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
Judgement giving Praemium Paenam Punishment and Reward the recompense of Reward to a faithfull subject and the paine of Damnation to trayterous rebells For he is a just Judge whom neyther bribes can allure nor gifts entice nor threats can alter from doing right Oh then seeke this Iesus seeke this Nazarenus seeke this King of Iewes Seeke him for thy Lord and hee will finde thee for his inheritance install him for thy King and he will enfranchise thee for his subject admit him for thy Governour and hee will admit thee to glory and immortality For his Kingdome is not of this world below but of the world above as was typified by placing this Title above his Head not under his Feete Oh then deare Christian come out of the world and out of this dangerous and dreadfull security of the Flesh Whatsoever seemes glorious to the eye odoriferous to the smell harmonious to the eare delicate to the taste and soft to the touch O forsake them all to follow Christ Awake oh thou Soule that sleepest for the Lord is come Hee is come with Salvation he is come with Vertue hee is come with Glory For Iesus commeth not without Salvation nor Nazarenus without Vertue nor The King of the Iewes without Glory Bee of good comfort thou lost sheepe Iesus is come to seeke and to save that which was lost Bee of good comfort thou lamenting sinner Nazarenus is come to decke thee with ornaments of Grace Be of good comfort thou that aspirest to true Honour for The King of the Iewes will make thee partaker of his Kingdome If thou seeke this King of the Iewes thou must seeke him with Humility for hee was Humility it selfe Hee insteed of a Crowne of Gold was content for thy sake with a Crowne of Thornes for Regall attire with a Purple garment yea goary wounds for a Kingly Scepter a Reede in his hand for a Throne the Crosse for joyfull Acclamations blasphemous Exclamations for delicate dainties Vineger and Gall Oh seeke him then in Humility for pride ascendeth not with the King of Humility nor malice with the God of Mercy nor Lust with a Virgin-sonne of a Virgin-mother nor wickednesse with the Just one And if thou bee a subject of this Kingdome bee not like the Swine Qui Rosas projiciunt ut lutum quaerant Who reject the sweet Rose to accept the stinking mire Oh never conforme thy selfe to this world bee not of that durty generation but since thy King and Saviour is in Heaven let thy conversation be in Heaven also let the World and her brave vanities goe which way they will bee thou as Anselme sayes sweetly Corpore ambulans in Terra sed corde habitans in Coelo One that walkes on Earth with thy Body but dwellest in Heaven with thy Heart Get out from thine owne Countrey the World from thine owne Kinred the Flesh and from thy Fathers House the family of Satan unto the Land which the Lord hath shewen thee even that Kingdome which the King of the Iewes hath prepared for thee where thou shalt behold Pulchrum Senatum pulchrum Regnum Regem pulcherrimum A glorious Assembly of Saints a glorious Kingdome but a King most glorious where wee shall shine in Glory and Brightnesse with Albes of Innocency on our backes Palmes of Victory in our Hands Crownes of Glory on our Heads and Songs of Tryumph in our Mouthes then shall wee enter into Sanctum Sanctorum Into the Holy of Holies there shall wee celebrate Sabbatum Sabbatorum The Sabbath of Sabbaths Then shall wee sing Canticum Canticorum The Song of Songs which none can learne but those that are redeemed from the Earth Then shall we give eternall Honour Glory and Praise to him that was is and ever shall bee Iesus of Nazareth King of the Iewes Laus Deo The Authors Prayer to Iesus of Nazareth King of the Jewes collected out of the fore-going Discourse Jesus O Thou Sonne of God and sweete Saviour of the World Bone Iesu esto mihi Iesus Thou art made unto us of God Wisedome Righteousnesse Sanctification and Redemption Wisedome by thy Word preached Righteousnesse by our sinnes pardoned Sanctification by thy grace infused and Redemption by thy paines sustained Have mercy upon us miserable sinners Oh our blessed Saviour who hast borne our sorrows shed our teares suffered our disgrace sustained our punishment and payd our debt inspire us with thy Holy Spirit that though the Iewes Turkes and Infidels revile thee wee may still honour thee though they blaspheme thy Name Iesus we may adore it though they persecute it we may make it our refuge For thy Name ô Iesus is a strong Tower the righteous flye unto it and are secured Though Iewes Turkes and Heathen disdaine thy Name yet give us Grace that we may estimate it to be a precious Oyntment powred out though they vilifie it let us sweet Iesu still glory in it for with the Lord there is Justice but with thee Oh Saviour there is plenteous Redemption Oh Lord what Pilate deem'd to be thy shame prooves to be thy glory he writes thee disgracefully Iesus with his hand whom he could not call faithfully Iesus with his heart Yet will we ever acknowledge Iesus to be thy Name and Iesus is thy Nature Iesus by Title a Saviour by Office With this Name Iesus thy Birth was honoured and with this Name Iesus thy Death was honoured What thou brought'st into the world by the Angels Direction thou carriedst out of the world by Pilates Inscription To thee therefore I say once more and will never cease saying and praying Bone Iesu esto mihi Iesus O good Iesu be thou to me a Saviour Nazarenus sanctified OH Holy Nazarenus who wast sanctified in the wombe and out of the wombe whose Humane Nature was full of Grace and Truth full of Grace in thy Workes full of Truth in thy Words holy in thy Birth holy in thy Life and holy in thy Death vouchsafe to looke upon us miserable sinners who were conceived in sinne and borne in iniquity Sanctifie us with