The Historie.

SO much for the Preface; Now to the Historie; wherein may it please you to obserue

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, sorrowes.

4 For whom he bare them: they were our infirmities, our sorrowes.

I may say of this Text, as the wo­man of Samaria spake of Iacobs well, The well is deepe, Ioh. 4.11. and it hath diuers springs, which must be ope­ned, that we may from thence draw the water of Consolation.

The pronowne [...], He, The Person especially mentioned. is often si­lenced and included in the verbe, but is here expressed, as being verie emphaticall. He, either by way of Admiration, or Exception. By way of Admiration; And it is admirable indeed, if either you consider the dignitie of his Person, or the indig­nities of his Passion. He that was the Sonne of God, Colos. 2.13. 1. Cor. 2.8. yea the Sonne of his Loue, Colos. 1. He that was the Lord of Glorie, 1 Corinth. 2. He to whom the glorious Angels doe ho­mage, Hebrew. 1. Hebr. 1.6. Hee bare our infir­mities, and caried our sorrowes. Well might it haue agreed to his excel­lent Nature to haue conferred be­nefits, [Page 10]but to suffer torments, it was strange, admirable. His Person, and Passion, in discourse of humane rea­son, are verie incompetible.

Againe, He by way of exception, that is, He and none but He. He, who [...] by himselfe, Heb. 1.3. hath pur­ged our sinnes. Aug. de temp. Hom. 108. He, Qui sordes om­nium solus posset abluere, who him­selfe alone was able to wash away all our sinnes, saith S. Austin. He alone entred the lists, and vnder­tooke the combate against Satan, as Dauid did against Goliah, when all the Israelites were meere specta­tors, and to him belongs the glory of the victory. Sueton. in vita Aug. Caesar. When Augustus Caesar desired two Consuls to bee ioyned with him in Office, the Se­nate denied it, as holding it a suffici­ent diminution of his dignitie, that one should be ioyned in the Con­sulship with him, that was so wor­thy. And surely it must needs dero­gate from our Sauiours dignitie, [Page 11]that any one should be his copart­ner in the worke of our redemption. He trode the wine presse alone; Isa. 63.3. and there is no other name giuen vnder heauen, by which we must be saued. 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 speciall significations, which fitly agree with these acti­ons of our Sauiour.

1. It signifies in humeros tollere, to take vp a burden vpon ones shoulders; and so is it vsed in the 12. of Ezechiel; Now what this burden is, the Prophet Dauid shewes, when he complaines, in the 38. Psalme, Psal. 38 4. My sinnes are gone ouer my head, and are as a heauy burden, too heauy for me to beare. And so the septuagint translate it, [...], He carried our sinnes. This [Page 12]burden of our sinnes did our Saui­our beare vpon the crosse, Thom. Aquin. Vt vas noster by way of imputation as our suretie, and the burden of pu­nishment, due to our sinnes, forma­liter in his person actually. Accor­ding to that in the first Epistle of Peter, the second chapter, Who, his owne selfe, 1. Pet. 2.24. bare our sinnes, in his owne body, on the tree. Therefore Chrysostom hath obserued, Chrys. in loc. that the Prophet saith not, Curauit, but por­tauit, Not, he cured, but caried, Yea tooke them to himselfe: As if a Phisition, forth of his cure, and for the cure of his patient, should take the disease vpon himselfe. So, tulit in se, vt a nobis tolleret, he tooke them vpon himselfe, that he might take them from vs.

Againe, the word signifies auferre to take away; And so it is vsed in the 32. Psal. 32.5. Psalme. For whereas our tran­slations haue it, Thou forgauest the punishment of my sinne, it is in the [Page 13]Hebrew [...] thou tookest away the punishment of my sinne. And so the word agrees very fitly to our blessed Sauiour: for his pertulit, was an abstulit, Tertull adv. Marc. 4.10. as Tertullian inter­prets it, in his fourth booke against Marcion. Christ, when hee bare our sinnes, tooke them away, Ac­cording to that in the second to the Colossians, Coloss. 2.14. He tooke away the hand writing that was against vs, and nai­led it on his crosse. The bond of o­bedience, which Adam had forfei­ted as S. Ambrose saith, Ambros. de Sacrament. lib. 5. cap. 4. Christ dis­charged by his actiue and passiue obedience, and so cancelled it on the Crosse. Therefore Iohn Baptist, pointing at our Sauiour, might very well say, Be hold the Lambe of God, Ioh. 1.19. that taketh away the sinnes of the world.

The word [...], he hath carried, Albeit in the English it differs not from the other, [...] hee hath borne, yet doth it in the Hebrew: [Page 14]For the one signifies Onus ipsum tol­lere; the other, Onus impositum goe stare; as a learned linguist distin­guisheth them; Pagim. that is, to take vp a burden, & to beare a burden imposed, and so both words may be well ap­plyed to our Sauiour Christ. For, tulit, he tooke vpon him the bur­den voluntarily; Hieron. in Esai. 53. Crucem sustinuit voluntate, non necessitate, His death on the Crosse was voluntary, not of necessitie: according to his words in the tenth of Iohn, Ioh 10.18. No man taketh my life from me, but I lay it downe for my sheepe. And portauit, he carried the burden imposed, as it is in the sixt verse of this chapter: The Lord hath laid vpon him the iniquitie of vs all. Thus, as Saint Paul saith, Rom. 8.32. God gaue Christ for vs, Rom. Gal. 2.20. 8. And, Christ also gaue him­selfe for vs, Gal. 2. So may it be said, that God laid the burthen vpon Christ, and that Christ also tooke vp the burden. For here mercy and [Page 15]truth met together: Psal. 85.10. God exacting our debt as a strict creditor, and Christ discharging it as a cheerefull Redeemer. And so saith S. Bernard, Bern. panos. Hebd. ser. 4. Christus inuita passivam habuit acti­onem, in morte passionem activam sustinuit. As Christ had a passiue action in his life; so had he an a­ctiue passion in his death, it was vo­luntary.

His Burdens.

NOw to the burdens he beare, and carried, they were infir­mities and sorrowes.

The Hebrew word [...], infir­mities, signifies any corporall paine 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 breake, or bruise him, to make him subiect to infirmities: and in the sixt of Michea, I will make thee sicke with smiting.

Thus our Sauiours body was subiect 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 tooke such a body as was sub­iect to hurt, and consequently to paine.

The word [...] imports some sensible sorrow, or anguish of the soule. As his body was subiect to cor­porall afflictions, Tulit corporis sensus, & ani­mi affectus. Leo de passione serm. 7. Hier. in Loc. so was his soule to sorrowfull affections. And so S. Hie­rome distinguisheth these words, Corpus habuit flagellatum, animum verè doluisse, &c. As his body was scourged, so his soule was grieued; and this griefe was exceeding great. Euen a sword of sorrow did pierce through his soule, as Simeon spake of the blessed virgin in the second of Saint Luke. Therfore he is called, [Page 17] Vir dolorum, A man of sorrowes: Verse 3. of this chapter. which Hebrew phrase, imports ex­treame sorrow, like that, vir sangui­num, a bloody man: 2. Sam. 16.8. and surely his sorrow was exceeding great, as his mournefull speech doth manifest, My soule is very sorrowfull, Mark. 14.34. euen to the death. Therefore the ancient fathers haue applyed to him Ierusalems mournefull complaint, in the first of the Lamentations of Ieremy. Lam. 1.12. Was there euer sorrow like my sorrow? Ie­rusalems sorrow might be such, in her apprehension, as could not be matched; but our Sauiours was such, in the truth of comparison, as could not be paralleld. The Euan­gelists doe expresse this anguish of our Sauiours soule, by diuers pres­sing words; Math. 26.38. as [...] to be sorrow­full, [...] to be grieuously trou­bled: [...] to be sore amazed. [...]. His sorrow was an immediate stroke vpon the soule, according to the etymon of the word. It is said [Page 18]in the tenth verse, that God strooke him, and so did the Iewes, they strooke his body in malice towards him, God strooke his soule in mer­cy towards vs. Iob complaines in his sixt chapter. Iob 6.4. The terrors of the Lord doe set themselues in aray a­gainst me. And so doth our Sauiour in the fourteenth of Marke, [...], Mar. 14.34. My soule is inuironed with sorrow on euery side.

Such was the sorrow of our Sa­uiour, it was an immediate passion of the soule. As his soule did suffer, by way of sympathy, when his bo­dy was tormented; so did his body, when his soule was wounded. For when he sweat droppes of blood, no hand of externall violence came neere him, it was the anguish of soule, 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 [Page 19]soule, so he needed a Sauiour both of body and soule: which that Christ might be, it was necessary that he should suffer both in bodie and soule. And as the soule of A­dam sinned by immediate action, so the soule of Christ suffered by an immediate passion. Yea as the soule was the first agent in the transgres­sion; so is it here the first patient in the affliction. For the first act of this Tragedie was in the garden of Gethsemane, and there did that an­guish seaze vpon his soule, before the speare or nailes, or thornes 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 Sauiour should be brought into this extreamitie. Is it credible, as S. Austin saith, August. in Psal. 93. Vt Paulus servus exultet, Christus Imperator tristis sit, that Paul the seruant should [Page 20]triumph, & Christ the Lord should bee troubled in sustaining of tor­ments, were it not, that both the hand of God and man was vpon him? Now, how farre this stroke of God, and sorrow of our Sauiour proceeded, it is beyond the appre­hension of men, yea, the contem­plation of Angels. It grieues my soule to see how some doe extenu­ate, others doe aggrauate it. It shall be our modesty not to attempt the gaging of it, our happinesse, that we neuer feele it.

For whom Christ bare these burdens.

VVE are in the next place to consider, for whom our Sauiour bare these infirmities, and sorrowes, and the affix [...] ours doth appropriate them; they were our infirmities, our sorrowes; they were ours by way of appropriati­on, though his by way of imputati­on. [Page 21] Peccat Aemylius, Rutilius plecti­tur, Wee sinned, and hee was puni­shed; We as sheepe went astray, Esay 53.6, 7. hee as a sheepe 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 ma­culauit delictū, He was free from the least blot of sinne, figured in the Lambe without spot, Exod. 12.5. And therfore he might boldly make that challenge to the faces of his greatest aduersaries, Iohn 8.46. Which of you can rebuke mee of sinne? Such was the innocency of our Sauiour, 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 Heauens were darkned, as being abashed to behold the Lord of glory so abased. Mat. 27.51. The earth trem­bled, as being afraid to beare those [Page 22]miscreants, by whom innocency should indure such iniury. God from heauen proclaimed more then once, Mat. 3.17. & 17.5. This is my welbeloued Sonne, in whom I am well pleased. Infinite are the passages where men of all sorts doe publish and applaud his inno­cency. The Angell Gabriel spake thus of him to the blessed Virgin, That holy thing that shall be borne of thee, Luke 1.35. shall be called the Sonne of God. The Deuils thus confessed him, Marke 1.24. I know thee who thou art, euen the holy one of God. Isay 53.11. 1 Iohn 2.2. His friends, as Isaiah the Prophet, and S. Iohn the Euangelist doe stile him, the iust, the righteous. His foes indeuoured by all the en­gines, that wit or malice deuise, to fasten some accusation vpon him, but in vaine. Mat. 26.60. His acquaintance did iustifie him: for so S. Peter, who was well acquainted with innocen­cy, obiected to the Iewes, You haue denied the holy one, Acts 3.14. & the iust. Stran­gers did acquite him, as Pilates wife [Page 23]in her monitory message, Mat. 27.19. Haue no­thing to doe with that iust man: and Pilate himselfe professed freely, Luke 23.4. I finde no fault in this man.

