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

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

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

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

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

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

I have long inſiſted upon this ſweet Name, for that it brings ſo much profit unto us: yet can I not ſhake hands with our Romiſh Adverſaries, who aſcribe ſo much unto the Name, and ſo little unto the perſon of Ieſus. They affirme, that the bare Name it ſelfe being uſed, hath great power, and doth drive away 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 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 with his owne Mother, the Virgin Mary; for hee was her Saviour, as well as ours: My Spirit reioyceth in God my Saviour, (ſaith ſhe) Luke 1.47. Luk. 1.47. And Sanguinem, quem de Matre accepit, pro Matre obtulit, (ſaith one of the Fathers) The Blood, which hee receiued from his Mother, hee ſhed for his Mother.

Let us acknowledge our ſelves loſt by Nature, but found onely by Chriſt. He onely it was, that came to ſeeke, and to ſave that which was loſt: We were, through Adams tranſgreſſions, bound by the Divel, wee are loſed onely by Chriſts Paſſion, Alligavit fortem, vinculis Paſsionis. It is hee, that bound the ſtrong man, & ſpoyled him of his weapons: It was hee that ſet us at liberty, when we were in bondage: That found us, when wee were loſt: That called us home, when wee were baniſhed: That raiſed us, when wee were dead; that redeemed us, when wee were miſerable captives; he reſtored our lives, by loſing his owne; he unbound us, by faſtning himſelfe; he overcame, by being overcome; he redeemed us, by enthraling himſelfe; he cured us, by his owne wounds; raiſed us to life, by his owne Death; made us rich, by his owne poverty; robbed himſelfe of his dignity, by becomming a creature; of his Royalty, by paying of tribute; of his liberty, by becomming a ſervant; of his credit, for he was blaſphemed; of his joy, for hee was heavy to the Death; of his wel-fare, for hee was wounded, ſcourged, nayled, crucified; and all this, for our Salvation. What Saint, or Angel did? Nay, what Saint or Angel could doe the like for us? He onely, and alone, Carnem ſuam, pro omnium Carne dependit, & animam ſuam pro omnium anima conſtituit, (ſaith Saint Cyril St. Cyril. ) He, (I ſay) payned his fleſh, for the fleſh of us all, his ſoule, for all our ſoules. Hee was Moſes Serpent to heale us, Gods Lambe, to feed us with his fleſh, and cloath us with his fleece: The true Pelican, nouriſhing us with his blood. O profunditas Divitiarum! O the depth of the riches of the mercy of this our Jeſus! Let us draw waters of comfort out of this depth of Mercy: Let us not reſt contented with that generall name of Chriſtians; but labour for aſſurance of ſalvation, that as Thomas called Chriſt his Lord, and his God: Ioh. 20 28. ſo we may, by faith, every one particularly, call him, Our Jeſus.

We are all naturally like the wounded man betweene Jeruſalem and Jericho: Luke 10.30. Luke 10.30. Let us ſeeke out that good Samaritan, who hath compaſſion on us, will binde up our wounds, powre Wine and Oyle into them, and reſtore us to health.

