[And it was written.]

VVHatsoever is writ­ten, is written for [Page 11] 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 [Page 12] 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, [Page 14] 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? [Page 15] 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 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 [Page 16] 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 [Page 17] 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 [Page 18] 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 [Page 19] 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: [Page 20] 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 [Page 21] 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 [Page 22] 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: [Page 23] 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.]

THis Name includes the first reason: Why our Saviour dyed upon the Crosse: Our first Parents, by eating the forbidden fruit, offended chiefly in three things. In Pride, in disobedience, and in Carnall delight. Pride, in aspiring to bee like their maker; Disobedience, in transgressing the Law of their maker. Carnall de­light, in preferring the pleasantnesse of the fruit, before the love of their Maker. But seeing Christ came into the World to be [Page 30] a Saviour, hee must satis­fie for man, by contrary meanes: For Pride, by Hu­mility; for Disobedience, by Obedience, for carnall delight, by suffering of pu­nishment; these three Christ performed. Looke into the 2. Phil. 8. and there St. Paul make it playnely appeare, that Christ was not behinde hand in any of these: Hee humbled him­selfe (saith the Apostle,) behold his true Humility: and became obedient, be­hold his prompt Obedi­ence; unto Death, even the death of the Crosse; be­hold the largenesse of his punishment. So that if [Page 31] Christ will be a Saviour, hee must, by the death of the Crosse, open the King­dome of Heaven to all Belee­vers.

This was typified in the Old Testament, by the Sa­crificing of Isaak: By the lifting up of the Brazen Serpent: By the smiting of the Rocke: By the Leviti­call Oblations, and Offe­rings: And yet, these hard-hearted Jews could not un­derstand it.

O foolish Pilate, thinkest thou to dishonour the Son of the most High, by wri­ting Iesus? No, it was a name assigned unto him from Heaven for the An­gell [Page 32] said unto Ioseph, Math. 1.29. Thou shalt call his name Iesus; for he shall save his people from their sinnes. It is that name, wherein Christ most glories, and whereof, every Christian is least ashamed.

Seeing there is no name under heaven whereby we can be saved, but by the name of Jesus. Acts 4.12.Act. 4.12. A blessed name, a sweete name: Mel in ore, Melos in aure, Iubilus in Corde, (as St. Bernard sweetly saith) Honey in the mouth, Melody in the eare, But a Iubile, a ioy in the heart. This name, is light unto the soule. Yee were Darknesse, saies the [Page 33] Apostle, Ephes. 5.8. but now yee are light in the Lord. This name gives health to the body. In the name of Iesus of Nazareth, rise up, and walke, Acts 3.6. This Name is the Life, the com­fort, the restauration of the soule of a Christian. Aridus est omnis cibus, si non oleo isto infunditur, insipidus, si non hoc sale conditur, St. Bern. (saith St. Bernard) All Spirituall foode is dry, if this Oyle bee not powred into it; unsavou­ry, if it be not seasoned with this Salt.

Other names of Christ, are names of Majesty, one­ly this is a name of mercy: To bee called the Word, [Page 34] the Sonne, the Annointed of God: These Titles pro­claime Christs Glory: but the Name of Iesus imports our Redemption. By the former, we know him to be God, by the latter, wee know him to be our Medi­ator, and Saviour: To him then, and to him onely, properly, and [...], be­longs the Name Iesus.

