THe fiue senses of our bodie , starres of this lesser ▪ worlde , which a a Celius Rh● do . antiq. lect. li. 13 cap 2. were ordayned for trustie intelligencers to the soule , should be as the b b Iudg. 18. 2 fiue spies of the tribe of Dan , to discouer vnto vs the caelestiall Lachish which admits c c Iud. 18. 7 10 no trouble , and affoords all blessings . For such is that mountaine of our eternal happines , d d August . Vbi nihil obest , nihil deest , nihil affluit , nihil defluit ; a place of most diuine , most vnspeakable contentment , where no euil thing is lurking , nor good thing lacking , nothing wanteth , nor nothing wasteth . And thus ( though not by nature but by gratious woonder ) did the sense e e Mat. 17 , 4 of seeing in Peter , Iames & Iohn , giue them a sweete glimpse of heauens glorious kingdome , when betwixt Elias and Moses on the mount with his Sun-bright countenance , and resplendent robes , they saw Christ Iesus as he was transfigured . And thus did the sense of hearing in that f f Act. 9 , 15 chosen vessell Paul , make the g g Eccl. 12 , 4 quicke-discerning daughters of Musicke before times vnacquainted with such heauenly accents , h h 2. Cor. 12 4 partakers of that language which they speake in Paradise . But I know not how these officers of the mind , though employed in a seruice of such importance , are euerie one subiect , ( as i i Albertus Patauinus dom. 1. in quadrag . Albertus hath obserued ) to fiue corruptions , as manie as themselues are . As ( omitting the rest , to instance in the sight , k k Iulius Scaliger de Subt. Excer 37 sect. 32. qui sene scit primus , which when the soule goeth to rest bids vs first god-night ) euery one experimenteth it in the current of his life , that the two eies which l l Mat. 6. 22 should be windowes for this clayie tabernacle , to let in light the spirits conforter , ofttimes as false doors receiue sin into the soule , for Vitiis in animum m m Quintil. declam . 1 per oculos est via , iniquitie through the eie-lids can glide into the heart . This made Dauid intreate God n n Ps. 139. 4 the builder of this frame , that he would shut vp , or o o Ps. 119 , 37 keepe close these passages to his soule , least otherwise vanitie shoulde get entertainment . Hee knew belike that which I must speake , that this sence maketh default when the eye her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is either wandring abroade , or wanton at home , longeth for things forbidden , or deuoureth all shee seeth , or else prieth too narrowlie into hidden secrets .