Sinne is an unſupportable load, with it we are all over-burthened; yet our Jeſus calls us, Come unto me all yee that are weary, and heavy laden, and I will refreſh you. Math. 11.28. He invites gratiouſly, let us haſten ſpeedily; Non pedibus, ſed affectibus; Not with our feet, but with our affections. Whilſt he ſtandeth at the doore, and knocks, let us open unto him, leſt by too long delay wee loſe him: Then ſhall wee open the doore, but hee hath withdrawne himſelfe: then ſhall we ſeeke him, but not finde him; call him, but he will not anſwere: wherefore while the time ſerves, let us ſay unto our Ieſus, as David to the Lord, Say unto my Soule, I am thy Salvation. If we aske in time, we ſhall receive: If wee ſeeke in time, we ſhall find; if we knocke in time, hee will open unto us; if wee beleeve, we ſhall be ſaved. Away then with all conceite of our owne merit, or the Holineſſe of any Saint: Let Chriſt be the ſole Lord of our ſalvation, without any Copartner; for hee alone hath poſſeſſion of that three-fold Treaſury, which muſt make us rich unto ſalvation: namely, the Treaſure of Glory, the Treaſure of Grace, and the Treaſure of Wiſedome. Man was exiled from Celeſtiall Glory, Chriſt alone enjoyed the Treaſury of Glory, that hee might bring Mankind unto Glory. Man was an enemy unto God; therefore Chriſt had the Treaſury of Grace, to reconcile man unto God. Man was blind, and wrapped in darkneſſe; therefore Chriſt had the Treaſury of Wiſedome, to teach men the way to eternall Life. Looke in Iohn 1.14. Joh. 1.14. and you ſhall finde all theſe three comprehended in one Verſe: Spectavimus glorian, plenam gratia & veritatis. We ſaw the glory of Chriſt, behold the firſt: full of Grace, behold the ſecond: and Truth, behold the third: Now therefore let us ſay, Non nobis Domine, non nobis, ſed Nomini tuo da gloriam. Not unto us Lord, not unto us, but unto thy Name give the glory. For thou O Ieſus, art made unto us of God, by thy paines ſuſtained, Wiſdome, Righteouſneſſe, Sanctification, and Redemption.

Wherefore, ſeeing that thou my bleſſed Saviour, haſt borne my ſorrows, ſhed my teares, ſuffered my diſgrace, ſuſtained my puniſhment, and payd my Debt, let Iewes, Turkes, and Heathen revile thee, I will honour thee: let them blaſpheme the Name of Ieſus, I will adore it; let them perſecute it, I will make it my refuge: for the Name of the Lord, is a ſtrong tower of Righteouſneſſe: They, that flye unto it, are ſecured. Let them diſdaine it, I ſhall eſteeme it to bee a precious oyntment powred out; let them vilifie it, I will glory in it: For with the Lord, there is Iuſtice, but with our Ieſus, there is plenteous Redemption.

O Lord, what Pylate deemed to bee thy ſhame, proves to bee thy glory: Hee writes thee diſgracefully Ieſus with his hand, whom hee would not call faithfully Ieſus with his heart. Yet this is thy Name, this is thy function: Ieſus, by Title, a Saviour by Office. With this name Ieſus, thy Birth was honoured, and with this Name Ieſus, thy Death is honoured: What thou broughteſt into the world, by the Angels Direction, thou carryedſt out of the world, by Pilates Inſcription, Ieſus of Nazareth King of the Iewes. And ſo I paſſe from his Name Ieſus, unto his Title Nazarenus, of Nazareth.

NAzareth 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: 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 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 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, 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, 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: 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 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 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 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 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 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. 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 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, 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 them, for they know not what they doe. Luke 23.34. Such was our Saviours Humility in his Death.

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

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

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

In Nature, our Jeſus of Nazareth, was like other men: but in Holineſſe of Nature, tranſcending all men. In all things like us, ſinne onely excepted. He was Noſtri generis ſocius, ſed noſtrae contaminationis alienus. Like us in Nature, but not like unto us in corruption of Nature. Great was the commendation, which was due, by merit unto Cato, and Fabritius, two noble Romans, famous for their Uprightneſſe, and Integrity. Singular was the Innocency of Samuel, Recorded 1 Sam. 13. ver. 3. approved by the ſuffrages of all Iſrael; who defrauded, or oppreſſed no man: who had neither taken away any mans Oxe, or Aſſe, nor had blinded his eyes with the bribes of a • y one. The Integrity of theſe Worthies, reaches but to men: but the Innocency of our Saviour, extends it ſelfe farther, even to the Law of God, which he violated not in the ſmalleſt thing, in the leaſt precept. This made him bold to demand of the Iewes, Ioh. 8.46. 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 Life, and righteous at his Death.