But it may be objected, that there are others, in the Scripture, called after the same Name: As Iesus, or Iehoscua, the sonne of Nun: Iesus, or Iehoscua, the High-Priest of the Jewes: And Iesus, the sonne of Sirach, the Author of the Booke [Page 35] called Ecclesiasticus. All this I confesse, and I know, that the first was famous for his valour, and govern­ment in Israel: the second, for his Integrity in his Preisthood: the third, for his Wisedome and Under­standing. But alas, these three were but types of our Jesus. The first represented his Kingly, the second his Preistly, the third his Pro­pheticall Office: They were so tearmed in regard of some temporall and particular Deliverances: Our Jesus so styled, be­cause of that generall and Spirituall Redemption, which hee hath wrought [Page 36] for all his Saints, Jewes, and Gentiles. The former were sent before, like Eli­shaes staffe, 2 King. 4.29.2 King. 4.29. but could not raise Man­kinde from the dead. But the true and powerfull Ie­sus, was faine to descend from Heaven himselfe, as Elisha from Mount Carmel, to apply his mouth, to our mouthes, his eyes, to our eyes, his hands, to our hands, becomming the same with us, in substance, in Nature, and infirmity, (sinne onely excepted) be­fore wee could bee raised. Magna miseria superbus ho­mo: Maior misericordia hu­milis Deus, St. Aug. (saith St. Au­gust.) [Page 37] Great misery it was, to see man so proud, greater mercy, to see God so humble. And therefore to him pro­perly, and to none but him, belongs that Name, which is above all Names, the Name of Iesus: For hee a­lone is the Saviour of the World, to whom both the Name, and Office ap­pertaines. And as he is by Name, Iesus, so is hee by Nature, a Saviour. For him alone does the Gospell proclaime throughout all Ages to be a Saviour: by whom Abraham was ac­counted righteous. Hee was that Salvation which the Patriarchs desired; he [Page 38] was that Salvation, which the Ceremoniall Law pre­figured; he was that Salva­tion, which the Prophets foretold; he was that Sal­vation, which Iacob waited for, when he said, Gen. 49.18. I have waited for thy Salvation O Lord. He was that Salvation that David prayed for, hee was that Salvation which old Sime­on rejoyced in, when hee sung, Mine eyes have seene thy Salvation. Luke 2.30. This was that Salvation, by which the Patriarchs en­tred into Heaven, the Pro­phets attained blessed­nesse, and the Saints en­joy true happinesse. In him [Page 39] alone were all the promi­ses of the Messiah fully ac­complished: Hee alone trod the Wine-presse of Gods wrath: He alone sa­tisfied his Fathers Justice: He alone became [...], the price of our Redemption. It was he, that was sent of the Father, to save the World. Iohn 3.17. And for this cause, he came him­selfe into the world, to save sinners. It was hee that was smitten for us: Propter scelus populi mei percussi eum: I have smitten him for the wickednesse of my people: Traditus est in mortem propter offensas no­stras: Hee was delivered [Page 40] to death for our offences. So­lus Christus sine peccato, pec­cati paenam subire dignatus est, St. Aug. (saith St. Aug.) Hee a­lone, without sinne, was pleased to undergoe the punishment for sinne: His Death was not for him­selfe, but for us. Quasi pec­cator occisus est, ut pecca­tores justificarentur apud Deum, St. Ambr. (saith St. Ambrose) Hee was slaine as a sinner, that sinners might be justifi­ed before God. It was our sinnes, not his owne deser­vings, that fastened him up­on the Crosse. Pro me do­luit, qui nihil habuit, quod pro se doleret (sayes the same Father.) God was the [Page 41] Creditor, Man was the Debtor; but he that was both God, and Man, the Pay-master. Thus he, who enjoyed the Name of Je­sus, hath performed the Office, and remaineth our alone Saviour: Blessed in his Name, and for ever blessed in his Person.

I have long insisted up­on this sweet Name, for that it brings so much pro­fit unto us: yet can I not shake hands with our Ro­mish Adversaries, who a­scribe so much unto the Name, and so little unto the person of Iesus. They affirme, that the bare Name it selfe being used, [Page 42] hath great power, and doth drive away Devi [...]s, though the person, that useth it, be voide of good affection: whereas indeed, the Devill is no more timerous of the Name of Iesus, than of any other Title of God. The sonnes of 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 [Page 43] 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 Queen [...] 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 [Page 44] 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 [Page 45] 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; [Page 46] 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, [Page 47] & 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 [Page 48] 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 [Page 49] 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 [Page 50] 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 [Page 51] 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, [Page 52] 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 [Page 53] 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 [Page 54] 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 continued, until hee undertooke the Propheticall, and Sacer­dotall functions: From which Towne he received this Title, to be called Na­zarenus, Iesus of Nazareth. This then is a Title given unto Iesus, taken from the Towne, or Village, where the Angell Gabriel brought the message unto Mary, and where Christ dwelt af­ter his returne from Egypt: [Page 56] and not from the order, and Votary of Nazarites, as some doe vainely ima­gine. Neither is this Title without a Mystery: For this word Nazarenus signi­fies three things: Sanctified, Separated, and a Flower. In all which sences, Iesus may be truely tearmed Nazare­nus.

