〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Or A Kenning-Glasse for a Christian King. TAKEN OUT OF THE 19 Chapter of the Gospel of Saint john, the 5. verse, in these words; BEHOLD THE man.. And Treated on by William Thorn, Deane of Chichester, and his majesties Hebrew Reader in the University of Oxford. VEHASENNEH BOGNER BAESH VEHASENNEH. VEELLE-SHEMOTH 3: 2. AT LONDON Imprinted by R.R. for john Harrison, dwelling in Pater-noster-rowe, at the sign of the Anchor. 1603. IN DEFENCE TO THE MOST mighty Monarch, and puissant Prince, JAMES, of England, Scotland, France, and Ireland, King, defender of the Faith, etc. Grace, mercy, and Peace from him, which was, and which is, and which is to come. I Praesume not (Dread Sovereign) in this prefixed Title, to prescribe precepts politic to any Christian Prince, much less unto your Sacred Majesty. Should I attempt any such argument, it would appear in me Annibalem Phormio, as the Adage is, and I were much out of mine Element. This is a project more fitting, so high, and Mighty a Prince, as you are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch in his Apopthegms. and already in that your Kingly Gift to a King most absolutely performed. As Plutarch said of that very same word: so may we of that your work, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What is it then, which in this Inscription of mine I would so feign insinuate to my Lord, and King? What but that he always be like himself? that he read himself as it were, & rule out of his own book? Admit then (most Christian King) thou surpassedst in perfection (as I pray God thou mayest) all Christian Princes upon earth; admit no man remained, whom thou mightest imitate; * August: on these words; The just shall see, etc. Psal. 52. Ipse Christus tibi remanet; there remains yet for thee The Imitation of Christ. Behold the man. Lo 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 thereof expressed (he said) the very living Image of jove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so forth: So this Inscription I extract out of these three words of * john 19.5. The first Book. Deutr. 17.18.19. etc. Luke. 16.2. john; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Behold the man. As thou art a Christian, so is this a Common Glass to thee (O King) with all other Christians, as in the first Division of the third general Circumstance of this text, and third distinction I have de-declared: As thou art a King, so doth it (out of thine own mouth) more properly concern thee; Aswell for that a King is to compute unto God for each Christian soul in his whole Commonweal: as that the * Isai. 24.2. Ecclus. 10.2.3. Hieron: ad Heliodor. Plat. in polit. Regis ad exempun, etc. Cl. Claud: de 4. consulat. Henorij. whole Commonweal is naturally conformed unto the customs of her King. And therefore of choice I consecrate it unto thy Christian, and Kingly calling. Accept then in good part (most Gracious King) this thy poor Scholars present. Christus tibi liber exemplaris est. joh. 13.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constant. ad Sanctorum coetum Orat. c. 12. in Eusebius. I have given thee (saith Christ) an example. He is an everlasting example for thee: Imitate him, and thy subjects will imitate thee. He is a most * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phalereus to Ptolemy in Plutarch. Exemplar states-booke for thee: Read him, and thy Subjects will read thee. He is a Mirror of Magistrates for thee, A Kenning-Glasse for Kings: assimilate thyself unto him, and thy subjects will assimilate themselves unto thee. Chrysost: And this is, the Office and use of this Glass. JAMES the Minor (saith one) was very, Ludolph: de vita jesu Christi, part. 2. c. 59 Galat. 1.19 frater jesu joseph: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 seems he was well seen in this Spiritual Glass: Else whence in his face are those rays of virtues? his Humility? for he was called * jacobus Minor Ludolph: as afore. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Damascen. JAMES the less. His justice? for he was called ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ex Hegesipp: comment. 5. Euseb. 2.23 JAMES the just. His all manner of virtues? for so I suppose, when Christ said unto him; Matt. 11.29. james 1.23 james 2.1.4.9. john 2.14.15. Learn of me, for I am humble and meek: he learned him with humility all manner of virtues. Good King, will it please thee to consider not slightly, as did that man in Saint james his natural face, but seriously thy Spiritual face in this Glass, as Saint james did? wilt thou compare, and compose the carriage of thy whole life accordingly? Thy Greatness must vouchsafe to do then, as this james the Minor, as this James the Just did: thou must out of thy justice distributive go on in God's name, as thou hast begun: thou must, as A just STEWARD, divide equally; to thyself thine own, to the Common weal her own, to the Church her own, impartially, without acceptation of persons: thou must scourge out all Monopolye-mongers, and such like monsters out of thy commonweal: as Christ did those Money-changers out of his Church: thou must suppress all Church-robbing-Christ-robbing Satan's, Th' English Chronicles in W: Rufus. james 1.27 Isaiah. 49.23. August. de Ciuit: Dei. 5 24.25. etc. james 2.8. james. 4.10 Of james of Jerusalem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 sweet is the bread of Christ: and a dainty food for Kings. To be a Father unto the fatherless, an husband to the widows, a Foster-father unto the Church of Christ, Hae tibi erunt arts;— Here is thy glory (O King) Simo justus imperas, if thou fulfil the Royal law. Out of thy Humility likewise, thou must continually cast down thyself, and kneel, and Camel thy knees before the Lord thy maker, for thy sins, and for the sins of thy people: thou must aesteeme thyself so much, and no more, as God aesteemeth thee; thou must be little in thine own eyes. In short thou must reject thy many flatterers, that will say; Thou art a God; and respect thy few friends, that will tell thee; Thou art a man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— I have said; Ye are Gods, but ye shall die like men. This is indeed to be James the less, this is the way to be James the Great, this is indeed to be James the just. Do this, and thou dost rightly, Behold the man: do this, and thou dost rightly contemplate Christ. This is that then, which I was so feign to insinuate unto thee, my Liege Lord, and King, induced hereto, in general, as your subject, in special, as your Priest, and Scholar: As a Priest in way of conscience I chose to do this, as knowing Amaziah of old, what he said unto Amos; O, thou the Seer, go, flee thou away into the land of Judah, and there eat thy bread, and Prophesy there. But Prophesy no more at Beth— el. For it is the King's Chapel, and the King's Court. As your Scholar in all consequence, 1. Kings 1.39.40. I could not choose but do this; Amidst our great Oxford Hosanna to add my Aramites cry to, Malco legnolemin chief; Dan. 2.4. 1. Kin. 1.31 Prou: 8.15. Prou. 21.1. God save my Lord King James for ever. Now the very God of heaven, and earth (in whose hands are Kingdoms, and the hearts of Kings) confirm your majesties Throne, Psal: 89.36.37. as the Sun in heaven, and the Throne of your Son, as the Moon for evermore. Direct your hearts and hands, Psal. 78.71.72. that you may seed your people in Jacob, according to the Simplicity of your hearts, and guide your inheritance in Israel according to the discretion of your hands: 1. Tim. 6.15. Apoc. 17.14 & 19.16. and grant you both Grace, and your seed after you, always to have this Kenning-Glasse afore your eyes; Even The King of Kings, and Lord of Lords. Your highness most humble Scholar, William thorn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Search the Scriptures. In the 19 Chapter of the Gospel according to S. john, the 5. verse, it is thus written; And he said unto them, Behold the man. The 19 ch. of the Gospel according to S. john, the 5. verse, the latter part of the 5. verse; And he said unto them, Behold the man. IN these words of holy writ, which now I read unto you (Reverend, Regarded in Christ jesus) It will please you to observe, and note with me first, The Method. and generally these three principal circumstances. First the person by whom they were uttered: Secondly to whom; together with the manner thereof: thirdly of whom, together with the matter. The particulars that occur (as many there are) they shall be touched rather then handled in their place. The first general circumstance. First as touching the person by whom they were uttered; Some argue by God the Father Almighty himself, and that it was he that said unto them; Behold the man: As if he would have said; This man, which you see now standing here in this pitiful plight, from the beginning indeed was God, of the same divine essence, and substance, as I am; mine only son, the express image of myself, being his natural father; And yet behold for you men, and for your salvation from your sins, I sent him down from heaven to earth; content (as you see) to clad himself with the mantle of your mortality, instead of the garment of his own glory. For I have decreed this cup shall not pass away from him, & my decree shall stand: Lo how I have loved your salvation; lo how I have loathed your sin. Or it may be probable rather our blessed Saviour said it of himself; As if he would have said; Behold in what place, and what case I am; a miserable man, a scorn of men, indeed a worm, and no man: Consider it is not for myself I suffer this, but for your sakes; for which to do you good, I will lay down mine own soul to: only I desire this favour at your hands; crucify not the son of man again; let it suffice that I be only once offered on the cross for you, Semelimmolatus est, & so forth. De consecrat. Distinct. 