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

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

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

The fourth Flower, whereunto our Nazarenus may be compared, is the Roſe, The Roſe. the moſt noble of all Flowers; dilating it ſelfe abroad, and of a ruddy colour, which properly repreſents Chriſt, our Nazarenus. Ego ſum Roſa Sharonis. Cant. 2.1. I am the Roſe of Sharon. He is firſt, like the Roſe in his dilatation, and ſpreading himſelfe abroad, ſeeking not onely 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 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.

Firſt, there is Rex infernalis, An infernall King, which is the Devill, called by Iob, Chap. 41. the laſt Verſe, Rex ſuper omnes filios ſuperbiae, A King over all the children of pride. And alſo tearmed by our Saviour, Iohn 12.31. Princeps mundi, The Prince of this world. And by St. Paul, Eph. 2.2. Eph. 2.2. Princeps Aëris, The Prince of the Ayre. And by St. Iohn, Rev. 9.11. King of Locuſts, Abaddon by name, a deſtroyer by nature, whoſe Kingdome is of this world, whoſe ſubjects are the ſlaves of ſin, and children of Diſobedience: whoſe government is wickedneſſe, and whoſe Law, is the tranſgreſſion of all Gods Commandements.

Secondly, there is Rex temporalis, A temporall King; ſuch as Saul, David, Solomon, Ezechias, and others were in Iſrael: Such as are now Kings of the Nations. This Kingdome is both in this world, and of this world: Their Subjects, men ordered by Reaſon, and governed by Lawes Civill, and Eccleſiaſticall.

Thirdly, there is Rex ſpiritualis, A ſpirituall King; ſuch is every godly Chriſtian: A King, and a Prieſt to God, ſubſtituted under Chriſt. His Subjects are his affections, which hee commands, neither by the Law of Reaſon, nor by the Law of Nature, but by the Law of Grace, which is the Word of God.

Fourthly, and laſtly there is Rex aeternalis, An eternall, and an everlaſting King, and this is he, who is here entitled, Rex Iudaeorum, King of the Iewes. The Regality of our Saviour was directly typified by the Crowne, that was about the Arke: Exod. 37.2. the which Arke repreſented Chriſt. His Princely function was ſtrangely prefigured in Melchiſedecke, who was both King, and Prieſt: In David, who was both King, and Prophet: In Solomon, who was a Type of our Saviour, in his Soveraignty, in his Riches, in his Wiſedome, in his Peace, excelling all the Kings of Iſrael, in wealth, in Iudgement, and in tranquility: hereby reſembling our Saviours Kingly Office, in his Riches, his Propheticall, in his Wiſedome; his Prieſtly, or Mediatorſhip, in his Peace. This is that King, whom the Angell foretold to Mary, Luke 1.33. Hee ſhall reigne over his houſe of Jacob for ever, and of his Kingdome, there ſhall bee no end. This is that King, of whom the Prophet David ſpeakes, Pſal. 8.6. Pſal 8.6. Who was crowned with glory, and honour, and to whom, God gave Dominion over the workes of his hands, and put all things under his feete.

Laſtly, This is that King, who is above all Kings; for other Kings Countries are bounded, his without limits; their time of Reigning is deſigned, his endures World without end; their power extendeth but unto the body, his both to Soule, and body; he derives his Kingdome from none, they all from him; and therefore is moſt fit to bee honoured with this Royall Title, King of the Iewes.

There are ſixe things requiſite, to make a good King.

He muſt be 1 Wiſe, to governe. 2 Liberall, to reward. 3 Mighty, to defend. 4 Indifferent, to judge 5 Severe, to puniſh. 6 Peaceable, to reconcile.