thy holy Spirit that from thee wee may derive such holinesse of life and conversation that all our thoughts words and workes being through thy Grace sanctified may be pleasing and acceptable unto thee who hast commanded us to be holy as thou art holy Nazarenus separated O Loving Nazarenus thou who wert that Scape-goate separated from thy fellows to make an attonement for the sins of the world thou that wast separated from thy Fathers Court of Majesty by taking upon thee the forme of a Servant thou that wast separated from thine owne Nation when thou fleddest into Egypt for feare of Herod thou that wast separated from thy Brethren and Kinsfolke to doe thy Fathers Will thou that wast separated from thy Disciples when thou hungst upon the Crosse thou that wast separated from the living when thou dyedst for our Redemption thou that wast separated from the World when thou ascendedst into Heaven vouchsafe to
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
whom God hath called to the inheritance of his Saints in loue stand fast in the liberty wherewith Christ hath made us free not suffering our soules to be entangled againe with the yoake of bondage Gal. 5.1 Their service is nothing but misery and wretchednesse For Mundus decipit Caro inficit Diabolus destruit The World will deceive us the Flesh will infect us and the Devill will destroy us from such Kings Good Lord deliver us Onely O blessed King of the Iewes bee thou our spirituall Soveraigne thou art wise and wilt instruct us thou art liberall and wilt reward us thou art mighty and wilt defend us thou art just and wilt not forget us thou art severe and wilt not suffer the wicked to tryumph over us thou art peaceable yea our peace for thou hast wrought Reconciliation with God the Father who with thee bee glorified for ever-more Fly then thou sinner from bondage to liberty from death to life from misery to glory Behold The King of the Iewes calls thee Come unto me all yee that are weary and heavy laden and I will refresh you Math. 11.28 Here is a Proclamation of pardon for thy revolt if thou wilt seeke it if thou wilt embrace it He that is King of the Jewes waites when thou wilt become his Subject Behold saith hee I stand at the doore and knocke if any man open unto me I will come in and suppe with him and he with me Rev. 3.20 Set open the gate of thy heart and the King of glory will come in Psal 24.7 He will come tibi si credis contra te si non credis If thou receive him with faith and repentance hee will come to comfort thee if neither with faith nor repentance hee will come to confound thee If thou become a Subject hee will defend thee if thou continue an enemy hee will destroy thee Now is Christ comming into thy Soule as once hee came to Ierusalem Oh beleeve that he is thy King entertaine him joyfully cut downe the Branches of old Adams corruption put off the ragges of sinne spread them in the way and let thy Saviour trample on them Receive him with hearty acclamations and say Hosanna to the Sonne of David Blessed is hee that commeth in the Name of the Lord Hosanna in the highest Thus much touching the Office of our Jesus He is a King Now for that a King does necessarily presuppose a Kingdome for they are Relatives the next thing wee are to treate of is his Kingdome There was never any earthly Empire but had his limits and was bounded with some parts of the habitable World The Assyrian Grecian Roman and Turkish Emperors though they spread themselves farre and wide yet was there alwayes some Lands Nations and Kingdomes exempt from their Dominion There was never any earthly Monarchy that was perpetuall but as it had a time of increase so hath it a time of decrease being either by sedition or forraigne invasion or some vice or other brought to ruine herein resembling the naturall body of man which hath a time to bee conceived a time to bee nourished and a time to bee brought unto perfection But when it hath attained his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His full growth it declines againe as the Sunne when hee is come to the Meridian and in tract of time either by its owne imbecility or it may be sooner by diseases or soonest of all by sudden Death droppes into the Grave As it is with this Little world Man so is it with that Great Man the world subject it is to change and alteration Now herein Christs Kingdome exceeds all Kingdomes which as it is boundlesse for place so is it endlesse for time infinite in extent and eternall for continuance Hee shall reigne over the House of Iacob for ever there is his perpetuity and of his Kingdome there shall bee no end there is his infinitenesse The Kingdome of Christ is twofold Superius and Inferius His Kingdome which is above and his Kingdome which is below Or rather they are one Kingdome differenced by two degrees though usually we call one The Kingdome of Grace and the other The Kingdome of Glory The Kingdome of Grace is that which our Saviour sayes is within us Regnum Dei intra vos est The Kingdome of God is within you Luke 17.21 Luke 17.21 wherein CHRIST solely reignes without substituting any Viceroyes or Depuâ—â—â—s For the greatest Monarch aâ—â— the most righteous Christian in the World is in this case but a fellow subject and therefore hath no rule over the Soule or command over the Conscience in matters divine tending to Gods worship though otherwise in matters Civill and Polâ—â—icall For as I have distinguished Christ from a temporall King so may his Kingdome bee distinguished from the other the one being wholly spirituall the other Per se directè wholly temporall This Kingdome or Grace is nothing else but our spiritual incorporation into the mysticall body of Christ being made lively branches of him who is the true Vine being established through faith in Christ This Kingdome