2. Can. semel Immolatus est. But the whole current of Interpreters, as also the circumstance of the place expound it especially as spoken by Pilate, of whom also like mention is made in the verse next immediately going before; Then Pilate went forth again, & said unto them; Behold I bring him forth unto you, and so forth: whereunto may be added the authorities of all translations: In the Syriac Metaphrase of the new Testament, and according to that in the correctedst copies of the French, and Italian, and Spanish Bibles, as also in some English editions the name of Pilate is precisely put down Vemar Lehun Pilatús, Metaphr. Syriac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And Pilate said unto them. Unto a The Second general circumstance. them? unto whom? For so it followeth in the second circumstance I speak a word, or two, and it shall be but a word, of the persons, or parties, to whom it was uttered; It was uttered unto the jews. But is God a God of the jews only, and not of the Gentiles also? Rom. 3.29. Yes of the Gentiles also: Tros Rutulusue fuat; all is one. And therefore at that time alike unto the jews, & to the Gentiles both, it was equally said; Behold the man. But was Christ then Christ, and is he not now? Yes jesus Christ yesterday, and to day, Hebr. 13.8. & the same for ever. And therefore even then this was written also for our instruction, and we were the men to whom it was said, Behold the man. Yea this shall be written for the generations to come, Psal. 102.19. and the children yet unborn shall behold the man. Now for the intention of the speaker, and manner of the speech. Origen on Math. 27. Origen upon that interrogatory of Pilate, Math: 27. Art thou the King of the jews? Perchance (saith he) he asked him deridingly, perchance doubtingly, perchance axiomatically, or affirmatively. Rupert: on joh. 19 Rupertus the Abbot upon these very words; Behold the man: & again behold your King, john. 19 Let Pilate say (saith he) what he will, let him bear the simpler sort in hand, that all that he doth against Christ, he doth against his will; But ita locuto non credet Romana severitas: His inner parts are full of hypocrisy, dissimulation, and mockery. The English Marginals. Our English Marginals upon the same, and the like places, harp much upon the same string. First, if that were true, and were reputed for such a treachery in Pilate; what shall we reckon of some Christians now a days? ☞ How many are there amongst us (a shame to speak it) even in this noon day of the Gospel, that make a trade of it to play Pilate, hooding themselves with hypocrisy like unto that Roman, that never said, that which he thought, nor never thought that which he said. Secondly, I defend him not in this action: I praesume the very name of Pilate is ungracious, and odious in Christian men's ears. Nay I say farther, the whole process of this his judgement was against all justice. Math. 27.4 Luc. 23.47. For he condemned him that was innocent and just: against his own science & conscience to. For he knew of himself, or he had warning else of his wife, Math. 27.19. & 24. that he should have nothing to do with that just man. Against the love of God, for the fear of man. For he was afraid lest otherwise he should not be Caesar's friend, joh. 19.12. or at least wise lest Caesar would not be his friend: & rather than so he left to love Christ. Panorm: in pract: istis praemissis. Yet belie we not the devil Si diabolus esset in judicio ut reus (as it pleaseth that great Canonist to instance) if the devil himself were summoned to the court for this, or that crime, Quantum ad hoc, a defence might not be denied to the devil; how much more may Pilate answer for himself? For if Pilate of his own inclination had been so hasty to had done him to death, what needed he to have used any such vain gloss or praetence? what to please the jews? but he knew well enough he could not please them better, then by dispatching him out of the way; what to collude with the almighty? but he was not ignorant that God neither useth to deceive, nor to be deceived: Lapides, & ligna loquuntur. For it was written on the cross with a man's pen: & it was written in Hebrew, Chrysost: August. on john the 19 that the jews then glozing on the law: in Greek, that the Gentiles then glorying in their wisdom in Latin that the Romans then governing the world: that all the world might know that Pilate acknowledged Christ to be jesus of Naz: King of the jews. For so also when the high Priests would have controlled him Writ not King of the jews, joh. 19.21.22 but that he said, I am King of the jews, Pilate answered; what I have written, I have 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 pilate's intent to have moved commiseration, and to have set Christ free: And therefore when after the custom of the jews he had scourged him, when he had suffered the barbarous soldiers to make a fool of him, to clap a purple rob on his back, to plat a crown of thorns on his head, to put a reed in his right hand, to spit on him, to smite him with rods; then even then he presented him a very spectacle of calamity to to the cruel hearted jews; if perhaps by any miseries, by any means they might relent, and he said unto them; Behold the man; As if he would have said, if you be good men have mercy of this innocent man: August: on this place. or if you be men take some pity of a man: Etsi Regem invidetis (saith Augustine) parcite, quia subiectum videtis: and if heretofore you envy him, whilst you said he was a king, yet spare him now at length, sith you see him a subject, nay an abject man: Feruescit ignominia, frigescat invidia. O the ineffable operation of the Almighty, even in the hearts of infidels, Chrysost: all along. that the wife of a Gentle should see in her sleep, which the whole nation of the jews could not see being awake: that the Gentiles should be more compassionate to Christ-ward, than the jews: that Pilate a Pagan should be the first proclaimer of that, which was prophesied so long ago; Ne corrumpas tituli inscriptionem: that it could not sink out of his head, but that this man (a man unlike enough as they had made him) must needs be that same jesus of Nazareth king of the jews. Doubtless as Pilate wrote this inscription, or title in the Cross with his own hand writing: so was it written afore also in the heart of Pilate, though he witted not when, even by the finger of that truth herself, joh. 18.38. of whom he asked her, what she was? And I am persuaded it shall be easier for Pilate in the day of doom, then for those peremptory jews; for they Maius pecatum habent. joh. 19.11. Nay I pray God Pilate do not rise in judgement with many of us Christians, and condemn us then justly, as than he did Christ unjustly: for he certainly would willingly not have condemned him: but we day by day, like those reprobate jews, do wilfully cry, as they did unto Pilate, Ioh: 19.15. so we to our sins, crucify him, crucify him. The third general circumstance. Thirdly to leave the persons by whom, and to whom it was spoken, together with the manner of speaking; the person of whom it was spoken, was Christ; the matter was this, Behold the man. And first, Behold. The first division of the third general circumstance the first distinction. Which word in holy Scripture hath divers and sundry significations: but I encumber not your ears with unnecessary notes. Only I content you with this alone observation of S. Bernard; Bernard on Math. 19 Behold we have forsaken all etc. 27. Whensoever you read this word Behold, mark then (saith he) there always ensueth some important matter: 'tis one way or other a watchword to a wonder. Behold a virgin shall conceive, & being forth a son, Pele. Esa. 7. & 9 and you shall call his name Admirable, or Wonderful, Esay. 7. & the .9. The first division of the third general circumstance: the second distinction. Irenaeus contr: Haer: Epiphan in panario. August: adquod vult: all along. Eusebius Cyrill every where. Secondly behold a man, not a God only as Simon, and Cerdon, and Martion maintain; but a