Creationis By right of Creation so the Angels are his Subjects But as hee is Rex Iudaeorum Iure Redemptionis King of the Jewes by right of Redemption So none are his Subjects but such as are saved by him For this was the end why he became The King of the Iewes That wee should bee saved from our enemies and from the hands of all that hate us Luke 2.71 For as St. August St. Aug. observes Non Rex Israel Christus ad exigendum tributum vel exercitum ferro armatum hostesque visibiliter debellandum sed Rex Israel quod mentes regat quod in aeternum consulat quod in Regnum Coelorum credentes sperantes amantes perducat Christ was not the King of the Iewes to exact Tribute or to raise an Army or visibly to vanquish enemies but hee was the King of the Iewes to rule mens hearts and mindes to counsell them eternally and to bring all those that beleeve in him hope in him and truely love him unto everlasting life Happy then is that man who is a Subject in the Kingdome of Grace but thrice happy is he who is a Subject in the Kingdome of Glory For he shall be glorious in his body This corruptible must put on incorruption 1 Cor. 15.53 1 Cor. 15.53 but much more glorious in his soule for Qualis tunc erit splendor animarum quando lux corporis Solis habebit claritatem saith St. August How great shall the splendor of their soules be when their bodies shall shine as the Sunne in the firmament Their felicity shall be such as that they shall desire to dwell there for ever as Peter did on Mount Thabor And good Reason seeing they shall be possessed of such happinesse as neither eye hath seene nor eare hath heard nor hath it entred into the heart of man to conceiue The which happinesse seeing wee cannot comprehend Grant ô Lord that we may be comprehended of it and so I passe from the Subjects unto the government of this Kingdome which is the last thing considerable in the Text. This Mighty Monarch this King of the Iewes governes not his subjects by humane Lawes and civill policies but by his owne Law called by St. Paul Gal. 6.2 Gal. 6.2 The Law of Christ Now this Law is nothing else but the Word of Christ by which Word wee shall be judged at the latter day sayes our Saviour His Word must rule us outwardly and his Spirit inwardly the one as a Law the other as a Guide We offend not if we transgresse not his Word we obey not if we erre from it This Law of Christ whereby he governes is like the Lawes of the Medes and Persians unalterable It shall bee an everlasting Law especially that new Commandement which he gave us namely That we should love one another Now as this Kingdome and the government thereof is spirituall and stands not in the glittering shew of this world nor in any thing desireable by flesh and blood as the two sonnes of Zebedee vainely imagined but ruleth in the heart and reines Therefore the Lawes of this Kingdome and the government thereof requires the inward righteousnesse of the heart binding not onely the outward act but the Conscience For the Authority and Government of the King is that whereby he by his Word and by his Spirit for the Word barely without the Spirit pierces not into the heart effecteth and worketh the conversion of those that are to bee converted and glorifies himselfe in the eversion and confusion of the rest For as the Kingdome of the Gospell is the meanes to bring us to the Kingdome of Grace so the Kingdome of Grace doth bring us to the Kingdome of Glory And none shall enter into the Kingdome of Glory but such as through the Kingdome of Grace submit themselves in the Kingdome of the Gospell to Christ the King his his Lawes and Authority Now in this inferiour part of his Kingdome which is the Kingdome of Grace there is not the best subject but is subject to tansgresse though through infirmity yet not through wilfull Rebellion But in the superior part which is the Kingdome of Glory there shall not be the least omission of good nor the least commission of evill but all our thoughts words and workes shall wholly tend to the glory of our Celestiall King and Governour For when sin and the old Serpent shall be cast into the bottomelesse pit we shall have no temptations but shall sing Blessing glory honour and power be unto him that sitteth upon the Throne and the Lambe for ever-more Rev. 5.13 Rev. 5.13 What remaines now but that with the Queene of Sheba we set forward out of our owne Countrey the World to see and