By the first she failed p p Gen. 34 , 1 in Dinah whose eyes were no house-doues , but must needes be gadding out of Succoth into Canaan . By the second shee erred euen q q Act , 13 ▪ 22 in Dauid though so holie , whose eyes r r 2. Sam. 11 2 , 4 glauncing forth their beams on Beth shebas fair beautie , made their reflexion on his heart with hot burning lust . By the third , shee offended in the first woman that possest her , who seeing the fruit of the forbidden tree , s s Gen. 3 , 6 louely to the eye , and like to please the taste , longed till shee was fingering that interdicted fruit , and ceased not , till beleeuing the diuels t t Gem. 3. 4. non moriemini , tush woman build on my word , yee shall neuer die for it , shee made vs all obnoxious to u u Ge. 2. 17 morte morieris , till she had left a double death , as inheritance for her ofspring . By the fourth the sight trespassed in x x Iosh 7 , 21 Achan , the sonne of Charmi , where meeting with so rich an obiect as a Babilonish garmente , certaine shekels of siluer , and a wedge of gold , she so sharpened the appetite of his dropsie-thirsting soule , that but that treasure , nothing could suffice her . By the fift and last way , she misled the men of b b 1 Sam. 6. 19. Bethshemesh , whose eyes shee made curious to search the holy arke , for whose least touch ( though wel meaning ) god c c 2 Sam. 6 , 17 fearefully slue Vzza , and which the very Leuits , though attendant on the sanctuarie , a a Num. 4. 15 were straightlie charged they shoulde not dare to handle it . And thus our two eyes ( duo magna luminaria ) the Sunne and Moone of this our mortall essence which b b Pl●to in Time● . should bee for looking Glasses to our sinfull soule , in which they might contemplate Gods workes of wonder , as false Glasses represent them with wanton phantasies , with voluptuous thoughts or couetous desires : and when with humble modestie and constant Meditations , they shoulde guide vs as c c Mat. 2 , 11 the Starre did the wise men in the East , till wee come to Christ Iesus himselfe at Bethlehem , what with vanitie , and what with curiositie they misleade our steppes ( as Elisha d d 2. Kin. 6 , 19 conducted the host of the Aramites into the middest of Samaria ) amongst our enemies . As this is true in the eye which is the myrrour of the bodie : so it is true in our vnderstanding , which is the e e Aristoteles Metaph. lib. 1. cap. 1 eye of the soule , which when it shoulde aduaunce it selfe to heauenlie meditation , beeing in the owne nature in the flesh , f f Caeleus Rh. antiq. lect. li. 16 ca 18 vt gemma in annulo , as a rich precious pearle in a ring of golde , and yet by sinne in the bodie g g Cicero de amicitia . vt captiua in carcere , as a wretched prisoner in a loathsome caue , is surprised and kept vnder h h Wis. 9 , 15 by this earthly burden , & hindred ( as the eies ) with the selfe same fiue impediments . To let passe the rest , as not so neerly allied to Saint Peter in my text , for vaine curiosity in affecting knowledge , howe much it preiudiceth all fruitfull thoughts of Gods matchlesse glorie , and our endlesse blisse , it is vndoubtedly certaine , i i Hugo de abusionib . claufiri . that our knowledge , which as a sparkle couered in the ashes , by holy meditations should be kindled to a fire , thogh with smoke , till at length by contemplation , it bee a cleare fire without smoke , hath no greater enemies then those two monsters , Otium & curiositatem , idlenesse , and curiositie , of the which the first holdes the mind , lest shee blowe vppe that sparkle , and the other sleckes it , when the flame is greatest . Wherefore our Lord and blessed Sauior Christ Iesus , who amongst those three kinds of desired good things , the k k Math. 6 , 33. eternall , which is the kingdome of heauen , the internall , which is the righteousnesse therof , and the externall , which are the things of this life , would haue the first to be most affected ; when hee found it indaungered in his beloued Apostle , by his vaine curiositie in things of no moment , sharply encountreth him with this present checke , Quid id ad te ?

Any farre fetcht coherence shal not neede for this scripture , being an euen tenour of a continued historie , recording a dialogue betwixte Christ and Saint Peter ; in which when our sauiour had bidden Peter to follow him , hee protracting his obedience , and busying himselfe otherwise , fell a questioning with Christ , what seruice it would please him to command Saint Iohn the beloued disciple , which question as vnseasonable for the time , and impertinent to the purpose , our Sauiour reprooueth as beeing too curious , telling Peter that concerneth him not . Quid id ad te ? In which short but sharp reproofe that Christ frameth agaynst Peter , wee may naturallie for the text , and profitablie for this age , obserue these foure particulars : First the agent in this text , the person that speaketh it : and that is a soueraigne Lorde , commaunding dutie , and answered for the time , not with obedience but with questions . For if ye looke backe ye shal find in the first worde of this verse , that it is Iesus that speaketh this , euen the same which said , Follow me , in the 19. verse . The seconde is the action , what this agent dooth , and that is a sharpe reproofe of Curiositie ; in which our Sauiour contenteth not him selfe to say to Saint Peter , as he did to all the apostles ; but with more vehemencie repels his question . For when l l Act. 1 , 7 they asked him being at Ierusalem , Lord wilt thou at this time restore the kingdome vnto Israel , hee answered , it concerneth you not , this is not for you to know , speaking definitiuely without interrogation : but here when S. Peter maketh his needles motion , our sauiour speaks earnestly with a sharpe reprehension , saying not , this is nothing to thee , but what is this to thee Peter , Quid hoc ad te ?

