passe by the way behold and see if euer any passion were like this of mine Of this passion I intreate And here I shall request all the sonnes of Adam to lift vp the eyes of their compassion yet a little higher and to beholde the man Come forth ô yee daughters of Sion Cant. 3 11. and beholde your King Brethren if wee bee men except we be Iewes or Saracens behold we the man Which the sunne for our sinnes was ashamed to beholde the Daughters of Hierusalem wept out their eyes to beholde the dead corpses in the graues resumed their eyes to behold Behold I say O Christian soule behold and say Quis ego et quis tu Domine Who art thou and who am I O Lorde O what hart doth not riue and rent in sunder What hardnesse is not mollified What eyes doe not streame with teares beholding such a lamentable and dolefull sight as this is I see my Iesus all of a gore blood all his senses The expansiōn of Christ one the crosse expressed out of scriptures holy fathers and faculties of bodye and soule his partes and whole sorelye smitten I see that Angelicke head at whose presence the very powers of heauen weare wont to tremble all to bee preaned and prickt through with thornes I see that Diuine face that was fairer then the children of men now defaced and defiled with the spittle of the Iewes I see those Christall eyes once clearer then the Sunne beames now blood-shed and cast ouer with the darkenesse of death his eares once accustomed to the hymnes of Angelles must now giue eare to the exclamations of Diuelles his mouth once full of Butter and Hony to eate is now full of Gall and viniger to drinke his feete fastened with Nayles to the Crosse and yet his verye soote-stoole is holye his handes and armes all spreade and distreined on the Crosse and yet they framed and fashioned the Heauens his whole Man all torne and wounded with lashes and Whippes his side broacht through with a Launce and his hart bloode gushing out on euery side Et quid plura From the soale of his foote to the crowne of his head he reserued nothing entire Ioh. 19.26 The pathos of the blessed Virgin saue onely his tongue therewith to pray for them that persecuted him and commend his Mother vnto his disciple Woman beholde thy sonne O how may we conceaue how did the hart of that blessed Mother and Virgin Mary throb and beate then within her breast O how much rather had she her bodie should haue gone from her soule then her sonne and sauiour gone out of her sight O how willingly would she haue eaten the afell gall which her sonne did eate and dranke the sower vineger Luc. 24.26 which her sonne did drinke and giuen vp the ghost which her sonne gaue vp saue that he must needes die for the sinnes of the world Prouerb 31.1 O my sonne and O the sonne of my wombe and O the sonne of my desires O my sonne Lemuel O my sonne Salomon finally I cannot expresse Then sinfull man that I am A patheticall exclamation of a paenitent sinner who shall deliuer mee from this body of sinne It is my sinne I see it is my sinne that slew my Sauiour vpon the crosse my pride the thornes that pricked him my gay-garments gue-gawes the purple that mocked him mine hypocrisie the Ceremonies that blinde-folded him I was that subtile Scribe and proude Pharisee that entrapped him that couetous Iudas that betrayed him that enuyous Iewe that accused him that irresolute man-pleasing Pilate that condemned him that bloudy executioner that hanged him and yet alas I am euen now ready still still to crucifie my Christ againe Out of this triple passion of Christ wee Christians are to learne a three-foulde lesson a lesson of propassion A three-fold lesson very necesry for all Christians of passion and of compassion In our propassion wee may meditate in this manner and it is in a manner a cōpassion of Christ Alacke Alacke The sonne of God hath bene crucified for mee miserable sinner as I am once afore and why doe I thus with sinne vpon sinne daylie Hebr. 6 6. and hourelye Crucifie him againe and make a mocke of him O why should I not rather Crucifie the world vnto my selfe Galat 6.14 Rom 6.6 Ambrose de vnica poenitent Dan. 9.4.5.7.9 and my selfe vnto the worlde O why doe I thus Luxuriate in the bloode of Christ O Lord God I haue sinned I haue sinned Righteousnesse and compassion is thine O Christ and mine is open shame and confusion Lament 1.16 Lament 2.11.3 48. For these thinges I weepe Mine eyes daye and night cast out riuers of teares My Bowels swell my liuer is powred vpon the earth Lamēt 3.41 And now I lift vp mine heart and handes vnto thee O King of Heauen O Lorde heere Dan 9.19 O Lord forgiue O Lorde consider and doe it Haue mercie vpon mee for thine owne sake euen for thy name sake my God and my Christ for thy name is called vpon me Of our passion we may ponder in this sense with our selues 1. Pet 1.21 Quaestionlesse