admire the Wisedome Justice Peace Power Mercy and Magnificence of our Heavenly Solomon here entitled King of the Iewes She was a Queene we subjects shee came from farre we have our Solomon amongst us shee sought a meere Man we may finde one who is both God and Man shee gave presents we shall receive rewards Let not the Queene of Sheba then rise up in Judgement against us for behold a greater than Solomon is here Seeke him then O sanctified Soule seeke him with devotion for he is Iesus A Saviour seeke him by imitation for he is Nazarenus A sweet smelling Flower seeke him by homage and obedience for he is Rex Iudaeorum King of the Iewes seeke him for thy refection seeke him for thy protection for he is the Seed of the Woman that breakes the Serpents Head It is hee that is the keeper of Israel and the Salvation of his people It is he that will slay all thine and his enemies that would not have him reigne over them Though that great Dragon old Serpent and roaring Lyon seeke to devoure thee yet seeke thy King and Saviour and hee will defend thee Of thy selfe thou art Debilis ad operandum facilis ad seducendum fragilis ad resistendum Vnable to doe well easie to be seduced and weake to resist Yet the Name of Iesus of Nazareth King of the Iewes is a strong Tower to fly unto for under that thou shalt be secure Feare not therefore for hee is thy shield and exceeding great reward Hee is that God of peace that shall shortly tread downe Satan under thy feete Rom. 16.20 Rom. 16.20 Feare not the Law for Christ hath satisfied it where Moses launceth Iesus cureth where the Law searcheth the Gospell salveth Feare not thy sinnes if thou doest weepe for them for this King of the Iewes calleth all that are wearie and heavie laden and hee will refresh them Feare not the world for Christ hath overcome the world It is he Qui pugnat pro te it is he qui pugnat in te It is he that fights for thee against the world it is he that fights in thee by his grace Feare not the ungodly for thy King is a righteous and severe King who shall one day sit in
shamefully exposed to Ignominy not with a paper on his backe but with a Title of dishonour over his head For it was written Iesus of Nazareth King of the Iews Had these words beene spoken by Pilate It had beene shame sufficient but to enlarge his reproach they are written yea and written in Hebrew Greek and Latine that so they might not be better known unto himselfe than to all the World O cursed Pilate that thus dishonourest the Lord of Glory the time will come that thou shalt wish the Rocks to fall upon thee and the Mountaines to cover thee from that face which thou didst so 〈…〉 disgracefully vilifie with a supposed Reproachfull Title O yee blood-thirsty Iewes yee were of old termed a Stiffe-necked people Hath GOD sent his Sonne in mercy and doe you hasten him to the Crosse in malice Have you honoured in your Sacrifice Christum venturum Christ which was to come And doe you now Sacrifice upon the Crosse Christum ventum Christ which is come Oh hearts of Adamant is this the entertainement you give to the Messiah The shame you doe unto him shall binde shame to you and your posterity for ever And it was written CHrist whose hands and heart were free from injury is content to bee counted a Seducer to bee judged a Traytor against Caesar to have an Ignominous Title over his head Christ Iesus I say the Lambe Immaculate refuses no shame that hee might purchase Glory to his faithfull ones Hee that was the God of Glory becomes the sonne of shame Hee that was the Righteous Redeemer is deemed an unjust Usurper Hee that was the Lord of Life is condemned to Death Hee that was honoured with the Acclamation of Angels is now dishonoured with the exclamation of the Iewes He that was dignified with the Title Holy Holy Holy is heere disgraced with a supposed Title of discredit Iesus of Nazaret King of the Iewes Pilate shewes him disgracefully to the people with an Ecce Homo as you may see verse 5 of this Chap. Behold the Man Behold the Man Pilate yea behold the Redeemer of Man in the shape of a Servant Behold the Man yea behold him who was both God and Man In comparison of whose holinesse In comparison of whose Innocency Both these in Angels are but streames from his Fountaine Beames from his Brightnesse parcels from his Lumpe Mutuations from his perfections Stand O my Soule and with admiration blesse the Author of