First, hee was sanctified, not imperfectly, and in part, but perfectly, and in whole: And this was not, by any external meanes, after his Birth, but onely by the Holy Ghost, in his conception. And therefore he was sanctified in utero, in the wombe; and [Page 57] ex utero, Out of the wombe. Hee was sanctified in the wombe: the which Sancti­fication hath two parts.

First, the stoppage in the propagation of Originall sin, and of the guilt of Adams transgression: which, because Christ was from Adam, as from a Root; and not by Adam, as by a Fa­ther, is not derived unto him: For man is originally sinfull, not because of his substance, but because of his Generation, procee­ding from a sinfull man. For God, at the beginning, set downe this Order, that what evill Adam had brought upon himselfe, he [Page 58] should derive the same to every one of his posterity, begotten by man. There­fore, when any Father be­gets a Child, he conveyes into it, besides humane na­ture, the corruption of hu­mane Nature. Christ there­fore, for the preventing of this, was not begotten by Man, but conceived modo ineffabili, by the Holy Ghost: That so hee might take the substance of the Virgin, without the cor­ruption of that substance.

The second part of this Sanctification, which is ex utero, Out of the wombe, is the perfect endowing of the Manhood of Christ, [Page 59] with all purenesse, and ho­linesse, to make him a meete Mediatour. Hee was sanctified out of the wombe, for his whole Hu­mane Nature was full of Grace and Truth. Ioh. 1.14 Full of Grace in his works, full of Truth in his words. Holy in his Birth, holy in his Life, and holy in his Death.

Secondly, as he was Na­zarenus sanctified: so is he Nazarenus separated. He was that Scape-goat, sepe­rated from his fellows, to make an Attonement for the sinnes of the World.Lev. 16.10 He was seperated from his Fathers Court of Majesty, [Page 60] by taking upon him the forme of a Servant. Phil. 2.7.Phil. 2.7. He was separated from his owne Nation, when he fled into Egypt for feare of Herod. He was separated from his Brethren, and Kinsfolke, to doe his Fa­thers Will: Hee was sepa­rated from his Disciples, when he was hanging upon the Crosse. Hee was sepa­rated from the Living, when he dyed for our Re­demption. Hee was sepa­rated from the World, when hee ascended into Heaven. And thus was Ie­sus tearmed Nazarenus, that is, Separated.

Thirdly, Iesus is Naza­renus: [Page 61] That is, Flos, or floridus, A Flower, or flou­rishing: for so is is hee cal­led. Esay 11. There shall come a Rod out of the stemme of Jesse, and a branch; or as the Vulgar Translation hath it, Flos de radice ejus ascendet. A Flower shall grow out of his roote.

Christ is more specially called Nazarenus, a flower, because, as Protagoras ob­serves, Flowers Solem ha­bent in Coelo Patrem, Solum in terra Matrem: That is, Flowers have the Sunne in the Heavens for their Fa­ther, and the soyle on the earth for their Mother. So Iesus, the Flower out of [Page 62] Iesse, had in Heaven a Fa­ther without a Mother, ac­cording to his God-head: And in Earth, a Mother, without a Father, accor­ding to his Manhood. As he was God, not differing from the Father; but sem­per apud Patrem, semper cum Patre, temper de Patre, sem­per in Patre. Alwayes by the Father, alwayes with the Father, alwayes of the Fa­ther, and alwayes in the Fa­ther. Even so, as he was Man, he was Homo de homi­ne, propter hominem, secun­dum hominem, super homi­nem. He was Man of Man­kind according to his sub­stance, Man for mankind [Page 63] in regard of our Redempti­his, Man, according to man­kind, in regard of his Na­ture; Man, above mankind, in regard of his Holinesse. Sine quo, Pater nunquam fu­it, sine quo, Mater nunquam fuisset. Without whom, the Father never was, and with­out whom, the Mother never had beene.