• heſe ſix properties met ••• n Chriſt, which ſhews 〈◊〉 hee was a good King: • ir • t, he is a wiſe King: For it pleaſed his Father, that in him all fulneſſe ſhould dwell. 1 Coloſ. 1.19.1 Coloſ. 1.19. What fulneſſe? Even the fulneſſe of Wiſedome; therefore is he called, The Wiſedome of the Father. Eſay 11.2. For in him did the God-head dwell 〈 in non-Latin alphabet 〉 , Bodily, inſtructing him perfectly, what he had to doe. The Jewes once ſayd of Chriſt, That hee did all things well: We may ſay, he ruleth all things wiſely, diverting all to his owne glory, and the good of the Church. He is wiſe, & ſees all things; hee is Prudent, and conſiders all things: he is provident, and prevents all things which may prejudiſe his Church, which is his Kingdome: therefore hee is called, Eſay 9.6. Admirabilis Concilarius, The wonderfull Councellour: For he is that Wiſedome, which Solomon ſpeaks of, Prov. 8.12.13. That dwells with Prudence, that findes out witty inventions: Councell is his, and ſound Wiſedome: Hee is underſtanding, and ſtrength: by him Kings reigne, and Princes decree Iuſtice. Wherefore, albeit Chriſt, our King, ſuffer Schiſmes in his Church, Diſſentions in his Kingdome, and the Enemy to prevaile againſt his Subjects; yet this is not for want of wiſdome to governe, but that thereby Antichriſt may be revealed, the Loyalty of his owne Subjects proved, and tryed, and his enemies confounded with the greater confuſion. Therefore, whatſoever Turkes, Iewes, or Heathen judge of Ieſus, we muſt confeſſe that he is Rex ſapiens, A wiſe King.

Secondly, Chriſt is a liberall King: Heathen Hiſtories have recorded the Munificence of Alexander, the Liberality of Caeſar, the Bounty of Titus Veſpaſian, of Ptolomeus the Thebane, and of Pertinax the Emperour. And ſacred Scriptures acquaint us with the like, in David, Solomon, Ahaſuerus, and others, famous for their Liberality. But what is their bounty, if compared with the Liberality of our Ieſus, King of the Iewes? He exceeds all others herein, as the Sunne doth other Starres in Brightneſſe. When hee aſcended up on high, he led captivity captive, and gave gifts unto men, Epheſ. 4.8. behold his Bounty: Behold, I come quickly, (ſaith he) and my reward is with me, to give to every one according to his workes. Rev. 22.12. A Cup of cold water ſhall not bee unrewarded, if it bee given to a Diſciple, in the Name of a Diſciple. Chriſts bounty farre exceeds all worldly glories, be they never ſo great, be they never ſo many. Ptolomee the Thebane Captaine, had ſo accuſtomed himſelfe unto liberality, that, when a poore ſouldier craved his Almes, he having at that time in preſent nothing to beſtow upon him, gave him his ſhooes off his feet, ſaying, My friend, make thy profit of theſe; for I had rather goe bare-foote, than thou ſhouldſt ſuffer ſo much. But what hath Chriſt given to us? Not his ſhooes, but the garments of his owne Righteouſneſſe, to cover us, his fleſh, to feed us; his Blood, to refreſh us, his Life, to revive us: He hath made us his friends, yea, Co-heires with himſelfe; Rom. 8.17. He hath made us his ſheepe: He is the good ſhepheard, that laid down his life for his ſheepe. Iohn 10.11. Hee hath made us his Branches: I am the Vine, and yee are the branches, ſaith he, Iohn 15.5. He hath made us his Members: For hee is the Head, and the whole Church is Body. 1 Cor. 12.27. Nay, Chriſt being King, to expreſſe his bounty, gives petty Crownes, or Coronets to all his Saints: Therefore it is ſaid, Rev. 1.6. He hath made us Kings, and Prieſts to God. If Kings, where are our Crownes? Why, the whole Church hath a Crowne, figured by the Crowne of Ieruſalem. Ezech. 16.12. I put a Jewell on thy forehead, and 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. Prov. 12.4. There is a Crowne for the wiſe. The fooliſh inherit folly, but the prudent are crowned with knowledge. Prov. 14.18. There is a Crowne for Children, and another for Parents. Childrens Children are the Crowne of the aged, Prov. 17.6 and the glory of children, are their Fathers. There is a Crowne for the faithfull Paſtor; thus Saint Paul calleth the Philippians, Gaudium, & Corona, His Ioy, and his Crowne. Phil. 4.1. Phil. 4.1. And the Theſſalonians, the like: 1 Theſ. 2.19. where they are tearmed by the Apoſtle, The Hope, the Joy, or the Crowne of his rejoycing. Theſe are Crownes given here: but what Crownes may they expect hereafter? Chriſt hath one Crowne, but diſtinguiſhed in Scripture, by three denominations: the which Crowne he will beſtow upon his Saints, and all thoſe that feare him: The Crowne of Life, the Crowne of Glory, and the Crowne of Righteouſneſſe. The firſt is promiſed, Iam. 1.12. Jam. 1.12 Bleſsed is the man, who endureth temptation; for when he is tryed, hee ſhall receive the crowne of Life, the which the Lord hath promiſed to them that love him, This was likewiſe promiſed by Chriſt to the Angell of the Church of Smyrna, Rev, 2.10. Rev. 2.10. Be thou faithfull unto Death, and I will give thee the Crowne of Life. The ſecond is promiſed to Chriſts faithfull Miniſters: For St. Peter encourages them, ſaying, When the chiefe Shepheard ſhall appeare, yee ſhall receive a Crowne of Glory, which fadeth not away. 1. Pet. 5.4. Of the third, St. Paul aſſures himſelfe, I have fought a good fight, I have finiſhed my courſe, I have kept the faith, henceforth is layd up for mee a Crowne of Righteouſneſſe. Thus, as there is none crowned, except they ſtrive: ſo there are none that ſtrive aright, and fight lawfully in Chriſts warefare, but ſhal be crowned; none ſhall be his Subjects, but ſhall bee rewarded; Iob ſhall not ſerve God for naught: but if hee ſerve him, he ſhall be recompenſed. Wherefore we cannot, but truely confeſſe, that he, who is King of the Iewes, is Rex liberalis, A bountifull King.