all Blessednesse Christ who to prevent thy shame sustained shame before men before his Father Cum sceleratis numeratus est He was numbred among the wicked for thy sake Hee was accounted sinnefull for thy salvation Adam by eating of the forbidden Tree deprived thee of Life Christ by suffering on the cursed Tree restores thee to Life Set to thy mouth then O my soule and drinke heartily of this Life-giving Water For Invenisti in Cruce Gloriam Christs Crosse is thy comfort His dishonour is thy honour That which is Ludibrium Impijs is Misterium Pijs The Crosse of Chist is to the Iewes a stumbling-blocke To the Gentiles foolishnesse But to thee O my soule it is the power of God and the wisedome of God 1. Cor. 23.24 Here then O my Soule exhilerate thy selfe in contemplation of the infinite goodnesse of thy Redeemer Behold him invironed round about with vertue On his right hand Obedience on his left hand Patience below him Humility above him yea above all Charity behold al these and because thou canst not expresse admire with silence And because thou canst not merit this blesse with thankfulnesse the bounty of him whose Death is thy Life whose shame is thy glory even the Lord Jesus Christ But hath hee done this for thee Then walk forth O my soule with courage till thou meete the Crosse then take it up with patience beare it in despight of thy Saviours enemies Follow thy Redeemer with a Crosse at thy backe and say with St. Paul Gal. 9.14 God forbid that I should glory in anything but in the Crosse of Christ whereby the world is crucified unto me and I unto the World For Crux Christi is Lux Christiani The Crosse of Christ is the glory of a Christian which Crosse hath freed thee from the blindnesse of error restored thee to rest overcame Hell for thee brought thee neere unto God opened the gate of Heaven wrought thy peace and purchast everlasting happines unto thee Honour him then O my soule who for thee was dishonoured Suffer a little misery for him in this World who suffered and endured a World of Misery for thee Entitle him in thy heart who bare this Title over his head Iesus of Nazareth King of the Iewes And so from the manner I passe to the matter of this Inscription IESUS OF NAZARETH KING OF THE JEWES IN which words are contayned the causes as they would have it of our Saviours Condemnation In the writing whereof rather GODS Will than Pilates did appeare For in this Title are contayned three Divine reasons why Christ the onely begotten Sonne of GOD should yeeld up his life upon the Crosse First because hee was Iesus Secondly because he was Nazarenus Thirdly because hee was Rex Iudaeorum He was Iesus that is Salvator A Saviour Hee was Nazarenus that is Floridus A Flower or flourishing He was Rex Iudaeorum that is Rex Confitentium King of the Jewes not carnally but spiritually not by Circumcision but by Faith King of those who doe beleeve with the heart and confesse him with the mouth to bee the true Messiah Pilate was blinde and could not see this The Jewes were obstinate and would not know this But now it is revealed to Babes and sucklings by Regeneration for all that are borne of God know that by nature they were sinnes subjects yet here they finde Him Iesum a Saviour By nature they are stinking in the Nostrils of God yet heere they finde him Nazarenum A sweet smelling Flower By Nature they are Satans Bondslaves yet for their Redemption they finde him heere Regem Iudaeorum King of all those that confesse his name This Title of Christ was written as I said before in Hebrew Greeke and Latine The Hebrewes had the true Priest-hood The Grecians abounded in Wisedome And the Latines in Dominion and Government The first signifyed Christ to bee the true Priest the second to be the wisest Prophet the third to be the Potentst King Here then is Christs Sacerdotall Office in that hee is Iesus His Propheticall in that he is Nazarenus His Regal in that he is Rex Iudaeorum Of these in Order First he is Iesus Iesus THis Name includes the first reason Why our Saviour dyed upon the Crosse Our first Parents by eating the forbidden fruit offended chiefly in three things In Pride in disobedience and in Carnall delight Pride in aspiring to bee like their maker Disobedience in transgressing the Law of their maker Carnall delight in preferring the pleasantnesse of the fruit before the