Thus our blessed Sauiour had all the testimonies of his innocency, that heauen or earth, God or man, Angels or Diuels, friends or foes, acquaintance or strangers, could yeeld. So that these infirmities and sorrowes 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 hee smitten. Quoniam peccata non habu­it propria, portare dignatus est aliena. He that had no sinnes of his owne, vouchsafed to beare the sinnes of o­thers, saith Fulgentius. It was ne­cessary that our Sauiour Christ should be free from sinne: for had he beene a sinner, he could not haue beene a Sauiour. But now, He that [Page 24]knew no sinne, being made sinne for vs, we thereby are made the righteous­nesse of God in him, Infirmitas & mortalitas re­cepta sunt ad supplicium vt 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 seruant, saith the Lord, shall iustifie many, verse 11. and therefore iustified, because righteous. Accor­ding to that of S. Peter, Christ suffe­red for vs, the iust for the vniust, that he might bring vs to God. That hee might so bring vs to God, that wee might in this life be partakers of his grace, and of eternall glory in the life to come. Marchants vse to share in their paines, their gaines, their losses; but behold, Christ hath ta­ken the paines, sate downe by the losse, and yeeld; vs the gaine, the be­nefit.

There is yet one little spring more to be opened, which hath not fal­len into the streame of our translati­on. Chrys. in Rom. hom. 31. Si aurifusorum pueri, &c. If Goldfiners diligently seeke and ga­ther [Page 25]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 vp the syllable. doth attollere syllabam, teaching vs, that in the consideration of our Sauiours suffe­rings, we should raise vp our medi­tations to the highest pitch. Hee bare those our infirmities; those, which were exceeding pressing; those, which no tongue is able to expresse; for, Hic omnis lingua silet, Barn. de quad. debit. Euery tongue must be mute, as Ber­nard saith. Those, which all the men, and Angels, in heauen, and earth, were not able to beare; those, which his humane nature could ne­uer haue sustained, had it not beene supported by his diuine power. Max. Taur. Pa­titur vt homo, vincit vt Deus, though he suffer as man, he conquers as be­ing God.

How, when, and where Christ bare these infirmities and sorrowes.

HItherto wee haue opened the springs; now we will consider the streames.

In Histories, the vbi, quando, quo­modo, are very remarkable circum­stances. Therefore wee will briefly obserue how, where, and when our Sauiour bare our infirmities, and carried our sorrowes, in three espe­ciall 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, hee was ex­ceedingly debased. Hee that was e­quall to God, made himselfe of no re­putation, [...], hee emptied himselfe, as it were, of his excellent glory, when hee tooke vpon him our humane condition. Heb. 2.16. Hee in no sort tooke on him the nature of Angels, [Page 27]saith the Apostle, neither tooke hee the excellent estate of Adam. Hee tooke not vpon him the glorious e­state of the Angels, for then, where had beene our greatest comfort? He tooke not the excellent state of A­dam, for then, where had beene his abundant loue? 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 vnto vs in all things, except sinne, Heb. 4.15. And that indeed is iustly excepted; for, Assumpsit carnem, August. in Psal. 142. Rom. 8.3. non iniquitatem, though hee tooke the similitude of sinnefull flesh, yet hee tooke not the sinne of the flesh. As Physitions, by correcting their ingrediences, doe take away their malignant quality, and make the medicine healthfull: So the Holy Ghost in the conception of Christ, did vtterly take away the aduentiti­ous iniquity, & sanctifie the naturall [Page 28]infirmities, that no euill might cleaue vnto them.

Christ was subiect to infirmities both of body and soule: Not to e­uery particular infirmitie, as agues, aches, gouts and the like: For such comming ex mala temperie, vel in­temperantia, either by distemper, or an ill temperature, he was not sub­iect to them. He bare the naturall infirmities, not the personall. As Chrysostome saith, Quae communem naturam invaserant, those that are incident to the common nature of mankinde, those he tooke. He was hungry, for so we reade Matth. 4. thirstie, Iohn 19. sleepie, Matth. 8. wearie, Iohn 4. In his soule he was subiect to feare, Math. 26. Marke 35. anger, sorrow and the like; He was abased in his kin­red, some of them being sinners, a­dulterers, gentiles. Whereupon S. Chrysostome cries out, O admirabi­lem natiuitatem, O admirable nati­uitie.

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 Angelicall attendance: So was he parvulus aetate, & paupertate, Augustin. little both in age and estate. Luk. 2.21. In his infancy he was subiect to that pain­full Sacrament of Circumcision, and pursued from place to place by the hand of persecution. Math. 2.13. His whole life was dedicated to paines and po­uerty. The open field was his house, the ground his bed, broyled fish his dyet; his iournies were laborious, his attendants men of meane quali­tie. Thus did he beare our infirmi­ties in his Incarnation.

2. Againe, 2. In his compassion. Cyprian de Lapsis. in his tender compas­sion he carried our sorrowes. For, as S. Cyprian saith, Maeroris pondera participat, &c. He that hath com­passion on another, partakes in the burden of his sorrow. So did the Apostle when he said, Who is weake, 2. Cor. 11.23 [Page 30] and I am not weake? who is offended and I burne not? And thus did our Sauiour, in commiserating both the corporall, and spirituall infirmities of men. Those that wanted food, and were ready to faint, he pittied: those that were oppressed with sicknesse, Marke 8.1. or possessed with euill spi­rits he condoled: Math. 8. When he saw peo­ple as sheepe without a shepheard, He had compassion on them. Math. 9.

He is that good Samaritan, that had compassion on the wounded man, Luke 10. powred wine, and oyle into his wounds, and bound them vp: And therefore was he sent, Luke 4.18. that he should heale the broken hearted. If a man should see a Chirurgion ma­king a plaister of his owne blood, for the curing of his patient, hee could not but wonder at it. And is not our Sauiours compassion admi­rable, Augustin. Qui ex proprio, & pretioso san­guine, Who of his owne pretious blood made a plaster to cure the [Page 31]wounds of our soules? Sueton. in vita Vespas. Suetonius writes of that good Emperour Ve­spasian, Iustis etiam supplicijs illachry­mauit, & ingemuit: He was so com­passionate a Prince, that hee was wont to sigh and weepe, euen for them that were condignly punish­ed. Diuers stories doe mention ma­ny famous in this kinde. But what is all the compassion of men, yea of Saints and Angels, but gutta pusilla, Chrysost. a little drop of water, to the maine Ocean of our Sauiours compassi­on? He was troubled in the spirit for treacherous Iudas; Iohn 13.21. Luke 19.4. Rom. 5.8. Luke 23.34. wept for carelesse Ierusalem, shed his blood for his enemies, prayed for his cru­ell persecutors.

Lastly, In his Passion. as our Sauiour did beare our infirmities, and carry our sor­rowes in his compassion, so especi­ally in his Passion. What step did he take, what word did he speake, what place came he to, where he left not Vestigia dolorum, like the [Page 32]print of the nailes in his hands and feete? When, in the garden of Geth­semane, Math. 26.38. he desired the Disciples to watch with him, he bare our infir­mities, Mark. 14.34. and when he complained, that his soule was heauy vnto the death, hee carried our sorrowes. When he prayed, Math. 26 39. Father if it be possible let this cuppe passe, August. in Psal. 100. (Quid illa vox nisi sonus infirmitatis no­strae?) then he bare our infirmities, and when he had neede of an Angel to comfort him, Luke 22 43. he carried our sor­rowes. When he was bound, and so led to Annas and Caiphas, hee bare our infirmities, and when he spake to Iudas in that mournefull manner, Iohn 18.12. betrayest thou the Sonne of man with a kisse, Luke 12.48. he carried our sor­rowes. When the souldiers strooke him with their reedes, Math. 27.30. and scour­ged him with their rods, he bare our infirmities, Marke 14.64. and when he was charged with blasphemie, which his soule abhorred, he carried our [Page 33]sorrowes. When Pilate, shewing him in that pittifull plight, said; Iohn 19.5. Ecce homo, Behold the man, he bare our infirmities, and when he heard that fearefull execration of the Iewes, His blood be vpon vs, Math. 27.25. and vpon our children, he carried our sorrowes. But if we follow him to Mount Cal­uary, there shall we see this prophe­cy most liuely accomplished. When his hands and his feet were pierced with the nailes, his side with the speare, & his head with the crowne of thornes; when the crosse was his bed, the crowne of thornes his pil­low, gall and vineger his meate and drinke, scoffes and rayling his mu­sicke, he bare our infirmities; and when like a forlorne man, forsaken, as it were, of God and man, he cry­ed out, My God, my God, Math. 27.46. why hast thou forsaken me? he both bare our infirmities, and carried our sor­rowes. Here, his passion, and com­passion met together, when his [Page 34]head hanged downe to kisse vs, His armes stretched out to embrace vs, His blood gushed out to wash vs, His soule and body were offered vp in sacrifice for vs. Bernard. in Cant. Serm. 61. Per vulnera pate­bant viscera, here through His side wounded with the speare, you might behold His bowels of com­passion wounded with loue.

Application.

AN ingenuous reader cannot goe ouer some rare and admi­rable story, but it will worke his af­fections, in one kinde or another. Behold, the world neuer yeelded such a memorable and admirable story as this; It must needs be there­fore our stupendious dulnesse, if it doe not affect vs.

First, who can consider these things without admiration? Here is that, which may make both Saints and Angels to wonder, that [Page 35]one, who in his humane nature was descended of the blood royall of Iuda, and in his diuine, was Lord of heauen and earth, should be thus deiected & abased, and for whom? Pro vernaculo, imò pro vermiculo. Bernard. de quadrup. de­bito. For vs, who were the bond-slaues of sinne and Satan, wormes and no men. Psal. 8. What is man O Lord that thou art so mindfull of him, or the Sonne of man that thou shouldest so regard him? Math. 8.21. They that saw our Sauiours miracles, wondred, saying, Math. 8.21. Who is this, that both windes 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 giuen him in heauen and earth, should be subiect to weakenesse; and that by his infirmities and sor­rowes, he should obtaine a glorious victory, it is [...], beyond admiration.