consists not in worldly dignities terrestriall Tryumphs Citties Souldiers Councellours but in Righteousnesse peace and joy in the Holy Ghost Rom. 14.17 Rom. 14.17 All are not Subjects of this Kingdome that are visibly in this Kingdome For some there are that are dead Members rotten Branches having a shew of godlinesse but denying the power thereof Some againe there are which bee but Forraigners and Aliens though suffered to trade and traffique in it yet many of these have gotten the outward habite and have learned the Language of this Kingdome and doe so cunningly counterfeit that they cannot bee discerned from true subjects by any but by the King himselfe This Kingdome is but an initiation of the other Here have wee the first fruits there wee shall have the whole lampe this is but an earnest penny that other the full payment in this wee labour in that we receive the reward This is Christs Viâ—eyard that his place of payment this is his Worke-house that his Treasury this is the Field of War-fare that the place of Tryumph yet here we must reigne over our selves before we can be crowned there For Regnum Coelorum sperare non potest qui propria membra regere non potest Hee can never hope to reigne in Heaven who doth not first reigne over his owne members here on Earth This Kingdome is not so secure as the other heere many fall away others are cut off some intrude without their Wedding-garments and are therefore imprisoned as Spyes This Kingdome is often disturbed by sedition of Heresies and Schisme oft shaken by the gusts of persecution often shrewdly undermyned by privy temptations but never overwhelmed For he who is King thereof is the Rocke whereon this Kingdome is immoveably founded Unto this Kingdome all strangers are invited the gates or Ports are shut to none For Gremium Ecclesiae nulli clauditur But some are
unwilling others vilifie it the world is a clog to some Pride is a Remora to others Some disdaine the King others martyre his messengers not one of a Thousand becomes a true Subject This Kingdome is the Church militant which is nothing else but Numerus credentium The number of true beleevers which is Numerus exiguâ—s A small number like Ieremye Berries here and there one very thinnely strewen and sparingly sowne Yet though they be but few their confidence is strong for Feare not little flocke it is your fathers pleasure to give you a Kingdome Luke 12.32 And so I passe in my Sermon the which God grant wee may all doe in practice from the Kingdome of Grace unto the Kingdome of Glory Into which Kingdome no false hearted Subjects are admitted Nullus egreditur emicus nullus ingreditur inimicus Out of this Kingdome shaâ—l no friend passe into it shall no enemy enter There shal be no Schismes nor seditions but the God of Peace shall rule all their hearts peaceably There Jesus shall Reigne over all his Saints as King and yet shall make them his Friends nay his Brethren O qualis ille Rex qui omnes servos suos facit amicos quod multo magis est fratres Oh what a blessed King is he who makes all his servants his friends nay which is more his brethren There shall be peace without warre joy without heavinesse holinesse without impurity and happinesse without intermission This world is our way that is our Countrey this our War-fare that our Tryumph this our suffering that our glory Heere are we as it were in the Wildernesse there wee shall possesse the heavenly Canaan the Metrapolis wherof is the New Ierusalem whose glory is unexpresseable If a man had the tongue of men and Angels and should undertake a description of it he that enjoyes it may very well say of it as the Queene of Sheba did of Solomons Kingdome that the one halfe of it was not revealed In it is no Creature base or thing contemptible but all things are superabundantly glorious A glorious King whose blessed vision will make us all happy and in whom we shall enjoy all beatitude glorious Subjects even the blessed Saints and Angels a glorious place farre transcending any earthly Paradise or terrestriall place of pleasure Were it possible to finde on earth a Citty so glorious as Saint Iohn describes Rev. 20.10 yet were it not to bee compared to the glory of Christs Heavenly Kingdome There are Riches which cannot rot pleasures which cannot fade Honour that cannot be lost Life that cannot be expired O blessed King of the Iewes happy is that man whom thou choosest and causest to approach unto thee that hee may dwell in thy Courts he shall be satisfied with the goodnesse of thy House even of thy holy Temple It is the King that must choose him hee cannot deserve the dignity of a Subject for there is Gratia sine merito Charitas sine modo Favour without merit and Love without measure Against this Kingdome can no Enemy resist upon this Kingdome can no Enemy make invasion For this Kingdome was no price given but the precious blood of the King of the Iewes the which blood hee shed to purchase this Kingdome not for himselfe but for his Subjects And so I passe from this Kingdome unto the Subjects of this Kingdome Rex Iudaeorum King of the Iewes King of the Iewes what Iewes is hee King of of those blasphemous rebellious Iewes which cryed out Crucifie him Crucifie him They were of the Synagogue of Satan Rev. 3.9 Rev. 3.9 and said they were Iewes but were not For all are not of Israel that are Israel Rom. 9.6 And some that are not of Israel are the Israel of God For more are the children of the desolate than of the married wife Esay 54.1 His Subjects then are not onely the Iewes Naturall but the Iewes Spirituall called by the Apostle The Israel of God Gal. 6.16 And these are such as are Nathanaels true Israelites in whom there is no guile Iohn 1.47 Iohn 1.47 being rather Heires of Abrahams faith than of his flesh It is not then the seed of Abraham but the Faith of Abraham that makes a man an Israelite and he is not a Iew that is a Iew outwardly but hee is a Jew that is a Iew inwardly namely by beleeving in Christ and doing his Will As the Kingdome of Christ is Diversè secundum hic illic so are his Subjects divers either such as are here in the Church militant whom I may call his Souldiers or such as are in the Church Tryumphant whom I may call his Conquerors In the Kingdome of Grace which is the Church Militant they onely are true Subjects who besides the outward calling of the Gospell are made partakers of the inward calling of the Spirit which is the Donation of saving Faith and Communication of heavenly Grace whereby the heart is opened as the heart of Lydia was Acts 16.14 when shee attended unto the things which were spoken of St. Paul and when a man is made a lively member of Christs mysticall body being both in profession and practice truely Christs And in this Kingdome though Subjects have divers functions some governing as Rulers both to defend extend and enlarge Christs Kingdome others being governed as Inferiors yet they all jumpe in this that they are fellow-souldiers labouring in this war-fare Neither Regality nor dignity neither Riches nor Poverty exempting them from this spirituall function and ghostly subjection unto Christ their King From this Kingdome are excluded first all such as are without the Pale of the Church unto whom the Gospell of Christ hath not beene preached as Heathens and Pagans or with whom the Name of Christ is vilified as Iewes and Turkes Secondly they are excluded who are Iewes outwardly but not inwardly that is Christians by name but not by practice Hence then are excluded all Hereticks and Schismaticks being publicke disturbers of the peace of Syon and all carnall Gospellers and loose Libertines which by their wickednesse wound the bowels of the Church and all superficiall Pharisies and dissembling Hypocrites which privily yeeld themselves servants to sinne and slaves to the Devill These are in this Kingdome but not of this Kingdome professing Christ their Soveraigne but vouchsafing him onely a Reed for his Scepter wearing his colours but forswearing his service talking of his name but not walking in his wayes Not every one therefore that receives his Badge of Baptisme or maketh an outward show of his Service is truely his Subject For this is but to enter into the utter Court of the Temple and of these may be affirmed that of our Saviour Math. 22.14 Multi vocati pauci electi Many are called but few are chosen In the Kingdome of glory they onely are Subjects whom Christ hath redeemed from the earth for whom hee shed his blood and bare this Title over his Head As Christ is King of Heaven Iure
〈…〉 Pilates Jest Turned to Earnest JOHN 〈…〉 And it was 〈…〉 IESUS OF NAZARETH KING OF THE JEWES WHen Satans malice had produced mischiefe in our first r◠〈…〉 â—am 〈…〉 Re◠〈…〉 â—ows en◠〈…〉 onely in the 〈◊〉 whom their soules desired in the substance At length when the fulnesse of Grace was come he that was velatus in Lege covered in the Law became Revelatus in Evangelio Discouered in the Gospell For when the fulnesse of time was come God sent his Son of a Woman made under the Law that wee might receiue the Adoption of Sonnes Gal. 4. vers 4.5 The sonne of man had sinned against God the Sonne of God satisfies for the sinne of man Let admiration produce amazement But seeing man had sinned for a season and must dye unto eternity unlesse the Sonne of eternity did suffer for a season therefore Christ the Messiah was slaine Dan. 9.26 but not for himselfe Traditus est in mortem propter offensas nostras Rom. 4.25 Rom. 4.25 Hee was deliuered to death for our offences Hee was delivered by his Father in mercy by himselfe in compassion by Iudas for covetousnesse and by the Iewes in malice And all this to the end that God might effect whâ—t the Iews could not conjecture the Redempâ—â—â—â— of his people Israel In the precedent Chapter you have Christ apprehended in this Crucified Hee that was typified by the Brazen Serpent is exalted on the Crosse betweene two Theeves with this Title superscribed Iesus of Nazareth King of the Iewes As the manner of Christs Death so the manner of this Superscription was according to the custome of the Romans who were wont either by written Titles or by the voyce of the Cryer to notifie to the people the cause of the suffering of such as were condemned According to which custome Pilate commanded this Title to be written and fastened to the Crosse of our Saviour manifesting hereby unto the people the cause of his Condemnation And as the Iewes were offended at Christ so were they likewise at this Title They sue therefore unto Pilate that it might be written He called himselfe the King of the Iewes But because they against Pilates wil had desired Iesus to be crucified he against their wills sets this Title on the Crosse and rather like Gods Officer than Caesars Friend dashes their petition returning that answer wherewith hee was inspired Quod scripsi scripsi What I have written I have written as though by divine infusion hee had prophesied unto the Iewes that he whom they out of malicious cruelty had caused to be Crucified was is and ever shall be Iesus of Nazareth King of the Iewes Pilate herein seeks not so much our Saviours glory as his owne excuse For now when his conscience did accuse him of this impious fact and fearing a complaint might come against him unto Caesar for condemning such and so great a man with whom God was without a legall Tryall he fixes upon the Crosse this Title hoping to cleere himselfe that he crucified Christ not as the Sonne of God or a Prophet of the Iewes but for that he was a seditious person an enemy unto Caesar one that affected both his Crowne and Kingdome With this pretence hee thinkes to cloake his Injustice because he knew Caesars Throne would admit no Rivall Whatsoever was Pilates Intendment surely it was the drift of the Holy Ghost by this unjust Judge to vindicate the Just one and to give him a Name above all Names and a Title above all Titles which though Heaven and Earth passe away yet shall remaine for ever For though the sonnes of men are subject to mortality yet the Sonne of God shall endure unchangeably Iesus of Nazareth King of the Iewes In this Title wee are to consider two things The Manner and the Matter The manner how it was published It was written The matter Iesus of Nazareth King of the Iewes First of the manner The ensuing Verse tells us that it was written in Hebrew Greeke and Latine the three most generall and famous Tongues in the world The Reasons wherof and that not without reason are alleadged to be foure First that all men that understood any of these Languages might know and conceive the cause of Christs suffering Secondly that the Jewes perfidiousnesse might bee knowne to all Nations of what Language soever Thirdly to signifie that Christ dyed for all of what speech or Dialect soever they were Fourthly and lastly that every Tongue might confesse that Iesus of Nazareth is King of the Iewes And it was written VVHatsoever is written is written for our Instruction whatsoever is true in the generall is not false in the particular This Title of Christ affords us Instruction yea consolation Sampson found Honey in the dead Lyon Iudg. 14.8 Judg. 14.8 The Lyon of the Tribe of Iuda yeelding up his Ghost with a gracefull disgracefull Title over his Head affoords each Christian soule sweetnesse surpassing the honey or the Honey-combe Observe here how God disposes the malice of wicked men to the future benefit of his Church their cruelty is our advantage The Jewes out of malice against Christ Pilate out of malice against the Jewes deliver Christ with this Title Jesus of Nazareth King of the Iewes What have the Jewes gained what hath Pilate got hereby The Jewes desolation Pilate Damnation Onely the Church heereby reapes consolation Blesse wee with wonder the All-directing providence of God who of an enemy can make Pilate a benefit unto his people Hee that can bring light out of darkenes and good out of evill can imploy the malice of his Adversaries to the perpetuall consolation of his holy ones And it was written LIttle did the Jewes nay little did Pilate thinke that this act of his should parralell Eternity But now it is written It is his owne hand that hath delivered it to Time which shall preserve it so long as time shall bee Observe heere the just sentence that Christ shall pronounce against Pilate at the Day of Judgement who pronounced an unjust sentence against him in the day of his Humiliation For as Balshazzar beheld the Hand-writing against him upon the Walls of his Pallace Dan. 5.5 So shall Christ shew the hand-writing of Pilate against him fastned on his Crosse unto the Jewes he shall say as to the wicked servant Luke 19.22 Ex Ore tuo Out of your owne mouthes wil I condemne you yee wicked Jewes for yee cryed Crucifie him Crucifie him But unto Pilate he shall say Thine owne hand is against thee and shall condemne thee O thou unjust Judge for thou hast written Iesus of Nazareth King of the Iewes Hae Tabulae te arguunt quas tu scripsist hae te vinciri jabent What needs any other Witnesse Thine owne hand is against thy selfe Iam pateris telis vulnera facta tuis And it was written SEe here The Son of God The Holy one of Israel The Everlasting Father The Prince of Peace The wonderfull Councellor most
of Sceva Act. 19.14 found this to be true by their owne deare experience for they could not adjure the evill spirit though they used the name of Iesus whom Paul preached And as they ascribe too much to the Name so they ascribe too little to the Person of Iesus in that they make him but a Demi-Saviour joyning others with him as partners in the worke of our Redemption coupling our workes with his Merits our satisfaction with his satisfaction The intercession of Saints with his Intercession especially the Intercession of the Virgin Mary whom they call the Queenâ— of Heaven the Mother of Grace requesting her that by the authority of a Mother shee would command her sonne Oh take heede of sharing stakes betweene Christ and any creature in the act of our salvation He will not bee accounted joynt purchaser of our Redemption with any no not with his owne Mother the Virgin Mary for hee was her Saviour as well as ours My Spirit reioyceth in God my Saviour saith she Luke 1.47 Luk. 1.47 And Sanguinem quem de Matre accepit pro Matre obtulit saith one of the Fathers The Blood which hee receiued from his Mother hee shed for his Mother Let us acknowledge our selves lost by Nature but found onely by Christ He onely it was that came to seeke and to save that which was lost We were through Adams transgressions bound by the Divel wee are losed onely by Christs Passion Alligavit fortem vinculis Passionis It is hee that bound the strong man spoyled him of his weapons It was hee that set us at liberty when we were in bondage That found us when wee were lost That called us home when wee were banished That raised us when wee were dead that redeemed us when wee were miserable captives he restored our lives by losing his owne he unbound us by fastning himselfe he overcame by being overcome he redeemed us by enthraling himselfe he cured us by his owne wounds raised us to life by his owne Death made us rich by his owne poverty robbed himselfe of his dignity by becomming a creature of his Royalty by paying of tribute of his liberty by becomming a servant of his credit for he was blasphemed of his joy for hee was heavy to the Death of his wel-fare for hee was wounded scourged nayled