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
of Life the which the Lord hath promised to them that love him This was likewise promised by Christ to the Angell of the Church of Smyrna Rev 2.10 Rev. 2.10 Be thou faithfull unto Death and I will give thee the Crowne of Life The second is promised to Christs faithfull Ministers For St. Peter encourages them saying When the chiefe Shepheard shall appeare yee shall receive a Crowne of Glory which fadeth not away 1. Pet. 5.4 Of the third St. Paul assures himselfe I have fought a good fight I have finished my course I have kept the faith henceforth is layd up for mee a Crowne of Righteousnesse Thus as there is none crowned except they strive so there are none that strive aright and fight lawfully in Christs warefare but shal be crowned none shall be his Subjects but shall bee rewarded Iob shall not serve God for naught but if hee serve him he shall be recompensed Wherefore we cannot but truely confesse that he who is King of the Iewes is Rex liberalis A bountifull King Thirdly Christ is not onely a wise and a liberall but also a powerfull and a mighty King whose power is seene in two things especially confounding his enemies and in defending his Subjects The confusion of his Enemies is an essentiall part of his government for he could never have beene a sufficient Saviour if he had not and did not confound the enemies of his Kingdome But that he should so doe was prophesied by David Psal 2.9 Thou shalt bruise them with a rod of Iron and breake them in pieces like a Potters vessell And Psal 72.9 which was purposely penned for Solomon but typically describeth Christ He saith ver 4. He shall breake in pieces the oppressor and vers 9. And his enemies shall lick the dust whereby the Prophet would insinuate Christs power in the destruction of his Adversaries and in the confusion of his foes What greater Enemy than the Devill yet the God of peace shall shortly tread Satan under our feet sayes the Apostle Rom. 16.20 How strong an enemy is the World to Christs Kingdome yet be of good cheere I have overcome the World saith Christ to his Disciples Ioh. 16. ver the last How potent an enemy is Sinne against Christs Kingdome yet Christ came in the flesh that he might condemne sin in the flesh sayes the Apostle Rom. 8.3 And so likewise Rom. 6.6 Our old man which is sinne is crucified with Christ that the body of sinne might bee destroyed and therefore sinne hath no more dominion over us What is become of that Adversary which cut off all Christs Subjects namely Death St. Paul tels us plainely That Death is swallowed up in victory 1 Cor. 15.54 And Christ rides tryumphantly saying O Death where is thy sting O Grave where is thy victory 1 Cor. 15.55 How hath Christ Iesus brought to confusion the Iewes and their Adherents which would not have him reigne over them Behold the power of this King of the Iewes in the subversion of Ierusalem the destruction of Herod the confusion of Iulian the Apostate the ruine of many Hereticks and their Heresies which were the Divels souldiers and foes unto Christs Kingdome Onely there remaines the fall of Babylon that Scarlet-coloured Whore and the destruction of Antichrist that sonne of perdition whom our Iesus shall destroy with the breath of his mouth so let all thine enemies perish O Lord. Secondly Christs power is manifested in the protection of his Subjects He is not onely Rex titularis but also Rex tutelaris Not onely a Titular but also a Tutelar King And as Iosua not onely destroyed the Canaanites but protected Israel all his dayes So Christ a Type of whom Iosua was doth not onely confound his foes but also confirme his friends destroying his enemies but protecting his Subjects For he is our Judge he is our Law-giver he is our King and he will save us It is hee that hath saved the children of the needy it is he that hath and will for ever deliver the poore that hath no helper It is hee that hath promised to bee with his Church unto the end of the World As to direct it by his Spirit so to protect it by his power It is hee that keepeth Israel and neither slumbreth nor sleepeth Hayle then O hayle thou victorious King both of Heaven and Earth that hast overcome the flesh within mee the world without me Death for me and the Devill against me That doest correct me in thy mercy direct me in thy truth and protect me by thy power from all my Adversaries Thou art the Lord the Lord strong and mighty thy Name is a strong Tower to which I flye and am secure therefore I will confesse thy power and acknowledge that the King of the Iewes is Rex potens A powerfull King Fourthly a good King must be an indifferent an impartiall King to judge the cause of the poore as well as of the rich of the weake as well as of the mighty respecting not the Condition of the person but the Equity of the cause not countenancing the rich man for his Wealth nor contemning the poore man for his poverty for it is an honour to a Prince to bee a poore mans King Such a one is our King of the Iewes who is not partiall in his temporall punishments nor will be partiall in his eternall Judgements Therefore is hee styled by Saint Paul The just Iudge that shall render unto every one according to his workes 2. Tim. 4.8 For of a truth God is no respecter of persons sayes the Apostle St. Peter Acts 10.34 For where sin is committed there is punishment inflicted bee it King or Beggar rich or poore Iew or Gentile Wherefore all the World may truely say that our King of the Iewes is Rex justus A righteous King Againe fiftly a good King must bee severe against such as are incorrigible and will not amend It is observed by Cicero That it is the ruine of a Common-wealth when Iudgement given is revoked and the execution of the Law stopped against Malefactors And the saying of Solomon is Because Sentence against evill doers is not executed speedily therefore the hearts of the sonnes of men are fully set to doe evill Eccles 8.11 Eccles 8.11 But Christ like a severe King will at the length judge and punish the wicked If Ierusalem will not bee gathered together under his wings she shall be at the last left desolate Luke 13. vers the last And if the Church of Ephesus wil not remember from whence she is falne and repent and doe her first workes hee will come against her shortly and remove away her Candlesticke Rev. 2.5 And at the last day what a just Sentence shall hee pronounce both to the godly and against the wicked seperating the Sheepe on the right hand and the Goats on the left when he shall say unto thâ— one Come yee blessed of the Father receive the Kingdome prepared for you from