Againe, this story must needs yeeld comfort to a Christian heart. [Page 36]For he bare these infirmities, and carried these sorrowes 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 vpon him, and by his stripes we are healed. Some write of the Pelican, that, her yong ones being dead, she bathes 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 curauit. Christs wounds haue cured ours. For so saith the Prophet, Verse 5. By his stripes we are healed; his infirmities and weakenesse are our strength; his sorrowes our ioy, our comfort. He that bare our infirmities, and carried our sorrowes, pitties vs, when infir­mities or sorrowes doe seaze vpon vs. Cyprian Epi. 9. Luctatur in nobis, he wrestles for vs, with vs, in vs. He takes to heart the afflictions of his Church, and, as [Page 37]though he were wounded thorow 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 haue 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 himselfe hath suffered, being tempted, he is able to succour them that are tempted, Hebr. 2.18.

Againe, who can read this Storie without indignation towards the Iewes, the cruell Actors in this dolefull Tragedie? He shed teares of pittie for them: they like pittilesse wretches shed his precious blood. He turned their water into wine: they turned his wine into gall and vineger. He had an Ignosce for them: Forgiue them Bern. Ser. 4. Hebd panos. they a Crucisige for him. He gaue health to their sicke, life to their dead they, in stead of requitall, took away his life, and put him to death. [Page 38]May not I say in the Prophets wordes, Ier. 2.12. O ye heauens be astonied at this, be affraide and vtterly confoun­ded?

Againe, who can read this Storie of our Sauiours passion, without compassion towards him? Zach. 12.10. They shall looke vpon him, whom they haue pierced, and they shall lament for him, saith the Prophet. Can a man be­hold, or heare, 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 Leuite, that passed by the wounded man without pittie? Shall we say with those wretches, concer­ning the shedding of our Sauiours innocent blood, Mat. 27.4. Quid ad nos, What is that to vs? Then may he verie iustly take vp that expostulation, in the Lamentations of Ieremie, Lam. 1.12. Haue you no regard all you that passe by the way? Behold, was there euer sorrow [Page 39]like my sorrow?

Thus farre, euen a meere naturall man may be mooued, and affected with this Storie; he may be stirred vp to admiration, entertaine conso­lation, be moued to indignation, touched with compassion, & when he hath done all this, he hath but viewed the couer of the Booke. There are other effects, which the meditation of this Storie must worke vpon our affections, and in our actions.

1 This dolefull Storie must strike our hearts with compunction, with­out which we cannot haue sound consolation. When the tender hear­ted women of Ierusalem bewailed and lamented our Sauiour, as he went to be crucified, he said vnto them, Daughters of Ierusalem, Luk. 23.28. weepe not for me, but weepe for your selues, and for your children. So should we bewaile our sinfull condition, the cause of our Sauiours infirmities [Page 40]and sorrowes. 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 mercifull to me a sinner. Chrysost. de Passio. Hom. 5. For In spinis illis eum pecca­ta nostra pungebant, Our sinnes did pierce him in the Crowne of Thornes; and is it not reason, that our hearts should be pierced with remorse for our sinnes?

It is not the weeping ouer a Cru­cifixe, that Christ requires at our hands, but rather that we be crucified with him, as the Apostle speakes, Gal. 2.20. that is, as he interprets himselfe, Gal. 5.24. that we crucifie the affecti­ons of the flesh, with the lustes thereof. Prote Dei filius ingulatus est, Orig. Hom. 2. in Leuit. & ite­rum te peccare delectat? The Son of God was wounded for thee, and canst thou yet delight in sinne? He hath borne a heauie burthen of in­firmities, and sorrowes, and shall we load him with new burthens? God forbid. For what were this, but with [Page 41]the Souldier to strike him to the heart, and, as much as in vs lies, Heb. 6. to crucifie him againe? The serious meditation of Christs passion, if we be not gracelesse, will be a restraint of sinne.

2 Againe, as the Storie 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 indured all this for thee, and wilt thou doe no­thing for him? This were odious ingratitude. Take my yoke vpon you, saith Christ, Mat. 11. And it is verie reasonable, that as he hath taken the yoke and burthen of punishment from our shoulders, so we should willingly carie the burthen of obe­dience; especially if we consider the difference of these burthens. Ours laid vpon him was verie pon­derous, yea so heauie it was, that it made him sweat vnder it. His is light as it is in the 11 of Mathew, Mat. 11.33. [Page 42]Yea, Psal. 119.32. so light, that a man, whose heart is sanctified, may runne vnder it. And wee must take vp Christs burthen willingly, & beare it cheer­fully, as he did ours. That we may say with him, Psal. 40.7. In the volume of thy booke it is written of me, that I should doe thy will, I will doe it with all my heart.

3. Againe, if it please God to lay vpon vs the burden of infirmities, sorrowes, sicknesse, this may teach vs patience. Barn. paru. ser. serm. 11. Prius bibit potionem, quàm parauit suis. Christ hath be­gun to vs in the cup of sorrows, and shall we think much to pledge him? His [...] should be our [...], his patience in his passion must bee our instruction. And indeed, when we are oppressed with sorrow, smit­ten with paine, or cast vpon the bed of our sicknesse, what meditation comparable to this, to lighten the burden of infirmities, and sorrowes, and to sweeten the bitternesse of [Page 43]paine and anguish? Did my blessed Sauiour, who was holy and inno­cent, indure such intollerable 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 paines of his passion? The time will come when paines or sicknesse are vpon vs, that we shall need this Cordiall, it shall be our happinesse to haue it in a readinesse.

To conclude, hath Christ borne our infirmities, and carried our sor­rowes? This must presse vpon vs the Apostles exhortation, Gal. 6.2. Beare yee one anothers burthens. For Christ is to vs both speculum patiendi, Bernard. & com­patiendi, a looking-glasse 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 bemoane the reiection of Saul. Thus did S. Paul bewaile the casting away of Rom. 9.2. [Page 44]the Iewes. And when he saw some walking in the way of damnation, Phil. 3.18. hee could not speake of it without teares. Colos. 3.12. So let vs (as the Apostle ex­horts) put on the bowels of compassi­on; that so we may shew our selues liuely members of our mercifull head Christ Iesus.

Thus, if the meditation of our Sa­uiours bearing our infirmities and sorrowes, doe worke in vs the grace of compunction, of sancti­fication, of obedience, patience, and compassion; then haue wee read it, heard it effectually: and we shall one day reape the fruit thereof most comfortably, when Christ shall returne, Non in infirmi­tate, sed in gloria & ma­iestate. Bern. de Aduent. Ser. 6. not subiect to infirmi­ties and sorrows, but cloathed with maiesty and glory, and shall giue vs possession of that blessed habitation, where all teares shall be wiped from our eyes, Reuel. 21.4. and wee in stead of sorrow and infirmity, shall enioy eternall ioy and felicity. Which the Lord [Page 45]for his mercies sake, and for our Sa­uiours sake grant vs; to whom with the Holy Ghost, all honour and glory, maiesty and domini­on, be rendred and as­cribed for euer­more. A­men.

If I will.

1. THe vulgar Latine hath sic vo­lo, so I will, but I may truely say, that that translation is sick. And I cannot but wonder at the Rhe­mists, who tie themselues so strictly to the same, that they swallow euen the grosse errors of ignorant scribes. For they translate it, so I will. But the learned Papists in translating these words, doe generally correct and censure the vulgar Latine. Tol­let giues two reasons why it should be si, not sic, that is, it is [...], if, in the Greeke. And hee might with [Page 52] Sa (another Iesuite) haue said it is so likewise in the Syriacke. Notat. in Bibl.

2. If our Sauiour had said sic, so I will haue him remaine, the questi­on had beene answered, and no fur­ther doubt had remained concer­ning his words. Mald. Omnes fere latinos ce­dices contami­nauit. And addes, It is so in all Greeke Copies, yea, that famous one in the Vatican. Iansen. Concor. cap. 148. Maldonat saith, That reading hath corrupted almost all Latine bookes. And Arboreus, a Doctor of Paris, speakes yet more freely, The vulgar (saith he) is harsh, vncouth, vnsauoury. Yea, the case is so cleare, that Iansenius saith, Hee is peeuish that will contend for the vulgar translation. Onely Michael the Master of the Popes Palace, will haue it to be sic, so, because it is so in the Missall corrected by Pius Quintus. But the reason is weake: for Sixtus Quintus, albeit hee tooke as great paines in correcting the vul­gar Latine, For, as I re­member, he hath left in his edition e­uertit domum, for euerrit. Luke 15.8. as Pius did in correcting the Missall, hath left some places of the house to be swept by others. Caietan (with whom Bellarmine also [Page 53]agreeth) sayes 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 owne sense. We will proceed to the Soueraigntie of Christs will. If I will.

The soueraigntie of Christs will.

NOw Christ is to be considered as God and man. As man, Iohn 5.30. he came not to seeke his owne will, but the will of the Father, who sent him. But as God, he hath a diuine will, and the same is either secret or reuealed. His secret will is his eternall pur­pose and decree concerning all things.

This his secret will is absolute, without dependance: he may will or nill whatsoeuer pleaseth him. It is omnipotent without resistance; for who hath resisted his will? Rom. 9.19. it is free [Page 54]without coaction; Rom. 9.15. For he will haue mercy on whom he will haue mercy. It is vniuersall without limitation; For he beares rule, Dan. 4.32. In maximis, minimis, & contingentibus. Math. 10 29. not only in the army of heauen, 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 righteousnes. 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 deuils (not­withstanding the deuillish positions of Vorstius) can change it. They may sooner remoue the earth from her center, or stay the motion of the heauens, Isai. 46.10. then alter it. My Coun­sell shall stand, saith the Lord.

Now the reuealed will of Christ is that perfect rule of righteousnesse contained in the holy Scriptures. And to both these we must submit our selues, but differently; to the [Page 55]one pattendo, in being content with that which God doth: to the other faciendo, in doing what he com­mands. For these two wils, are like two streames rising out of one head, the one running aboue, the other vnder the ground, and both falling into the Ocean of Gods glo­rie.

The secret will, we must not be too busie with, as some are in their desperate disputes about Predesti­nation. Deut. 29.29. Hieron. lib. 2. aduers. 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 Peters fault: He was too in­quisitiue after that which was loc­ked vp in our Sauiours brest, and was therefore iustly checked. Yet euen to this will we must subscribe in suffering patiently, and entertai­ning thankfully whatsoeuer it plea­seth the Lord to doe. As Ely, when [Page 56]he had heard that dolefull doome denounced by God against his house, 1. Sam. 3.18. said, It is the Lord, let him doe what seemeth him good. Thus King Dauid, when he went forth against Absolon, (not knowing what might be the issue of that warre,) set vp his rest. 2. Sam. 15.25. If I shall finde fauour in the eyes of the Lord, he will bring me againe and shew mee both the Arke and the Tabernacle thereof: But if he thus say, I haue no delight in thee, Behold here am I, let him doe to me as see­meth good in his eyes. And our bles­sed Sauiour, when he was in the greatest agony that euer seazed on the soule of man, and dranke the bit­terest cuppe that euer was tasted, submitted himselfe in this manner: O Father, Math. 26.42. If this cuppe cannot passe, except I drinke it, thy will be done.