hereunto are we called For Christ also suffred for vs leauing vs an ensāple that wee should also suffer for him Caedi Christianorum est saide an holye man caedere Pilati et Caiphae Our Sauiour Christ hath drunke to vs already if wee will bee Christians wee must all pledge him in the same cuppe Iohn 13.15 Luc 9.23 Isaiah 50.6 W Th à Campis de Regia via sanctae crucis I haue giuen you saith hee an example Tolle crucem et sequere me I haue giuen my backe to the smiters my cheekes to the nippers my face as a flint against spitting and shame And the Disciple you know is not aboue his Maister Math. 10.24 If therefore you are my Disciples Take vp my Crosse and followe mee Luc. 9.2.3 D.D. Carth Amator Mundi Speculum Dionysius the Carthusian in his treatise intitled a Looking-Glasse for the louers of this world hath an excellent saying to this praesent purpose Nemo potest venire de festo ad festum No man saith hee may haue his feast here and his feast there to If we will raigne there we must suffer here 2. Tim. 2.12.3 Thou therefore suffer affliction as a good Souldier of Christ Iesus But as wee must suffer so must we suffer if the will of God be so so as hee did 1. Pet. 3.17 Better it is we suffer for wel-doing then for euill doing Mori volo saith Hegesippus in his 3. booke and 17. Hegesipp de bello Iudaico l. 3. c. 17. Chapt. sed vt Hebraeus I am content to suffer but as a Martyr not as a murtherer or a theife I am content to be a doore-barred to death Doroth de Prophet Apost Septuagint c. but as Amos was to be sawen in peeces but as
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or A Kenning-Glasse for a Christian King TAKEN OVT OF THE 19. Chapter of the Gospell of Saint Iohn the 5. verse in these words BEHOLD THE MAN And Treated on by William Thorne Deane of Chichester and his Maiesties Hebrew Reader in the Vniuersitie of Oxford VEHASENNEH BOGNER BAESH VEHASENNEH VEELLE-SHEMOTH 3 2. AT LONDON Imprinted by R.R. for Iohn Harrison dwelling in Pater-noster-rowe at the signe of the Anchor 1603. IN DEFENCE TO THE MOST mightie Monarch and puissant Prince IAMES of England Scotland France and Ireland King defender of the Faith c. Grace Mercie and Peace from him which was and which is and which is to come I Praesume not Dread Soueraigne in this praefixed Title to praescribe praecepts politike to any Christian Prince much lesse vnto your Sacred Maiestie Should I attempt any such argument it would appeare in me Annibalem Phormio as the Adage is and I were much out of mine Element This is a proiect more fitting so high and Mightie a Prince as you are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch in his Apopthegms and alreadie in that your Kinglie Gift to a King most absolutely performed As Plutarch said of that very same word so may we of that your worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is it then which in this Inscription of mine I would so faine insinuate to my Lord and King VVhat but that he alwayes be like himselfe that he read himselfe as it were rule out of his owne booke Admit then most Christian King thou surpassedst in perfection as I pray God thou maiest all Christian Princes vpon earth admit no man remained whom thou mightest imitate * August on these words The Iust shall see c. Psal 52. Ipse Christus tibi remanet there remaines yet for thee The Imitation of Christ. Beholde the man Loe here is ‖ A Kenning-Glasse for a Christian King Hom Iliad 1. Val Mar 3. A Kenning-Glasse for a Christian King As out of those three verses of Homer the Author therof expressed he said the very liuing Image of Ioue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so forth So this Inscription I extract out of these three words of * Iohn 19.5 The first Booke Deutr. 17.18.19 c. Luke 16.2 Iohn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold the man As thou art a Christian so is this a Common Glasse to thee O King with all other Christians as in the first Diuision of the third generall Circumstance of this text and third distinction I haue de-declared As thou art a King so doth it out of thine ovvne mouth more properlie concerne thee Aswell for that a King is to compute vnto God for each Christian soule in his whole Common-weale as that the * Isai 24.2 Ecclus. 10.2.3 Hierō ad Heliodor Plat. in polit Regis ad exempū c. Cl. Claud de 4. consulat Henorij vvhole Common-vveale is naturallie conformed vnto the customes of her King And therefore of choise I consecrate it vnto thy Christian and Kinglie calling Accept then in good part most Gracious King this thy poore Schollers praesent Christus tibi liber exemplaris est Ioh. 13.