Thirdly, Chriſt is not onely a wiſe, and a liberall, but alſo a powerfull, and a mighty King, whoſe power is ſeene in two things eſpecially, confounding his enemies, and in defending his Subjects. The confuſion of his Enemies, is an eſſentiall part of his government: for he could never have beene a ſufficient Saviour, if he had not, and did not confound the enemies of his Kingdome. But that he ſhould ſo doe, was propheſied by David, Pſal 2.9. Thou ſhalt bruiſe them with a rod of Iron, and breake them in pieces like a Potters veſſell. And Pſal. 72.9. which was purpoſely penned for Solomon, but typically deſcribeth Chriſt: He ſaith, ver. 4. He ſhall breake in pieces the oppreſſor: and verſ. 9. And his enemies ſhall lick the duſt: whereby the Prophet would inſinuate Chriſts power, in the deſtruction of his Adverſaries, and in the confuſion of his foes: What greater Enemy than the Devill? yet, the God of peace ſhall ſhortly tread Satan under our feet, ſayes the Apoſtle, Rom. 16.20. How ſtrong an enemy is the World to Chriſts Kingdome? yet be of good cheere, I have overcome the World, ſaith Chriſt to his Diſciples, Ioh. 16. ver. the laſt. How potent an enemy is Sinne againſt Chriſts Kingdome? yet Chriſt came in the fleſh, that he might condemne ſin in the fleſh, ſayes the Apoſtle, Rom. 8.3. And ſo likewiſe, Rom. 6.6. Our old man, which is ſinne, is crucified with Chriſt, that the body of ſinne might bee deſtroyed; and therefore ſinne hath no more dominion over us. What is become of that Adverſary, which cut off all Christs Subjects, namely, Death? St. Paul tels us plainely, That Death is ſwallowed up in victory: 1 Cor. 15.54. And Chriſt rides tryumphantly, ſaying, O Death, where is thy ſting? O Grave, where is thy victory? 1 Cor. 15.55.