Iesus is called here Na­zarenus, a Flower; First, because of the sweetnesse that is in him. Secondly, because of the sweetnesse he is to us. That sweetnesse, which is in him, is expres­sed two wayes.

First, in the sweetnesse of his Vertues, manifested [Page 64] in his holy conversation, wherein hee was a sweete-smelling Flower for imita­tion.

Secondly, he was a sweet smelling Flower in his Pas­sion, when hee offered himselfe to God, a Sacrifice of a sweete smelling savour, for our Reconciliation. Eph. 5.2.Eph. 5.2. Lastly, he is the hope of that eternall sweetnesse, which we shal enjoy here­after, in the Kingdome of Heaven. For Dedit Huma­nitatem in terra, praetium nostrae Redemptionis, sed ser­vat Divinitatem in Coelo, praemium nostrae glorificati­onis. Hee gave his Humani­ty upon the Earth, the price [Page 65] of our Redemption, but doth reserve his Deity in Hea­ven, the reward of our glo­rification.

There are five principall Flowers in use with us,Our Savi­our is cō ­pared un­to five sorts of Flowers: whereunto this our Naza­renus, this our Iesus, may bee fitly compared: The 1 Violet, The Violet. the Lilly, the Saf­fron. the Rose, and the Marygold. The Violet (you know) is little in quantity, low in growth, not raised farre from the earth: signifying hereby, the Humility of our Naza­renus, the Lowlinesse of our Redeemer. The which Humility of Christ, was manifested in three parti­culars. [Page 66] Nascendo, In his Birth: Vivendo, In his life: Morien [...]o, In his death. In his Birth, he was humble: For being the Creator of all things, be disdained not to become a Creature. Factor terrae, factus in ter­ra; Creator Coeli, creatus sub Coelo. St. Aug. (saith St. August.) Hee, that made the Earth, was borne upon the Earth: Hee, that created the Hea­vens, was made under the Heavens. He chose not to be the Son of some Great Empresse, but of Mary, a poore Virgin in Israel. Hee was not borne in a Princely Palace, but in a Stable, not layd in a curi­ous [Page 67] costly Cradle, but in a silly Cratch. Not atten­ded on by Knights, & Po­tentates, but by Oxen, and Asses, and such like crea­tures. Such was our Savi­ours Humility in his birth.

In his Life: He was con­tent to worke at the Trade of his supposed Father Io­seph, not affecting Lands, Houses, nor possessions: For the Foxes had holes, & the Birds of the Ayre had nests, but the Son of Man had not where to lay his Head. Not abounding in worldly Treasure; for the Fish of the Sea must pay Tribute unto Caesar. Not ambiti­ously aspiring unto Rule, [Page 68] and Government; for when the people would have made him King, he refu­sed it, and conveyed him­sel [...]e from among them: such was our Saviours Hu­mility in his Life.

In his Death, he suffered himselfe to bee scourged, spit on, blasphemed, crown'd with Thornes, and condemn'd by an unjust Judge. Lastly, when hee was nayled most cruelly upon the Crosse, and made a spectacle of disgrace un­to all beholders, and had sustained the utmost of the Jewish malice, yet hee prayed for his enemies, saying, Father, forgive [Page 69] them, for they know not what they doe. Luke 23.34. Such was our Saviours Humility in his Death.

This Humility of our Sa­viour is recorded by Saint Paul, Phil. 2.6.7. where he sayes of him, That being in the forme of God, he thought it no robbery, to bee equall with God: And yet he made himselfe of no reputation, but tooke upon him the shape of a servant: and humbled him­selfe, and became obedient to Death, even the death of the Crosse. This Humility of our Saviour is exposed by himselfe to us, for our imitation: Learne of me, for I am meeke, and humble in [Page 70] heart. Math. 11.29. And thus is Christ compared to a Violet, and may be just­ly called Nazarenus, The Flower of Humility.