love of their Maker But seeing Christ came into the World to be a Saviour hee must satisfie for man by contrary meanes For Pride by Humility for Disobedience by Obedience for carnall delight by suffering of punishment these three Christ performed Looke into the 2. Phil. 8. and there St. Paul make it playnely appeare that Christ was not behinde hand in any of these Hee humbled himselfe saith the Apostle behold his true Humility and became obedient behold his prompt Obedience unto Death even the death of the Crosse behold the largenesse of his punishment So that if Christ will be a Saviour hee must by the death of the Crosse open the Kingdome of Heaven to all Beleevers This was typified in the Old Testament by the Sacrificing of Isaak By the lifting up of the Brazen Serpent By the smiting of the Rocke By the Leviticall Oblations and Offerings And yet these hard-hearted Jews could not understand it O foolish Pilate thinkest thou to dishonour the Son of the most High by writing Iesus No it was a name assigned unto him from Heaven for the Angell said unto Ioseph Math. 1.29 Thou shalt call his name Iesus for he shall save his people from their sinnes It is that name wherein Christ most glories and whereof every Christian is least ashamed Seeing there is no name under heaven whereby we can be saved but by the name of Jesus Acts 4.12 Act. 4.12 A blessed name a sweete name Mel in ore Melos in aure Iubilus in Corde as St. Bernard sweetly saith Honey in the mouth Melody in the eare But a Iubile a ioy in the heart This name is light unto the soule Yee were Darknesse saies the Apostle Ephes 5.8 but now yee are light in the Lord. This name gives health to the body In the name of Iesus of Nazareth rise up and walke Acts 3.6 This Name is the Life the comfort the restauration of the soule of a Christian Aridus est omnis cibus si non oleo isto infunditur insipidus si non hoc sale conditur St. Bern. saith St. Bernard All Spirituall foode is dry if this Oyle bee not powred into it unsavoury if it be not seasoned with this Salt Other names of Christ are names of Majesty onely this is a name of mercy To bee called the Word the Sonne the Annointed of God These Titles proclaime Christs Glory but the Name of Iesus imports our Redemption By the former we know him to be God by the latter wee know him to be our Mediator and Saviour To him then and to him onely properly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs the Name Iesus But it may be objected that there are others in the Scripture called after the same Name As Iesus or Iehoscua the sonne of Nun Iesus or Iehoscua the High-Priest of the Jewes And Iesus the sonne of Sirach the Author of the Booke called Ecclesiasticus All this I confesse and I know that the first was famous for his valour and government in Israel the second for his Integrity in his Preisthood the third for his Wisedome and Understanding But alas these three were but types of our Jesus The first represented his Kingly the second his Preistly the third his Propheticall Office They were so tearmed in regard of some temporall and particular Deliverances Our Jesus so styled because of that generall and Spirituall Redemption which hee hath wrought for all his Saints Jewes and Gentiles The former were sent before like Elishaes staffe 2 King 4.29 2 King 4.29 but could not raise Mankinde from the dead But the true and powerfull Iesus was faine to descend from Heaven himselfe as Elisha from Mount Carmel to apply his mouth to our mouthes his eyes to our eyes his hands to our hands becomming the same with us in substance in Nature and infirmity sinne onely excepted before wee could bee raised Magna miseria superbus homo Maior misericordia humilis Deus St. Aug. saith St. August Great misery it was to see man so proud greater mercy to see God so humble And therefore to him properly and to none but him belongs that Name which is above all Names the Name of Iesus For hee alone is the Saviour of the World to whom both the Name and Office appertaines And as he is by Name Iesus so is hee by Nature a Saviour For him alone does the Gospell proclaime throughout all Ages to be a Saviour by whom Abraham was accounted righteous Hee was that Salvation which the Patriarchs desired he was that Salvation which the Ceremoniall Law prefigured he was that Salvation which the Prophets foretold he was that Salvation which Iacob waited for when he said Gen. 49.18 I have waited for thy Salvation O