The third thing is the subiect of this reproofe , in which Peter to Christ had bewrayed his curiosity : and if we looke as narrowly to his fact for the faults , as m m Act. 3. ● . the begger did afterwards to his hands for an almes , wee shall easilie descrie in him three kinds of curiositie . The first for his knowledge , the second for his care , and the third for his action . The first braunch of this sinne is his inordinate desire , to knowe more then that which god would reueale him ; for som things there be n n Act. 1. ● wherof God maketh reseruation , and neuer discloseth them to the sonnes of men , of which it becommeth not the saints to be inquisitiue ; and therefore our sauiour saith If I wil that he tarry , what is that to thee ? The second branch is his care in things of no moment , neglecting in the mean season dewties of importance : for what were the actions or passions of S. Iohn , his going to the graue in peace or from the crosse , if it be compared with that obedience which the apostle did owe to our sauiour Christ Iesus ? So that his maister might well saie , Quid id ? what is that circumstance of Iohns death to this substance of thy dewtie , that needles question to this necessarie office ? Quid id ad te ? what standest thou about trifles , when I commande thee great things ? The third branch is his busines in other mens affaires , forgetting the dutie that appertaineth himselfe : for he inquireth not of himselfe , but asketh of Iohn ; and therefore our sauiour saith not , Quid ad rem , what is that to the purpose ? but quid ad te ? this is an other mans cause Peter , if it must needes bee that this question must bee answered to some , it were more fitte that Iohn should demaund it , but as for thee Peter what doest thou medling ? Quid ad te ? This concerneth not thee Peter .

And these are the three parts of S. Peters curiosity , which may not vnaptlie bee ▪ better distinguished by those three words which the Grecians vse to intitle this sinne by . For first sometimes they terme it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bootles lost labour , and this may well agree to the first part of S. Peters faulte in searching out Gods will which hee had not reucaled , in which his attempt is therefore frustrate . Sometimes they call this sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a needles labour or paines besides the matter , and so ( God wottes ) was S. Peters curiositie , whilest he intended small things omitting greater . Another name they haue when they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the busie bodies faulte , the medlers infirmitie . And this must needs agree to saint Peters trespasse when questioning of saint Iohn , hee forgotte himselfe . These therefore are the subiect in which the faulte was committed .

The fourth and last thing is the obiect of this action , the person on whom Christ fasteneth this rebuke ; and that was saint Peters , one that alway before was sparing in his question , that feared to demand ought when others presumed to ask ; yet him Christ reprooueth with his Quid ad te ?

Of these fowre parcels of this reprehension , the agente , the action , the obiecte and the subiecte , in order as they lye , and in measure for the time . And first for the agent .

The partie which vttereth this demerited reproofe , is no meaner then Gods sonne the worlds sauiour Christ Iesus , o o Math. 4 , 19. 20. who taking Peter from the nettes a poore fisher in the sea , to make him in the Church a fisher for mens soules , p p Mat. 16 , 17. had instructed him from heauen with his fathers secrets , and had q q Iohn 21 , 7 mightilie confirmed him in the faith which hee had giuen him , by working in his sight strange signes and wonders . Of him therefore as a r r Iohn 15. 5. grafte of his fathers planting , which hee had s s Luk. 13. 9 hedged in , digged rounde , and trimmed with such industrie I say ( not hee t t Esay 5 , 2 expected grapes and gathered bitter clusters ) but u u Mar. 11 13 hee looked for pleasante fruite , and ( alas ) founde nought but leaues on it .

For after those x x Mat. 3 , 17 & Matt 4. 18 three yeares of Peters following Christ , from his baptisme in Iordan , to his y y Ioh. 18 , 15 passion at Ierusalem , our sauiour would now trye howe his scholler had profited , what progresse he had made in his maisters schoole , if hee had taken out his lesson from knowledge to obedience , and therefore in this place he salutes S. Peter , z z Matt. 11 , 15 not with Qui aures habet audiat &c. Peter if thou hast eares listen well vnto me , I a a Mar. 9 , 5 am the Rabbi of the Iews , and the b b Luk. 2 , 32 doctour of the gentils ; but c c Mar. 8 , 33 Qui meus est discipulus &c. he that wil be my Disciple must vse his feete , and with his crosse must follow me ; sequere me , saith our Sauiour .

And how proued Saint Peter , was he cunning in his lesson ? When his master called him did hee straight way followe him ? No ( God knoweth ) a raw scholler , not readie yet in this poynte : hee yeeldeth not due obedience , but first pawseth , and then questioneth . First he pawseth for a while , and looketh backe amongst his fellowes , before he setteth one foote forth to follow Christ on forward .