crucified and all this for our Salvation What Saint or Angel did Nay what Saint or Angel could doe the like for us He onely and alone Carnem suam pro omnium Carne dependit animam suam pro omnium anima constituit saith Saint Cyril St. Cyril He I say payned his flesh for the flesh of us all his soule for all our soules Hee was Moses Serpent to heale us Gods Lambe to feed us with his flesh and cloath us with his fleece The true Pelican nourishing us with his blood O profunditas Divitiarum O the depth of the riches of the mercy of this our Jesus Let us draw waters of comfort out of this depth of Mercy Let us not rest contented with that generall name of Christians but labour for assurance of salvation that as Thomas called Christ his Lord and his God Ioh. 20 28. so we may by faith every one particularly call him Our Jesus We are all naturally like the wounded man betweene Jerusalem and Jericho Luke 10.30 Luke 10.30 Let us seeke out that good Samaritan who hath compassion on us will binde up our wounds powre Wine and Oyle into them and restore us to health Sinne is an unsupportable load with it we are all over-burthened yet our Jesus calls us Come unto me all yee that are weary and heavy laden and I will refresh you Math. 11.28 He invites gratiously let us hasten speedily Non pedibus sed affectibus Not with our feet but with our affections Whilst he standeth at the doore and knocks let us open unto him lest by too long delay wee lose him Then shall wee open the doore but hee hath withdrawne himselfe then shall we seeke him but not finde him call him but he will not answere wherefore while the time serves let us say unto our Iesus as David to the Lord Say unto my Soule I am thy Salvation If we aske in time we shall receive If wee seeke in time we shall find if we knocke in time hee will open unto us if wee beleeve we shall be saved Away then with all conceite of our owne merit or the Holinesse of any Saint Let Christ be the sole Lord of our salvation without any Copartner for hee alone hath possession of that three-fold Treasury which must make us rich unto salvation namely the Treasure of Glory the Treasure of Grace and the Treasure of Wisedome Man was exiled from Celestiall Glory Christ alone enjoyed the Treasury of Glory that hee might bring Mankind unto Glory Man was an enemy unto God therefore Christ had the Treasury of Grace to reconcile man unto God Man was blind and wrapped in darknesse therefore Christ had the Treasury of Wisedome to teach men the way to eternall Life Looke in Iohn 1.14 Joh. 1.14 and you shall finde all these three comprehended in one Verse Spectavimus glorian plenam gratia veritatis We saw the glory of Christ behold the first full of Grace behold the second and Truth behold the third Now therefore let us say Non nobis Domine non nobis sed Nomini tuo da gloriam Not unto us Lord not unto us but unto thy Name give the glory For thou O Iesus art made unto us of God by thy paines sustained Wisdome Righteousnesse Sanctification and Redemption Wherefore seeing that thou my blessed Saviour hast borne my sorrows shed my teares suffered my disgrace sustained my punishment and payd my Debt let Iewes Turkes and Heathen revile thee I will honour thee let them blaspheme the Name of Iesus I will adore it let them persecute it I will make it my refuge for the Name of the Lord is a strong tower of Righteousnesse They that flye unto it are secured Let them disdaine it I shall esteeme it to bee a precious oyntment powred out let them vilifie it I will glory in it For with the Lord there is Iustice but with our Iesus there is plenteous Redemption O Lord what Pylate deemed to bee thy shame proves to bee thy glory Hee writes thee disgracefully Iesus with his hand whom hee would not call faithfully Iesus with his heart Yet this is thy Name this is thy function Iesus by Title a Saviour by Office With this name Iesus thy Birth was honoured and with this Name Iesus thy Death is honoured What thou broughtest into the world by the Angels Direction thou carryedst out of the world by Pilates Inscription Iesus of Nazareth King of the Iewes And so I passe from his Name Iesus unto his Title Nazarenus of Nazareth Nazareth NAzareth was the name of that Towne which Ioseph dwelt in when hee returned out of Egypt in the which Iesus
spiritualis A spirituall King such is every godly Christian A King and a Priest to God substituted under Christ His Subjects are his affections which hee commands neither by the Law of Reason nor by the Law of Nature but by the Law of Grace which is the Word of God Fourthly and lastly there is Rex aeternalis An eternall and an everlasting King and this is he who is here entitled Rex Iudaeorum King of the Iewes The Regality of our Saviour was directly typified by the Crowne that was about the Arke Exod. 37.2 the which Arke represented Christ His Princely function was strangely prefigured in Melchisedecke who was both King and Priest In David who was both King and Prophet In Solomon who was a Type of our Saviour in his Soveraignty in his Riches in his Wisedome in his Peace excelling all the Kings of Israel in wealth in Iudgement and in tranquility hereby resembling our Saviours Kingly Office in his Riches his Propheticall in his Wisedome his Priestly or Mediatorship in his Peace This is that King whom the Angell foretold to Mary Luke 1.33 Hee shall reigne over his house of Jacob for ever and of his Kingdome there shall bee no end This is that King of whom the Prophet David speakes Psal 8.6 Psal 8.6 Who was crowned with glory and honour and to whom God gave Dominion over the workes of his hands and put all things under his feete Lastly This is that King who is above all Kings for other Kings Countries are bounded his without limits their time of Reigning is designed his endures World without