The second Flower, 2 whereunto our Nazarenus is compared, is the Lilly: The Lillie. a Flower growing upon a straight stalke, raised from the Earth; white of co­lour, and of a fragrant smell, signifying unto us the innocency of our blessed Saviour. Ego sum Lilium Convallium: You know whose speech it is. Cant. 2.1. I am the Lilly of the Valleys.

The Ancients were wont tom Emblematize Innocen­cy, [Page 71] by Whitenesse, which is the most pure, and per­fect colour. And so the Ancient of Dayes, is sayd to have his Garments white as snow. Rev. 11.14. And well may he be called a Lilly, for his Whitenesse; well may hee be styled a Lambe, for his Innocency. Ecce Agnus Dei, qui tollit peccata mundi. Behold the Lambe of God, that takes a­way the sinnes of the World. Iohn 1.29. whole Hands, Heart, and Tongue, were free from injury. O Mir­rour of Innocency! who offended neither in thought word, nor deed, being nei­ther disobedient to God, [Page 72] nor injurious to men; but full of Grace towards God, and of Truth towards men. Moses led not the Israelites into Canaan, but Iosuah, the sonne of Nun, because he offended not at the waters of strife: No­ting unto us, that hee, who was to be the Saviour of the World, and the Lea­der of the spirituall Israel, into the Celestiall Canaan, must be [...], With­out sinne.

In Nature, our Jesus of Nazareth, was like other men: but in Holinesse of Nature, transcending all men. In all things like us, sinne onely excepted. He [Page 73] was Nostri generis socius, sed nostrae contaminationis alienus. Like us in Nature, but not like unto us in cor­ruption of Nature. Great was the commendation, which was due, by merit unto Cato, and Fabritius, two noble Romans, famous for their Uprightnesse, and Integrity. Singular was the Innocency of Samuel, Recorded 1 Sam. 13. ver. 3. approved by the suffrages of all Israel; who defrau­ded, or oppressed no man: who had neither taken a­way any mans Oxe, or Asse, nor had blinded his eyes with the bribes of a­ [...]y one. The Integrity of these Worthies, reaches [Page 74] but to men: but the Inno­cency of our Saviour, ex­tends it selfe farther, even to the Law of God, which he violated not in the smal­lest thing, in the least pre­cept. This made him bold to demand of the Iewes, Ioh. 8.46. Qui [...] ex vobis arguet me de peccato? Which of you can convince me of sin? He was holy in his cogita­tions, upright in his inten­tions, divine in his words, just in his workes: Free from Originall, free from Actuall sinne; neither o­mitting good, nor com­mitting evill; sanctified in his Conception, holy in his Birth, innocent in his [Page 75] Life, and righteous at his Death.

Adam was innocent at his Creation, but his Whitenesse was soone sul­lyed, and changed into Blacknesse. But in our Na­zarenus, was no inclinati­on, that Satan could worke upon: And therefore hee sayes, The Prince of this World commeth, but he finds nothing in me. So immu­table was his Purity, so un­changeable his Innocency, as could neither, by the World, nor the Devill, nor by any other meanes, be­come stayned, or polluted. What was his whole Life? The Modell of Obedi­ence, [Page 76] a Glasse of Righte­ousnesse, yeelding to his Parents, Duty, and Reve­rence: Giving bread to the hungry, sight to the blind, hearing to the deafe, feete to the lame, health to the sicke, life to the dead, comfort to the sorrowfull, forgivenesse to the sinner; rendring unto Caesar, that which was Caesars, and unto God, that which was Gods. Heere was Inno­cence so spotlesse, as that it was approved from Hea­ven, by the voyce of God himselfe: This is my belo­ved Sonne, in whom I am wel pleased. Ma [...]h. 3.Math. 3. the last Verse. It was cleered by [Page 77] Pilate too, though an un­just Judge; I finde no fault in this man. Luk. 23.14. It was confessed by the re­penting. Thiefe upon the Crosse, in the same Chap­ter, vers. 41. This man hath done nothing amisse: Thus is Christ compared to the Lilly, for his Whitenesse, and may justly bee called Nazarenus, The Flower of Innocency.