And why so S. Peter ? knewest thou not the daunger , d d Gene. 19 , 26 for Lots lingring wife if shee turne but backe to Sodom , or e e Luk. 9 , 62 for him that looketh homewarde , if his hand be at the plough once , how the one was turned into a senselesse pillar of salte , and the other prooued vnfitte to bee one of Gods kingdome ? Fearest thou not the same Lord , whose armorie is still stored with dreadfull ordinance to execute his vengeaunce , and hath his angels as well in the dayes of the Gospell , f f Act. 21 , 23 to strike-dead proude Herod for his presumptuous arrogancie , as hee had in the time of the lawe and the Prophetes , to g g 1. Cor. 10 , 10 slay cruell Pharaoh , for his disobedience , or to h h 2 King . 19 , 35 kill so many thousands in the Assirian host ? Howe darest thou then Peter make stande , yea but a breathing while ? when Christ called thee forwarde , how durst thou looke backward ?

None but flesh and blood can stande vp to pleade for him , reason onelie but not grace must make his Apologie . It is an easie thing to bee a Censor , it is soone sayde , why diddest thou it ; but tu sihic esses aliter sentires , not one amongst a thousande of vs , but would do as saint Peter did .

When it commeth once to poenam damni , or poenam sensus , that a i i 1. Mar. ▪ 8 , 34 man muste denie himselfe , and take vppe a Crosse too ; that hee muste forgoe ought , or endure ought for the testimonie of Christ Iesus , k k Iohn 6 , 6● Iste sermo durus est , as the Disciples sayde of another thing , this is a shrewd Text , it will winne but fewe hearers . For the former of these two which is poena damni , to part with oughte for Gods cause , manie can bee content , because l l Psal. 105 34 that is one end of his blessings , that wee maie keepe his Statutes , and obserue his Lawes ) to serue God for wages as m m Iob. 1. 9 the Diuell sayde that Iob did , they will owne the Lorde for theirs , if they maie indent vppon conditions , in such wordes as n n Gene. 28 20 Iacob did vtter as a vowe , if hee will finde them breade to eate , and cloathes to put on , if from time to time hee will furnish them with necessaries : but if it come once to a parting blowe betweene vs and our riches , that o o Mat. 7. 14 because the Gate is narrowe where we must follow Christ p p Matt. 11 29 that stouped lowe , wee must therefore q q Heb. 12 , 1 cast away the earthlie loade that burdeneth vs , then r r 2 , Tim. 4 10 with Demas farewell Christ , yee must walke alone sir , wee will not leaue the worldes treasure , no not for the worlds redeemer , if none but these muste bee Articles of Christes calling and our comming , the greatest parte with the young man spoken s s Matt. 19 , 22 of in the Gospell , with sadde hearts and drouping heades will turne away and looke backewards .

And for the latter of these two ( which is poena sensus , enduring ought , or suffering in the quarrell of the highest ) if with Haman t t Hest. 5 , 3 wee might bee called to Hesters iunkets , u u Iohn . 2 , 2 or with Christ himself to the marriage at Cana , O that were excellent , that woulde right fitte our natures , to the banquet of a Queen , or the wedding of a bride , what messenger could call vs but we would straightway follow him ?

But if we bee offered at Gods hand x x Psa. 75 , 8 not the redde Wine of promotion , but y y Matt. 26 , 39 the bloodie cuppe of Christes bitter passion , such a z z Act. 9 , 16 feast as S. Paul was inuited to for his welcome , a a Matt. 20 , 20 them with the sonnes of Zebedee , wee had rather bee in his Kingdome , wee b b Matth. 13 21 will presently complaine that the Sunne of tribulation , scorcheth too hote in those holie climates , it will make vs giue againe as men offended at it . The same cause wrought in Peter his delaying turnebacke , and made him pawse , when our sauiour called him . For at the c c Mat. 4 , 18 sea of Galilie when Christ allotted him , with sequere me to an honourable Apostleshippe , to be a d d Aug de mirab . scrip . lib. 3 , cap , 7 woorthie leader of his militarie forces , e e Aug. to . ● epist. 59 a Bell-weather of his flocke , the sheepe of his pasture , f f Mai. 4 , 20 then adew all fishnettes , presentlie hee followed him : but if at the Sea g g Iohn . 21 , 7 of Tiberias the same Christ appoynt him , with Followe mee againe to a painefull Martyrshippe , h h Iohn 21 , 18 where hee shall not gyrde himselfe , but giue others leaue to doe it , where hee shall not goe at libertie , but bee ledde to greeuous tormentes , when his bodye shall bee gyrded with Coardes and Chaynes in , and his handes and feete shall bee fastened to a Crosse , it is no maruaile if hee linger , it is no strange thing if hee turne backe . And this maie reason alledge , but it is but carnall wisedome , for Peters first default in his lesson of obedience : to witte , when Christ called him , howe durst hee stande to looke backe ? Because it was a charge of so hotte a seruice .