Againe, as we must submit our selues to the secret will of Christ in suffering what he inflicts; so must we to the reuealed, in doing what [Page 57]he commands. And as it shall bee our wisedome to know this reuea­led will of God (according to that in the 5. to the Ephesians: Ephes. 5.17. Bee not vnwise, but vnderstand what the will of the Lord is) so shall it be our hap­pinesse to doe it, as our Sauiour saith in the 13. of Iohn. Ioh. 13.17. If you know these things, blessed are you if you doe them.

This reuealed will is called the voyce of God, 2. Sam. 15.22. And that very fitly: For as the echo resounds to the vnice, 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 Dauid: Seeke my face, Dauids heart answered like an echo, Lord I will seeke thy face. In our actions like Noah, Gen. 6.22. Who did according to all that God commanded him, euen so did he. And this we shall the more readily doe, if we consider the corrupt current of our owne wils, and the absolute [Page 58]perfection of Almightie Gods.

That is a most arrogant Romish Extrauagant, which yeelds that so­ueraigntie 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 neuer so absurd or impious, are not subiect to controule, that a man should say, Domine cur hoc fa­cis, Sir why doe you thus? But a­vaunt to this Luciferian arrogancie; it is the will of God to which wee must thus necessarily, and absolute­ly subscribe. And the more prompt our obedience, the more doe we re­semble the holy Angels. For with the blessed Angels, In caelesti An­gelorum curia Dei voluntas Lex est. August de Ciuitat. Dei. z. 19. Psal. 103.20. Gods will is a law in the Court of heauen, as S. Austin saith. And their elogium is in the 103. Psalme; Ye Angels that doe his commandement, in obeying the voyce of his word. Yea herein we shall imi­tate our blessed Sauiour, who in his [Page 59]passion prayed; Not as I will, Math. 26.39. but as thou wilt: Ioh. 4.34. And in his actions ac­compted it his meate and drinke to doe the will of his Father. And if we thus ioyne with our blessed Sauiour and his holy Angels in will and af­fection, we shall hereafter be ioy­ned with them in a blessed habitati­on; according to that of our Saui­our, in the 7. of Matthew. Math. 7.21. He shall enter into the kingdome of heauen, that doth the will of my Father which is in heauen.

Christs will applyed to an obiect.

2. IF I will that he tarry. This ta­rying hath not reference to Iohns tarying in the place where he was, but his remaining in the state of life which he enioyed; as the same phrase is elsewhere vsed. [...]. 1. Cor. 15.6. Whereof ma­ny remaine. Peter vnderstood by our Sauiours words that he must die by the hand of vio­lence, and he would know whether [Page 60]the thread of Iohns life should be cut off in that manner. But our Sa­uiour intimates the contrary, saying, if I will that he tarry; that is, If I will that hee remaine aliue. In which manner of speech he sets forth the vanitie of this present life, as being transitory, and only a temporary tarrying. And so doth Iob speake of it. Iob. 14.1. Man that is borne of a woman is of short continuance, he shootes vp like a flower, and is cut downe, 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 vs but diuerticulum, an Inne to hoste at, not a setled ha­bitation to rest at: as euen the hea­then haue called it. Heb. 13.14. Hic non habemus permanentem ciuitatem: Here wee haue no abiding Citie. This did king Dauid acknowledge ingenu­ously, 1 Chron. 29.15. in the height of his honour and happinesse. Wee are strangers [Page 61](saith he) and soiourners, our daies are as a shadow, there is no abiding. Some tarry here but a while, like Dauids infant, 2 Sam. 12.18. that dyed the seauenth day; some not so long. Nec dum in­troitus, iam exitus, as S. Hierome saies; Pliny. they liue not to enioy the light whilest the snuffe of a candle makes an abortiue birth. Some liue longer, like the Shunamites childe. 2 Reg. 4. Some till they haue attained to their full strength, Iob 21.23. and their bones are full of marrow, 2 Sam. 19. Some euen 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 brightnesse, and some shine longer then others, yet at last they all vanish: So, albeit in the fir­mament of this present world, some attaine to higher degrees of ho­nour, and some liue longer then o­thers, yet there is a vanishing of both. The fashion of this world pas­seth [Page 62]away, 1. Cor. 7.31. saith the Apostle. There­fore when Constantius the Empe­rour asked Hormisda the famous Architect, what hee thought of Rome, it being such a goodly Citie, he returned him little more then this answer: Platina in vita Faelicis. 2. Didici quoque ibi ho­mines mori, This I haue obserued, that men die there as well as in o­ther places.

Euerie sublunarie creature grones vnder the bondage of corruption, Rom 8.22. and hath some thing in it, that works the decay of it. The Yron hath rust, the tree the worme, the cāker; & so hath man his depraued humours, besides those externall accidents which a­breuiate his daies. This life is a con­tinuall consumption. Aul. Gell. Noct. Attic. 11.2. Therefore Mar­cus Cato was wont to compare a man to Yron, Si exerceas conteritur, If you vse it, you wast it: if not, yet the rust consumes it. And I may say with that deuout Father, Dum vobis hodie loquor, Euen this day whilest I [Page 63]am speaking to you, the Lampe of my life wasteth, and whether I shall tarie to finish what I haue prepared I know not. Oh how great is the folly of these, who would build them euerlasting habitations in this vale of miserie; Psalm. 49.11. And thinke their houses shall continue for euer, & from generation to generation? Behold the Psalmists censure: Bern. de consi­der. ad Eugen. lib. 2. This their way vttereth their foolishnesse. Per ina nem sollicitudinem in aliena migrant saecula, non profutura, imo nec futura. Their care extendes to other ages, which shall neither yeeld benefit, no, nor being. The yeeres they rec­kon of, The great yeere. The great folly. Zanch. Luk. 12.19. are like the Philosophers Annus maximus, which one verie iustly calls Maximam stultitiam. As that rich man, Luk. 12. did, who said to himselfe, Soule thou hast goods in store for many yeeres, and therefore receaued that iust answer by the ce­lestiall Oracle, Thou foole, this night shall they take away thy Soule.

Mens hope of long life is Fluxa & falsa, Aug. in Ps. 53. false and floting, as S. Augu­stin said. Ps. 90.12. Therefore Moses prayed, Teach vs oh Lord to number our daies, that we may apply our hearts vnto wisdome. And how should we number them? Not like that foolish Arithmetician, the rich man, by many yeeres; [...] Iob 14.1. but as Iob doth (ac­cording to the words in the Origi­nall) by a few short daies. Why should any one make reckoning of this tarying; Basil. Hexam. Hom. 5. when as Vna nox, vna febris, vna pleuritis, One nights sick­nesse, one poore feuer, or pleurisie 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, hauing taried here for a while, are swept away by death, like the gathering Hoste of Dan? What greater folly therefore, then to be [Page 65]prodigall in measuring that time which is not in our disposing? How much better shall we doe? How much happier shall we be, if we be carefull to employ our pittance fruitfully, to the glorie of God, and the furtherance of our happie ac­compt in the day of the Lord?

The Heathen Philosopher verie worthily taxed this folly, Seneca Epi. 22. that Most men desire to liue long, few haue care to liue well; Cum omnibus contingat bene viuere, nulli diu; When it is in euerie mans power to liue well, but in no mans to liue long. Vt aliquid effi­ciat quod vita dignum sit. La­ctan. de Opif. Dei cap. 4. A good man may desire to liue long, but it must be, that he may doe good. For therefore indeed (saith Chrysostome) Deus facit viuere vt illi viuamus, Our liues are giuen vs of God, that they should be spent in his seruice, and to his glorie: Otherwise our Morari, our tarying, is but a Morari with a long syllable as Nero spake in Suetonius, Suet in Neron. cap. 33. Our daies are spent foo­lishly, [Page 66]and shall end miserably. To conclude this point; Forasmuch as here is no long tarying, why should we dote vpon this transitorie life? Is here no abiding Citie? Let vs looke for one to come, 2. Cor. 5.1. Heb. 13. Shall these earthly tabernacles of ours be destroi­ed? Let vs desire that building, which is eternall in the Heauens. Will the time come that all earthly King­domes shall haue their periods, and Christ himselfe deliuer vp his King­dome to the Father? 1. Cor. 15.24. Let vs then aspire to that heauenly Kingdome, that can neuer be shaken. Heb. 12.28. Here indeed is [...], a tarying, but it is with a donec, for a short time; but there are [...], constant mansions, as our Saui­our speakes, Luk. 16.9. 1. Thes. 4.17. Ioh. 14.1. Yea [...], euerlasting habitations. There [...], we shall euer be with the Lord; in whose presence is the fulnesse of ioy, Psal. 16. and at whose right hand are pleasures for euer­more. And (that I may end this [Page 67]point with S. De ciuitate Dei lib. 22. cap. 30. Augustins words) Quis alius noster est finis, nisi perue­nire ad regnum, cuius nullus est finis? To what end doe we liue, but, that after our tarying here, we may come to that Kingdome that shall neuer end?

Iohns tarying limited.

3. TIll I come. I may say for the meaning of these words, Quot homines tot sententiae, So many men, so many seuerall opinions. Some by this donec, till I come, vn­derstand Christs comming at the end of the world. And that hath beene the ground of a vulgar, but senselesse error; Namely, that Iohn the Euangelist is yet aliue, Beda de tēpore. whereas he dyed in peace, the 98 yeere of his life at Ephesus. Yea some there haue beene, who, vnder the colour of this exposition, haue taken vpon them the person of S. Iohn; As that [Page 68]late Impostor of France did, Beza refert Annot. in Ioh. 21. and was therefore iustly burned at To­louse. Some vnderstand it of Christs comming to Iohn, by summoning him to his death; which if it be meant of death in generall, without any difference between the manner and meanes of such death, must needs be a groundlesse construction. For so Christ came to all his Disci­ples, whereas this comming implies something more then ordinarie. Diuers other conceites there are concerning this comming of Christ, which are not worthy the repea­ting, much lesse the refuting. I may say of this question, August. in Ioh. trac. 46. as S. Augustine speakes vpon the like; I will in this deepe question deliuer what to me seemes right, reseruing to euerie one what likes him best.

Now for clearing of this place other Scriptures will yeeld vs light. They are like the Cherubims, Exod. 25.20. that looked one on another, Exod. 25. And [Page 69] those that had their wings ioyned 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 comming of Christ men­tioned in the Scriptures; The first, ad homines, to men, in his incarna­tion; The second, in homines, into men, at their conuersion; The third, contra homines, against men, at the worlds dissolution. The first of these was in infirmitie, the second in power and spirit, the third shall be in maie­stie and glorie. Now two of these are his comming in person, that is at his Incarnation, & the day of Iudg­ment; the third is his comming in power, that is his powerfull worke in the promulgation of the Gospel, and the conuersion of sinners; And of this his third comming our Saui­our speakes to Peter.