man; Not an ethereal man, passing through with a trice, through the womb of the woman, as Valentine, and Bardisan, and their pew fellows have played; but a man indeed. Not without assumption of humane flesh subsisting as Eutyches excepts; Not without a reasonable soul assisting, as Apollinaris avoucheth: Cic de nat: deor. 1. Not as the Epicure would have it, Non corpus, sed quasi corpus, Not as having a body, but as it were a body: Non sanguis, sed quasi sanguis, not a soul, but as it were a soul: Not a fantastical body, nor a kind of spiritual blood, but a true, natural, and substantial body, Creeds Nicen: Athanas. and blood: flesh of her flesh, and bone of her bone: Very God of very God, and very man, of very man, consubstantial to God his father, as touching his divinity, & consubstantial to Mary his mother as touching his inhumanation, or humanity. Theodoret Cyrens: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: out of the rest of the fathers at large. Or is it possible, (think we) that it was his passable humanity, that raised Lazarus from the dead? or that it was his impassable divinity that lamented Lazarus when he was dead? or that it was his human poverty, that with five Barley loaves, and a few fishes fed so many thousand? or that it was his rich omnipotency that fed on a Figtree? or that it was the aeternal and incorporeal word, which in that strange agony sweat water, & blood? whose very soul was heavy unto death? that in the hour of his death, and horror of his heart, cried Eli, Eli, my God, my God? No, no, that was the son of Mary, and as he was the son of Mary, as say Gelasius, and Gregory; or that it was his mortal, and massy body that wrought miracles? cast out devils? cured all men of their maladies? came in at the door, when the door was shut? walked upon waters as upon dry land? cui venti, tempestatesquè obsecundârunt, commanding the winds peace, and the Seas be still? In a word, that sustained the world with his word? No verily, this could not be but the very son of the living God. Not God only: for than he could not have suffered that; Not man only: for than he could not have done this. Not God by himself, and man by himself, as the Quaternionists cavil; C. de summa Trinit: Nos tradetes. Damascen of the Orthodox faith. professing indeed the blessed Virgin to be Chrisostocos the mother of Christ the man, but not Theotocos the mother of Christ a God: Not Christ (I say) Alius & alius two people in an uncouth nature: Vincent: contr: Haer. c. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athansius in his Creed Greg: Naz: every where. but Aliud & aliud (as Vincent speaks) two natures in one person: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man, homo-deus, & Deus-homo, as the schoolmen teach. Of which his holy hypostasis, and extraordinary union very pregnant are those notable paradoxes of Abulensis, Alphons: Thostat: Abulensis in his Paradoxes. as he terms them; as that Christ is a Lion which was seen, and which was not seen; which was heard, and which was not heard; which was known, and which was not known: as that he was a lamb uberatus, & non uberatus, that was shorn, and yet came not before the shearer: that bleated and yet did not open his mouth, that died, and yet did not die: As that he was a Serpent and an Eagle, that saw and did not see, that heard, and did not hear; that moved, and did not move; that came again to the place, from which they never went; that rested, and yet did not rest, that were renewed, and yet were not renewed, that rejoiced, and yet did not rejoice: for look what he did as man, the same he did not as God. But I have strayed somewhat from my text, The second division of the third general circumstance the first distinction. and have soared with the Eagle into heaven to seek Christ there, whom S. john shows me upon earth here: Behold the man. Behold, I say, and behold him under two forms. First in his own shape: then in thine own. In his own behold his Majesty: In thine own his misery. In his Majesty behold the man: Instit: de iur. Nat. Gent. & civil. § Sed ius. Not a man but the man. When I say the laws of Solon or Draco (said the most sacred justinian) think than I say the civil law of the Athenians: but if I say the civil law & add no name of any nation, think then I say, the civil law of the Romans; as when we say the Poet, and add no name Subanditur apud Graecos egregius Homerus, apud nos Virgilius. I altar him on little, & apply it to my text; When I say the laws of justinian, it is a clear case I say the civil law of the Romans: but if I say the law, Thorah. Hieron: in prologo galealo. Deutr. 4.8. and add no name, know than I say the law of God. For what Nation is so great (saith your Lord) that hath ordinances and laws so righteous, as all this law which I set before you this day? So likewise when I say Esaias the Prophet, or Elias the man of God, it is plain, I say Esai, or Eli: But if I say a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Deutr. 18.15. joh. 6.14. the prophet, or he that b Shiloh. Gen. 49.10. is to come, or c joh. 19.5. the man, and add no name, know than I say Christ. For such an emphasis oft times and strength of signification doth the Greek article import, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as d Epiphan. in panar: libr. 1. Tom. 1. contr: Samarit: Haer. 9 Epiphanius observes; and that it so doth in this place the Syriac interpretation doth well accord. Ho gabhro. Behold the man; Metaphr: Syriac. Diog: Laert: in Diogenes the Cynic. not a man, but the man. Not such a man, as the Philosopher would not see, when he said I would see men, and not Pigmees; nor such a man as he saw again, and would not speak with, saying, O verè phrygiae neque enim phryges. Hom: virg. I would speak with Men, and not with Beasts; nor such a man, as a Captain said he saw many, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Women, and no men, but such a man, as there are not many such: Homo perpaucorum hominum: nay such a one as beside himself, there was never any such; Verè vir, Cic. Tusc. 3 as from whom all virtue deriveth her name: a worthy man, an excellent man, not such a man amongst a thousand: Quem sese ore ferens? Virg: AEneid. 4. quam forti pectore et armis? Crede equidem (nec vana fides) genus esse deorum. Degeneres animos timor arguit.— But thou art beautiful my love as Tirzah, A salomonical description of the Majesty of Christ, as united, and communicating with his Church Cant. throughout: Dan: 7. and 10. Apoc: 1. & 19 Ch. Vultum habens venerabilem, etc. Ludolph: in prologo de vita Christi. comely as Jerusalem, terrible as an army of banners: Thine head is an head of many crowns of gold, thy bush purple, thy locks curled: Thy hair of thine head like a flock of goats looking down from Gilead: Thy temples within thy locks as a piece of a Pomegranate: Thy face as the lightning, shining as the Sun shineth in his strength: Thy nose as Lebanon, thy countenance excellent as the Cedars; Thine eyes as the Doves; O turn away thine eyes from me, for they overcome me; Thou hast washed them with milk in the Rivers of Heshbon: Thy cheeks as the Rose, as a bed of Spices, and sweet flowers: Thy lips as the Lilies, as a thread of Scarlet, dropping Honey: Thy mouth as sweet things; O kiss me with the kisses of thy mouth, thy love is sweeter than Wine; honey, and Milk are under thy tongue: Thy teeth like a flock of sheep going up from washing: Thy neck as the Tower of David, a thousand Shields, and Targets hang thereon: Thy body like a Chrysolite, and thy stature as a Palm tree: Thy breasts as two young roes on the Mountains of Bether: Thy belly like White ivory covered with Saphites: Thy navel as a round Cup full of Grace, and running over: Thy loins are girt about with a girdle of Gold, of the Gold of Vphaz: I have compared thee o my love to the troop of Horses in the charets of Pharaoh: Thine arms like polished brass thrice purified in the Furnace; thine hands as the rings of Gold set about with Tharshish: On thy thigh a name enwritten, the King of Kings and Lord of Lords, and the joints of thy thighs as jewels: Thy legs as Pillars of Marble set upon sockets of pure Gold: Isaiah. 52. Nahum. 