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constant ad Sanctorum coetum Orat. c. 12. in Eusebius I haue giuen thee saith Christ an example He is an euerlasting example for thee Imitate him and thy subiects will imitate thee He is a most * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phalereus to Ptolome in Plutarch Exemplar states-booke for thee Read him and thy Subiects will reade thee He is a Mirrour of Magistrates for thee A Kenning-Glasse for Kings assimilate thy selfe vnto him and thy subiects will assimilate themselues vnto thee Chrysost And this is the Office and vse of this Glasse JAMES the Minor saith one was very Ludolph de vita Iesu Christi part 2. c. 59 Galat. 1.19 frater Iesu Ioseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 20. Euseb Ecclesiast hist 2.1 very like Christ in face and for that cause especially the said writer surmizeth he was called the Lords brother I dispute not of the one or the other of or on It seemes he was well seene in this Spirituall Glasse Else whence in his face are those rayes of virtues his Humilitie for he vvas called * Iacobus Minor Ludolph as afore So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Damascen IAMES the lesse His Iustice for he was called ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex Hegesipp comment 5. Euseb 2.23 IAMES the iust His all manner of virtues for so I suppose when Christ said vnto him Matt. 11.29 Iames 1.23 Iames 2.1.4.9 Iohn 2.14.15 Learne of me for I am humble and meeke he learned him with humilitie all manner of virtues Good King will it please thee to consider not sleightly as did that man in Saint Iames his naturall face but seriouslie thy Spirituall face in this Glasse as Saint Iames did wilt thou compare and compose the cariage of thy whole life accordinglie Thy Greatnesse must vouchsafe to do then as this Iames the Minor as this James the Iust did thou must out of thy Iustice distributiue go on in Gods name as thou hast begun thou must as A iust STEVVARD diuide aequallie to thy selfe thine owne to the Common weale her owne to the Church her owne impartiallie without acceptation of persons thou must scourge out all Monopolye-mongers and such like monsters out of thy common-weale as Christ did those Money-changers out of his Church thou must suppresse all Church-robbing-Christ-robbing Satans Th' English Chronicles in VV Rufus Iames 1.27 Isaiah 49.23 August de Ciuit Dei 5 24.25 c. Iames 2.8 Iames. 4.10 Of Iames of Hierusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Hist Ecclesiast 2.23 De Imitat Christi W Th à campis 3.55 1. Sa. 15.17 Psa 82.6.7 Amos 6.12 13. suggesting thee So svveete is the bread of Christ and a daintie foode for Kings To be a Father vnto the fatherlesse an husband to the widowes a Foster-father vnto the Church of Christ Hae tibi erunt artes Here is thy glorie O King Si Iustus imperas if thou fulfill the Royall lavve Out of thy Humilitie likewise thou must continually cast dovvne thy selfe and kneele and Camell thy knees before the Lord thy maker for thy sinnes and for the sinnes of thy people thou must aesteeme thy selfe so much and no more as God aesteemeth thee thou must be little in thine owne eyes In short thou must reiect thy many flatterers that will say Thou art a God and respect thy fewe friends that will tell thee Thou art a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue said Yee are Gods but yee shall dye like men This is indeed to be James the lesse this is the way to be James the Great this is indeed to be James the Iust. Doe this and thou dost rightlie Behold the man do this and thou dost rightly contemplate Christ This is that then which I was so faine to insinuate vnto thee my Liege
loue of God for the feare of man For he was afraide least otherwise he should not be Caesars friend Ioh. 19.12 or at least wise lest Caesar would not be his friend rather then so he left to loue Christ Panorm in pract istis praemissis Yet be-lye we not the deuill Si diabolus esset in iudicio vt reus as it pleaseth that great Canonist to instance if the deuil himselfe were summoned to the court for this or that crime Quantū ad hoc a defence might not be denied to the diuell how much more may Pilat answear for himself For if Pilat of his own inclination had bin so hastie to had done him to death what needed he to haue vsed any such vaine glosse or praetence what to please the Iewes but he knew well inough he could not please them better then by dispatching him out of the way what to collude with the almightie but he was not ignorant that God neither vseth to deceiue nor to be deceiued Lapides ligna loquuntur For it was written on the crosse with a mans pen it was writtē in Hebrew Chrysost August on Iohn the 19. that the Iews thē glozing on the law in Greeke that the Gentiles then glorying in their wisdō in Latin that the Romās thē gouerning the world that al the world might know that Pilat acknowledged Christ to be Iesus of Naz King of the Iewes For so also when the high Priests wold haue cōtrouled him Write not King of the Iewes Ioh. 19.21.22 but that he said I am King of the Iewes Pilate answered what I haue written I haue written Chrysost on this place Ideó enim Pilatus scripsit quod scripsit quia dominus dixit quod dixit I conclude therefore both by these and other Scriptures as also by other conferences of my text that in this place it was Pilates intent to haue mooued commiseration and to haue set Christ free And therfore when after the custome of the Iewes hee had scourged him when hee had suffered the barbarous souldiers to make a foole of him to clap a purple robe on his backe to plat a crowne of thornes on his head to put a reede in his right hand to spitte on him to smite him with roddes then euen then he praesented him a very spectacle of calamity to to the cruell harted Iewes if perhaps by any miseries by any meanes they might relent and he said vnto them Behold the man As if he would haue said if you be good men haue mercy of this innocent man August on this place or if you bee men take some pittie of a man Etsi Regē inuidetis saith Augustine parcite quia subiectum videtis and if heretofore you enuyed him whilst you said he was a king yet spare him now at length sith you see him a subiect nay an abiect man Feruescit ignominia frigescat inuidia O the ineffable operatiō of the Almightie euen in the harts of infidels Chrysost all along that the wife of a Gētile should see in her sleep which the whole natiō of the Iewes could not see being awake that the Gentiles should be more compassionate to Christ-ward then the Iews that Pilate a Pagan should be the first proclaimer of that which was prophecied so long ago Ne corrūpas tituli inscriptionem that it could not sinke out of his head but that this man a man vnlike inough as they had made him must needes be that same Iesus of Nazareth king of the Iewes Doubtlesse as Pilate wrote this inscription or title in the Crosse with his owne hand writing so was it written afore also in the heart of Pilate though hee wist not when euen by the finger of that truth her selfe Ioh. 18.38 of whō he asked her what she was And I am perswaded it shall be easier for Pilate in the day of doome then for those peremptorie Iewes for they Maius pecatum habent Ioh. 19.11 Nay I pray God Pilate doe not rise in iudgement with many of vs Christians and condemne vs then iustly as then hee did Christ vniustly for hee certainely would willingly not haue condemned him but we day by day like those reprobate Iewes doe wilfully crye as they did vnto Pilate Ioh 19.15 so we to our sins crucifie him crucifie him The third generall circumstance Thirdly to leaue the persons by whō and to whom it was spoken together with the manner of speaking the person of whome it was spoken was Christ the matter was this Beholde the man And first Beholde The first diuision of the third generall circumstance the first distinction Which word in holy Scripture hath diuers and sundry significations but I encomber not your eares with vnnecessary notes Onely I content you with this alone obseruation of S. Bernard Bernard on Math. 19. Behold we haue forsaken all c. 27. Whensoeuer you read this word Behold marke then saith he there alwayes ensueth some important matter t is one way or other a watchworde to a wonder Behold a virgin shall conceiue being forth a sonne Pele Esa 7. 9. and you shal call his name Admirable or Wonderfull Esay 7. the .9 The first diuision of the third generall circumstance the second distinction Irenaeus contr Haer Epiphan in panario August adquod vult all along Eusebius Cyrill euery where Secondly behold a man not a God only as Simon and Cerdon and Marcion maintaine but a man Not an aethereall man passing through with a trice through the wombe of the woman as Valentine and Bardisan and their pew fellowes haue plaide but a man indeede Not without assumption of humaine flesh subsisting as Eutyches excepts Not without a reasonable soule assisting as Apollinaris auoucheth Cic de nat deor 1. Not as the Epicure would haue it Non corpus sed quasi corpus Not as hauing a body but as it were a body Non sanguis sed quasi sāguis not a soule but as it were a soule Not a phantasticall body nor a kinde of spiritall blood but a true naturall and substantiall body Creedes Nicen Athanas and blood flesh of her flesh and bone of her bone Very God of very God and very man of very man consubstantiall to God his father as touching his diuinity consubstantiall to Mary his mother as touching his inhumanation or humanitie Theodoret Cyrens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the rest of the fathers at large Or is it possible thinke we that it was his passible humanity that raised Lazarus from the dead or that it was his impassible diuinitie that lamented Lazarus when he was dead or that it was his humane pouerty that with fiue Barley loaues and a few fishes fed so many thousand or that it was his rich omnipotencie that fedde on a Fig-tree or that it was the aeternall and incorporeall worde which in that strange agony swet water bloud whose very soule was heauy
I haue first out of Gods owne mouth d Exod. 25.9.40 Acts. 7.44 Hebr. 8.5 Matth 17.5 Matt 11.29 Iohn 13 15. Hebr 12.1.2.3 Inspice et fac See looke and do according to the mirrour I shewed thee in the mount Behold this is my welbeloued sonne in whom I am well pleased Hunc audite heare him Secondly of Christ himselfe Discite a me looke vpon mee learne of mee I haue giuen you saith he an example Thirdly the Apostles all exhort Aspicite looke consider Christ how he endured the Crosse runne with patience the race which is set afore you Looke vpon Iesus the author and finisher of your faith Art thou then O man of God affected zealouslie to be a Christian indeed August de vitae Christiana Bernard in his Sentences no longer to vsurpe the name of a Christian Loe heere then a Kenning-Glasse to thy hand Behold this man marke well the face of his life compare and compose the countenance of thy conuersation accordingly Art thou then for example and instance art thou ambitious and proude pompous insolent of much attendance Looke vpon him and wonder at thy selfe Rex fieri noluit August Hee refused to bee a King or his whole traine and retinue was one poore man and a weake woman Ioseph and Mary ijdem parentquè iubentque Hast thou with Lucifer said in thine hart I will ascend into heauen Isaiah 14.13 and exalt my throne aboue the starres of God I will enthronize my selfe vpon the mount of the congregation in the sides of the North I will be like the most high Looke vpon him and wonder at thy selfe Psal 88.3 My soule saith he drawes neere vnto hell I am in the midst of you as the meanest of you Psal 22.6 a man and no God a worme and no man Psal 131.1.2 mine hart not haughtie mine eyes not loftie I am in my selfe as a wayned childe Lord who is like vnto thee Hast thou with Anti-christ and Atheists and many false Christes aduanced thy selfe an aduersary against all that is God 2. Thess 2.4 Hast thou sate as God in the temple of God vaunting thy selfe that thou wert God Philip. 2.6.7 Looke vpon him and wonder at thy selfe he when he was in the forme of God aequall with God humbled himselfe in the habite of man vnto the death euen the death of the Crosse Gaue vnto Caesar Matth 22.21 On Iob. 41. Greg. moral 34.21 that which was Caesars and vnto God that which was Gods and this he did Vt superbum non esse hominem doceret humilis Deus Art thou auaritious and couetous ioyning house to house Isaiah 5.8 and land to land still gaping after Gold Ecclesiasticus 31.8 and heaping vp money treasures Looke vpon him Pauper esse voluit August he would needs be a poore man he neither had nor would haue any such thing nor siluer nor gold nor house nor land Math 8.20 not an hole to hide his head in Godlinesse was vnto him great riches Art thou luxurious and lecherous a glutton a drunkard feasting and feeding thy selfe without feare ouercome by thy body Iud 12. Ecclesiasticus 47.19 and bowing thy loynes vnto women Looke vpon him his hunger Math 4 his thirst Iohn 4 his onely meate and drinke Iohn 4.34 to doe the will of his father which is in heauen his Father knew no woman his Mother was a Virgin himselfe abhorred generation of man Iob. 41.10.11 Art thou as the Leuiathan in Iob thy mouth as fire thy nostrils as the smoake in ire in enuie reuenging thine enemies repining at thy friends still breathing out threatnings and slaughters Looke vpon him and wonder at thy selfe Isaiah 53.7 As a Lambe before the shearer he opened not his mouth he enuied none Math 5.22 pittied all he that is angrie with his brother saith he is culpable of Iudgement In fine art thou deuoted to delicacie Amos. 6.4 set vpon slouth lying vpon Beds of Iuorie and stretching thy selfe vpon thy bed Looke vpon him and wonder at thy selfe hee walked the world ouer from cittie to cittie from one region to another he preached he prayed he iourneyed and was wearie in his iourneyes I will say all at once W Th de Camp De Regia via Sancta crucis Tota vita Christi crux est and inconsequent it were that vnder Christ our head of thornes we Christians should pamper so delicate bodyes Thou seest now good Christian I am sure with how manye foule and ougly spottes of mortall sinne thy soule is stained The office and end of a Kenning-glasse thou maist well conceiue consistes not so much in Kenning the deformities of the face as in correcting them Hee that fansifieth himselfe cured with hearing a Physician talke onely is like one of those idle hearers whome Saint Iames admonished Iames 1 22. that they shoulde be Doers also and not hearers