How hath Chriſt Ieſus brought to confuſion the Iewes, and their Adherents, which would not have him reigne over them? Behold the power of this King of the Iewes, in the ſubverſion of Ieruſalem, the deſtruction of Herod, the confuſion of Iulian the Apoſtate, the ruine of many Hereticks, and their Hereſies, which were the Divels ſouldiers, and foes unto Chriſts Kingdome: Onely, there remaines the fall of Babylon, that Scarlet-coloured Whore, and the deſtruction of Antichriſt, that ſonne of perdition, whom our Ieſus ſhall deſtroy with the breath of his mouth: ſo let all thine enemies periſh O Lord.

Secondly, Chriſts power is manifeſted in the protection of his Subjects: He is not onely Rex titularis, but alſo Rex tutelaris; Not onely a Titular, but alſo a Tutelar King. And as Ioſua, not onely deſtroyed the Canaanites, but protected Iſrael all his dayes: So Chriſt, (a Type of whom Ioſua was) doth not onely confound his foes, but alſo confirme his friends; deſtroying his enemies, but protecting his Subjects: For he is our Judge, he is our Law-giver, he is our King, and he will ſave us. It is hee that hath ſaved the children of the needy, it is he that hath, and will for ever deliver the poore, that hath no helper: It is hee, that hath promiſed to bee with his Church, unto the end of the World: As to direct it by his Spirit, ſo to protect it by his power. It is hee that keepeth Iſrael, and neither ſlumbreth, nor ſleepeth. Hayle then, O hayle thou victorious King both of Heaven, and Earth, that haſt overcome the fleſh within mee, the world without me, Death for me, and the Devill againſt me: That doeſt correct me in thy mercy, direct me in thy truth, and protect me by thy power, from all my Adverſaries: Thou art the Lord, the Lord ſtrong, and mighty, thy Name is a ſtrong Tower, to which I flye, and am ſecure: therefore I will confeſſe thy power, and acknowledge, that the King of the Iewes, is Rex potens, A powerfull King.

Fourthly, a good King muſt be an indifferent, an impartiall King; to judge the cauſe of the poore, as well as of the rich; of the weake, as well as of the mighty; reſpecting not the Condition of the perſon, but the Equity of the cauſe; not countenancing the rich man, for his Wealth, nor contemning the poore man, for his poverty: for it is an honour to a Prince, to bee a poore mans King.

Such a one is our King of the Iewes, who is not partiall in his temporall puniſhments, nor will be partiall in his eternall Judgements. Therefore is hee ſtyled by Saint Paul, The juſt Iudge, that ſhall render unto every one according to his workes. 2. Tim. 4.8. For of a truth, God is no reſpecter of perſons, ſayes the Apoſtle St. Peter, Acts 10.34. For where ſin is committed, there is puniſhment inflicted, bee it King, or Beggar; rich, or poore; Iew, or Gentile: Wherefore all the World may truely ſay, that our King of the Iewes, is Rex juſtus, A righteous King.

Againe, fiftly, a good King muſt bee ſevere againſt ſuch as are incorrigible, and will not amend. It is obſerved by Cicero, That it is the ruine of a Common-wealth, when Iudgement given, is revoked, and the execution of the Law ſtopped againſt Malefactors. And the ſaying of Solomon is, Becauſe Sentence againſt evill doers is not executed ſpeedily, therefore the hearts of the ſonnes of men are fully ſet to doe evill. Eccleſ. 8.11. Eccleſ. 8.11. But Chriſt, like a ſevere King, will at the length judge, and puniſh the wicked. If Ieruſalem will not bee gathered together under his wings, ſhe ſhall be at the laſt left deſolate. Luke 13. verſ. the laſt: And if the Church of Epheſus wil not remember from whence ſhe is falne, and repent, and doe her firſt workes, hee will come againſt her ſhortly, and remove away her Candleſticke. Rev. 2.5. And at the laſt day, what a juſt Sentence ſhall hee pronounce, both to the godly, and againſt the wicked, ſeperating the Sheepe on the right hand, and the Goats on the left; when he ſhall ſay unto 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, 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 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: