Selected quad for the lemma: power_n
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A73533
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Jesus Nazarenus, Rex Judaeorum. Or, a tract concerning the inscription fastned by Pilates command
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Bourchier, John, Sir, d. 1660.
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1637
(1637)
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STC 3412.3; ESTC S124700
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38,853
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214
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the beginning of the world but unto the otheâ— Goe yee cursed into everlasting fire prepared for the Devill and his Angels Thus is Christ Iesus an impartiall King punishing all the wicked within his Dominions and rewarding the good wherfore we may say that our King of the Iewes is Rex severus A severe King The sixt and last property of a good King is that hee be Pacificus A peace-maker and that both in his owne Kingdome and abroad This is the commendation that Plutarch gives to Numa Pompilius in whose daies the Temple of Ianus was kept shut for the spâ—ce of Forty yeares And this praise in the Scripture is given to Solomon that during his Reigne Israel was neither molested with civill Wars at home nor forraigne with other Nations herein being a Type of our King of the Jewes who was called long before he was borne Princeps pacis The Prince of peace Esay 9.6 He was borne in a time of a generall peace when he wrought our peace on Earth he is our Peace He came and preached peace unto them that were a farre off and to them that were nigh Eph. 2.17 Justly did Christ merit to bee called The Prince of peace for before his comming there were many Questions in the World which at his comming hee fully determined The first question was in the sacred Trinity and that was this Whether Man having transgressed should be redeemed seeing the Angels that fell were not to be redeemed And it was determined Affirmatively that Man should be redeemed though the Angels were not Because the Angels sinned by no suggestion but of their owne accord whereas Man sinned by the suggestion and fraud of Satan Secondly because the Angels were spirits and should have stood firmely in Obedience whereas Man did consist of flesh and blood which is alwayes prone to fall according to that of our Saviour Math. 26.41 The Spirit indeed is willing but the Flesh is weake Thirdly because the whole Nature of Angels fell not but onely some that were Rebellious whereas the whole Nature of Mankinde fell as having sinned in the roote and pitty it was that so noble a Creature should wholly perish Fourthly because the fall of an Angell was the ruine of an Angell and made him past recovery Whereas the fall of man made him not past recoverie The second Question in the Holy Trinity was who should worke this Redemption whether the Father or the Sonne or to Holy Ghost And it was determined that the Sonne should doe it Because unto the Father is attributed Power unto the Sonne Wisedome unto the Holy Ghost Goodnesse Now Lucifer ambitiously desired Gods Power and therefore sinned against the Father Man desired Gods Wisedome Yee shall be as Gods knowing good and evill and therefore sinned against the Sonne Antichrist usurpes the Goodnesse of the Holy Ghost and therefore sinnes against the Holy Ghost and is the sonne of perdition and cannot be saved Now Ejus est liberare c. It behooveth him that receiveth the injury to give the Indulgence and Man that had offended against the Son must be redeemed by the Sonne The third Question in the sacred Trinity was How Man should be redeemed whether by power or condigne satisfaction And it was determined not by power but by punishment And seeing man had offended by Pride Disobedience and carnall delight Christ the Sonne of God made satisfaction by Humility Obedience and the suffering of Death The fourth Question was betweene God and Man for God complained against Man that hee had offended him and Man complained against God that God had forsaken him Christ tooke away this difference by becomming a Mediator Now a Mediator must have three properties Community Authority and Power Community hee must be indifferent betweene both so was Christ having Community with God as God and Community Authority with Man as Man Hee must have Authority too to argue the Cause on either side So had Christ pleading for his Father that Man had broken his Law pleading for Man in making satisfaction He must also have Power upon the determination of the cause to make a Reconciliation