onelye deceauing themselues and he that imagineth hee hath done away the spirituall spottes of his face with behoulding them in this looking-glasse onelye is like that man in Saint Iames Iames 1.23.24 that behelde his naturall face in a Glasse and considered himselfe went his way and forgot immediately Dion Carth. in Speculo Amatorum mundi what one he was non sic impij non sic itur ad astra away away with such vaine speculations examine rather the matter aright Iames 1 25. looke well in this perfect law of liberty runne from Christ to thy selfe Isaiah 1.16 Apoc. 7.14 and againe from thy selfe to Christ Washe thee make thee cleane Wash white thy stole nay thy soule body in the blood of the Lambe Greg Speculasū saith Gregory in quibus animae sāctae sēper aspiciunt The face of Christ is a glasse which the Saints of God do view and reuiew that when ought in themselues is amisse they may reforme it Compare then the pride thou seest in thine owne face with Christes humility thy couetousnesse with his contentednes thy luxury and prodigality in meates and drinkes with his parsimony and chastitie thine anger with his amiablenesse thine enuy with his innocence thy lazinesse with his labours thy vices with his virtues compare them I say and conforme thee that in opposition to that vayle one Moses face thou maist also say 2. Cor. 3.18 I see in a glasse the glory of God with open face and am conformed and transformed into the same image from glory to glory Chrysost Etenim ad hoc vtile est nobis speculum et facilem facit transpositionem All this notwithstanding some other Anthropolatrae there are as the Emperour in his Code recordes of Nestorius that commit Idolatry with mē C. de Summa Trinit Nos rēdentes C. de Haeret Manich damnato Qui cunque that make mirrours of men some of themselues and some of others Of themselues such are they that Narcissus like are in
exemplum An example and Glasse of all bountye and goodnesse he is a flower of the garden Virgo virga virgine generatus euen Iesus of Nazereth Netzar Isaiah 11.1 the flower of Iesse he is a flower of the field a Martyr the crowne of Martyrs the forme of Martyrs Vtrunque imo omnia es mihi domine Iesu et speculum patiendi et praemium patientis Here maiest thou reade at once the Innocence of Abel the righteousnesse of Noah the obedience of Abraham the chastitie of Ioseph the mildenesse of Moses the feruence of Phinees the strength of Sampson the wisdome of Salomon the deuotion of Dauid the diet of Daniel the patience of Iob the pietie of Tobie the humilitie of Ioseph and Mary hee was truly faythfull in heart without fayning humble without hypocrisie sober without sowernesse wife as a Serpent innocent as a Doue stout as a Lion meeke as a Lambe what shall I more say Here maiest thou haue all that which all they haue and here maiest thou haue that which all they put them all together and they had it not If any man require more in speciall to reade of this argument I reporte him to Ludolphus of the life of Iesus Christ to Thomas of Campis of the imitatioÌ„ of Christ or rather with S. Augustine to the foure Euangelistes August Ludolph in prologo For that no maÌ„ saith he caÌ„ so throughly informe vs of the life manners of Christ as the Gospell of Christ I for my part must on with my text and passe ouer in a word which eftsoones I proposed namely a sobrietie in the imitation of Christ As we are zealous so must we be sober As therefore in the imitation of Saints thou maiest imitate them I said but that nor at all times nor in all things so and much more so we may nay we must imitate a A limitation of the imitation of Christ Christ that at all times but not in all things b De consecrat d st 2. Liquido apparet in Glossa Non omnis Christi actio nostra est lectio Euery action of Christ is not an imitation for a Christian c August Sâ—nt Imitatores Christi esse debemus we must imitate Christ but we must imitate him in his mercies The English Chronicles we may not in his myracles we may not as Bladud a Brittaine Prince and founder of the hotte Bathes as they say make vs waxen wings and flie in the winde vnlesse we will breake our neckes as he did yet Christ flyeth Ps 18.10 and commeth flying on the wings of the winde we may not take vpon vs to rayse the dead to turne water into Wine as prophane Necromancers and iuglers doe yet Christ said Exi Lazare come foorth Lazarus Iohn 11.43 Iohn 2.7.8 and transubstantiated water into Wine in Canah of Galilee wee may not goe about as the God of Norweighe did Iohn Wier de ietuniis Comment The GoldeÌ„ legend as Saint Mary the Aegyptian as Pharaoh and his host to walke on the waues to tread the pathes of the sea to do all that Christ could do as God For most true it is in this which in another sense Iohn 8.21 whither I goe sayd Iesus to the Iewes thither you