1. Rom. 10. Ps. 45. Hebr: 1. thy feet, O how beautiful are the doings of the feet of thee, that bringest glad tidings of peace? Thy whole Christ anointed with oil of gladness above thy fellows: All thy garments of flesh, redolent with Myrrh, Aloes, and Cassia out of the ivory Palaces: whiles the King is at his repast, my spikenard gives the smell thereof: my whole well-beloved is as a bundle of Myrrh unto me, as a cluster of Camphire in the vines of Engedi. — Quem non, ut caetera desint, Forma movere potest? certè mea pectora movit. O that thou wert as my brother, sucking the breasts of my mother, Cant: 8.1.1.12. that I might find thee within, and kiss thee with the lips of devotion, and embrace thee with the arms of love: thou shouldest lie between my breasts. I might seem here much to mistrust your wisdoms, if I misdoubted at all, lest in this description of Christ you might mistake my meaning, and take him in such material sort, as the words do sound: But I speak unto you that have a more spiritual understanding, and that can judge of more than I can say. Only this I say, and it stands with good reason to, and the Scriptures of God do not gainsay; but that the a The complexion of Christ white, and ruddy. Cant 5.10. Front habens cum facie sine ruga●● sine macula; quamrubor moderatus venustavit ex Annal: Roman: Ludolph: in prologo de vita Christi. complexion of this man might be all white and well-coloured, as being of a more tender and delicate flesh than we are: but that the symmetry and lineaments of his body might be of a more better and equal proportion; as it is written; he increased in wisdom, and stature and grace, and favour with God, and man: Luc. 2.52. Gratior et gratiosior as Zanchie notes. Zanch: upon that place. But it is another beauty that I now speak of, and above all the beauty of the King's son is all glorious within: within, I say, there within are those most peerless, and matchless virtues and beauties, which never yet, nor David, nor Daniel, nor Solomon, nor john Baptist, nor any tongues of men, nor Angels could sufficiently adumbrate, or express. Return then, Cant: 6.12.3.11. return O Shulamite return: return I say return, and behold my well-beloved, behold my Lover (O Daughters of Jerusalem.) This is that King Solomon with his Crown, wherewith his mother Crowned him in the day of his marriage, even in the day of his Majesty. The second division of the third general circumstance the second distinction. Hitherto have you beheld (dear Christian brethren) and more hereafter you may behold this most worthy man, of what Majesty and Excellency he was in himself: Mean while behold a little of what Misery and Vility he is in thyself. Diog. Laert: in Diogenes the Cynic. Diogenes Laertius reports of Diogenes the Cynic, that he taxed sometimes, (and in his conceit very prettylie to) certain vain glorious Sophisters, supposing that wisdom consisted in words; and he taxed them under this style, that they were thrice men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thrisemen for thrise-miserable: if ever any one man were thrice a man, that is thrice miserable, poor jesus was that man. Ezechias as it is storied in the second of Chronicles, 2. Chron: 29 5.16. when the Temple of the Lord was profaned by certain wicked persons, he commanded that first the Temple should be purified, and that then the filth thereof should be conveyed into the river Cedron. We were (beloved) that spiritual, and lively Temple profaned by Devils, possessed by evil spirits, even our own infinite evils, and devilish sins: Christ was that clear river Cedron, sustaining the beauty of heaven with his streams: Into this heavenly Cedron then were all the pollutions of our earthly man cast. Christ was the Priest that purged us: the font and basin that dipped us: the water and Hyssop that washed us: the pure fine linen towel receiving the filth of our feet into it own self, and wiping us clean; In so much that now we are strong, and he is weak: we are clean, and he is foul: we are white and rud-colloured, and he hath neither form nor beauty: we acquitted from sin, and he arraigned for sin: we blessed, and he cursed: we reprieved, and himself hanged on the tree: we were all this for him, Isaiah. 53.4 Matt: 8.17 1. Pet. 2.24, etc. and he was all that for us. Verè languores nostros ipse tulit. But of his passion anon: Insomuch that the Church herself stands amazed at this so sudden & strange alteration; and therefore as if he had been grown out of knowledge, she demands this question; Who is this, Isaiah. 63.1 Apoc. 19.13 who is this that cometh from Edom, with red garments from Bezrah? wherefore dost thou (O Lord) wear garments all be spotted, and died with blood, like unto them that stamp Grapes in the Wine press? this is very strange (me thinks) to see the son of God in the shape of a sinner, the God of glory appareled with ignominy, life herself put to death. Isaiah. 28.21. — Heu quantum mutatus ab illo Hectore? His works (as Esay had good reason to say) are very strange, and far unlike himself. And this much I thought good to declare unto you, The third division of the third general circumstance the first distinction. as touching the man, first in his own person, then in our own; Each of them by way of exposition; ut hominem scias, that we might know him to be a man. Now again by way of exhortation, Behold the man. And that the eye of our faith may have some certain object, whereon to fix and settle itself; Behold him first in his life and actions; Secondly in his death and passion; Thirdly in his session at the right hand of God his father, & intercession. In the actions of his life behold him with a zealous, yet sober eye of imitation; In his death and passion, behold him with the eye of Sympathy and compassion; In his session, and intercession, behold him with the eye of affiance and consolation. First in his life and actions: a Omnis Christi Actio, etc. The actions of Christ (say the Fathers in general) are a Christians imitations: * August: The sum of Christian Religion (saith Augustine) is to imitate Christ: Christ himself I inscribe c A Kenning-Glasse for a Christian. The Imitation of Christ. W: Th: Ludolph de vita jesu Christi. part: 1.16. A Kenning-Glasse for a Christian; Speculum vitae Christianae. A warrant of this inscription I have, first out of Gods own mouth; d Exod. 25.9.40. Acts. 7.44. Hebr. 8.5. Matth: 17.5. Matt: 11.29. john. 13 15. Hebr: 12.1.2.3. Inspice et fac: See, look, and do according to the mirror I showed thee in the mount: Behold this is my well-beloved son, in whom I am well pleased, Hunc audite, hear him. Secondly of Christ himself, Discite a me, look upon me, learn of me: I have given you (saith he) an example. Thirdly the Apostles all exhort; Aspicite, look, consider Christ, how he endured the Cross: run with patience the race, which is set afore you: Look upon jesus the author and finisher of your faith. Art thou then (O man of God) affected zealously to be a Christian indeed? August: de vitae Christiana. Bernard in his Sentences. no longer to usurp the name of a Christian? Lo here then a Kenning-Glasse to thy hand; Behold this man; mark well the face of his life; compare, and compose the countenance of thy conversation accordingly. Art thou then (for example and instance) art thou ambitious, and proud? pompous? insolent? of much attendance? Look upon him, and wonder at thyself Rex fieri noluit. August: He refused to be a King, or his whole train and retinue was one poor man, and a weak woman, joseph and Mary,— ijdem parentquè iubentque. Hast thou with Lucifer said in thine heart? I will ascend into heaven, Isaiah. 14.13. and exalt my throne above the stars of God: I will enthronize myself upon the mount of the congregation in the sides of the North: I will be like the most high. Look upon him and wonder at thyself: Psal: 88.3. My soul (saith he) draws near unto hell: I am in the midst of you, as the meanest of you: Psal: 22.6. a man and no God: a worm and no man: Psal: 131.1.2. mine heart not haughty: mine eyes not lofty: I am in myself as a waned child: Lord who is like unto thee? Hast thou with Antichrist, and Atheists, and many false Christ's advanced thyself an adversary against all that is God? 2. Thess: 2.4. Hast thou sat as God, in the temple of God, vaunting thyself that thou wert God? Philip. 2.6.7. Look upon him and wonder at thyself: he, when he was in the form of God, equal with God, humbled himself in the habit of man unto the death, even the death, of the Cross: Gave unto Caesar, Matth: 22.21. On job. 41. Greg. moral: 34.21. that which was Caesar's, and unto God that which was Gods, and this he did, superbum non esse hominem doceret humilis Deus. Art thou avaricious and covetous? joining house to house, Isaiah. 5.8. and land to land? still gaping after Gold, Ecclesiasticus 31.8. and heaping up money & treasures? Look upon him: Pauper esse voluit, August: he would needs be a poor man: he neither had, nor would have any such thing: nor silver, nor gold: nor house, nor land: Math: 8.20 not an hole to hide his head in▪ Godliness was unto him great riches. Art thou luxurious, and lecherous? a glutton? a drunkard? feasting and feeding thyself without fear? overcome by thy body? Iud: 12. Ecclesiasticus 47.19. and bowing thy loins unto women? Look upon him: his hunger, Math: 4: his thirst, john 4: his only meat, and drink, john 4.34. to do the will of his father which is in heaven: his Father knew no woman: his Mother was a Virgin: himself abhorred generation of man. job. 41.10.11. Art thou as the Leviathan in job? thy mouth as fire, thy nostrils as the smoke? in ire? in envy? revenging thine enemies? repining at thy friends? still breathing out threatenings, and slaughters? Look upon him, and wonder at thyself: Isaiah. 