That place in the sixteenth of Saint Mathew, is, Mat. 16.28. in my opinion a [Page 70]liuely parallell to this. Verely, there are some standing here, which shall not tast of death, till they haue seene the Son of Man come in his Kingdome. For what is this, he shall tarie, but that, he shall not tast of death? What is this Donec, till I come, but that comming of the Son of Man in his Kingdome? And what is that King­dome, but the powerfull effects of the Gospel? as it is in the same Euangelist, Mat. 10.7. & 12.28. where our Sauiour saith The Kingdome of God is come to you: As the Apostle Peter also explaines it, 2 Pet. 1.16. We opened to you the power and comming (that is the powerfull comming) of our Lord Iesus Christ. True it is, that then Christ came powerfully in his Doctrine and Myracles; But afterwards more powerfully, and plentifully in the Ministerie of the Apostles, as will be euident, if we consider these three circumstances

1. The first is the effusion of gifts [Page 71] poured out vpon the Apostles at the feast of Pentecost. Act. 2.33. [...]. Luke 24.49. [...]. 2. Iudg. 6.34. [...] Rom. 15.19. For then they were indued with power from on high. Euen cloathed with the Spirit of power, as it is said of Gideon in the sixt of the Iudges. They had the power of signes and wonders. They had that powerful Apostolicall 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 Noes sonnes dis­persed themselues 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 Tyberius raigne, the Gospel through Gods gracious blessing, Or­bi vniuerso veluti solaris quidam ra­dius illuxit, Did shine like a bright Sun-beame to all the world. Saint Paul caused the Gospel to sound out from Ierusalem to Illyricum. Rom. 15.18. Chrysostome. And if one Apostle did so much in one part [Page 72]of the world, what may we thinke of all the rest? Surely that which we reade in the tenth of the Ro­manes, Rom. 10.18. Their sound went forth to all the earth, and their words to the end of the world, and that propheticall promise was now fulfilled; Math. 10.23. Yee shall not goe ouer all the Cities of Israel, till the Sonne of man be come.

3. The effectuall and happie con­uersion of the world, by that mini­stery of the Apostles, was very wonderfull. Peters draught was great, Iohn 21.11. when he tooke 153. fishes; But that greater, when, being made a fisher of men, Acts 2.41. He in one day conuer­ted 3000. sonles. Now the Curtaines of the Church were spread out, and her tents inlarged exceedingly. So that whereas shee was before like Gideons fleece, she became now like Gideons floore, inlarged and watered abundantly with the dew of the Gospel. Euseb. quo supra. Insomuch that as Eusebius writes, many Cities and Villages, [Page 73]were veluti refertae frugum areae, as it were threshing floores full of corne. Now, if the Gospel flourished, and the Church increased thus in the daies of Tiberius, how much more in the daies of Traian, Baron. tom. 1. ad annum 69. nu. 34. which was 60. yeares after, All which Saint Iohn tarryed to see? Thus in re­spect of the powerfull gifts of the spirit, the ample promulgation of the Gospel, and the wonderfull con­uersion of the world, we may well say that Christ Iesus then came, and came in his kingdome, his scepter being so gloriously aduanced.

But it concernes vs much, by way of application, to consider more thoroughly of this comming in ho­mines, into men.

The comming of our blessed Sa­uiour at the time of his birth, was apparant. For, Iohn 1.14. The word was made flesh, and dwelt among vs, ( and men saw the glory thereof, as the glory of the only begotten Son of the Father) [Page 74] full of grace and truth. And such will his comming to iudgement be: For he will come in flaming fire, 2 Thess. 1.8. and render vengeance to the ignorant, and disobedient.

Those two commings of Christ are manifest, and of them men are sensible; But this middle comming is Ocultus & spiritualis, Bernard de Aduent. Ser. 3. Secret and spirituall, and few are truly appre­hensiue of it. Yet they only shall haue comfort of his comming in in­firmitie, and at his comming in glo­ry, who haue experience of his comming 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 vlti­mum: This middle comming is the way by the which we come happi­ly to the last.

Behold (saith Christ) I stand at the doore, Reuel. 3.20. and knocke. He stands at the doore of mens hearts, and knockes with two especiall hammers, the [Page 75]Ministery of the word, and the mo­tions of his blessed spirit, but is oft neglected, repelled. As it is said of his comming in person, Ioh. 1.11. He came a­mongst his owne, but his owne receiued him not: so is it true of his com­ming in power, that hee comes to many by outward meanes, to whom he comes not by effectuall grace. Therfore it is necessary to examine how Christ is come to vs. Yea e­uery one should, in this case, be Cu­riosus explorator, Bernard in Cant. Serm. 74. A curious and di­ligent examiner (as Saint Bernard speakes.) According to that of the Apostle, Brooue your selues, 2. Cor. 13.5. examine your selues, know you not that Christ is in you, except you be reprobates? Euery one will acknowledge, Acts 17.28. that in him we liue, and mooue, and haue our being: But then only are we hap­pie, when we can say, Gal. 2.20. that Christ liues in vs. Therefore, as Saint Paul prayes, Eph. 3.20. that he may know the vertue of Christs resurrection; so we should [Page 76]pray, that we may know the power of this his comming.

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 waightie question. For re­solution whereof, we are to take notice, that where Christ comes, he comes as a Conquerour. There will be fuga vitiorum, Sinne will be put to flight: Bernard. Potentia pec­cati imminuta, &c. Chrysost. Orat. 8. Reu. 1.16. Heb. 4.12. At least the strength of sinne will be abated, and the power of Satan quelled. For Christ hath his two edged sword, which is liuely and mightie in operation, and those weapons, that can cast downe the strongest holds. Where he comes in spirit, and power, Satans forts and bariquadoes must needs be bat­tered. Can Dagon stand before the Arke? or Belial before Christ? Those therefore that finde in them­selues the power of sinne abated, may conclude with comfort, that Christ is come. And contrarily, [Page 77]where the forts of Satan stand vn­battered, and the force of sinne re­maines, Christ is not come effectu­ally.

Againe, where Christ comes powerfully as a Conquerour, hee makes his residence gratiously as a King, Vt nos ei subijciamur, That we, Nazianz de fil. Orat. 5. as good subiects, may serue and o­bey him. He will not suffer sinne to raigne, where he hath his residence. So saith the Apostle, Rom. 6.14. Sinne shall not haue dominion ouer you, for you are not vnder the law, but vnder grace. We cannot be totally free from sin, whilest we liue in this vale of mise­ry; but, if Christ be in vs, he will suppresse the power of it. For, can a rebell stand before the face of a potent Prince? Where Christ raignes as King, his subiects will be ready to be ruled by his scepter, and they stand in awe of his sword of Iustice. A good subiect will take heed to the mouth of the King. Eccles. 8.2. And [Page 78]can he be a good subiect to Christ, the King of Kings, which will not bee guided by his word? Those therefore that say in their hearts, Let vs breake their bonds asunder, Psalme 2.3. and cast away their cords from vs, doe shew themselues, not subiects, but rebels: They haue not yet entertai­ned Christ; and their doome is fearefull, as it is pronounced, Luke 19. Luke 19.27. Those mine enemies, which would not that I should raigne ouer them, bring them, and slay them before my face. We pray daily, Thy kingdome come, Augustine Hom. 42. Et veniet si volumus: It will come, if we our selues be willing; If we be contented to be ruled by the spirit of Christ, directed by his word, and tender vnto him the ho­mage of cheerefull obedience, then is this King of glory come gratious­ly to vs, Luke 17.21. and the kingdome of God is within vs.

Againe, where Christ comes ef­fectually, he comes as a gracious be­nefactor, [Page 79] He comes not empty handed. Bern. in Cant. serm. 74. August. de Trinit. & v­nit. cap. 11. Quid est venire, nisi gratiam suam nobis conferre? What is this com­ming of Christ to vs, but the con­ferring of his grace? 1 Cor. 15.10. And his grace in vs will not be in vaine, but will stirre vs vp to the practise of all holy duties. Si Christus in corde sit, Orig in Rom. 14. nobis diem facit, If Christ be entertained into our hearts, he, Mal. 42. being Sol iusti­tiae, the Sunne of righteousnesse, will expell the darknesse of errour, and cause the light of knowledge to shine into our soules. For, Luke 1.78. he came to giue light to them that sit in dark­nesse, and to guide our feet into the way of peace. Hee is the Prince of peace, Rom. 5.1. and through him we haue peace with God. If our soules bee woun­ded with remorse, he brings his cor­dials to comfort vs, and his suppling balmes to cure vs. Hieron. in Ec­cles. 7. He is magister medicorum, the great Physition, and pittifull Chyrurgion. His cures are strange, he heales the broken hear­ted: [Page 80]And how? Orig. in Leuit. hom. 8. Non herbarum suc­cis, sed verborum Sacramentis, hee cures them by speaking peace to their soules. That which was lost by Adam, is restored by him; and that image which was defaced, is renued by him. Bern. in Cant. serm 74. Ex­pergefacit dor­mientem ani­mam, &c. S. Bernard reckons vp a large Catalogue of comforts, and benefits, that we receiue by the comming of this gracious benefa­ctor; Hee awakens the drousie soule, and mollifies the stonie heart; he plucks vp vice, and plants vertue; hee casts downe the wals of iniquity, and builds vs vp in grace; he waters that which is thirsty, enlightens that which is darke, opens that which is locked vp, and kindles that which is cold.

Now, to conclude this point: hath Christ enlightened vs with sa­uing knowledge, spoken peace to our soules, awaked vs from drousie security, mollified our hearts, plan­ted grace in our soules, changed our affections, made vs zealous of his [Page 81]glory? then may wee say confident­ly, and comfortably, with that bles­sed Martyr, Hee is come, he is come. And indeed no comfort on earth like vnto this, Beatus apud quem man­sionem facis Domine Iesu, O Lord Ie­sus, (saith S. Bern. de Ad­uent. serm. 3. Bernard) happie is the man with whom thou takest vp thy dwelling. Let vs therefore be care­full, not onely to entertaine, Nobilem ho­spitem Bern. It is said they constrained him. Luke 24.29. Iohn 14.23. but also to retaine this noble guest. Let vs make the Disciples importunate suite to him, in Luk. 24. Mane nobis­cum, abide with vs. If any man loue me, he will keepe my word, and my Fa­ther will loue him, and wee will come vnto him, and dwell with him. They are the words of our Sauiour; Let vs therefore doe what he requires, and he wil assuredly performe what he promises. Let vs loue him, serue him, and keep his commandements cheerefully, and constantly, then will hee constantly take vp his habi­tation with vs in this life, and wee [Page 82]shall eternally possesse those euerla­sting habitations with him in the life to come. And so I come to Peters checke, Quid ad te? What is that to thee?

What is that to thee?