And this because it pleased Christ i i 1. Cor. 1 , 24 Gods eternall wisedome , graciouslie to passe ouer with so gentle silence , let not vs be too streight in our animaduersions .

But & cunctationem & curiositatem importat haec quaestio , as k k Vill●●● centius de sanctis . one hath obserued vppon his woordes in this Gospell : Saint Peter beeing posed in his Lesson of obedience , was founde tardie in his aunswere , not onelye for delayes , but also for his vaine and fruitlesse curiositie . For had hee but looked backe , and then eftsoones followed , some pretence of excuse might haue beene made for his loytering , as his was which l l Luk. 9 , 61 sayde , I will followe thee Maister , but first let mee bidde them farewell that are at home : so mighte Peter haue sayde , Maister I will followe thee , but first giue mee leaue a while to bidde flesh and blood adue . Such olde friendes as wee are , like m m 1. Sam. 20. 41 Ionathan and Dauid , can not without weeping so suddenlie be parted .

But this was not all , hee that for three yeares had beene a daylie auditour , not of Salomon n n 1 , Kin. 10 , 1 for Wisedome the worldes renowned woonder , o o Matth. 12 42 but of Christ himselfe farre greater then Salomon , whose woordes as p p Luk. 4 , 22 heauens dewe distilling from his lippes , filled his hearers harts with deepest admiration , fell not yet to action , but was stil in speculation , yeelded not obedience to that which he had heard , but stil was questioning to attein more knowledge , with Quid hic ? quid faciet ? one thing more good maister , resolue mee in this point , I haue something yet to aske you . And this itching humour of desiring further knowledge , without putting in practise his former lessons , our Sauior reproues here in his blessed Apostle , saying , Quid ad te Petre ?

It was true amongst the pagans in their humane philosophie , q q Cornelius Tacitus , annal. lib. ● 15. which the darke writing chronicler hath noted in their histories , that multi erant qui doctrinâ ore tenus exerciti , animum tamen bonis artib . non induerant , that there were many which were wel seen in their liberal arts , yet not so excellent in their moral vertues . It is as true , nay it is too true , which a r r Anselmus de lib arb. lib. 8. reuerend father & an honorable prelate of this kingdom once said , nititur homo totis virib . &c. Man mightily laboreth for his soules vnderstanding to haue it inlightned with the godheads brightnes , but for the will & affections to haue them well ordered by the guidance and gouernment of the same blessed Deitie , but fewe regarde it , there is scarce anie that respect it . Belike men haue placed theyr knowledge ( as one sayde ) on too good grounds ) in codice non in corde , in ore non in more , Men are full of booke learning , not breast-learning , they haue appointed wisedoms residence in their mouthes , not in their manners . In deede it is so in all ages , and both sexes , mankinde couets skilfulnesse , but it seekes not righteousnesse . Let men else take a viewe of that vniust Pilate , who asked of Christe Iesus iudge of quicke and deade , yet arrayned at his barre as a malefactour , s s Ioh. 18. 38 Quid est quaeso veritas ? I praie thee what is truth , what is that trueth thou talkest on ? yet neuer had intention to defende or hold the same truth .

And let women see their faces in those Ephesian Glasses t t 2. Tim. 3 , where manie of theyr sexe were simple and loaden with much sinne , yet alwayes learning , inquisitiue for more knowledge . Then of both sexes and the greatest number , the Philosopher sayde long since that which wee finde at this instant , u u Seneca ad Lucillum epist. 19 Plus vitae quam scholae discimus , though wee practise not the olde lessons , yet wee woulde faine take foorth newe ; though wee exercise not our obedience , yet wee desire to encrease our knowledge , howe soeuer that conuince vs of vaine curiositie . But was this true in Peter ? had hee such inclination ? Yea it is too apparant , Christ hath detected his infirmitie . It had beene enough for the heathen Philosophers , much more then inough for Pilate amongst the Iewes , and too too too much for the women of Ephesus which were Christians , alwayes to haue beene learners and neuer followers ; and yet in the same crime was blessed Peter guiltie , who had often beene taught x x Iohn . 15 , 3 by the Oracle from heauen , whose y y Psa. 45 , 7 lippes were full of grace , who was blessed for euer , and yet beeing called did not followe Christ Iesus , which hadde beene the inuring of his former lesson , sequere : but still sought more knowledge , was asking more questions , and this is that which our Sauiour reprehendes in this question , saying , Quid ad te ?

And well woorthie of reproofe was this disordered appetite of seeking wisedome without due obedience , which Christ founde in Saint Peter his blessed Apostle . For there is nothing in the worlde which may bee tearmed good , but the Philosophers haue z z Cic. de offic. lib. 2 comprised it in those three woordes , honestum , vtile & iucundum , the pleasurable , the profitable , and the honourable good : nor there is none of these three , but they are concurrent in that true wisedome which breedeth immortalitie . As ( not to waste your time , nor wearie your handes in turning leafe by leafe for the seuerall proofes ) see them all knitte togither in one verse , by Iesus the sonne of Siracke in his Booke a a Wis. 8 , 18 of Wisedome , where you shall finde that first in wisdomes friendshippe there is exceeding ●leasure , and that is the first kinde of good thinges , the pleasing good , the delightfull : secondly , that in her workes are infinite riches , and I know you will all say , that those are goods profitable : and in the last place , that in her exercise , there is endlesse glorie ; and , then that ( I pray you ) what is more honest or honorable ? But though these be incident to that true substantial wisdome , which consists b b Deut. 4. 6. not in receiuing , but keeping the ordinances of Iehouah , that it is both pleasant ( for c c Eccl. 23. 27. nothing is more sweete then to take heed to Gods testimonies ) and wondrous profitable , ( for d d 1. Tim. 6. 6. godlinesse is great riches ) and to make vp the third , that it is passing honourable ( for it is e e Eccl. 23. 28. no small glorie to follow the Lord : ) yet in this learning of Saint Peters , which wanted practise , and was f f 1. Tim. 6. 19 not sound wisdome , but a desire of knowledge , without performance of such duties as were taught him : there were none of these good things , neither pleasure , profite , nor honour : it was neither pleasing vnto Christ , nor profitable to himselfe , nor gracious to the world , which might take notice of it : and therefore no maruell , being thus voyd of all goodnesse , if his master found fault with it , when he said to him , Quid ad te ?

For the first of these three ( to point them all out briefly ) that Peters question did deserue a checke , as a thing not well-pleasing vnto Christ himselfe , I presume that few words wil serue to euince it . For g g Cic. de Off. lib. 1. what is the end of all precepts in moralitie , but to draw vs on to performance of some dutie ? What is h h Iulius Sc●liger de subt. excer . 256. the perfection of mans imperfect nature , but to put in execution , what our selues haue inuented , or others haue aduised vs ? Nay , what is the maine drift of our first creation , by which God hath planted vs in these lower regions ? Surely this , i i Cic. de finib . 2. as the strong-boned oxe seemeth fashioned for the plough , & the k k Pro. 21. last verse . horse to haue bene made against the day of battell , as the light l l Iob. 5. 7. airekindled sparke is destined to flie vpward : so first was man ordained for these two purposes , m m Caelius Rhod. anti. lect. lib. 2. cap. 17. ad intelligendum , & agendum , to see Gods works , and to do his will . If Peter then will still be knowing , and neuer doing , but leaue the practise vnperfourmed , his nature vnperfected , his creation frustrated , which way is it possible that this should please his master , who requireth n n Iam 1 22. as wel action , as contemplation ? If the heathen man could say , o o Cic. de finib . 1. Non paranda est nobis , sed fruenda sapientia , our office stands not altogether in attaining learning , but a great part of it in the vse and fruition of wisedome ; how should Peter doe his office , or how should Christ accept it , since yet he was questioning , and fell not to obedience ?