53.7 As a Lamb before the shearer, he opened not his mouth; he envied none: Math: 5.22 pitied all he that is angry with his brother (saith he) is culpable of judgement. In fine, art thou devoted to delicacy? Amos. 6.4. set upon sloth? lying upon Beds of ivory? and stretching thyself upon thy bed? Look upon him and wonder at thyself: he walked the world over: from city to city: from one region to another: he preached: he prayed: he journeyed, and was weary in his journeys: 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 under Christ our head of thorns we Christians should pamper so delicate bodies. Thou seest now (good Christian) I am sure, with how many foul and ugly spots of mortal sin thy soul is stained. The office and end of a Kenning-glasse (thou mayst well conceive) consists not so much in Kenning the deformities of the face, as in correcting them. He that fansifieth himself cured with hearing a Physician talk only, is like one of those idle hearers, whom Saint james admonished, james 1: 22. that they should be Doers also, and not hearers only, deceiving themselves: and he that imagineth he hath done away the spiritual spots of his face with beholding them in this looking-glass only, is like that man in Saint james, james 1.23.24. that beheld his natural face in a Glass, and considered himself, & 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 vain speculations: examine rather the matter aright: james 1: 25. look well in this perfect law of liberty: run from Christ to thyself, Isaiah. 1.16. Apoc. 7.14. and again from thyself to Christ: Wash thee: make thee clean: Wash white thy stole, nay thy soul & body in the blood of the Lamb. Greg: Speculasun (saith Gregory) in quibus animae sanctae semper aspiciunt. The face of Christ is a glass which the Saints of God do view, and review, that when aught in themselves is amiss, they may reform it. Compare then the pride thou seest in thine own face with Christ's humility: thy covetousness with his contentedness: thy luxury, and prodigality in meats and drinks with his parsimony, and chastity: thine anger with his amiableness: thine envy with his innocence: thy laziness, with his labours: thy vices with his virtues: compare them I say, and conform thee: that in opposition to that veil one Moses face thou mayst also say, 2. Cor. 3.18 I see in a glass the glory of God with open face, and am conformed and transformed into the same image from glory to glory. Chrysost: Etenim ad hoc utile est nobis speculum, et facilem facit transpositionem All this notwithstanding some other Anthropolatrae there are (as the Emperor in his Code records of Nestorius) that commit Idolatry with men, C. de Summa Trinit: Nos rendentes. C. de Haeret: & Manich damnato. Qui cunque. that make mirrors of men: some of themselves, and some of others. Of themselves; such are they, that Narcissus like are in love with themselves, Acts. 36.37. Origen in his first book against Celsus. joseph: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 20.2 Euseb. 2.14 Theudas amongst the jews, judas amongst the Galilaeans, Dositheus amongst the Samarians, each of them professing himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some miraculous man at least, and the last persuading himself to be Christ: such was Demetrius the son of Demetrius, 1. Mach. 10 72. go ask (said he to jonathas) and learn who I am. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Quam pulchrum est digito monstrari, & dicier hic est? & such a one I suppose he was, strutting up and down, & gazing on himself; Is not this great Babel, Dan. 4.27. that I have built for the house of my kingdom, and for the honour of my majesty? such and such like men are as those glasses of women, Isaiah 3.23 by which the daughters of Zion decked themselves, frail, & fickle. Would God our Ladies of England, after the example of those ancient matrons of Israel, could be content to correct their Glasses by Christ our Glass, and to consecrate them to the making of the Laver of God's Tabernacle. Exod: 38.8 Onkelus. & Kimchi. Mathias Illyricus. Some others make others Glasses to themselves, they commit (as I said) Idolatry with men: such a wicked Idolatress was that wretched woman of Samaria, john 4.12. saying unto Christ; art thou greater than our father jacob? Such were the jews; john. 8.53. art thou greater than our father Abraham? whom makest thou thyself? Such were some of the pharisees; be thou his disciple, john. 9.28. the disciple of Christ, if thou wilt, as for us, we are Moses disciples: And I am of Paul, 1. Corinth. 1: 12. I am of Apollo's, I am of Cephas: I am of the rule of S. Francis, I am of the order of S. Dominick, the Canons of their lives must be the rules for mine:— O i mitatores stultum pecus. Good Christ what is it not thou that hast the words of aeternal life abiding with thee? john 6.68. then whither do we run from thee? Is it not thou that art the way? john 14.6. Then why do we not walk in thee? Is it not thou that art the truth? then why do we not believe in thee? Is it not thou that art the life? Ambr: then why do we not live in thee. Omnia habemus in Christo (saith Ambrose) and Christ is all in all unto us. If thou fear death, he is life: if thou fly darkness, he is light: if thou affect heaven, he is the way: he is the way inviolable the truth infallible, the life everlasting. And neither yet do I condemn here any due estimation, or Imitation of Saints, Nay I commend it rather, and charge you to; a The imatation of Saints. Hebr. 13.7. Chrysost: Ludolph: de vita Christi part: 1. c. 66 Imitamini fidem ducum vestrorum, Imitate the Saints of God. Speculum est, & spirituale, So many Saints (saith Chrysostome) so many Seeing-Glasses hath a Christian: c Isaiah. 51.2. consider Abraham your father, and Sarah that bore you: d Rom. 4.12. walk in the steps of their faith: e james. 5.10. Take (my brethren) the Prophets for an ensample: f 1. Mach: 2.51. Call to remembrance (my sons) what acts our Fathers did in their times, so shall ye receive great honour, and an everlasting name: you have read the g james 5.11. long patience of job, and have heard what end the Lord made. The way (some say) to provoke Elephants to fight, 1. Math: 6.34. is to show them the blood of Grapes, and Mulberries: The blood of so many Saints, of patriarchs, Prophets, Apostles, Martyrs, confessors, Virgins, Men, Women, children, what recreant would it not whet unto battle? 1. Corinth: 4.9. Ecce factisumus spectaculum (saith one of the Apostles in the name of all) we are made as so many spectacles, and gazing stocks unto the world, and to the Angels, and to men. Th: a Campis de exemplis Sanctorum patrum. Terent: in Adelph. Intuere sanctorum, and so forth. See, (saith another) the examples of the Saints: Denique inspicere tanquam in speculum vitas hominum jubeo. And this to what end? or why were these things then related of them? Rom. 4.23. etc. Rom. 15.4. or why do I now repeat them to you? Surely not for them but for us, that we also through patience, Chrysost: Greg: Collect. Saint Michael, & all Angels all Saint's day. and consolation of the Scriptures might have hope, and so directing our lives according to their good ensamples, may finally attain also those Palms, and crowns of life, for which they combated unto death. Imitate then on God's name the Saints of God, but this must thou do, A limitation of the Imitation of Saints. Th: Aquinas on the 15. of the Romans. 1. Cor. 11: 1 August: in ps.: 39 Hieron. not at all times, nor in all things: imitate me (saith Saint Paul) as I imitate Christ, so far & no farther. For doth he not imitate Christ, hears himself, Iste in eclesia ordo est, this (saith Saint Augustine) is the institution of the Church: virtutes imitamur, non vitia. To particularise a while. Thou mayest imitate now the obedience of Abraham, thou mayest not his sacrifice: that was then commendable in him, that were now damnable in thee. Thou mayest imitate the profoundness of Moses, the eloquence of Aaron; thou mayest not their incredulity: thou mayest imitate the ardent faith, and zeal of David, thou mayest not his adultery, and murder: thou mayest the profession of Peter, thou mayest not his denial with an oath: Thou mayst the patience of Paul, thou mayest not his persecution: thou mayest the amiable qualities of the other Apostles, thou mayest not their ambition: In short the Saints of God are Seeing-Glasses, I say, and men may see some thing in them but it is but in part and uncertainly, 1. Cor. 13.12. as through a Glass obscurely: there are in their several legends and lives certain beauties (I grant) and splendours of life, but they are but here and there, and there are spots too. But this Kenning-Glasse of a Christian that I commend, the one Analysis alone of Christ his life, In splendoribus Sanctorum ante Luciferum etc. ps: 110.3. wisd. 7.26 Hebr: 1: 3. Coloss 1.15. is absolutely perfect in itself, pure, clear, spotless, the splendour of Saints, the lustre of the everlasting light, the undefiled mirror of the majesty of God the influence of the Almighty, and Image of his goodness. Good Saint Bernard compares this Mirror of Mankind unto that fascicle, or flower of Myrrh amidst the breasts of the spouse, Cant. 1.12. Bern: in Cant. Serm. 43. Serm: 47. and intertexeth his comparison thus: Here is a flower and a Glass, Flos virginitas, flos martyrium, flos actio bona, A Flower of the Chamber, A Flower of the Garden, A Flower of the Field: He is a Flower of the Chamber, Speculum et exemplum, An example and Glass of all bounty, and goodness; he is a flower of the garden, Virgo virga virgine generatus, even jesus of Nazereth, Netzar. Isaiah. 