4. ANd yet, to speake ingenuous­ly, I come not very willingly to it. I vtterly dislike that prying and censorious humour of them, who take delight to spie out the least mote in the eye of others, Math. 7.3. and care not what aspersions they cast vpon them. Such are the brood of Cham. I had rather with Sem and Iapheth, couer the nakednesse of any seruant of God with the mantle of charity. Yet, Rom. 15.4. forasmuch as whatsoeuer was written afore time, was written for our learning; And the frailties of holy men are recorded in Scrip­ture, Chrysostom. Vt casus maiorum sit tremor mi­norum, that the slips of men eminent [Page 83]in grace, may make vs, who are but vnderlings, to looke warily to our owne steps: It cannot be vnlawfull, or vnprofitable, to view them as Sea-markes, for our safer sayling in the Ocean of this dangerous world.

And such is this frailty of Peter, whom not onely diuers ancient Fa­thers, but many learned Papists also (whose vttermost indeauours haue not beene wanting to aduance the Romane See) haue thus censured. Onely Cardinall Tollet, In Locum. of all that I remember, doth absolutely denie, that Peters was a curious question. To whom I may oppose two Car­dinals, no lesse learned, and as much deuoted to Peter & the See of Rome as himselfe, namely Caiet. & Baron. Caietan. in Ioh. 21. Baron. Tom. 1. ad an. 34. And Tollets reason is very weake to maintaine his paradox, Wee should not easily belieue (saith he) that Peter being lately and highly aduanced by Christ, should so soone fall into curio­sity. [Page 84]To him S. Aug. de verb. dom. serm. 13. Augustine shall an­swere for mee, vpon the like frailty of Peters, Petrus paulô ante beatus, postea Satanus, Peter, who a little before, for his worthy confession, was called by our Sauiour blessed, was afterward for his inconsiderate disswasion tearmed Satan. Yea saith S. Ibidem. Austin, In momento vno, infra pauca verba, almost in a moment, within a few words. And I thinke it safer that Peter bee censured for curiosity, then our Sauiour for an vniust checke; In hoc locum. For, Christi respon­sio est cum obiurgatiuncula, Christs answere is with a checke, saith Sal­meron.

Indeed Bellarmine dares not take vpon him to iustifie, but doth one­ly indeauour to qualifie this slippe of Peters, 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 Peters loue to Iohn. To whom I doe willingly condis­cend; [Page 85]yet this onely frees Peter, In part, not altogether. a tanto, not à toto. Now, curiositie in minutissimis, euen in the smallest matters is to be restrained, and auoi­ded, as S. August. confes. 10.35. Augustine shewes in his Confessions. And so our Sauiours quid comes in here to checke Peters quid, like his si, to checke the mans si in the ninth of Marke, If thou canst doe any thing, saith the father of the possessed Childe; Mark 9.22.23 If thou canst be­leeue, saith Christ. For so, when Pe­ter askes, Hic autem quid? What shall Iohn doe? Christ answers, Quid ad te? What is that to thee? And the Syriacke doubles the checke with an emphesis, Ad te, quid ad te? What is that to thee, to thee?

This curiosity, as it was the sinne of our first Parents; so is descen­ded to all their posterity. Hence it is, that the boasting Pharisee insults ouer others so disdainfully, Luke 18.11. I am not as other men, extortioners, vniust, a­dulterers, nor euen as this Publican. [Page 86]But, Quid ad illum? What hath hee to doe with that? Rom. 14.4. Who art thou that iudgest another mans seruant? Hence it is that there are so many refor­mers of our Church, Etiam opifices quorum res fidesq (que) in manibus sitae sunt, Euen meere Handicrafts men, whose credit, Salust. de bello Iugurth. wealth (and wit) lyes in their hands (as Salust speakes of the Roman factious Plebeians) are very busie this way. They thinke they see the Arke shake; and with Vzza, 2 Sam. 6.6. they will take vpon them to stay it: but quid ad eos, (if it were so) what haue they to doe with that? Who required this at their hands? Esa. 1.12. Yea, from this corrupt humour it comes, that there is scarce so meane a Mechanicke, or silly rusticke, but is ready to censure the Church, the King, the State; but Quid ad eos? What haue they to do with matters and mysteries of State? Ne sutor vltra crepidam, it becomes them well to keepe themselues within [Page 87]their own lasts and lists; according to the Apostles aduise, 1. Thes. 4.11. Let vs studie to be quiet, & to meddle with our own businesse. It may be obiected that S. Paul exhorts vs to consider other mens businesse. And it is true; Phil. 2.4. But there is sollicitudo charitatis, & curi­ositatis, A care and consideration of charitie, and the like of curiositie; The one is to counsell, comfort, and relieue; the other onely to pry, to know, to censure. The one hath the warrant of a calling, the other arises forth of a pragmaticall disposition, and is the trade of busibodies: that the Apostle commends; this he condemnes.

But it is no meruaile that curiosi­tie is busie with mens affaires, when it feares not to intrude it selfe into Gods secrets. One is busily search­ing, when the day of Iudgement shall be? another questions why the world was made no sooner? another what God did before he [Page 88]made the world? Aug. confess. lib. 11. cap. 12. To whom (as S. Augustine saith) it might well be an­swered, Alta scrutantibus gehennam parauit, He was making hell for such curious inquisitors.

Wheresoeuer our Sauiour meets with this vice, it neuer goes without a checke. When the Disciples de­manded of him, Act. 1.6, 7. Lord wilt thou at this time restore the Kingdome to Israel? He tooke them vp thus, It is not for you to know the times or the seasons, which the Father hath put in his owne power. Yea when his Mo­ther said to him at the marriage in Cana in Galile, Ioh. 2.3, 4. They haue no wine; He answered her, Woman what haue I to doe with thee? mine houre is not yet come. Neque Ambrosius veritus est dicere, Christem arguisse matrem, And S. Ambrose was not afraid to say that Christ reproued his mo­ther, saith Iansenius.

When a busie fellow was verie inquisitiue concerning the gods, [Page 89] 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 curiositie doth iustly deserue a checke. It is both odious and dangerous. Solomon saith, Prou. 25.1. It is the Glorie of God to conceale a secret. And is it not then inglorious to him when men shall busily and curiosly pry into that which he hath con­cealed? Rom. 11.34. Who hath knowne the minde of the Lord? or who hath beene his councellor? saith the Apostle. Hap­pie are we if we may be of his Court, though we be none of his Councell. Gen. 3.5. It was a iust punishment vpon our first Parents that they were infatuated, for desiring to match God in knowledge. And it is verie iust that those, who in sacred things will sore beyond their pitch, haue the eies of their vnderstanding dazled, and when they thinke to be [Page 90]most wise, turne fooles, like them in the first to the Romans. Rom. 1.22. The men of Bethshemesh smarted verie worthily for prying into the Arke. 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? Gods iudgments (saith Dauid) are like a great deepe; Psal. 36.6. and who is able to diue into the bottome of them? Not the blessed Apostle, Rom. 11.33. who rather adores, admires then seekes to comprehend them. O altitudo, O the deepenesse of the riches both of the wisdome and know­ledge of God! How vnsearchable are his iudgements, and his waies past finding out!

That is an euill and a vsuall fruit of curiositie, which S. Augustine speaks of, Curiositas inuenit haeresim, Curiositie hath beene the author of heresie. And what else hath incom­bred the Church with Arminius quiddities, and Vorslius horrible [Page 91]blasphemies, but proud curiositie? And what else hath case diuers (from their dislike of our Church gouernment) into those lamentable gulfes of Brownisme, Anabaptisme, Arianisme? Curiositie can finde no center to rest on, but leades men in­to endlesse labyrinthes. It is a drunken humour, and intoxicates exceedingly. Therefore the Apo­stle exhorts men to vnderstand ac­cording to sobrietie. Rom. 12.3. How haue the Schoolemen, & some others pusled themselues about that question, why Christ should loue Iohn more then the other Disciples? I am not ignorant that diuers probable rea­sons may be rendred. But it is, in my iudgement, a meere curious question, and deserues a quid ad te? For, shall the seruant call his master, or the subiect his soueraigne to ac­compt? Must Christ giue a reason to silly sinfull men of his affections and actions? This is temeraria scien­tia, [Page 92]as S. Rash and pre­sumptious knowledge. Aug. de verb. Apl. Ser. 20. Exod. 19.12. Austine calls it. It shall be our wisdome, that we be content to be ignorant, where the Scripture is silent. As the Lord set markes and bounds at Mount Sinai; so hath he for the searching of his sacred and secret councels. 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 attaine to? and which being attained to, can make him neuer a whit better or more blessed? If a man were the acutest Logitian, the most elo­quent Orator, the profoundest Ma­thematician in the world. If he knew all the motions, constellations, and influences of the heauens; and were able with Solomon to dis­course of Beasts, and Birds, and Ve­getables, from the Cedar of Liba­non to the Hysop on the wall: Yet if that vnum necessarium be wan­ting, Luk. 10.42. [Page 93]he doth but ex arena funiculos nectere. All that knowledge is but, Knit cords of Sand. Iren. l. 2. cap. 45. meere vanitie and idle curiositie. It is wholesome doctrine that makes a Christian batle in grace. 2. Tim. 4.10. One dram of Diuine knowledge tending to saluation, is more worth then all the abstruse speculations of the most curious Artistes in the world.

That is good counsell of the Son of Syrach, In superuacaneis rebus &c. Eccles. 3.24. Be not curious in superfluous mat­ters. Chrys. in Ioh. hom. 23. And that of Chrysostomes bet­ter; Traduce hanc curiositatem ad cu­ram salutis tuae, Change this curiosi­tie into a care of thy saluation. And what else did our Sauiour intend, when to one asking, Luk. 13.24. Lord are there many that shall be saued? He answe­red, Striue to enter in at the strait gate. As if he should say, Quid ad te? What hast thou to doe with the number of them that shall be saued? Rather consider the difficultie, and know, it is thy dutie to vse all dili­gence [Page 94]for the obtaining of eternall saluation. Therefore to conclude, if we will be inquisitiue; Act. 9.6. Let vs chang Peters quid into Paules quid, Act. 9. Domine quid me vis facere? Lord what wilt thou that I shall doe? Act. 16.30. and into the Gaolers quid, Act. 16. Quid me oportet facere vt salvus fiam? Sirs what must I doe to be saued? and into Dauids quid, Ps. 116.12. Psalm. 116. Quid retribuam? What shall I render vnto the Lord for all his benefits towards me? 2 Pet. 1.10. Let vs Studie to make our electi­on sure, as S. Peter exhorts. These indeede are worthy inquisitions; this is a necessarie studie; which, when all frothy curiositie shall va­nish, will yeeld vs comfort in this life, and make vs eternally blessed in the life to come.

2. BVt 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 ser­uices we take in hand, or tender to God, if they want their due forme, can finde neither respect nor reward from his hands. Therefore we will consider the manner how we must follow Christ, which is the second maine point I proposed. And in this there are foure especiall circum­stances to be obserued.