so had Christ having made peace through the blood of that his Crosse to reconcile all things to himselfe whether they be things in Earth or things in Heaven Colos 1.20 The fift Question was betweene Man and Satan The Devill pleaded right unto Mankinde who had sold himselfe to him for an Apple The difference is taken away by Christ who pleads the Apple to bee none of the Devils and therefore hee bought him not with his owne but Christ redeemed him not with Silver or Gold but with his owne precious blood 1 Pet. 1.18.19 And mans sinne could not so much exceede in Demerit as Christs sufferings did in Merit The sixt and the last Question was betweene Man and Woman For Man complained of the Woman that she had allured him and the Woman of the Man that he should have reprooved her but because they were both Authors of their owne perdition Christ hath made them both partakers of his Redemption Hee tooke flesh of a Woman that Women might not thinke themselves excluded but in the person of a Man that Man thereby might be redeemed Thus hath Christ in the world wrought a world of Peace for us not peace with the world For Non veni mittere pacem saith he but peace with God peace with the Angels peace with Men peace with the Creatures and peace with our owne Consciences Wherefore we may justly say that our King of the Iewes is Rex pacificus A peaceable King And thus we have seene the Condition of our Soveraigne Iesus Christ how he hath approved himselfe a good King For he is wise liberall powerfull indifferent severe and peaceable answerable to which qualities are all his Actions For every worke of his is either a worke of VVisedome or a worke of Mercy or a worke of power or a worke of providence or a worke of Justice or a worke of Peace as if he intended in all things to shew himselfe a King for our commodity But as the King of Israel changed his habit and disguised himselfe when he went into the Battell at Ramoth-Gilead 1 King 22.30 1 King 22.30 so Christ indeed disguised himselfe who being in the forme of God and equall with God took upon him the shape of a Servant continuing ever though unknowne to the wicked Iewes Iesus of Nazareth King of the Iewes Wherefore seeing wee have but one Soveraigne Monarch who is God and Man and King of the Iewes that hath the sole power to command our soules let us never deny our Alleageance to him Let us never make any confederacy or enthrall our selves to the World the Flesh or the Divell which would soone get the Dominion over us and make us their vassals And although all worldlings drunkards and uncleane persons and all that continue in wickednesse without repentance have made themselves bond-slaues unto these Tyrants yet let us
he cryes Consummatum est It is finished Iohn 19.30 In his whole life his face inclined towards the Sunne For hee might truely say in the words of the Prophet David I have alwayes set thy Law before my face Psalm 119. And as the face of the Cherubine looked alwayes towards the Mercy-seate so the face of this Marygold was alwayes towards the Sun of Gods Law He was so addicted thereunto that it was his meate to doe the Will of him that sent him and to finish his Worke. Iohn 4.34 John 4.34 The Lord calls him His righteous Servant who shall justifie many by his Righteousnesse Esay 53.11 His righteous Servant There is the exactnesse of his Obedience Who shall justifie many by his Righteousnesse there 's the Superrogation of his Merits Thus is Christ compared to the Marygold and may bee justly tearmed Nazarenus The Flower of Obedience Here then have I let you see a Garden of fragrant Flowers to the sight beautifull to the smell odoriferous What remaines but that we enter into this Garden and gather of these Flowers from the Crosse of our Saviour and making Garlands thereof weare them upon our Heads and Poses to carry in the bosome of our Hearts O thou sweet Nazarenus draw us by thy odoriferous sent after thee yea unto thee Lead us into thy Garden and comfort us with the fragrancy of thy Celestiall Flowers Nay make us O blessed Nazarenus spirituall Gardens unto thy selfe Set in our Hearts some slippes of these Flowers purge us from the weeds of vice and insteed thereof make Humility to flourish in our cogitations Innocency in our conversations Temperance in our appetites Charity in our affections and Obedience in all our actions to the Salvation of our Soules the good example of our Brethren To the glory and praise of thee our blessed Saviour who wert art and ever shalt be Iesus of Nazareth And so I come to the last word of Pilates Inscription King of the Iewes King of the Iewes THese were the last words of Pilates