cannot come and Christ vnto Peter whither I goe Iohn 13.36 thou canst not followe me Eccles 2 12. Quid est enim homo vt sequi possit regem factoreÌ„ suum August de verbis domini August in Ps 90. as it is in the vulgar Latine translation He saith not saith Augustine thou canst not be my disciple thou canst not follow me except thou create a new world or walke on the seas or make the blinde to see the halt to go the deafe to heare the dead to ryse againe For these are myracles vnimitable for vs and as it appeares in that reply of Christ to Saint Iohns disciples Math 11.4.5 Luc 7 22.23 he reserues them as peculiar to himselfe Quid ergo est what it is then that the eye of thine imitation must aime at in Christ Christ tels thee himselfe Math 11.29 discite a me saith he quia mitis suÌ„ learne of me for I am huÌ„ble meeke be ye as I am be yee holy Leuit 11.44 1. Iohn 2.3.6 for I am holy walke as I haue walked keepe my coÌ„mandements loue one another hereby shal al men know Iohn 13.34.35 August on the 90. Psalm Theodor de virt Act. that ye are my disciples Quod factus est propter te hoc in Christo debes atteÌ„dere vt imiteris eum Loue and hate that which Christ loued and hated as hee was God and thou doost imitate Christ as much as a man may imitate God do that which Christ did as he was man and thou dost imitate Christ as a Christian ought Magnus esse vis August de verbis domini a minimo incipe ambula per hominem et peruenies ad Deum To knit vp this point what blessed Bernards coÌ„ceite was of his fascicle of Myrrhe the same is mine of this my glasse this was that mirrour of man which the virgin Mary carried in her wombe the spouse betweene her breasts Simeon in his armes Zachary in his hand Iohn in his bosome Ioseph dalied with on his knees 2. Cor 4 10 O that all we that are Christians would do the like Ezeche 9.6 Galat. 6.17 Bern in Cant Serm 21. that we would manifest in our bodies the life of Iesus that wee would marke our foreheads with the marke of Christ that we would erect his image in our harts aut nasentis O si Iesus Crucifixus in Cor nostrum veniret W. Th. a Camp De Imit Christi L. 1. C. 25. aut lacteÌ„tis aut docentis euen from his cradle to the crosse that we would alwaies contemplate this Kenning-glasse Christ and his crosse that we would carry him in our bosome and lay him amidst our breasts Bernard in Cant Serm 43. and haue him alwayes afore our eyes non retro in humeris sed ante prae oculis Secondly I exhort The third diuision of the third generall circumstance the second distinction Innocent de sacro Altaris mysterio Libr. 5. C 9 Math. 26.28 Marck 14.33.34 Behold the man in his death passion They that discourse of the passion of Christ digest it vsually into a triple passion the first they terme his propassion the second and that most properly his passion the third his compassion his propassion was in his soule his passion in his body his compassion in his harte Of his propassion he protesteth himselfe My soule is very heauy euen vnto death Of his compassion he praieth for them that crucified him Father forgiue them Luc. 23.24 they know not what they doe Of his passion he proclaimes O vos omnes Thron 1 12. O homo vide quae pro te patior Bernard Oh all yee that
Esay was to bee stoned but as Ieremye was to bee cast to the Lyons but as Daniel to the Sworde but as Paule to the Crosse but as Christ I would dye but as an Hebrew and like a Christian and for Christe and so come when thou wilt Salua sancta crux Of our compassion wee may resolue in like Christian sort and this wee extend to our crucifiers Iud. 9 and exemplyfie thus The Archangell Michael when hee disputed about the body of Moses with the Diuell himselfe durst not intreate him with any cursed language but saide The Lorde rebuke thee Sathan How is it then that wee against our bretheren are so bloudylie bent to take the staffe indeede out of Gods owne hand Vengeance is mine Rō 12.19 Act 7.60 and for euery trifle to crie Reuenge The Protomartyr Saint Stephen when the Iewes stoned him to death kneeled downe and prayed Lorde laie not this sinne to their charge how is it then that wee cannot learne this lesson of him Math 5.44 Collect on S. Stephens day to loue our enimies to praye for our persecutors The Archangell of all Angelles and Martyr of Martyrs our Lorde and Maister Iesus Christ himselfe when hee was reuiled 2. Pet. 2 23 hee reuiled not againe 2. Pet. the 2 23. when he suffered be threatned not againe but committed it to him Luc. 23.34 that iudgeth righteously eyther praying father forgiue them they know not what they doe Zach 3.2 Iud. 9. or saying at most The Lorde rebuke thee Sathan euen the Lorde that hath chosen Hierusalem rebuke thee How is it then Coloss 3.12.13 that as the elect of God holye and like Christians wee put not on these bowelles of