11.1 the flower of jesse: he is a flower of the field, a Martyr, the crown of Martyrs, the form of Martyrs. Vtrunque (imo omnia) es mihi domine jesu, et speculum patiendi et praemium patientis. Here mayest thou read at once the Innocence of Abel, the righteousness of Noah, the obedience of Abraham, the chastity of joseph, the mildness of Moses, the fervence of Phinees, the strength of Samson, the wisdom of Solomon, the devotion of David, the diet of Daniel, the patience of job, the piety of Toby, the humility of joseph, and Mary: he was truly faithful in heart without feigning: humble without hypocrisy: sober without sourness: wife as a Serpent: innocent as a Dove: stout as a Lion: meek as a Lamb: what shall I more say? Here mayest thou have all that which all they have, and here mayest thou have that, which all they put them all together, and they had it not. If any man require more in special to read of this argument, I report him to Ludolphus of the life of jesus Christ, to Thomas of Campis of the imitation of Christ, or rather with S. Augustine to the four Evangelists. August: Ludolph: in prologo. For that no man (saith he) can so thoroughly inform us of the life, & manners of Christ, as the Gospel of Christ. I for my part must on with my text, and pass over in a word, which eftsoons I proposed, namely a sobriety in the imitation of Christ. As we are zealous, so must we be sober: As therefore in the imitation of Saints, thou mayest 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: dist. 2. Liquido apparet in Glossa. Non omnis Christi actio nostra est lectio. Every action of Christ is not an imitation for a Christian. c August: S●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 miracles: we may not as Bladud a Britain Prince and founder of the hot Baths (as they say) make us waxed wings, and fly in the wind, unless we will break our necks, as he did; yet Christ flieth, Ps. 18.10. and cometh flying on the wings of the wind: we may not take upon us to raise the dead, to turn water into Wine, as profane Necromancers, and jugglers do, yet Christ said, Exi Lazare, come forth Lazarus, john. 11.43 john. 2.7.8. and transubstantiated water into Wine in Canah of Galilee: we may not go about as the God of Norweighe did, john wire de ietuniis Comment. The Golden legend. as Saint Mary the Egyptian, as Pharaoh and his host, to walk on the waves, to tread the paths of the sea, to do all, that Christ could do, as God. For most true it is in this, which in another sense, john. 8.21. whither I go (said jesus to the jews) thither you cannot come; and Christ unto Peter, whither I go, john: 13.36 thou canst not follow me. Eccles: 2: 12. Quid est enim homo ut sequi possit regem factorem suum, August: de verbis domini: August: in Ps: 90. as it is in the vulgar Latin translation. He saith not (saith Augustine) thou canst not be my disciple, thou canst not follow me, except thou create a new world, or walk on the seas, or make the blind to see, the halt to go, the deaf to hear, the dead to rise again. For these are miracles unimitable for us, and as it appears in that reply of Christ to Saint john's disciples, Math: 11.4.5. Luc: 7: 22.23. he reserves them as peculiar to himself. Quid ergo est? what it is then that the eye of thine imitation must aim at in Christ? Christ tells thee himself, Math: 11.29: discite a me (saith he) quia mitis sum; learn of me for I am humble & meek be ye, as I am: be ye holy, Leuit: 11.44. 1. john. 2.3.6. for I am holy: walk as I have walked: keep my commandments: love one another: hereby shall all men know, john: 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 attendere, ut imiteris eum: Love and hate that, which Christ loved, and hated, as he was God, and thou dost 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 pervenies ad Deum. To knit up this point, what blessed Bernard's conceit was of his fascicle of Myrrh, the same is mine of this my glass, this was that mirror of man, which the virgin Mary carried in her womb, the spouse between her breasts, Simeon in his arms, Zachary in his hand, john in his bosom, joseph dallied 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 jesus: that we would mark our foreheads with the mark of Christ: that we would erect his image in our hearts aut nasentis, O si jesus Crucifixus in Cor nostrum veniret. W. Th. a Camp: De Imit: Christi. L. 1. C. 25. aut lactentis, aut docentis, even from his cradle to the cross: that we would always contemplate this Kenning-glasse, Christ, and his cross: that we would carry him in our bosom, and lay him amidst our breasts, Bernard in Cant: Serm: 43. and have him always afore our eyes, non retro in humeris, sed ante prae oculis. Secondly I exhort; The third division of the third general 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 usually into a triple passion: the first they term his propassion the second, and that most properly, his passion, the third his compassion: his propassion was in his soul, his passion in his body, his compassion in his heart. Of his propassion he protesteth himself; My soul is very heavy, even unto death: Of his compassion he prayeth for them that crucified him, Father forgive them, Luc. 23.24. they know not what they do: Of his passion he proclaims; O vos omnes, Throne: 1: 12. O homo vide, quae pro te patior. Bernard. Oh all ye that pass by the way, behold and see, if ever any passion were like this of mine? Of this passion I entreat. And here I shall request all the sons of Adam to lift up the eyes of their compassion yet a little higher and to behold the man. Come forth o ye daughters of Zion, Cant. 3: 11. and behold your King, Brethren if we be men (except we be jews or Saracens) behold we the man; Which the sun for our sins was ashamed to behold; the Daughters of Jerusalem wept out their eyes to behold; the dead corpses in the graves resumed their eyes to behold. Behold I say (O Christian soul) behold and say Quis ego, et quis tu Domine? Who art thou, and who am I O Lord? O what heart doth not rive and rend in sunder? What hardness is not mollified? What eyes do not stream with tears beholding such a lamentable and doleful sight as this is. I see my jesus all of a gore blood, all his senses, The expansionn of Christ one the cross expressed out of scriptures & holy fathers. and faculties of body and soul, his parts and whole sorely smitten; I see that Angelic head, at whose presence the very powers of heaven wear wont to tremble, all to be preaned and pricked through with thorns: I see that Divine face that was fairer than the children of men, now defaced, and defiled with the spittle of the jews; I see those Crystal eyes, once clearer than the Sun beams, now bloodshed, and cast over with the darkness of death; his ears once accustomed to the hymns of Angels, must now give ear to the exclamations of devils; his mouth once full of Butter and Honey to eat, is now full of Gall and vinegar to drink; his feet fastened with Nails to the Cross, and yet his very sootestoole, is holy: his hands and arms all spread, and distrained on the Cross, and yet they framed and fashioned the Heavens: his whole Man all torn, and wounded with lashes and Whips: his side broached through with a Lance; and his heart blood gushing out on every side. Et quid plura? From the sole of his foot to the crown of his head he reserved nothing entire, joh. 19.26. The pathoes of the blessed Virgin. save only his tongue therewith to pray for them, that persecuted him, and commend his Mother unto his disciple; Woman behold thy son. O how may we conceive? how did the heart of that blessed Mother and Virgin Mary, throb and beat then within her breast; O how much rather had she, her body should have gone from her soul, than her son and saviour gone out of her sight? O how willingly would she have eaten the afell gall, which her son did eat, and drank the sour vinegar, Luc. 24.26. which her son did drink? and given up the ghost which her son gave up, save that he must needs die for the sins of the world? Proverb. 