First, Wee must see, that we fol­low Christ sincerely. For sinceritie is that which seasons all our acti­ons, and makes them acceptable to Almightie God. This the Lord required of Abraham in that mu­tuall couenant, Genesis 17. Gen. 17.1. Walke before me, and be thou vpright. And concerning this Dauid gaue that [Page 112]charge to Salomon his sonne, 1. Chro. 28.9. That he should serue the Lord with an vp­right heart. Our Sauiour manife­sted his hatred to Hypocrisie, by those many woes thundred out a­gainst it, Math. 23. and admonished his Dis­ciples to beware of that Pharisaicall leauen. And reason; for it eates out the sweetnes of religion; and com­monly where religion begins in hy­pocrisie, it ends either in Atheisme, or Apostasie. This is the conditi­on of hypocrites, Boni videri vo­lunt sed non esse, &c. Bern. in Cant. Serm. 66. Prou. 21.1. Psal. 51. Mich. 6.7. Prou. 23.26. They would seeme to be good, but will not be so: they will be euill, but would not seeme so. But the Lord pondereth the Spirits, and loues truth in the inward parts. It is not the thousands of rammes, nor ten thousand riuers of oyle, that he re­gards. It is the sincere heart that he delights in. Rustie gold is better then the brightest brasse; And sin­ceritie, though in weakenesse, is a thousand times better then pom­pous hypocrisie. Whatsoeuer poore [Page 113]seruices therfore we are able to ten­der to God, let them be done in sim­plicitie, & singlenes of heart: that we may heare from our Sauiour that Euge serue bone, Math. 25.23. Wel done thou good seruant and faithfull, thou hast bin faithfull in a little, I will make thee ruler ouer much. And set downe this for an axiom, An hypocrite is no fit follower for Christ. 2. We must follow Christ diligently & resolutely. As our Sauiour, whē he went to Ierusalem, where he was to be persecuted, and put to death; the Euangelist saith, He setled himselfe fully, or, [...]. Luke 9.51. as it is in the originall, He hardned his face to goe to Ierusalem. And therefore the Scriptures yeeld such phrases, as re­quire this diligence & resolutiō. We must aske, seeke, knock, Math. 7.7. that the doore of mercy may be opened to vs. [...]. We must striue, like Champions, to enter in at the straite gate. Luke 13.24. Can a ma­ster indure to see his seruant goe la­zily about his businesse? surely no; [Page 114]neither can the Lord. And there­fore there is a curse denounced a­gainst him that doth the worke of the Lord negligently. Ierem. 48.10. He that loues a cheerefull giuer, loues a cheere­full follower. Necessitas ha­bet timorem libertas amo­rem. Aug. Carelesse following argues want of loue, and the Lord cares little for it. I know, beloued, it is with vs in our actions, as it is with the motion of a clocke which growes weake and flag by degrees; As Chrysostome obserues 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 finde the motion of our Christian endea­uours to waxe weake, wee must winde vp the plummets by earnest and feruent prayer, that so we may follow our Sauiour resolutely and diligently.

Thirdly, We must follow Christ totally. We must not obserue the commandements of the first table, [Page 115]and neglect the second; for that is plaine hypocrisie: nor obserue the second and neglect the first, for that is meere moralitie. We must not be like Herod, Mark. 6.20. who heard Iohn Baptist gladly, and did many things, but re­solued to keepe one especiall sinne, Iob 20.12. like a sweet morsel vnder his tongue. We must not be like the Iewes, who drew neere to the Lord with their lips, Isa. 29.13. but their hearts were farre from him; but we must say with Dauid, Psal. 75.7. O God my heart is prepared.

We must not attribute our salua­tion 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. Wee must not halt betweene two religi­ons, 1. Reg. 18.21. as the Israelites did betweene two opinions. The Lord, in the time of the Law could not abide any gar­ment to bee made of linnen and woollen: And surely he cannot a­bide any linsie wolsie professors of [Page 116]the Gospel. He can be no good ser­uant to Christ, that is a secret retai­ner to Antichrist. Christ is like the naturall mother of the childe, 1. Reg. 3.26. that would either haue all or none of it. Therefore when the yong man de­sired that he might goe and burie his father, our Sauiour 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 thy selfe to me. Now this is not invidentiae, Bern. in Psal. 91. Serm 8. sed prouiden­tiae: Totum sibi manere inbet, ne tibi pereat. Christ doth this forth of his singular prouidence: He would pre­serue all to himselfe, lest all perish and be lost to thee, saith Bernard.

Fourthly, We must follow Christ Constantly. Religion is in Scripture compared to a walke, which tea­ches vs that we must not serue God by fits. We must imitate the An­gels on Iacobs ladder, Gen. 28.12. that were still going vp and downe. We must not [Page 117]follow Christ only when he is fol­lowed with Hosannaes, but euen when he is pursued with Crucifiges. This was the fault of the Galathi­ans, that they began well, Gal. 5.7. yet did not perseuere, but were like Ephraim, Psal. 78.9. who turned backe in the day of bat­tell: And so are there many that haue good motions, good meditati­ons, and purposes to follow Christ, but they suffer them to vanish, and, they start aside like deceitfull bowes. Psal. 78.57. It was to small purpose that Lots wife departed out of Sodome, when for looking backe she was turned in­to a piller of salt. Gen. 19.26. Nor as it much, that the Israelites went out of Ae­gypt, when for their murmuring they perished in the wildernes. Our Sauiour suffered many afflictions in his passion, Ioh. 19.30. It is finished. but neuer rested till there was a consummatum est. And this was the praise and happinesse of Caleb, Numb. 14.24 that he followed the Lord constantly. His happinesse I say, for [Page 118] Sola perseuerantia coronatur, Bern. Serm. 1. in Pascha. saith Bernard: Only perseuerance gaines the crowne of glory. And so saith our Sauiour, Math. 10.22. He that indures to the end shall bee saued. According to which method he made his prayer a little before his death; I haue glo­rified thee on earth, Ioh. 17.4. I haue finished the worke thou gauest me to doe, and now O Father glorifie me. And the bles­sed Apostle after the same manner concludes very comfortably, I haue fought the good fight, I haue finished my course, 2 Tim. 4.8. I haue kept the Faith, henceforth there is laid vp for me a crowne of righteousnesse, which the Lord the righteous iudge shall giue me at that day. And so much briefely for the manner how we must fol­low Christ.

3. NOw to the motiues, which may induce vs thus to fol­low Christ; 1. From matter of e­quitie. which I may reduce to these three heads: the 1. ab aequi­tate, [Page 119]the 2. à periculo, the 3. 2. From the danger of neglect. 3. From the benefits which accrew by following him. à bene­ficio.

1. And first the fauours and mer­cies wee haue receiued from our blessed Sauiour, should in equitie be vnto vs a strong bond of obedi­ence. In odore vnguentorum, Cant. 1.2, 3. In the odour of his sweet oyntments wee should runne after him. As blind Bartimeus, when he was restored to his sight, followed him in the way: Marke 10.52. so should we in those waies I haue mentioned. Eum sequebantur, Bernard in fest. Dom. sanct. Serm. 1. quo­rum saluabat animas sanabat corpora. Those became Christs followers, whose bodies he healed, and whose soules he saued. And reason: For these are the cords of men, Hos. 11.4. and the bonds of loue that Hose speakes 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 ouer Elizeus, he followed him: so should we follow [Page 120]our blessed Sauiour, who hath couered our iniquiries with the mantle of his merits. Thus Marie Magdelen, hauing receiued by him the pardon of her sinnes, and com­fort to her soule, followed him to his Crosse, to his graue, and neuer left him till he left the world.

2 The second motiue is à periculo. For the neglect of this is full of pre­iudice 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 giuen them. As appeareth, Cap. 11. The wofull accom­plishment whereof, they found by experience. And no meruaile that such a mans case is dangerous; for he is like the Souldier that flies from his Captaine into the Campe of the Enemie. He exposeth himselfe to a double miserie. First, he is in the hands of Satan, a deadly Enemie. And albeit he may for a time be en­tertained kindly into his Campe, Iudg. 4.18.21 as [Page 121] Sisera was into Iaels Tent; yet let him looke for a hammer & a naile, which will fasten him to a wofull condition. Againe, as such a reuol­ting Souldier by his flying looseth the protection of his Captaine: So this poore Soule by his flinching, is depriued of that comfortable pro­tection, which he should haue by Iesus Christ; according to the words of Azariah, 2 Chro. 15.2. The Lord is with you whilest you are with him; but if you forsake him, he will forsake you. Yea he not onely looseth that com­fortable protection, but incurres also Christs heauie indignation. As it was with the Israelites when they reuolted; so will it be with him; Whither soeuer they went, Iudg. 2.15. the hand of the Lord was against them.

3 The third motiue is à beneficio. From the benefit we shall receiue by following Christ in these pathes of holinesse and righteousnesse.

1 And first, these pathes are com­fortable. [Page 122]This Peter knew well. For when our Sauiour seeing many of his followers become flinchers, said to the twelue Disciples, Iohn 6.68. Will you also goe away? Peter answered, Master, to whom should we goe? Thou hast the words of eternall Life. As if he should say, God forbid we should forsake thee: for then we may say, farewell to all our hope of eternall happines. Yea this following of Christ yeelds comfort both in health and sicknes, in life and death. Iob 23.11. Thus did Iob com­fort himselfe in the middest of all his afflictions; My foot hath followed his steps: his way haue I kept, and not declined. 2 Reg. 20.3. And so did Hezechiah on his sicke bed: Remember I beseech thee, O Lord, that I haue walked be­fore thee in truth and with a perfect heart, & haue done that which is good in thy sight. Thus when all other comforts faile; Conscientia bene actae vitae, This shall be the only comfort of euerie good Christian, that hee [Page 123]hath beene a fathfull follower of Christ Iesus.

Secondly, As these pathes 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 happinesse to follow thy founder and Maker. If wee e­steeme it our honour to be the fol­lowers of mightie Princes, how much more to follow Christ, Reu. 19.16. The King of Kings? If the Queene of Sheba pronounced them happie, 1 Reg. 10.8. who attended vpon Solomon, a pru­dent and a potent King; how much more are we blessed in waiting vp­on Christ Iesus, who is Omnipotent, Math. 28.18. and In whom are hid all the treasures of wisedome and knowledge? Col. 2.3. Eccl. 23.28. It is great glorie (saith the Son of Syrach) to follow the Lord. Math. 11.30. August. de temp. ser. 182. Christ tels vs that his yoke is easie. Iugum eius merito est suaue, cui scruire est regnare, saith S. Austin: His yoke is light and sweet indeed, whom to serue is to raign as [Page 124] Kings. And for our comfort and incouragement, in following of Christ, behold the Saints of God, who as a cloud of witnesses are gon before vs. Heb. 12. We haue their worthy examples for our direction: wee haue their prayers for our safe con­uoye: and their expectation for our happie arriuall.