Lord. He was that Salvation that David prayed for hee was that Salvation which old Simeon rejoyced in when hee sung Mine eyes have seene thy Salvation Luke 2.30 This was that Salvation by which the Patriarchs entred into Heaven the Prophets attained blessednesse and the Saints enjoy true happinesse In him alone were all the promises of the Messiah fully accomplished Hee alone trod the Wine-presse of Gods wrath He alone satisfied his Fathers Justice He alone became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of our Redemption It was he that was sent of the Father to save the World Iohn 3.17 And for this cause he came himselfe into the world to save sinners It was hee that was smitten for us Propter scelus populi mei percussi eum I have smitten him for the wickednesse of my people Traditus est in mortem propter offensas nostras Hee was delivered to death for our offences Solus Christus sine peccato peccati paenam subire dignatus est St. Aug. saith St. Aug. Hee alone without sinne was pleased to undergoe the punishment for sinne His Death was not for himselfe but for us Quasi peccator occisus est ut peccatores justificarentur apud Deum St. Ambr. saith St. Ambrose Hee was slaine as a sinner that sinners might be justified before God It was our sinnes not his owne deservings that fastened him upon the Crosse Pro me doluit qui nihil habuit quod pro se doleret sayes the same Father God was the Creditor Man was the Debtor but he that was both God and Man the Pay-master Thus he who enjoyed the Name of Jesus hath performed the Office and remaineth our alone Saviour Blessed in his Name and for ever blessed in his Person I have long insisted upon this sweet Name for that it brings so much profit unto us yet can I not shake hands with our Romish Adversaries who ascribe so much unto the Name and so little unto the person of Iesus They affirme that the bare Name it selfe being used hath great power and doth drive away Deviâ—s though the person that useth it be voide of good affection whereas indeed the Devill is no more timerous of the Name of Iesus than of any other Title of God The sonnes
him King he refused it and conveyed himselâ—e from among them such was our Saviours Humility in his Life In his Death he suffered himselfe to bee scourged spit on blasphemed crown'd with Thornes and condemn'd by an unjust Judge Lastly when hee was nayled most cruelly upon the Crosse and made a spectacle of disgrace unto all beholders and had sustained the utmost of the Jewish malice yet hee prayed for his enemies saying Father forgive them for they know not what they doe Luke 23.34 Such was our Saviours Humility in his Death This Humility of our Saviour is recorded by Saint Paul Phil. 2.6.7 where he sayes of him That being in the forme of God he thought it no robbery to bee equall with God And yet he made himselfe of no reputation but tooke upon him the shape of a servant and humbled himselfe and became obedient to Death even the death of the Crosse This Humility of our Saviour is exposed by himselfe to us for our imitation Learne of me for I am meeke and humble in heart Math. 11.29 And thus is Christ compared to a Violet and may be justly called Nazarenus The Flower of Humility The second Flower whereunto our Nazarenus is compared is the Lilly The Lillie a Flower growing upon a straight stalke raised from the Earth white of colour and of a fragrant smell signifying unto us the innocency of our blessed Saviour Ego sum Lilium Convallium You know whose speech it is Cant. 2.1 I am the Lilly of the Valleys The Ancients were wont tom Emblematize Innocency by Whitenesse which is the most pure and perfect colour And so the Ancient of Dayes is sayd to have his Garments white as snow Rev. 11.14 And well may he be called a Lilly for his Whitenesse well may hee be styled a Lambe for his Innocency Ecce Agnus Dei qui tollit peccata mundi Behold the Lambe of God that takes away the sinnes of the World Iohn 1.29 whole Hands Heart and Tongue were free from injury O Mirrour of Innocency who offended neither in thought word nor deed being neither disobedient to God nor injurious to men but full of Grace towards God and of Truth towards men Moses led not the Israelites into Canaan but Iosuah the sonne of Nun because he offended not at the waters of strife Noting unto us that hee who was to be the Saviour of the World and the Leader of the spirituall