31.1. O my son, and O the son of my womb, and O the son of my desires, O my son Lemuel, O my son Solomon; finally I cannot express. Then sinful man that I am, A pathetical exclamation of a penitent sinner. who shall deliver me from this body of sin? It is my sin (I see) it is my sin that slew my Saviour upon the cross: my pride the thorns that pricked him: my gay-garments, & guegawes the purple that mocked him: mine hypocrisy the Ceremonies that blindfolded him, I was that subtle Scribe, and proud Pharisee that entrapped him: that covetous judas that betrayed him: that envious jew that accused him: that irresolute man-pleasing Pilate that condemned him: that bloody executioner that hanged him; and yet alas I am even now ready still, still, to crucify my Christ again. Out of this triple passion of Christ we Christians are to learn a threefoulde lesson, a lesson of propassion, A threefold lesson very necesry for all Christians. of passion, and of compassion. In our propassion we may meditate in this manner, and it is in a manner a compassion of Christ; Alack, Alack The son of God hath been crucified for me (miserable sinner as I am) once afore, and why do I thus with sin upon sin daily, Hebr. 6: 6. and hourly Crucify him again, and make a mock of him? O why should I not rather Crucify the world unto myself, Galat: 6.14 Rom: 6.6. Ambrose de unica penitent: Dan. 9.4.5.7.9. and myself unto the world? O why do I thus Luxuriate in the blood of Christ? O Lord God I have sinned, I have sinned: Righteousness and compassion is thine (O Christ) and mine is open shame, and confusion: Lament: 1.16. Lament: 2.11.3: 48. For these things I weep: Mine eyes day and night cast out rivers of tears: My Bowels swell: my liver is powered upon the earth; Lament. 3.41 And now I lift up mine heart and hands unto thee (O King of Heaven) O Lord here, Dan: 9.19. O Lord forgive: O Lord consider, and do it: Have mercy upon me for thine own sake, even for thy name sake (my God and my Christ) for thy name is called upon me. Of our passion we may ponder in this sense with ourselves: 1. Pet: 1.21 Quaestionlesse hereunto are we called. For Christ also suffered for us, leaving us an ensample that we should also suffer for him. Caedi Christianorum est, (said an holy man) caedere Pilati et Caiphae: Our Saviour Christ hath drunk to us already, if we will be Christians we must all pledge him in the same cup. john. 13.15 Luc: 9.23. Isaiah. 50.6 W: Th: à Campis de Regia via sanctae crucis. I have given you (saith he) an example: Tolle crucem, et sequere me: I have given my back to the smiters, my cheeks to the nippers, my face as a flint against spitting, and shame: And the Disciple (you know) is not above his Master. Math. 10.24. If therefore you are my Disciples? Take up my Cross and follow me. Luc. 9.2.3. D.D. Carth Amator: Mundi: Speculum. Dionysius the Carthusian in his treatise entitled a looking-glass for the lovers of this world hath an excellent saying to this present purpose; Nemo potest venire de festo ad festum. No man (saith he) may have his feast here and his feast there to. If we will reign there, we must suffer here. 2. Tim. 2.12.3. Thou therefore suffer affliction as a good Soldier of Christ jesus. But as we must suffer, so must we suffer (if the will of God be so) so as he did; 1. Pet. 3.17 Better it is we suffer for well-doing, then for evil doing. Mori volo (saith Hegesippus) in his 3. book, and 17. Hegesipp: de bello judaico. l. 3. c. 17. Chapt. sed ut Hebraeus: I am content to suffer but as a Martyr, not as a murderer, or a thief: I am content to be a doore-barred to death, Doroth: de Prophet: Apost: Septuagint: etc. but as Amos was: to be sawen in pieces, but as Esay was: to be stoned, but as jeremy was: to be cast to the Lions, but as Daniel: to the Sword, but as Paul: to the Cross, but as Christ: I would die, but as an Hebrew, and like a Christian, and for Christ, and so come when thou wilt, salva sancta crux. Of our compassion we may resolve in like Christian sort, and this we extend to our crucifiers, jud. 9: and exemplify thus; The Archangel Michael, when he disputed about the body of Moses with the Devil himself, durst not entreat him with any cursed language, but said; The Lord rebuke thee Satan: How is it then that we against our brethren are so bloudylie bend, to take the staff indeed out of Gods own hand, Vengeance is mine. Rom. 12.19. Act: 7.60: and for every trifle to cry; Revenge? The Protomartyr Saint Stephen, when the jews stoned him to death kneeled down, and prayed; Lord lay not this sin to their charge: how is it then that we cannot learn this lesson of him, Math: 5.44 Collect on S. Stephen's day. to love our enemies, to pray for our persecutors? The Archangel of all Angels, and Martyr of Martyrs, our Lord and Master jesus Christ himself, when he was reviled, 2. Pet. 2: 23 he reviled not again, 2. Pet. the 2 23. when he suffered, be threatened not again, but committed it to him, Luc. 23.34. that judgeth righteously, either praying; father forgive them, they know not what they do: Zach: 3.2. jud. 9 or saying at most; The Lord rebuke thee Satan, even the Lord, that, hath chosen Jerusalem, rebuke thee: How is it then, Coloss: 3.12.13. that, as the elect of God, holy, and like Christians, we put not on these bowels of compassion, of long suffering, of mercies, of kindness, of meekness, forbearing one another, and forgiving one another, if any man hath a quarrel to another? even as Christ hath done, even so do we. The third division of the third general circumstance the third & last distinction. O Compass me (sweet jesus) with this thy compassion. Thirdly I willed you to behold him in his Session, and intercession, and that with the eye of affiance and consolation. Numbr. 21.9. In the one & twentieth of Numbers, when as the people of Israel were stung to death for their sins with fiery Serpents, It is written that Moses by the commandment of God erected a Serpent of Brass for a sign; and when a Serpent had bitten a man, than he looked up to the Serpent of Brass, and lived. The signification, or moral of which mystery, Saint john in his Gospel and third Chapter: doth plainly set down. john: 3.14.15. As Moses lift up the Serpent (saith he) in the Wilderness: even so must the son of man be lift up, that whosoever beholdeth him and believeth on him, do not perish, but have life everlasting. Suppose then whole generations of Vipers, all the fiery Serpents of thy sins environ thee on every side: the canker of covetousness fret thee: the flame of concupiscence burn thee, the prickles of pride sting thee to death; strait ways for thy comfort, thou knowest what thou hast to do: make up by the wing of faith, to that sanctified serpent Christ jesus, and thou art saved: the sign of that serpent will easily break this serpent's head. Now I beseech you brethren by the mercifulness of God, attend now unto this which I shall say unto you, and embrace I pray you this Doctrine of consolation, A Demonstration of the salvation of Gods Elect. with a right hand as I intend it you. We read oft-times in the volume of this book, a certain challenge as it were sent down from that righteous judge unto all the inhabitants of the earth; If any man durst stand in judgement with him. Now therefore (O inhabitants of jerusalem) and men of judah, Isaiah. 5.3. judge I pray you (saith he) between me and my vineyard; for I will be tried by yourselves. job. 16.21. O Lord, Oh if a man might plead with God, O Lord thou art I know a severe, yet righteous judge, I know, thou knowest my very heart & reins; yet (if so it seem good in thine eyes) I, as sinful a man, as I am, even I am content to enter into judgement with thee; Yea in the name of Christ jesus I wax confident and bold, let all the devils in hell accuse me; all their Angels bear true or false witness against me; mine own conscience condemn me; thine own self, secundum allegata et probata, proceed in judgement against me; Only let me be weighed but in a just balance, job. 31.6. and I will justify myself before thee, and yet will never appeal from thee; I will be tried by thine own self. Isay. 50.8. job. 33.6. For let me see who will contend in God's steed with me? Let us stand together: who is mine adversary? let him come near to me, what can he lay to my charge? A matter of haughtiness perchance, or an high look? I confess that, and more toe: But Ecce homo, Behold this man; And so I have recompensed that with the humility of my jesus. Some reveling perchance, or some riot? I grant that too But Ecce homo: Behold this man: and so I have salved that sore with the sobriety of my Saviour. A murder it may be? or a robbery, or something worse? be it as bad, as bad may be, my prayer and plea shall alway be the same, Domine jesu respond pro me, O my Lord jesus answer for me, and Ecce homo, behold this man: And why did he die the death but for this: Méshichca. Ps. 84.9. O look upon the face of thy Christ. Turbatur conscientia, Bernard: in Cant. Serm: 61. non perturbatur, quia vulnerum domini recordabor; O hide me in the holes of thy wounds. I dispute not of the torment & pain of his passion, whether solely in body, or partly in soul; it is the infinite merit and price of his passion, in