themselves to be Christ's followers, but like foolish builders, 
Luke 14.28.  not counting what it may cost them, they sit down with disgrace; & when the parching sun of persecution, or affliction comes upon them, 
Mat. 13.6.  like the stony ground, they whither away. Some again are so rash, that they do Antecedere Christum, 
Aug. in Ps. 62.  as S. Aug. saith, Whereas they should follow Christ, they go before him. Such as follow their own inventions, rather than divine direction: Such as have zeal without discretion and judgement: that thrust their sickles into other men's harvests, and run beyond the bounds of their calling: as many private men, who are very forward about the reformation of the Church, yea, before themselves be reform. Those that would be welcome to Christ, must follow him boldly, yet without presumption; zealously, yet without contention; discreetly, without precipitation.  
Thirdly saith S. Austin, Alius non audebat, et excitatus est, One dared not to follow Christ, & he was encouraged. I doubt not but it fares with many as it did with that man. 
Confessionum Lib. 7. & 8.  S. Austin confesseth that he himself was much perplexed when he was entering into religion. He thought thus with himself; what shall become of me, when I become a professor of the Gospel? I shall lose all my delights & pleasures; & what comfort then shall I have of my life? But it pleased God that these mists did vanish; and he found more true comfort to his soul, after he became a constant follower of Christ, then ever he did before. Insomuch that he could say forth of experience, 
Aug. in Ps. 117.  Dulcioros sunt lachrymae orantium, quàm gaudia theatrorum, Even the tears of a Christian shed in the midst of his prayers, are sweeter than the joys and delights of the theatres. Beloved, 
Bonum Dominum habemus. Amb. mentioned by Poss. in vita August.  why should any one be discouraged to become a follower of Christ? nay, why should not every one be encouraged? seeing he is such a good master as will not fail to reward his servants abundantly. 
Reu. 22.12.  Behold (saith Christ) I come shortly: and my reward is with me to give every man according to his works. If you remember & consider the motives, you need no further encouragement. The paths wherein you are to walk, are comfortable, and honourable; they are the paths of safety, & eternal felicity: fear not, neglect not therefore to follow Christ, though it be through fire and water. Your journey may peradventure cost you some pains, cares, & tears: yea fightings without, 
2 Cor. 7.5.  & terrors within; but the end shall be joyful & comfortable. Heaven shall be your habitation; for Christ is gone before to prepare places there for his followers: and there you shall enjoy his blessed presence, & be partakers of such joys, as neither eye hath seen, nor ear hath heard, nor can enter into the heart of man.  
The Lord, for his mercy's sake, give us grace to be faithful and constant followers of our Saviour Christ in the ways of holiness and righteousness; that by the merits of his death and passion, we may be partakers of eternal bliss and happiness. To whom with the Father, and the holy Ghost, all honour, & glory, majesty, and dominion be rendered, and ascribed, world without end. Amen.   
FINIS.