Againe, these pathes are the pathes of safetie. A good way, and a good guid are great comforts to a traueller; and this is our comfort in following Christ: Ioh. 14.6. For he himselfe is our way and our guid. He is the way, Iohn 8.12. the truth, and the life. He is the light of the world; he that followeth him, shall not walke in darkenesse, but shall haue the light of life. Prou. 14.12. There is a way (saith Solomon) that seemes good to a man in his owne eyes, but the issue thereof is death. But these pathes are the pathes of life. Prou. 12.28. We say that hee which walkes in the kings high way walkes safely, for he is vnder the [Page 125]Kings protection. And such is his case that followes Christ in these pathes of holinesse and righteous­nesse; he is in the high way to Hea­uen, and hath a Diuine protection, as it is written in the 91. Psalme, Ps. 91.11. He shall giue his Angels charge ouer thec, to keepe thee in all thy waies, that thou dash not thy foot against a stone. It is verie obserueable throughout the sacred Story of the Euangelists, Marke 8.2. Et passim. that our Sauiour had a continuall care, that none, who followed him, should want. Yea he, that at the time of his apprehension had not a word of defence for himselfe, had a Sinite hos abire, for his Disciples. Let these de­part. Ioh. 18.8 And it was his great glorie, that hee could say, Iohn 17.12. Those that thou hast giuen me, I haue kept, & none of them is lost but the child of perdition: And hee was that trecherous Souldier I spake of.

4 Lastly, as these pathes are the pathes of safetie, so are they the [Page 126]pathes of felicitie. The Lord takes it verie kindly at the hands of the Israelites, as wee see in the second of Ieremie; Ier. 2.2. I remember the kindnesse of thy youth and the loue of thy mariage, when thou wentest after me in the wil­dernesse. Bernard. Eius reminisci est remune­rari, His kind remembrance imports a recompence, saith Bernard. And no maruaile: for Masters, that are of a noble and generous disposition, will not suffer their seruants to be vnrewarded; much lesse will Christ Iesus. The Lord said of Caleb, that to him he would giue the Land of Canaan, Deut. 1.36. because he had constantly followed the Lord. And so shall those, who are constant followers of Christ, possesse the celestial Canaan, the Kingdome of Heauen.

As Henoch walked with God, Heb. 11.5. and was translated, that he should not see death: So those that walke with Christ in these holy pathes, shall be partakers of eternall life; according [Page 127]to that in the twelfth of Iohn, Ioh. 12.26. If any man serue me, let him follow me; for where I am, there shall also my seruant be. As he that followes some great Riuer, shall by it be guided to the Sea: So those that follow Christ, shall by him be conducted to the Ocean of eternall felicitie. And so our Sauiour told his Disciples, and that with an asseueration for ratifi­cation; Verely I say vnto you, Mat. 19.28. that when the Son of Man shall sit in the Throne of his Maiestie, you that haue followed me in the regeneration, shall sit also vpon Thrones, and iudge the twelue Tribes of Israel.

Application.

THus haue you heard the mat­ters, the manner, & the motiues for our following of Christ. Now it remaines, that I conclude all with some words of application, and so finish my speech. S. Augustines [Page 128]discourse, in his seuenth Sermon, De Verbis Domini, Ordine ali quantulum mutato. shall be my ground. There were (saith Saint Augustine) three men of seuerall 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 deferre and neglect this follow­ing of Christ. Some intend to be­come his followers, but they put it off till sicknesse, or old age seaze vp­on them; till Sinne and Satan hath cassiered them; and they are able to do Christ little seruice. Some there are who doe totally neglect this fol­lowing of Christ. They are enter­tained by the Flesh, the World, and the Deuill; yea any thing but Christ: though the waies wherein they walke yeeld nothing but vani­tie and miserie. Thus the young man in the Prouerbes followes the strange woman, Prou. 7.22. like a foole to the [Page 129]stockes, and an oxe to the slaughter, till a dart strike through his Liuer. Thus De­mas imbracing the world, 2 Tim. 4.10. forsooke the Apostles. Thus riches caried away the man that ran to Christ. Marke 10.22. For when he had giuen him histaske, he became a flincher, & went away sorrowfull. Caroclamat ego inficiam. Diabolus cla­mat, ego deci­piam. mundus clamat, ego de­ficiam. Ego reficiam. But what can these Masters promise to their followers? Only that which S. Bernard mentions, The world, it cries, I will faile thee; the Deuill, he cries, I will deceiue 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 worke, and scourged them at night. For so doth the Deuill employ his Vassals, in the workes 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 Iudgement, with hellish torments. To Witches, and such other wretches he promiseth faire, but the end is cōmon­ly [Page 130]a shamefull death to their bodies, & eternal condemnation to their Soules. The world is a master like Laban, Gen. 31.41. that changed Iacobs wages ten times, and would haue sent him away emptie. Who would serue that master, which will keepe him hard in toyling, and in the end strip him out of all he hath, and turne him away naked? Behold, the world is such a master; 1 Tim. 6.7. for as wee brought nothing into the world: so it is certaine that we can carie out nothing. Naked came wee out of our mothers wombes, Iob 1.21. and naked must we returne a­gaine. Saladine at his funerall had one going be­fore his corps who carrying his shart vpon a launce, cri­ed, Saladine that Conque­ror of Asia, caries nothing with him but this. Plat. in vit. Clem 3. Ier. 2.13. The greatest Monarches (as that great Saladine did well consider) haue only a winding sheet; or peraduenture some Monument, a meere monument of the worlds vanitie, & mans morta­litie. I may truly say therefore, that those who leaue Christ Iesus to fol­low the world, the Flesh, or the Deuil, commit those two euils that Ieremie mentions, They leaue the Fountaine of liuing waters, to dig to themselues bro­ken [Page 131]Cisternes that can hold no water.

2 Alius se obtulit & reprobatus est. Another offered to follow Christ, and he was reiected. And indeed such bad followers our Sauiour hath many: Some respectu formae, some respectu fi­nis: Some in respect of the forme, some of the ends. As it was in the daies of his infirmitie, so is it now in the daies of his maiestie. 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 Iudas. Mat. 26.15. Some only to gaine by him, as those that followed him for the loaues & the fishes. Iohn 6.26. Christ hath some followers that are like Co­mets, they are not fixed by a liuely Faith in Christ the Sphere of holines, but are caried about with an vncertain motion, according to some star which rules them, & they vanish accordingly.

Againe, some there are which faile in the manner of their following. As S. Bernard speakes of praying, so may [Page 132]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. Iohn 3.2. As Nicodemus, that came to him by night. He durst not be seene to be a follower of Christ. And those rulers in the 12 of S. Iohn, which beleeued in him, Iohn 12.42. but were afraid to con­fesse him. Thus euerie little rub turnes them aside, whilest they say. A Lyon is in the way: Prou 26.13. A Lyon is in the streetes. 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 iust recōpence that they neuer entred into it. Reu. 3. 2. Some follow Christ tepidè, coldly, like the Church of Laodicea. These are like Solomons sluggard, Prou 13. Vult & non vult piger. He could be content to follow Christ, but he cannot abide to take too much paines. These fol­low Christ so, as that they were as good to stay behind: he had rather haue their roome then their cōpany. [Page 133]He that wil be a welcome follower of Christ, Acts 11.23. must (as Barnabas exhorted) with full purpose of heart cleaue vnto 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 Ioshua; Iosh. 24.15. Chuse you this day whom you will serue; but I and mine house will serue the Lord. 3. Some follow Christ temerariè, rash­ly. Some march furiously with Iehu, An. dom. 1535 Sleidon. Com. lib. 10. As the Anabaptists did in horrible vp­rores & combustions in Germany. The Papists, who in Q. Maries daies brea­thed out nothing but fire, & fagots. In Q. Elizabeths, Pistols, & poisons. And in the raign of our gracious soueraign, fire and gunpowder. Some inconside­ratly betake themselues to be Christs followers, but like foolish builders, Luke 14.28. not counting what it may cost them, they sit downe with disgrace; & when the parching sun of persecution, or af­fliction comes vpon them, Mat. 13.6. like the sto­ny ground, they wither away. Some a­gaine are so rash, that they do Antece­dere [Page 134]Christum, Aug. in Ps. 62. as S. Aug. saith, Whereas they should follow Christ, they goe before him. Such as follow their own inuen­tions, rather then diuine direction: Such as haue zeale without discretion and iudgement: that thrust their sic­kles into other mens haruests, and run beyond the bounds of their calling: as many priuate men, who are very for­ward about the reformation of the Church, yea, before themselues be re­formed. 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 incouraged. I doubt not but it fares with many as it did with that man. Confessionum Lib. 7. & 8. S. Austin confesseth that he himselfe was much perplexed when he was entring into religion. He thought thus with himselfe; what shal become of me, when I become a pro­fessor [Page 135]of the Gospel? I shall lose all my delights & pleasures; & what comfort then shall I haue of my life? But it pleased God that these mistes did va­nish; and he found more true comfort to his soule, after he became a constant follower of Christ, then euer he did before. Insomuch that he could say forth of experience, Aug. in Ps. 117. Dulcioros sunt la­chrymae orantium, quàm gaudia thea­trorum, Euen the teares of a Christian shed in the middest of his prayers, are sweeter then the ioyes and delights of the theaters. Beloued, 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 euerie one be incouraged? seeing he is such a good master as will not faile to reward his seruants aboundantly. Reu. 22.12. Be­hold (saith Christ) I come shortly: and my reward is with me to giue euerie man according to his workes. If you remem­ber & consider the motiues, you need no further incouragement. The paths wherein you are to walke, are comfor­table, [Page] [Page] [...] [Page 120] [...] [Page 121] [...] [Page 122] [...] [Page 123] [...] [Page 124] [...] [Page 125] [...] [Page 126] [...] [Page 127] [...] [Page 128] [...] [Page 129] [...] [Page 130] [...] [Page 131] [...] [Page 132] [...] [Page 133] [...] [Page 134] [...] [Page 135] [...] [Page 136]and honorable; they are the pathes of safetie, & eternall felicitie: feare not, neglect not therfore to follow Christ, though it be through fire and water. Your iourney may peraduenture cost you some paines, cares, & teares: yea fightings without, 2 Cor. 7.5. & terrors within; but the end shal be ioyful & comfortable. Heauen shall be your habitation; for Christ is gone before to prepare pla­ces there for his followers: and there you shall enioy his blessed presence, & bee partakers of such ioyes, as neither eie hath seen, nor eare hath heard, nor can enter into the heart of man.

The Lord, for his mercies sake, giue vs grace to be faithful and constant follow­ers of our Sauiour Christ in the waies of holinesse and righteousnesse; that by the merits of his death and passion, we may be partakers of eternall blisse and happi­nesse. To whom with the Father, and the holy Ghost, all honor, & glorie, maiestie, and dominion be rendred, and ascribed, world without end. Amen.