respect of the person or subject that suffered which I speak of; Every drop of his blood sufficient to had redeemed ten thousand worlds; then whereat shall we prise the Ocean thereof? Quod libet finitum (they say) Quantumcunque magnum, Alphons: Thostat: Abulens: paradox: 5.45 in infinitum exceditur ab eo, quod est infinitum: Whatsoever is finite (of what quantity soever it be) compare it with that which is infinite, and it is always exceeded infinitely. Collect then all thy sins, whereof thou hast, or mayest be guilty, from the day of thy birth to the hour of thy death, thy sins original and actual, thy sins in thought, word, and work: and not thine own only, but mine, and thine, and the sins of all men upon the face of the earth: and not of men only but of Angels too: Lucifer I mean and all his fellow Angels, that fell from heaven: and not of them only, but of Beelzebub himself and all the damned devils in hell. Collect (I say) all these three worlds of sin into one head, as they fable that hellish Dog had three heads on one neck; nay were it possible that heaven, earth, hell, and all, might be put in the one balance, and the alone merit of Christ his passion might be poised in the other, they should all appear in comparison of it, but as a drop of water to the seas, as the earth, to the heavens, as a very nothing to to the whole world. The sum of all is this; the mercies of Christ, and merits of his passion are in multitude innumerable, in magnitude immeasurable, every way unvaluable and infinite. One the other side, the sins of men, though to the understanding of man they may seem infinite: yet indeed, and in the apprehension of God they are all finite both in number and measure. Well then Christ hath suffered once for all; 1. Pet. 3.18 the just for the unjust: he hath paid the price of our sins, Coloss. 2.14 & why should we be sued in the law? He, my surety, hath canceled the hand writing on the cross, he hath made full satisfaction already, & why should I, the debtor, make restitution again? It is against all law, and reason in the world, civil, Canon, common law and common sense too, that there should be two adequate penalties inflicted for one, F. de Reg: iur: l: bona fides. Innocent: de sacro Altaris mysterio. 4.41. and the same fault. Bona fides non patitur, ut bis idem exigatur. There is no such iniquity with men, and shall we say there is more unrighteousness with God? God forbidden. The conclusion of the whole with Application. Rom. 8.1. Rom. 8.33.34.35. jesus adest, totum bonum est. De familiari amicitia jesu. W. Th: à campis. Quia ergo justus iniustè punitus est, Iniustus justè sum liberatus. My conclusion is then, there is no condemnation to them that are in Christ jesus. It is my jesus that justifieth me, and who is he that can condemn me? It is my Christ that died for me, or rather that is risen again, and hath his session at the right hand of God, and maketh Intercession for me; and who shall separate me from the love of Christ? 2. Tim. 2.19. In a word the foundation of God remaineth sure and hath this seal; The Lord knoweth who are his; and (as it is eternally continued in this indissolluble chain) Whom once he knoweth, Rom. 8.29.30.31. etc. he also praedestinateth, and whom he praedestinateth he calleth, and whom he calleth he justifieth, and whom he justifieth he glorifieth. What shall I then say to these things? If God be on my side, who can be against me? He hath given his own only son for me, and how can he not give with him all other things unto me? As I said afore, so say I now again. The foundation of God remaineth sure, and hath this seal: The Lord knoweth who are his. 2. Tim. 2.19 Yea I know (and I hope to praesume thus of the grace of God is not pride in me, but faith) I myself know that my redeemer liveth, and that Christ is mine, job. 19.25. Vsurpo mihi ex visceri bus jesu mei: Bern: in Cant: Serm: 61: and that the Righteousness of jesus is my Righteousness, and therefore if Christ be saved, (which who dares doubt?) I hope I am as sure I shall be saved with him, as that I am in this place. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Rom: 8.38.39. Yea verily I am persuaded (and it is the spirit of God, that tells me so within) that neither life, nor death, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor persecution, nor famine, nor plague, nor Spaniard, nor Pope, nor Devil, nor any other creature, nor all the world shall ever separate me from the love of God, which is in Christ jesus our Lord. This is my doctrine of consolation, this my demonstration of faith: Against this the gates of Hell shall never praevaile, and the gates of Heaven cannot stand shut. One little more yet of your patience, and I will only commend this one history unto your good remembrance, and so recommend you unto God. The story is of Pilate. It is registered by Matthew of Westminster and others, that when Pilate was convented before Tiberius Caesar, The golden legend in the passion of Christ. for that he had done to death this innocent man, he put on the coat of Christ, which was (as you read) without seam; At the sight whereof the Emperor, who was otherwise much incensed, arose unto him, saluted him, and every ways kindly entreated him. Anon, when Pilate again with his good leave was departed, Tiberius again was enraged more than ever before: he swears if ever he took him again Quòd filius mortis esset, there should be but one way with him, and sends out a fresh his Pursyvantes for him. Pilate again returns unto him: Tiberius eftsoons instead of what he would do, falls to embracing of him, and had not the power to speak as much as one hard word to him. All that were there did wonder at it, and Tiberius himself did wonder at it; and if it be true, I wonder at it too; and so may all you. But the legend itself says this is no gospel; yet mark mine Application. We have all, even the very best of us all, we have all played Pilate, we have crucified, and crucified again the Lord jesus; the time will come, when we must come to account for this; not as Pilate did, before Tiberius Caesar an earthly Emperor, but before the King of Kings, Apoc. 19.16. and Lord of Lords, the God of heaven and earth: we shall be able then, as of ourselves, to answer no more for ourselves, than Pilate was then, not one for a thousand. What remaineth then, but that again we play Pilate? But that we put on upon us the coat of Christ? It will be that at the sight thereof that just God, who is angry with us, will be well pleased with him, and for him with us. If I may but touch his vestture only, nay if I may but touch the outmost fillet or hem of his vesture, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said the woman then sick of our Now-disease I shall be safe. Matth. 9.20.21. Then reigned the bloody flux in England. But it is given unto us, not to touch his vesture only, but to handle it, and take hold of the whole cloth to; and not that only, but to put on to, Rom: 13.14 Galat. 3.27. Eph. 4.24. &c: Qui amplectitur jesum, firmabitur in aeternum. W: Th: a Camp: De Amore jesus. Isaiah. 43.2 not the coat, but Christ, to be invested in him, in corporate, and infleshed in him, imbossomed in him, even to dwell in his bosom, as he dwelleth in the bosom of his father Gremioque in jasonis haerens Per freta longa ferar, nihil illum amplexa verebor. I, my soul, shall passed with thee through the waters of destruction, and they shall not drown me: through the fire of God's judgement, and it shall not burn me: I will fear no evil for thou art with me. Ps. 23.5. Tephillah le Thoren. Now I pray God give me grace, that when this soul of mine shall return to God, that gave it, it may courageously mount up out of this earthly tabernacle, and take hold of this anchor of hope, with the same resolution, and confidence, as I now preach it unto you. The English letaniss. And I beseech thee (sweet jesus) even by thine Agony and bloody sweat, by thy cross and passion, by thy glorious Resurrection and Ascension, and Session and intercession at the right hand of God, when in that dreadful day of judgement, he shall press me with this, or this, or this enormity, that then thou wouldst present thyself unto thine angry father, in such fresh and bleeding wise, as thou wert on the cross, and plead for me, Isaiah. 43. ● and say, Father, Ecce Homo: Behold I am the man: I have redeemed him: I have answered for him: He is mine, Amen, Apoc. 22.20. Attah Tagnanch. Ps. 38.15. Luc. 23.46. Even so come Lord jesus: It is thou, it is thou that hast answered for me O Lord my Christ. Father into thy hands I commend my spirit. A Christians expiration. Acts. 7.59. Num. 6.24.25. etc. Lord jesus receive my soul. The Lord bless us, and keep us: the Lord make his face shine upon us, and be merciful unto us: and lift up his countenance upon us, and send us peace. ●. Corinth: ●3. 13. The Grace of our Lord jesus Christ, and the love of God, and the communion of the holy Ghost, be with us all evermore. Amen.