The third Flower, wher­unto 3 our Nazarenus may be compared, is the Saffron, The Saf­fron. which is a Flower, (as St. Bernard observes) used in making of Sawce for Meate,St. Bern. or in seasoning some kind of Dishes, and [Page 78] does represent Abstinence, or Temperance, which may very fitly figure out unto us, the Temperance of our Nazarenus.

When first hee set foote into his Propheticall Of­fice, and began to make himselfe knowne to the World, hee entred with admirable Abstinence, fa­sting miraculously, Forty dayes, and Forty nights. Math. 4.2. Profane Esau sold his Birth-right for a messe of pottage, Gen. 25.32. and was the picture of a Belly-god: But to shew that the Kingdome of God did not consist in meates, and drinkes, as our Apost. [Page 79] sayes, Rom. 14.17.Rom. 14.17. Christ beginneth with Fasting, and continues in Tempe­rance, which is, a mode­rate use of meate, and drinke, unto the end. Not, like many Divestes, who fare delicately every day, turning fasting, into fea­sting, making their guts, a Gulfe of pleasure, and their Belly, their God; drawing all their Happi­nesse downe their throats. He who was God, of Hea­ven and Earth, and had all things at command, who opens his hand, and filleth all things living with plen­teousnesse, was pleased to use sparingly, that which [Page 80] others spent prodigally; and to save that by Absti­nence, which others spoile by Luxury: And thus is Christ compared to the Saffron, and may be fitly called Nazarenus, The Flower of Temperance.

4 The fourth Flower, whereunto our Nazarenus may be compared, is the Rose, The Rose. the most noble of all Flowers; dilating it selfe abroad, and of a ruddy colour, which properly represents Christ, our Na­zarenus. Ego sum Rosa Sha­ronis. Cant. 2.1. I am the Rose of Sharon. He is first, like the Rose in his dilata­tion, and spreading him­selfe [Page 81] abroad, seeking not onely the lost sheepe of Is­rael, but every sheepe that hath strayed from his Fa­thers Fold. Num Iudaeo­rum Deus solum? non & Gentium? is the Apostles Question: Rom. 3.29.Rom. 3.29. Yea, of the Gentiles also. For us hath hee called, which were of the Gentiles, who sometimes were a farre off, are now made nigh, by the blood of Christ. Eph. 2.13. Secondly, hee is like the Rose in colour, Rubicundus, Red, with his owne blood. His colour was fore-told by the Prophet Esay 63.2. Why is thy Apparrell red, and thy Garments like him [Page 82] that treadeth the Wine-presse? The Rednesse of this Rose presents to our sent, the Charity of our Nazarenus. Contendunt Passio, & Charitas: illa, ut plus ardeat, ista, ut plu [...] ru­beat, St. Bern. saith Saint Bernard sweetly: There was a holy contention betwixt his Pas­sion, and his Charity, whe­ther the one should excell in rednesse of blood, or the o­ther, in fervency of affection. His Charity enlarged his Passion; for if hee had not loved, he would not have suffered; and the Rednesse of his Passion, discovered the fervour of his Chari­ty.

Wee read in the Scrip­ture, that our Saviour was sixe times dyed in blood, that thereby he might ex­cell the Rose in Rednesse.

First, in his Circumcisi­on: then was this Rose at his first budding, sprinkled with Blood, whilst he was yet nourished with the milke of his Mothers paps.

Secondly, in the Garden, when in that great conflict, between the infirme flesh, and the prompt Spirit, he sweat [...], Clods of water and blood, falling downe to the ground.

Thirdly, when hee was fastened unto a Pillar, and his sacred body made all [Page 84] red with scourgings.

Fourthly, when the Sol­diers harrowed his holy Head, with a Crowne of Thornes.

Fiftly, when they nay­led his innocent Hands, and Feete unto the Crosse.

Lastly, when his precious side was pierced with a Speare, there appeared a Fountaine, out of which flowed Water, and Blood. Thus was our white Lilly changed into a red Rose, red in Blood, and red in Charity.