compassion of long suffering of mercies of kindenesse of meekenesse forbearing one another and forgiuing one another if any man hath a quarrell to another euen as Christ hath doone euen soe doe wee The third diuision of the third generall circūstance the third last distinction O Compasse mee sweete Iesus with this thy compassion Thirdly I willed you to beholde him in his Session and intercession and that with the eye of affiance and consolatiō Numbr 21.9 In the one twētith of Numbers when as the people of Israel were stung to death for their sinnes with fiery Serpents It is written that Moses by the commaundement of God erected a Serpent of Brasse for a signe and when a Serpent had bitten a man then he looked vp to the Serpent of Brasse and liued The signification or moral of which mystery Saint Iohn in his Gospell and thirde Chapter dooth plainely set downe Iohn 3.14.15 As Moses lift vp the Serpent saith he in the Wildernesse euen so must the sonne of man be lift vp that whosoeuer beholdeth him and beleeueth on him doe not perish but haue life euerlasting Suppose then whole generations of Vipers all the fierye Serpentes of thy sinnes enuyron thee on euerye side the canker of couetousnesse frette thee the flame of concupiscence burne thee the prickles of pride stinge thee to death straight wayes for thy comfort thou knowest what thou hast to doe make vp by the wing of faith to that sanctified serpent Christ Iesus and thou art saued the signe of that serpent wil easilie breake this serpents head Now I beseech you brethren by the mercifulnesse of God attend now vnto this which I shall say vnto you and embrace I pray you this Doctrine of consolation A Demonstration of the saluation of Gods Elect. with a right hand as I entend it you We read oft-times in the volume of this booke a certaine challenge as it were sent downe from that righteous iudge vnto all the inhabitants of the earth If any man durst stand in iudgement with him Now therefore O inhabitants of Ierusalem and men of Iudah Isaiah 5.3 iudge I pray you saith he betweene me and my vineyard for I will be tryed by your selues Iob. 16.21 O Lord Oh if a man might plead with God O Lord thou art I know a seuere yet righteous iudge I know thou knowest my very heart reines yet if so it seeme good in thine eyes I as sinfull a man as I am euen I am content to enter into iudgment with thee Yea in the name of Christ Iesus I waxe confident and bold let all the diuels in hell accuse me all their Angels beare true or false witnesse against mee mine owne conscience cōdemne me thine owne selfe secundum allegata et probata proceede in iudgement against me Only let me be weighed but in a iust ballance Iob. 31.6 and I will iustifie my selfe before thee and yet will neuer appeale from thee I will be tryed by thine owne selfe Isay 50.8 Iob. 33.6 For let me see who will contend in Gods steed with me Let vs stand together who is mine aduersarie let him come neere to me what can he lay to my charge A matter of haughtinesse perchance or an high looke I confesse that and more toe But Ecce homo Behold this man And so I haue recompenced that with the humilitie of my Iesus Some reuelling perchance or some riot I grant that too But Ecce homo Behold this man and so I haue salued that sore with the sobrietie of my Sauiour A murder it may bee or a robbery or something worse be it as bad as bad may be my prayer and plea shall alway be the same Domine Iesu responde pro me O my Lord Iesus answer for me and Ecce homo behold this man And why did he die the death but for this Méshichca Ps 84.9 O looke vpon the face of thy Christ Turbatur conscientia Bernard in Cant. Serm 61. non perturbatur quia vulnerū domini recordabor O hide me in the holes of thy wounds I dispute not of the torment paine of his passion whether solie in bodie or partly in soule it is the infinite merit and price of his passion in respect of the person or subiect that suffered which I speake of Euery drop of his blood sufficient to had redeemed ten thousand worlds then whereat shall we prize the Ocean thereof Quod libet finitum they say Quantumcunque magnum Alphons Thostat Abulens paradox 5.45 in infinitum exceditur ab eo quod est infinitum Whatsoeuer is finite of what quantitie soeuer it be compare it with that which is infinite and it is alwayes exceeded infinitely Collect then all thy sinnes whereof thou hast or maiest be guiltie from the day of thy birth to the houre of thy death thy sinnes originall and actuall thy sinnes in thought worde and worke and not thine owne onely but mine and thine and the sinnes of all men vpon the face of the earth and not of men onely but of Angelles too Lucifer I meane and all his fellow Angelles that fell from heauen and not of them onely but of Beelzebub himselfe and all the damned diuels in hell Collect