Inscription fastened upon the Crosse whereon our Saviour Christ was crucified which is the third pretended Cause of his Crucifying Little thought Pilate that Christ was truely King of the Iewes when he set up this Title For he received this Name not by Pilates Inscription onely but by his Fathers Ordination For hee is our Great King who ruleth all things who hath subdued all our Enemies tryumphing on his Crosse over the World the Flesh and the Devill He is called The King of the Iewes not carnally but spiritually not of those that were of the seede onely but of such as are of the Faith of Abraham that is of such as beleeve with the heart and confesse with the mouth that he is their King and Governor This Title was not first given him upon the Crosse for the Prophets did prophesie of it before I have set my King upon my Holy Hill of Syon sayes David Psal 2.6 And so the Prophet Zachary Chap. 9. ver 9. Rejoyce greatly thou Daughter of Syon shout out thou Daughter of Jerusalem Behold thy King commeth unto thee Hee is just and having Salvation lowly riding upon an Asse His Dominion and Government was fore-told by Daniel Chap. 7. vers 14. There was given him Dominion and Glory and a Kingdome that all people Nations and languages should serve him His Dominion is an everlasting Dominion which shall not passe away and his Kingdome which shall not be destroyed It is he that is Rex Regum Dominus Dominantium The King of Kings and Lord of Lords Rev. 19.16 Rev. 19.16 With this Title did the Wise men seeke him Math. 2.2 Where is hee that is borne King of the Iewes With this Title did the Souldiers deride him Math. 27.29 Haile King of the Iewes And with this Title did Pilate thinke to dishonour him as it is in this Text Iesus of Nazareth King of the Iewes A King indeed hee was though Pilate knew it not whose Kingdome though it be in this World yet is it not of this World having nothing in it that is Temporall or Terrestriall but all Spirituall and Celestiall depending not upon Man but upon God consisting not in Riches Pompe Cities Castles Forts Armies But in Righteousnesse peace and joy in the Holy Ghost Rom. 14.17 He is universall Monarch in whose hands are the hearts of Kings whose Vicegerents onely they are heere upon Earth The Pope weares a Triple Crowne in token of his three-fold Kingdome In Heaven in Earth and in Hell or Purgatory What he assumes usurpingly Christ Iesus enjoyes properly For hee is a King Regens in Coelo per gloriam in Mundo per gratiam in Inferno per justitiam A King I say reigning in Heaven by his Glory in Earth by his Grace in Hell by his Iustice Unto this Kingdome Christ hath a Triple right The first as hee is God coequall with the Father by whom all things were made John 1.3 John 1.3 and this he is Iure Creationis By right of Creation Secondly he is King as hee is the Sonne of God whom the Father hath appointed Heire of all things Heb. 1.2 And this is Deno Patris By the donation of his Father All power is given me both in Heaven and Earth Math. 28.18 Thirdly he is King as he is Mediator betweene God and Man And this is Merito Redemptionis By the merit of Redemption and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is here styled Rex Iudaeorum King of the Iewes As hee is then our Iesus so is hee our King The which Title King presupposes a Kingdome and a Kingdome presupposes Subjects and Subjects presupposed Lawes and Government In the handling therefore of this Kingly Office I am constrayned though but in a word to unfold unto you a whole Commonwealth Christs Office his Kingdome his Subjects and his Government And first of his Office he is Rex A King The word King imports a Soveraigne power over Subjects whereof the Scripture records foure sorts First there is Rex infernalis An infernall King which is the Devill called by Iob Chap. 41. the last Verse Rex super omnes filios superbiae A King over all the children of pride And also tearmed by our Saviour Iohn 12.31 Princeps mundi The Prince of this world And by St. Paul Eph. 2.2 Eph. 2.2 Princeps Aëris The Prince of the Ayre And by St. Iohn Rev. 9.11 King of Locusts Abaddon by name a destroyer by nature whose Kingdome is of this world whose subjects are the slaves of sin and children of Disobedience whose government is wickednesse and whose Law is the transgression of all Gods Commandements Secondly there is Rex temporalis A temporall King such as Saul David Solomon Ezechias and others were in Israel Such as are now Kings of the Nations This Kingdome is both in this world and of this world Their Subjects men ordered by Reason and governed by Lawes Civill and Ecclesiasticall Thirdly there is Rex