end their power extendeth but unto the body his both to Soule and body he derives his Kingdome from none they all from him and therefore is most fit to bee honoured with this Royall Title King of the Iewes There are sixe things requisite to make a good King He must be 1 Wise to governe 2 Liberall to reward 3 Mighty to defend 4 Indifferent to judge 5 Severe to punish 6 Peaceable to reconcile â—hese six properties met â—â—â—n Christ which shews 〈◊〉 hee was a good King â—irâ—t he is a wise King For it pleased his Father that in him all fulnesse should dwell 1 Colos 1.19 1 Colos 1.19 What fulnesse Even the fulnesse of Wisedome therefore is he called The Wisedome of the Father Esay 11.2 For in him did the God-head dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bodily instructing him perfectly what he had to doe The Jewes once sayd of Christ That hee did all things well We may say he ruleth all things wisely diverting all to his owne glory and the good of the Church He is wise sees all things hee is Prudent and considers all things he is provident and prevents all things which may prejudise his Church which is his Kingdome therefore hee is called Esay 9.6 Admirabilis Concilarius The wonderfull Councellour For he is that Wisedome which Solomon speaks of Prov. 8.12.13 That dwells with Prudence that findes out witty inventions Councell is his and sound Wisedome Hee is understanding and strength by him Kings reigne and Princes decree Iustice Wherefore albeit Christ our King suffer Schismes in his Church Dissentions in his Kingdome and the Enemy to prevaile against his Subjects yet this is not for want of wisdome to governe but that thereby Antichrist may be revealed the Loyalty of his owne Subjects proved and tryed and his enemies confounded with the greater confusion Therefore whatsoever Turkes Iewes or Heathen judge of Iesus we must confesse that he is Rex sapiens A wise King Secondly Christ is a liberall King Heathen Histories have recorded the Munificence of Alexander the Liberality of Caesar the Bounty of Titus Vespasian of Ptolomeus the Thebane and of Pertinax the Emperour And sacred Scriptures acquaint us with the like in David Solomon Ahasuerus and others famous for their Liberality But what is their bounty if compared with the Liberality of our Iesus King of the Iewes He exceeds all others herein as the Sunne doth other Starres in Brightnesse When hee ascended up on high he led captivity captive and gave gifts unto men Ephes 4.8 behold his Bounty Behold I come quickly saith he and my reward is with me to give to every one according to his workes Rev. 22.12 A Cup of cold water shall not bee unrewarded if it bee given to a Disciple in the Name of a Disciple Christs bounty farre exceeds all worldly glories be they never so great be they never so many Ptolomee the Thebane Captaine had so accustomed himselfe unto liberality that when a poore souldier craved his Almes he having at that time in present nothing to bestow upon him gave him his shooes off his feet saying My friend make thy profit of these for I had rather goe bare-foote than thou shouldst suffer so much But what hath Christ given to us Not his shooes but the garments of his owne Righteousnesse to cover us his flesh to feed us his Blood to refresh us his Life to revive us He hath made us his friends yea Co-heires with himselfe Rom. 8.17 He hath made us his sheepe He is the good shepheard that laid down his life for his sheepe Iohn 10.11 Hee hath made us his Branches I am the Vine and yee are the branches saith he Iohn 15.5 He hath made us his Members For hee is the Head and the whole Church is Body 1 Cor. 12.27 Nay Christ being King to expresse his bounty gives petty Crownes or Coronets to all his Saints Therefore it is said Rev. 1.6 He hath made us Kings and Priests to God If Kings where are our Crownes Why the whole Church hath a Crowne figured by the Crowne of Ierusalem Ezech 16.12 I put a Jewell on thy forehead and Eare-rings in thine eares and a beautifull Crowne upon thy Head Nay more particularly every member of Christ hath a Crowne There is a Crowne for a faithfull Husband A vertuous Woman is a Crowne to her Husband saith Solomon Prov. 12.4 There is a Crowne for the wise The foolish inherit folly but the prudent are crowned with knowledge Prov. 14.18 There is a Crowne for Children and another for Parents Childrens Children are the Crowne of the aged Prov. 17.6 and the glory of children are their Fathers There is a Crowne for the faithfull Pastor thus Saint Paul calleth the Philippians Gaudium Corona His Ioy and his Crowne Phil. 4.1 Phil. 4.1 And the Thessalonians the like 1 Thes 2.19 where they are tearmed by the Apostle The Hope the Joy or the Crowne of his rejoycing These are Crownes given here but what Crownes may they expect hereafter Christ hath one Crowne but distinguished in Scripture by three denominations the which Crowne he will bestow upon his Saints and all those that feare him The Crowne of Life the Crowne of Glory and the Crowne of Righteousnesse The first is promised Iam. 1.12 Jam. 1.12 Blessed is the man who endureth temptation for when he is tryed hee shall receive the crowne
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
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
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
looke with the eyes of pitty and compassion upon us most wretched and miserable Caitiffes separate our sinnes farre from us as farre as is the East from the West blot them all out of thy Remembrance cast them behinde thy backe drowne them in the bottome of the Sea that they may never rise up against us to make a wall of separation between thee and our poore soules Nazarenus Flos or Floridus OH thou flourishing Nazarenus thou sweete smelling Flower sprung out of the stemme of Iesse Thou fragrant Rose of Sharon thou white Lilly of the Valleyes thou who containest all sweetnesse in thy selfe in regard of the sweetnesse of thy Vertues manifested in thy holy conversation wherein thou art a sweet smelling Flower for imitation Thou that doest impart thy sweetnesse to us in regard of thy Passion wherein thou didst offer thy selfe to God a Sacrifice of a sweete smelling savour for our Reconciliation Oh thou eternall sweetnesse which wee shall enjoy hereafter in the Kingdome of Heaven draw us with thy delicious Odours after thee yea unto thee Lead us into thy Garden and comfort us with the fragrancy of thy Celestiall Flowers the Violet the Lilly the Saffron the Rose and the Marygold nay make us O blessed Nazarenus spirituall Gardens to thy selfe set in our Hearts some slippes of those Flowers purge us from the weeds of Vice and Wickednesse as Pride Deceit Gluttony Drunkennesse Envy Malice and Disobedience 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 others and to the glory and praise of thee our sweete Nazarenus King of the Iewes OH Thou Soveraigne Monarch of Heaven and Earth reigning in Heaven by thy Glory in Earth by thy Grace and in Hell by thy Justice Oh thou King of the Iewes who hast sole power to command our Soules take us into thy protection who flie under the shadow of thy wings Oh suffer us not to deny our Alleageance unto thee let us never make any confederacy or enthrall our selves to the World the Flesh or the Divell who are Enemies unto thee and would faine bring us into subjection unto them get the Dominion over us and make us their vassals And although all worldlings gluttons drunkards uncleane persons and all that doe continue in wickednesse without repentance have made themselves bond-slaves unto these Tyrants yet grant ô powerfull King that we whom thou hast called to the inheritance of thy Saints in love stand fast in the liberty wherwith thou hast made us free not suffering our soules to be entangled againe with the yoake of bondage Wee know that their service is nothing but misery and tyranny the World will deceive us the Flesh will infect us and the Devill will destroy us from such Kings good Lord deliver us Onely thou ô blessed King of the Iewes be our spirituall Soveraigne thou art wise and wilt instruct us thou art liberall and wilt reward us thou art mighty and wilt defend us thou art just and wilt not forget us thou art severe and wilt not suffer the wicked to tryumph over us thou art peaceable and wilt give us peace with God peace with our Neighbours and peace with our owne Soules which is the peace of a good Conscience Yea thou art our peace who hast wrought our Reconciliation with God the Father to whom with thee oh Iesus of Nazareth King of the Iewes and the Holy Ghost our everlasting Comforter be all honour and glory world without end Amen A Prayer to Jesus of Nazareth King of the Iewes in the behalfe of the Church and all the Members thereof O Thou sweete Saviour of the World thou Lyon of the Tribe of Iuda thou fragrant Rose sprung from the Roote of Iesse wee humbly beseech thee to blesse thy Universall Church dispersed and despised over the face of the Earth and therein comfort all those that are comfortlesse strengthen those that are weake uphold them that stand raise up them that are fallen Send helpe comfort and consolation in thy good time to all thy Children that bee in sorrow neede sicknesse misery or any other adversity More especially we beseech thee to blesse this Church and Common-weale wherein wee live enter not into Judgement with the crying sinnes of the Land but first remove from us our sinnes and then in mercy take away thy heavy Judgments which are already fallen upon us and which is greatly to be feared will every day more and more befall us unlesse with true and unfeigned Repentance wee turne unto thee O Iesu who art both willing and able to save all those that flye to thee for succour Continue wee humbly beseech thee the rich treasure of thy Gospell amongst us give it a free passage dayly more and more convert or else confound all those that are enemies unto the same and which seeke to overthrow that Church which thine owne Right hand hath planted and whereof thou thy selfe art the chiefe corner-stone sometimes of the Builders refused Reforme those things which are amisse in thy Church and grant that thy Glorious Majesty may bee exalted in this Nation ever-more in sincere pure and holy worshipping of thee To this end O good God powre downe all thy blessings both spirituall and temporall upon thy deare Servant and our most gracious Soveraigne whom thou hast appointed to rule over us CHARLES by thy gracious goodnesse King of England Scotland France and Ireland Defender of the Faith c. Blesse him with thy saving Health annoint thine Annoynted with the sweete senting Oyle of Joy and Gladnesse above all his fellows Let the advancement of thy Honour and Glory be the chiefest aime of his desires give unto him a more than ordinarie strength courage and magnanimity fit to sustaine and beare the weight of so heavy a burthen as the weight of so many Kingdomes are Grant unto him the Spirit of Wisedome discretion and government that with all Equity and Justice hee may these his Kingdomes peaceably and quietly governe Defend him from all forraigne invasions and from the mischievous practices of domesticall Traytors scatter all his Enemies abroad make them like water spilt upon the earth never to be gathered up againe blesse him in life with many happy dayes in death with the peace of Syon and in Heaven with the ioyes of Paradise Blesse together with him with abundance of blessings spâ—â—â—â—all and 〈…〉 Majesties 〈…〉 Queene 〈…〉 Charles 〈…〉 succeeâ—◠〈…〉 with all 〈…〉 â—â—all Pro 〈…〉 excellent 〈…〉 Elizabeth the 〈…〉 Sister with 〈…〉