Thou, O Saviour, once didst affirme, that no man had greater Charity, than to lay downe his life for [Page 85] his friend. Iohn 15.Verse 13. How is this true? Hadst not thou greater Charity, when thou didst lay downe thy Life for thine Enemies? yea surely; but thou, in thy Nature, wert more than Man, and in thy Charity, no lesse than God. Never any Charity like that of thine, which being God, didst dye for man; being just, didst suffer for the un­just; that thereby, thou mightest make us of sin­ners, righteous; of Ser­vants, Brethren; of Cap­tives, Co-heires; of Ex­iles, Kings: Thy Charity was free, unforced, unme­rited: Thou lovedst not [Page 86] ours, but us, not our sins, but our persons: Thou didst informe us by thy Word, reforme us by thy Example, confirme us by thy Miracles, and all this, to expresse thy Charity. O quam stupenda Dulcedo, quam invicta Mansuetudo, Regem gloria, pro despica­tissimo vernaculo imò ver­miculo crucifigi! What an unspeakeable Love, and un­parallel'd Charity was it, for the King of glory, to dye for a worme: and that not for a loving one neither, but for his enemies. Thou O Iesus, didst lay downe thy Life, thou didst offer up thy selfe, thou gavest thy [Page 87] body, and blood for our food, thy Soule, for our Ransome, thy Deity, a refuge against Satan; and all this, to expresse thy Charity.

Here then is a Rose with­out paralell, Charity be­yond compare. There are but three degrees of Cha­rity: The first is, to love them, that love us; this did the Heathen, and the Pub­licans. The second is, to love them that doe us nei­ther good, nor evill; many there are, that can reach to this degree too. The third is, to love them that hate, and persecute us. This last degree is the chiefest, and [Page 88] may bee expressed foure wayes.

First, when wee speake well of our Enemies: this is the service of the tongue.

Secondly, when we give almes to our enemies: this is the service of our store.

Thirdly, when wee en­dure paine for our Ene­mies; this is the service of our body.

Fourthly, and lastly, when we dye for our Ene­mies; and this is the service of our life.

Many there are who will both speake well, and doe well for their Friends, but who will dye for his Friend? Many will speake [Page 89] well, and doe well for their Friends, but who will o­pen his mouth for his Ene­my? What, not a Tongue for an Enemy? Then I am sure, no man will willingly offer himselfe to Death for his Enemy.

Curtius, and the Decij dyed for their Countrey, and fellow-cittizens, but they dyed honourably: Christ dyed for his Adver­saries, and his persecutors, and that ignobly. Hic la­bor, hoc opus est. This was a worke indeed, atchieved onely by him, who was a­bove all the sonnes of men, even the Sonne of God. But what moved him thus [Page 90] to doe? It was Charity a­lone that constrained him: shee was that happy gale of winde, that drove him up­on our Coasts, she alone was guilty of his Death. Haec de Coelo Deum deposu­it, haec in Cruce posuit. It was Charity, drew him downe from Heaven: It was Charity, that fastened him to the Crosse. And there­fore, unto thee, O Charity, to thee, I meane, O God: for God is Love. To thee, I say, wee doe sacrifice our praises: For thou hast pro­cured the remission of our sinnes. God so loved the World, that he gave his one­ly begotten Sonne, that who­soever [Page 91] beleeved in him, should not perish, but have everlasting life. It was thou that didst give that Vermilian Tincture, to our Celestiall Rose, and mad'st our Nazarenus so red in his Passion. It was thou that gavest him to us, that ga­vest him for us, and in him, hast given us all things. Thus is Christ compared to the Rose in Rednesse, and may justly be tearmed Na­zarenus, The Flower of Cha­rity.