Israel into the Celestiall Canaan must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without sinne In Nature our Jesus of Nazareth was like other men but in Holinesse of Nature transcending all men In all things like us sinne onely excepted He was Nostri generis socius sed nostrae contaminationis alienus Like us in Nature but not like unto us in corruption of Nature Great was the commendation which was due by merit unto Cato and Fabritius two noble Romans famous for their Uprightnesse and Integrity Singular was the Innocency of Samuel Recorded 1 Sam. 13. ver 3. approved by the suffrages of all Israel who defrauded or oppressed no man who had neither taken away any mans Oxe or Asse nor had blinded his eyes with the bribes of aâ—y one The Integrity of these Worthies reaches but to men but the Innocency of our Saviour extends it selfe farther even to the Law of God which he violated not in the smallest thing in the least precept This made him bold to demand of the Iewes Ioh. 8.46 Quiâ— ex vobis arguet me de peccato Which of you can convince me of sin He was holy in his cogitations upright in his intentions divine in his words just in his workes Free from Originall free from Actuall sinne neither omitting good nor committing evill sanctified in his Conception holy in his Birth innocent in his Life and righteous at his Death Adam was innocent at his Creation but his Whitenesse was soone sullyed and changed into Blacknesse But in our Nazarenus was no inclination that Satan could worke upon And therefore hee sayes The Prince of this World commeth but he finds nothing in me So immutable was his Purity so unchangeable his Innocency as could neither by the World nor the Devill nor by any other meanes become stayned or polluted What was his whole Life The Modell of Obedience a Glasse of Righteousnesse yeelding to his Parents Duty and Reverence Giving bread to the hungry sight to the blind hearing to the deafe feete to the lame health to the sicke life to the dead comfort to the sorrowfull forgivenesse to the sinner rendring unto Caesar that which was Caesars and unto God that which was Gods Heere was Innocence so spotlesse as that it was approved from Heaven by the voyce of God himselfe This is my beloved Sonne in whom I am wel pleased Maâ—h 3. Math. 3. the last Verse It was cleered by Pilate too though an unjust Judge I finde no fault in this man Luk. 23.14 It was confessed by the repenting Thiefe upon the Crosse in the same Chapter vers 41. This man hath done nothing amisse Thus is Christ compared to the Lilly for his Whitenesse and may justly bee called Nazarenus The Flower of Innocency The third Flower wherunto our Nazarenus may be compared is the Saffron The Saffron which is a Flower as St. Bernard observes used in making of Sawce for Meate St. Bern. or in seasoning some kind of Dishes and does represent Abstinence or Temperance which may very fitly figure out unto us the Temperance of our Nazarenus When first hee set foote into his Propheticall Office and began to make himselfe knowne to the World hee entred with admirable Abstinence fasting miraculously Forty dayes and Forty nights Math. 4.2 Profane Esau sold his Birth-right for a messe of pottage Gen. 25.32 and was the picture of a Belly-god But to shew that the Kingdome of God did not consist in meates and drinkes as our Apost sayes Rom. 14.17 Rom. 14.17 Christ beginneth with Fasting and continues in Temperance which is a moderate use of meate and drinke unto the end Not like many Divestes who fare delicately every day turning fasting into feasting making their guts a Gulfe of pleasure and their Belly their God drawing all their Happinesse downe their throats He who was God of Heaven and Earth and had all things at command who opens his hand and filleth all things living with plenteousnesse was pleased to use sparingly that which others spent prodigally and to save that by Abstinence which others spoile by Luxury And thus is Christ compared to the Saffron and may be fitly called Nazarenus The Flower of Temperance The fourth Flower whereunto our Nazarenus may be compared is the Rose The Rose the most noble of all Flowers dilating it selfe abroad and of a ruddy colour which properly represents Christ our Nazarenus Ego sum Rosa Sharonis Cant. 2.1 I am the Rose of Sharon He is first like the Rose in his dilatation and spreading himselfe abroad seeking not onely