The last Flower, where­unto 5 our Nazarenus may be compared, is the Mary­gold, The Mary­gold. a Flower for this remarkeable: That it o­pens [Page 92] with the Sunne, and shuts with the Sunne: And as the Sunne moves from East, to West; so the Ma­rygold seemes still to in­cline, towards the Sunne, and therefore is called [...], Ad Solem ver­tens, Ever turning to the Sunne. Our Nazarenus may be called a Marygold, in respect of his Obedi­ence: Hee began his life in Obedience to the Cere­moniall Law, in his Cir­cumcision, and ended his life in Obedience to the Morall Law, in his Passion. The Sunne, you know, is the eye of the World, and that bright Light, which il­luminates [Page 93] all Regions. To such a Light is Gods Law compared: Thy Word is a Lanthorne to my feete, and a light unto my pathes. Psal. 119.105.Psal. 119.105. Here is the Sun, Gods Law: Behold now the Marygold, Christ Iesus, opening with this Sunne. For the first words of Christ, which the Scripture particularly sets downe, that he spake, were words of obedience to the Law: Know yee not (saith he) that I must be about my Fathers businesse? Luke 2.49. Set­ting with the Sunne: For at his Death, he cryes Con­summatum est, It is finished. Iohn 19.30. In his whole [Page 94] 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 [Page 95] 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 [Page 96] 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, [Page 97] 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. [Page 98] 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 [Page 99] 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, [Page 100] 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 [Page 101] 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 [Page 102] 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, [Page 103] 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 [Page 104] 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 [Page 106] 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 spi­ritualis, A spirituall King; such is every godly Chri­stian: A King, and a Priest [Page 107] 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 [Page 108] 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 [Page 109] 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; [Page 110] 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.

[...]hese six properties met [...]n Christ, which shews [...] hee was a good King: [...]ir [...]t, he is a wise King: For [Page 111] 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 [Page 112] 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 [Page 113] 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 [Page 114] 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 [Page 115] 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 [Page 116] 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, [Page 117] 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 Eare­rings 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. [Page 118] 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 [Page 119] 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 [Page 120] 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 [Page 121] 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 [Page 122] 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. [Page 123] 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, [Page 124] 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 [Page 125] 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 [Page 126] 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 [Page 127] 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 [Page 128] 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, [Page 129] 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. [Page 130] 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 [Page 131] 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 [Page 132] 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 th [...] one, Come yee blessed of the Father receive the Kingdome prepared for you, from the beginning of the world: but unto the o­the [...], 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, [Page 133] 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 sp [...]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 [Page 134] 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:

1 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 [Page 136] 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.

2 The second Question in the Holy Trinity was, who [Page 137] 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 [Page 138] 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.

3 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, [Page 139] Christ, the Sonne of God, made satisfaction, by Hu­mility, Obedience, and the suffering of Death.

4 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 [Page 140] 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.

5 The fift Question was, [Page 141] 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.

6 The sixt, and the last Question, was betweene Man, and Woman: For [Page 142] 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 [Page 143] 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 [Page 144] 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, [Page 146] yet let us, 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 [Page 147] 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 [Page 148] 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 [Page 149] 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 [Page 150] 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 [Page 151] 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 [Page 152] 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 [Page 153] 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 [Page 154] reignes, without substitu­ting any Viceroyes, or De­pu [...]s: For the greatest Monarch, a [...] 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 Pol [...]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. [Page 155] 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, [Page 156] 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 [Page 157] penny, that other, the full payment; in this, wee labour, in that, we receive the reward: This is Christs Vi [...]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, [Page 158] 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. [Page 159] 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 exigu [...]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 [Page 160] 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 sha [...]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 [Page 161] 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 [Page 162] 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 [Page 163] 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 [Page 164] 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 [Page 165] 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 [Page 167] 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 [Page 168] 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, [Page 169] 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 [Page 170] 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 [Page 171] 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 [Page 172] is King of Heaven Iure 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, hostes (que) visibiliter debellandum: sed Rex Isra­el, [Page 173] 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 [Page 174] 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 [Page 175] 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 [Page 176] 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, [Page 177] 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 [Page 178] 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 [Page 180] 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 [Page 181] 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, [Page 182] 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 [Page 183] 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, [Page 184] 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 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, [Page 186] 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 [Page 187] 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 [Page 188] 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 [Page 189] 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 [Page 190] 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: [Page 191] 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.