〈…〉  

pilate's Jest Turned to Earnest.  JOHN 〈…〉 And it was 〈…〉 

[JESUS OF NAZARETH KING OF THE JEWS.]  
WHen Satan's malice had produced mischief in our first r● 〈…〉 ●am 〈…〉 Re● 〈…〉 ●ows, en● 〈…〉 only in the 〈◊〉, whom their souls desired in the substance.  
At length, when the fullness of Grace was come, he that was velatus in Lege, covered in the Law, became Revelatus in Evangelio Discovered in the Gospel: For when the fullness of time was come, God sent his Son of a Woman made under the Law, that we might receive the Adoption of Sons. Gal. 4. vers. 4.5. The son of man had sinned against God, the Son of God satisfies for the sin of man. Let admiration produce amazement. But seeing man had sinned for a season, and must dye unto eternity, unless the Son of eternity did suffer for a season: therefore Christ the Messiah was slain. Dan. 9.26. but not for himself: Traditus est in mortem propter offensas nostras. Rom. 4.25. 
Rom. 4.25  He was delivered to death for our offences. He was delivered by his Father in mercy; by himself in compassion; by judas for covetousness, and by the jews in malice: And all this to the end, that God might effect, wh●t the jews could not conjecture, the Redemp●●●● of his people Israel.  
In the precedent Chapter you have Christ apprehended, in this Crucified. He that was typified by the Brazen Serpent, is exalted on the Cross between two Thiefs, with this Title superscribed, [jesus of Nazareth, King of the jews.] As the manner of Christ's Death, so the manner of this Superscription was according to the custom of the Romans, who were wont either by written Titles, or by the voice of the Crier, to notify to the people the cause of the suffering of such as were condemned: According to which custom, Pilate commanded this Title to be written, and fastened to the Cross of our Saviour, manifesting hereby unto the people the cause of his Condemnation. And as the jews were offended at Christ, so were they likewise at this Title. They sue therefore unto Pilate, that it might be written: He called himself the King of the jews. But because they against pilate's will had desired jesus to be crucified, he against their wills sets this Title on the Cross: and rather like God's Officer, than Caesar's Friend, dashes their petition, returning that answer wherewith he was inspired, Quod scripsi, scripsi, What I have written, I have written, as though by divine infusion he had prophesied unto the jews, that he, whom they out of malicious cruelty had caused to be Crucified, was, is, and ever shall be [jesus of Nazareth, King of the jews.] Pilate herein seeks not so much our Saviour's glory, as his own excuse: For now when his conscience did accuse him of this impious fact, and fearing a complaint might come against him unto Caesar, for condemning such, and so great a man with whom God was, without a legal Trial, he fixes upon the Cross this Title, hoping to clear himself, that he crucified Christ not as the Son of God, or a Prophet of the jews, but for that he was a seditious person, an enemy unto Caesar, one that affected both his Crown and Kingdom. With this pretence he thinks to cloak his Injustice, because he knew Caesar's Throne would admit no Rival.  
Whatsoever was pilate's Intendment, surely, it was the drift of the Holy Ghost, by this unjust Judge to vindicate the Just one, and to give him a Name above all Names, and a Title above all Titles, which though Heaven and Earth pass away, yet shall remain for ever: For though the sons of men are subject to mortality, yet the Son of God shall endure unchangeably [jesus of Nazareth, King of the jews.]  
In this Title we are to consider two things: The Manner, and the Matter. The manner how it was published: It was written: The matter, [jesus of Nazareth, King of the jews.] First of the manner: The ensuing Verse tells us, that it was written in Hebrew, Greek, and Latin, the three most general and famous Tongues in the world. The Reasons whereof (and that not without reason) are alleged to be four: First, that all men that understood any of these Languages, might know and conceive the cause of Christ's suffering.  
Secondly, that the Jews perfidiousness might be known to all Nations of what Language soever.  
Thirdly, to signify that Christ died for all, of what speech, or Dialect soever they were.  
Fourthly, and lastly, that every Tongue might confess, that [jesus of Nazareth is King of the jews.]  

[And it was written.]  
Whatsoever is written, is written for our Instruction: whatsoever is true in the general, is not false in the particular. This Title of Christ affords us Instruction, yea, consolation. Samson found Honey in the dead Lyon. judg. 14.8. 
Judg. 14.8  The Lion of the Tribe of juda, yielding up his Ghost with a graceful, disgraceful Title over his Head, affords each Christian soul sweetness, surpassing the honey, or the Honeycomb. Observe here how God disposes the malice of wicked men to the future benefit of his Church: their cruelty is our advantage. The Jews out of malice against Christ, Pilate out of malice against the Jews, deliver Christ with this Title, [Jesus of Nazareth King of the jews.] What have the Jews gained? what hath Pilate got hereby? The Jews desolation, Pilate Damnation: Only the Church hereby reaps consolation. Bless we with wonder the All-directing providence of God, who of an enemy can make Pilate a benefit unto his people: He that can bring light out of darkness, and good out of evil, can employ the malice of his Adversaries to the perpetual consolation of his holy ones.   

[And it was written.]  
LIttle did the Jews; nay, little did Pilate think, that this act of his should parallel Eternity: But now it is written: It is his own hand that hath delivered it to Time, which shall preserve it, so long as time shall be. Observe here 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 Handwriting against him, upon the Walls of his Palace, Dan. 5.5. So shall Christ show the hand-writing of Pilate against him fastened on his Cross; unto the Jews he shall say, as to the wicked servant, Luke 19.22. Ex Ore tuo, Out of your own mouths will I condemn you, ye wicked Jews; for ye cried Crucify him, Crucify him: But unto Pilate he shall say; Thine own hand is against thee, and shall condemn thee, O thou unjust Judge, for thou hast written, [jesus of Nazareth, King of the jews.] Hae Tabulae te arguunt, quas tu scripsist, hae te vinciri jabent. What needs any other Witness? Thine own hand is against thyself: jam 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 wonderful Councillor most shamefully exposed to Ignominy, not with a paper on his back, but with a Title of dishonour over his head: For it was written, [jesus of Nazareth, King of the jews.] Had these words been spoken by Pilate, It had been shame sufficient, but to enlarge his reproach they are written; yea, and written in Hebrew, Greek, and Latin, that so they might not be better known unto himself, 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 Mountains to cover thee from that face, which thou didst so 〈…〉 disgracefully vilify with a supposed Reproachful Title: O ye bloodthirsty jews, ye were of old termed a Stiffnecked people: Hath GOD sent his Son in mercy? and do you hasten him to the Cross in malice? Have you honoured in your Sacrifice, Christum venturum? Christ which was to come? And do you now Sacrifice upon the Cross Christum ventum Christ which is come? Oh hearts of Adamant, is this the entertainment you give to the Messiah? The shame you do unto him, shall bind shame to you, and your posterity for ever.   

[And it was written.]  
CHrist, whose hands and heart were free from injury, is content to be counted a Seducer; to be judged a Traitor against Caesar; to have an Ignominous Title over his head: Christ jesus, I say, the Lamb Immaculate, refuses no shame, that he might purchase Glory to his faithful ones: He that was the God of Glory, becomes the son of shame: He that was the Righteous Redeemer, is deemed an unjust Usurper: He that was the Lord of Life is condemned to Death: He that was honoured with the Acclamation of Angels, is now dishonoured with the exclamation of the jews: He that was dignified with the Title, Holy, Holy, Holy, is here disgraced with a supposed Title of discredit [jesus of Nazaret, King of the jews.] Pilate shows 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 holiness: In comparison of whose Innocency: Both these in Angels are but streams from his Fountain: Beams from his Brightness, parcels from his Lump: Mutuations from his perfections.  
Stand, O my Soul! and with admiration, bless the Author of all Blessedness, Christ, who to prevent thy shame, sustained shame before men, before his Father: Cum sceleratis numeratus est: He was numbered among the wicked, for thy sake: He was accounted sinful, for thy salvation. Adam, by eating of the forbidden Tree, deprived thee of Life: Christ, by suffering on the cursed Tree, restores thee to Life.  
Set to thy mouth then, O my soul, and drink hearty of this Lifegiving Water: For Invenisti in Cruse Gloriam: Christ's Cross is thy comfort: His dishonour is thy honour. That which is Ludibrium Impijs, is Misterium Pijs: The Cross of Chest is to the jews a stumbling-blocke: To the Gentiles foolishness: But to thee, O my soul, it is the power of God, and the wisdom of God. 1. Cor. 23.24.  
Here then, O my Soul, exhilerate thyself in contemplation of the infinite goodness of thy Redeemer: Behold him environed round about with virtue On his right hand, Obedience, on his left hand, Patience; below him, Humility, above him, yea, above all, Charity, behold all these, and because thou canst not express, admire, with silence: And because thou canst not merit this, bless with thankfulness the bounty of him, whose Death is thy Life, whose shame is thy glory; even the Lord Jesus Christ.  
But hath he done this for thee? Then walk forth, O my soul, with courage, till thou meet the Cross: then take it up with patience, & bear it in despite of thy Saviour's enemies: Fellow thy Redeemer, with a Cross at thy back, and say with St. Paul Gal. 9.14. God forbidden, that I should glory in anything, but in the Cross of Christ, whereby the world is crucified unto me, and I unto the World: For Crux Christi, is Lux Christiani: The Cross of Christ, is the glory of a Christian, which Cross hath freed thee from the blindness of error; restored thee to rest, overcame Hell for thee: brought thee near unto God, opened the gate of Heaven; wrought thy peace, and purchased everlasting happiness unto thee.  
Honour him, then O my soul, 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 bore this Title over his head [jesus of Nazareth King of the jews.]  
And so from the manner I pass to the matter of this Inscription.    

[JESUS OF NAZARETH, KING OF THE JEWS.]  
IN which words, are contained the causes (as they would have it) of our Saviour's Condemnation: In the writing whereof, rather GOD'S Will, than pilate's, did appear: For in this Title, are contained three Divine reasons, why Christ, the only begotten Son of GOD, should yield up his life upon the Cross.  
First, because he was jesus.  
Secondly, because he was Nazarenus.  
Thirdly, because he was Rex judaeorum.  
He was jesus, that is, Salvator, A Saviour: He was Nazarenus, that is, Floridus, A Flower, or flourishing. He was Rex judaeorum, that is Rex Confitentium, King of the Jews, not carnally, but spiritually, not by Circumcision, but by Faith: King of those, who do believe with the heart, and confess him with the mouth, to be the true Messiah. Pilate was blind, and could not see this: The Jews were obstinate, and would not know this: But now it is revealed to Babes and sucklings, by Regeneration; for all, that are borne of God, know, that by nature, they were sins subjects, yet here they find Him jesum a Saviour: By nature, they are stinking in the Nostrils of God, yet here they find him Nazarenum, A sweet smelling Flower: By Nature, they are Satan's Bondslaves; yet, for their Redemption, they find him here, Regem judaeorum, King of all those that confess his name. This Title of Christ was written (as I said before) in Hebrew, Greek, and Latin: The Hebrews had the true Priesthood: The Grecians abounded in Wisdom; And the Latins in Dominion, and Government: The first, signified Christ to be the true Priest; the second, to be the wisest Prophet; the third, to be the Potentst King. Hear then is Christ's Sacerdotal Office, in that he is jesus. His Prophetical, in that he is Nazarenus. His Regal, in that he is Rex judaeorum, 
Of these in Order.  
First he is jesus.   

[jesus.]  
THis Name includes the first reason: Why our Saviour died upon the Cross: Our first Parents, by eating the forbidden fruit, offended chief in three things. In Pride, in disobedience, and in Carnal delight. Pride, in aspiring to be like their maker; Disobedience, in transgressing the Law of their maker. Carnal delight, in preferring the pleasantness of the fruit, before the love of their Maker. But seeing Christ came into the World to be a Saviour, he must satisfy for man, by contrary means: For Pride, by Humility; for Disobedience, by Obedience, for carnal delight, by suffering of punishment; these three Christ performed. Look into the 2. Phil. 8. and there St. Paul make it plainly appear, that Christ was not behind hand in any of these: He humbled himself (saith the Apostle,) behold his true Humility: and became obedient, behold his prompt Obedience; unto Death, even the death of the Cross; behold the largeness of his punishment. So that if Christ will be a Saviour, he must, by the death of the Cross, open the Kingdom of Heaven to all Believers.  
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 Rock: By the levitical Oblations, and Offerings: And yet, these hardhearted Jews could not understand it.  
O foolish Pilate, thinkest thou to dishonour the Son of the most High, by writing jesus? No, it was a name assigned unto him from Heaven for the Angel said unto joseph, Math. 1.29. Thou shalt call his name jesus; for he shall save his people from their sins. 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 sweet name: Mell in ore, Melos in aure, jubilus in Cord, (as St. Bernard sweetly saith) Honey in the mouth, Melody in the ear, But a jubilee, a joy in the heart. This name, is light unto the soul. Ye were Darkness, says the Apostle, Ephes. 5.8. but now ye are light in the Lord. This name gives health to the body. In the name of jesus of Nazareth, rise up, and walk, Acts 3.6. This Name is the Life, the comfort, the restauration of the soul of a Christian. Aridus est omnis cibus, si non oleo isto infunditur, insipidus, si non hoc sale conditur, 
St. Bern.  (saith St. Bernard) All Spiritual food is dry, if this Oil be not poured into it; unsavoury, if it be not seasoned with this Salt.  
Other names of Christ, are names of Majesty, only this is a name of mercy: To be called the Word, the Son, the Anointed of God: These Titles proclaim Christ's Glory: but the Name of jesus imports our Redemption. By the former, we know him to be God, by the latter, we know him to be our Mediator, and Saviour: To him then, and to him only, properly, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, belongs the Name jesus.  
But it may be objected, that there are others, in the Scripture, called after the same Name: As jesus, or jehoscua, the son of Nun: jesus, or jehoscua, the Highpriest of the Jews: And jesus, the son of Sirach, the Author of the Book called Ecclesiasticus. All this I confess, 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 Wisdom and Understanding. But alas, these three were but types of our Jesus. The first represented his Kingly, the second his Priestly, the third his Prophetical Office: They were so termed in regard of some temporal and particular Deliverances: Our Jesus so styled, because of that general and Spiritual Redemption, which he hath wrought for all his Saints, Jews, and Gentiles. The former were sent before, like Elishaes' staff, 2 King. 4.29. 
2 King. 4.29.  but could not raise Mankind from the dead. But the true and powerful jesus, was fain to descend from Heaven himself, as Elisha from Mount Carmel, to apply his mouth, to our mouths, his eyes, to our eyes, his hands, to our hands, becoming the same with us, in substance, in Nature, and infirmity, (sin only excepted) before we could be 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 jesus: For he alone is the Saviour of the World, to whom both the Name, and Office appertains. And as he is by Name, jesus, so is he by Nature, a Saviour. For him alone does the Gospel proclaim throughout all Ages to be a Saviour: by whom Abraham was accounted righteous. He was that Salvation which the Patriarches desired; he was that Salvation, which the Ceremonial Law prefigured; he was that Salvation, which the Prophets foretold; he was that Salvation, which jacob waited for, when he said, Gen. 49.18. I have waited for thy Salvation O Lord. He was that Salvation that David prayed for, he was that Salvation which old Simeon rejoiced in, when he sung, Mine eyes have seen thy Salvation. Luke 2.30. This was that Salvation, by which the Patriarches entered into Heaven, the Prophets attained blessedness, and the Saints enjoy true happiness. In him alone were all the promises of the Messiah fully accomplished: He alone trod the Winepress of God's wrath: He alone satisfied his Father's Justice: He alone became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the price of our Redemption. It was he, that was sent of the Father, to save the World. john 3.17. And for this cause, he came himself into the world, to save sinners. It was he that was smitten for us: Propter scelus populi mei percussi eum: I have smitten him for the wickedness of my people: Traditus est in mortem propter offensas nostras: He was delivered to death for our offences. Solus Christus sine peccato, peccati paenam subire dignatus est, 
St. Aug.  (saith St. Aug.) He alone, without sin, was pleased to undergo the punishment for sin: His Death was not for himself, but for us. Quasi peccator occisus est, ut peccatores justificarentur apud Deum, 
St. Ambr.  (saith St. Ambrose) He was slain as a sinner, that sinners might be justified before God. It was our sins, not his own deservings, that fastened him upon the Cross. Pro me doluit, qui nihil habuit, quod pro se doleret (says the same Father.) God was the Creditor, Man was the Debtor; but he that was both God, and Man, the Paymaster. 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 jesus. They affirm, that the bare Name itself being used, hath great power, and doth drive away Devi●s, though the person, that useth it, be void of good affection: whereas indeed, the Devil is no more timorous of the Name of jesus, than of any other Title of God. The sons of Sceva, Act. 19.14 found this to be true, by their own dear experience, for they could not adjure the evil spirit, though they used the name of jesus, whom Paul preached. And as they ascribe too much to the Name: so they ascribe too little to the Person of jesus: in that they make him but a Demi-Saviour, joining others with him, as partners in the work of our Redemption, coupling our works, 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, she would command her son. Oh take heed of sharing stakes between Christ, and any creature in the act of our salvation. He will not be accounted joint purchaser of our Redemption with any, no not with his own Mother, the Virgin Mary; for he was her Saviour, as well as ours: My Spirit rejoiceth 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 he received from his Mother, he shed for his Mother.  
Let us acknowledge ourselves lost by Nature, but found only by Christ. He only it was, that came to seek, and to save that which was lost: We were, through Adam's transgressions, bound by the Devil, we are loosed only by Christ's Passion, Alligavit fortem, vinculis Passionis. It is he, that bound the strong man, & spoiled him of his weapons: It was he that set us at liberty, when we were in bondage: That found us, when we were lost: That called us home, when we were banished: That raised us, when we were dead; that redeemed us, when we were miserable captives; he restored our lives, by losing his own; he unbound us, by fastening himself; he overcame, by being overcome; he redeemed us, by enthraling himself; he cured us, by his own wounds; raised us to life, by his own Death; made us rich, by his own poverty; rob himself of his dignity, by becoming a creature; of his Royalty, by paying of tribute; of his liberty, by becoming a servant; of his credit, for he was blasphemed; of his joy, for he was heavy to the Death; of his welfare, for he was wounded, scourged, nailed, crucified; and all this, for our Salvation. What Saint, or Angel did? Nay, what Saint or Angel could do the like for us? He only, and alone, Carnem suam, pro omnium Carne dependit, & animam suam pro omnium anima constituit, (saith Saint Cyril 
St. Cyril. ) He, (I say) pained his flesh, for the flesh of us all, his soul, for all our souls. He was Moses Serpent to heal us, God's Lamb, to feed us with his flesh, and  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 general name of Christians; but labour for assurance of salvation, that as Thomas called Christ his Lord, and his God: joh. 20 28. so we may, by faith, every one particularly, call him, Our Jesus.  
We are all naturally like the wounded man between Jerusalem and Jericho: Luke 10.30. 
Luke 10.30.  Let us seek out that good Samaritan, who hath compassion on us, will bind up our wounds, power Wine and Oil into them, and restore us to health.  
Sin is an unsupportable load, with it we are all overburdened; yet our Jesus calls us, Come unto me all ye that are weary, and heavy laden, and I will refresh you. Math. 11.28. He invites graciously, let us hasten speedily; Non pedibus, sed affectibus; Not with our feet, but with our affections. Whilst he standeth at the door, and knocks, let us open unto him, lest by too long delay we lose him: Then shall we open the door, but he hath withdrawn himself: then shall we seek him, but not find him; call him, but he will not answer: wherefore while the time serves, let us say unto our jesus, as David to the Lord, Say unto my Soul, I am thy Salvation. If we ask in time, we shall receive: If we seek in time, we shall find; if we knock in time, he will open unto us; if we believe, we shall be saved. Away then with all conceit of our own merit, or the Holiness of any Saint: Let Christ be the sole Lord of our salvation, without any Copartner; for he alone hath possession of that threefold Treasury, which must make us rich unto salvation: namely, the Treasure of Glory, the Treasure of Grace, and the Treasure of Wisdom. Man was exiled from Celestial Glory, Christ alone enjoyed the Treasury of Glory, that he 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 darkness; therefore Christ had the Treasury of Wisdom, to teach men the way to eternal Life. Look in john 1.14. 
Joh. 1.14.  and you shall find 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 jesus, art made unto us of God, by thy pains sustained, Wisdom, Righteousness, Sanctification, and Redemption.  
Wherefore, seeing that thou my blessed Saviour, hast borne my sorrows, shed my tears, suffered my disgrace, sustained my punishment, and paid my Debt, let jews, Turks, and Heathen revile thee, I will honour thee: let them blaspheme the Name of jesus, 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 Righteousness: They, that fly unto it, are secured. Let them disdain it, I shall esteem it to be a precious ointment poured out; let them vilify it, I will glory in it: For with the Lord, there is justice, but with our jesus, there is plenteous Redemption.  
O Lord, what Pilot deemed to be thy shame, proves to be thy glory: He writes thee disgracefully jesus with his hand, whom he would not call faithfully jesus with his heart. Yet this is thy Name, this is thy function: jesus, by Title, a Saviour by Office. With this name jesus, thy Birth was honoured, and with this Name jesus, thy Death is honoured: What thou broughtest into the world, by the Angel's Direction, thou carryedst out of the world, by pilate's Inscription, jesus of Nazareth King of the jews. And so I pass from his Name jesus, unto his Title Nazarenus, of Nazareth.   

[Nazareth.]  
NAzareth was the name of that Town, which joseph dwelled in, when he returned out of Egypt, in the which jesus continued, until he undertook the Prophetical, and Sacerdotal functions: From which Town he received this Title, to be called Nazarenus, jesus of Nazareth. This then is a Title given unto jesus, taken from the Town, or Village, where the Angel Gabriel brought the message unto Mary, and where Christ dwelled after his return from Egypt: and not from the order, and Votary of Nazarites, as some do vainly imagine. Neither is this Title without a Mystery: For this word Nazarenus signifies three things: Sanctified, Separated, and a Flower. In all which senses, jesus may be truly termed Nazarenus.  
First, he was sanctified, not imperfectly, and in part, but perfectly, and in whole: And this was not, by any external means, after his Birth, but only by the Holy Ghost, in his conception. And therefore he was sanctified in utero, in the womb; and ex utero, Out of the womb. He was sanctified in the womb: the which Sanctification hath two parts.  
First, the stoppage in the propagation of Original sin, and of the guilt of Adam's 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 sinful, not because of his substance, but because of his Generation, proceeding from a sinful man. For God, at the beginning, set down this Order, that what evil Adam had brought upon himself, he should derive the same to every one of his posterity, begotten by man. Therefore, when any Father begets a Child, he conveys 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 he 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 womb, is the perfect endowing of the Manhood of Christ, with all pureness, and holiness, to make him a meet Mediator. He was sanctified out of the womb, for his whole Humane Nature was full of Grace and Truth. joh. 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, separated from his fellows, to make an Atonement for the sins of the World. 
Leu. 16.10  He was separated from his Father's Court of Majesty, by taking upon him the form of a Servant. Phil. 2.7. 
Phil. 2.7.  He was separated from his own Nation, when he fled into Egypt for fear of Herod. He was separated from his Brethren, and Kinsfolk, to do his Father's Will: He was separated from his Disciples, when he was hanging upon the Cross. He was separated from the Living, when he died for our Redemption. He was separated from the World, when he ascended into Heaven. And thus was jesus termed Nazarenus, that is, Separated.  
Thirdly, jesus is Nazarenus: That is, Flos, or floridus, A Flower, or flourishing: for so is is he called. Esay 11. There shall come a Rod out of the stem of Jesse, and a branch; or as the Vulgar Translation hath it, Flos de radice ejus ascendet. A Flower shall grow out of his root.  
Christ is more specially called Nazarenus, a flower, because, as Protagoras observes, Flowers  habent in Coelo Patrem, Solum in terra Matrem: That is, Flowers have the Sun in the Heavens for their Father, and the soil on the earth for their Mother. So jesus, the Flower out of jesse, had in Heaven a Father without a Mother, according to his Godhead: 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. Always by the Father, always with the Father, always of the Father, and always 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 Holiness. Sine quo, Pater nunquam fuit, sine quo, Mater nunquam fuisset. Without whom, the Father never was, and without whom, the Mother never had been.  
jesus is called here Nazarenus, a Flower; First, because of the sweetness that is in him. Secondly, because of the sweetness he is to us. That sweetness, which is in him, is expressed two ways.  
First, in the sweetness of his Virtues, manifested in his holy conversation, wherein he was a sweete-smelling Flower for imitation.  
Secondly, he was a sweet smelling Flower in his Passion, when he offered himself to God, a Sacrifice of a sweet smelling savour, for our Reconciliation. Eph. 5.2. 
Eph. 5.2.  Lastly, he is the hope of that eternal sweetness, which we shall enjoy hereafter, in the Kingdom of Heaven. For Dedit Humanitatem in terra, praetium nostrae Redemptionis, sed servat Divinitatem in Coelo, praemium nostrae glorificationis. He 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 principal Flowers in use with us, 
Our Saviour is compared unto five sorts of Flowers:  whereunto this our Nazarenus, this our jesus, may be fitly compared: The Violet, 
The Violet.  the Lily, the Saffron. the Rose, and the S. The Violet (you know) is little in quantity, low in growth, not raised fare from the earth: signifying hereby, the Humility of our Nazarenus, the Lowliness 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.) He, that made the Earth, was borne upon the Earth: He, that created the Heavens, was made under the Heavens. He chose not to be the Son of some Great Empress, but of Mary, a poor Virgin in Israel. He was not borne in a Princely Palace, but in a Stable, not laid 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 Saviour's Humility in his birth.  
In his Life: He was content to work at the Trade of his supposed Father joseph, not affecting Lands, Houses, nor possessions: For the Foxes had holes, & the Birds of the Air 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 himselve from among them: such was our Saviour's Humility in his Life.  
In his Death, he suffered himself to be scourged, spit on, blasphemed, crowned with Thorns, and condemned by an unjust Judge. Lastly, when he was nailed most cruelly upon the Cross, and made a spectacle of disgrace unto all beholders, and had sustained the utmost of the Jewish malice, yet he prayed for his enemies, saying, Father, forgive them, for they know not what they do. Luke 23.34. Such was our Saviour's Humility in his Death.  
This Humility of our Saviour is recorded by Saint Paul, Phil. 2.6.7. where he says of him, That being in the form of God, he thought it no robbery, to be equal with God: And yet he made himself of no reputation, but took upon him the shape of a servant: and humbled himself, and became obedient to Death, even the death of the Cross. This Humility of our Saviour is exposed by himself to us, for our imitation: Learn of me, for I am meek, 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 Lily: 
The Lily.  a Flower growing upon a strait stalk, 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 Lily of the Valleys.  
The Ancients were wont tom Emblematize Innocency, by Whiteness, which is the most pure, and perfect colour. And so the Ancient of Days, is said to have his Garments white as snow. Rev. 11.14. And well may he be called a Lily, for his Whiteness; well may he be styled a Lamb, for his Innocency. Ecce Agnus Dei, qui tollit peccata mundi. Behold the Lamb of God, that takes away the sins of the World. john 1.29. whole Hands, Heart, and Tongue, were free from injury. O Mirror 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 josuah, the son of Nun, because he offended not at the waters of strife: Noting unto us, that he, who was to be the Saviour of the World, and the Leader of the spiritual Israel, into the Celestial Canaan, must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Without sin.  
In Nature, our Jesus of Nazareth, was like other men: but in Holiness of Nature, transcending all men. In all things like us, sin only 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 Uprightness, 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 man's Ox, or Ass, 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 itself 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 jews, joh. 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 works: Free from Original, free from Actual sin; neither omitting good, nor committing evil; 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 Whiteness was soon sullied, and changed into Blackness. But in our Nazarenus, was no inclination, that Satan could work upon: And therefore he says, The Prince of this World cometh, but he finds nothing in me. So immutable was his Purity, so unchangeable his Innocency, as could neither, by the World, nor the Devil, nor by any other means, become stained, or polluted. What was his whole Life? The Model of Obedience, a Glass of Righteousness, yielding to his Parents, Duty, and Reverence: Giving bread to the hungry, sight to the blind, hearing to the deaf, feet to the lame, health to the sick, life to the dead, comfort to the sorrowful, forgiveness to the sinner; rendering unto Caesar, that which was Caesar's, and unto God, that which was Gods. Hear was Innocence so spotless, as that it was approved from Heaven, by the voice of God himself: This is my beloved Son, in whom I am well pleased. Ma●h. 3. 
Math. 3.  the last Verse. It was cleared by Pilate too, though an unjust Judge; I find no fault in this man. Luk. 23.14. It was confessed by the repenting. Thief upon the Cross, in the same Chapter, vers. 41. This man hath done nothing amiss: Thus is Christ compared to the Lily, for his Whiteness, and may justly be called Nazarenus, The Flower of Innocency.  
The third Flower, whereunto our Nazarenus may be compared, is the Saffron, 
The Saffron.  which is a Flower, (as St. Bernard observes) used in making of Sauce for Meat, 
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 he set foot into his Prophetical Office, and began to make himself known to the World, he entered with admirable Abstinence, fasting miraculously, Forty days, and Forty nights. Math. 4.2. Profane Esau sold his Birthright for a mess of pottage, Gen. 25.32. and was the picture of a Belly-god: But to show that the Kingdom of God did not consist in meats, and drinks, as our Apost. says, Rom. 14.17. 
Rom. 14.17.  Christ beginneth with Fasting, and continues in Temperance, which is, a moderate use of meat, and drink, unto the end. Not, like many Divestes, who far delicately every day, turning fasting, into feasting, making their guts, a Gulf of pleasure, and their Belly, their God; drawing all their Happiness down 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 plenteousness, was pleased to use sparingly, that which others spent prodigally; and to save that by Abstinence, which others spoil 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 itself 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 himself abroad, seeking not only the lost sheep of Israel, but every sheep that hath strayed from his Father's 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 he called, which were of the Gentiles, who sometimes were a fare off, are now made nigh, by the blood of Christ. Eph. 2.13. Secondly, he is like the Rose in colour, Rubicundus, Red, with his own blood. His colour was foretell by the Prophet Esay 63.2. Why is thy Apparel red, and thy Garments like him that treadeth the Winepress? The Redness of this Rose presents to our scent, 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 excel in redness of blood, or the other, in fervency of affection. His Charity enlarged his Passion; for if he had not loved, he would not have suffered; and the Redness of his Passion, discovered the fervour of his Charity.  
We read in the Scripture, that our Saviour was six times died in blood, that thereby he might excel the Rose in Redness.  
First, in his Circumcision: then was this Rose at his first budding, sprinkled with Blood, whilst he was yet nourished with the milk of his Mother's paps.  
Secondly, in the Garden, when in that great conflict, between the infirm flesh, and the prompt Spirit, he sweat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Clods of water and blood, falling down to the ground.  
Thirdly, when he was fastened unto a Pillar, and his sacred body made all red with scourge.  
Fourthly, when the Soldiers harrowed his holy Head, with a Crown of Thornes.  
Fiftly, when they nailed his innocent Hands, and Feet unto the Cross.  
Lastly, when his precious side was pierced with a Spear, there appeared a Fountain, out of which flowed Water, and Blood. Thus was our white Lily changed into a red Rose, red in Blood, and red in Charity.  
Thou, O Saviour, once didst affirm, that no man had greater Charity, than to lay down his life for his friend. john 15. 
Verse 13.  How is this true? Hadst not thou greater Charity, when thou didst lay down thy Life for thine Enemies? yea surely; but thou, in thy Nature, wert more than Man, and in thy Charity, no less 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, Coheirs; of Exiles, Kings: Thy Charity was free, unforced, unmerited: Thou lovedst not ours, but us, not our sins, but our persons: Thou didst inform us by thy Word, reform us by thy Example, confirm us by thy Miracles, and all this, to express thy Charity. O quam stupenda Dulcedo, quam invicta Mansuetudo, Regem gloria, pro despicatissimo vernaculo imò vermiculo crucifigi! What an unspeakable Love, and unparallelled Charity was it, for the King of glory, to dye for a worm: and that not for a loving one neither, but for his enemies. Thou O jesus, didst lay down thy Life, thou didst offer up thyself, thou gavest thy body, and blood for our food, thy Soul, for our Ransom, thy Deity, a refuge against Satan; and all this, to express thy Charity.  
Here then is a Rose without parallel, 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 do us neither good, nor evil; 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 may be expressed four ways.  
First, when we speak well of our Enemies: this is the service of the tongue.  
Secondly, when we give alms to our enemies: this is the service of our store.  
Thirdly, when we endure pain 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 speak well, and do well for their Friends, but who will dye for his Friend? Many will speak well, and do 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 himself to Death for his Enemy.  
Curtius, and the Deccis died for their Country, and fellow-cittizens, but they died honourably: Christ died for his Adversaries, and his persecutors, and that ignobly. Hic labour, hoc opus est. This was a work indeed, achieved only by him, who was above all the sons of men, even the Son of God. But what moved him thus to do? It was Charity alone that constrained him: she was that happy gale of wind, that drove him upon our Coasts, she alone was guilty of his Death. Haec de Coelo Deum deposuit, haec in Cruse posuit. It was Charity, drew him down from Heaven: It was Charity, that fastened him to the Cross. And therefore, unto thee, O Charity, to thee, I mean, O God: for God is Love. To thee, I say, we do sacrifice our praises: For thou hast procured the remission of our sins. God so loved the World, that he gave his only begotten Son, that whosoever believed in him, should not perish, but have everlasting life. It was thou that didst give that Vermillion Tincture, to our Celestial 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 Redness, and may justly be termed Nazarenus, The Flower of Charity.  
The last Flower, whereunto our Nazarenus may be compared, is the S, 
The S.  a Flower for this remarkable: That it opens with the Sun, and shuts with the Sun: And as the Sun moves from East, to West; so the S seems still to incline, towards the Sun, and therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ad Solem vertens, Ever turning to the Sun. Our Nazarenus may be called a S, in respect of his Obedience: He began his life in Obedience to the Ceremonial Law, in his Circumcision, and ended his life in Obedience to the Moral Law, in his Passion. The Sun, you know, is the eye of the World, and that bright Light, which illuminates all Regions. To such a Light is God's Law compared: Thy Word is a Lantern to my feet, and a light unto my paths. Psal. 119.105. 
Psal. 119.105.  Here is the Sun, God's Law: Behold now the S, Christ jesus, opening with this Sun. For the first words of Christ, which the Scripture particularly sets down, that he spoke, were words of obedience to the Law: Know ye not (saith he) that I must be about my Father's business? Luke 2.49. Setting with the Sun: For at his Death, he cries Consummatum est, It is finished. john 19.30. In his whole life, his face inclined towards the Sun: For he might truly say, in the words of the Prophet David, I have always set thy Law before my face. Psalm. 119. And as the face of the Cherubin looked always, towards the Mercy-seat: so the face of this S, was always, towards the Sun of Gods Law. He was so addicted thereunto, that it was his meat, to do the Will of him that sent him, and to finish his Worke. john 4.34. 
John 4.34  The Lord calls him, His righteous Servant, who shall justify many by his Righteousness. Esay 53.11. His righteous Servant: There is the exactness of his Obedience. Who shall justify many by his Righteousness, there's the Supererogation of his Merits. Thus is Christ compared to the S, and may be justly termed Nazarenus, The Flower of Obedience.  
Here then have I let you see a Garden of fragrant Flowers, to the sight beautiful, to the smell odoriferous. What remains, but that we enter into this Garden, and gather of these Flowers, from the Cross of our Saviour; and making Garlands thereof, wear them upon our Heads, and Poses, to carry in the bosom of our Hearts: O thou sweet Nazarenus, draw us by thy odoriferous sent after thee, yea, unto thee: Led us into thy Garden, and comfort us, with the fragrancy of thy Celestial Flowers. Nay, make us, O blessed Nazarenus, spiritual Gardens unto thyself: Set in our Hearts some slips of these Flowers, purge us from the weeds of vice, and instead thereof, make Humility to flourish in our cogitations, Innocency, in our conversations, Temperance, in our appetites, Charity, in our affections, and Obedience, in all our actions: to the Salvation of our Souls, the good example of our Brethren: To the glory, and praise of thee our blessed Saviour, who wert, art, and ever shalt be, jesus of Nazareth. And so I come to the last word of pilate's Inscription, King of the jews.   

[King of the jews.]  
THese were the last words of pilate's Inscription, fastened upon the Cross, whereon our Saviour Christ was crucified, which is the third pretended Cause of his Crucifying. Little thought Pilate, that Christ was truly King of the jews, when he set up this Title: For he received this Name, not by pilate's Inscription only, but by his Father's Ordination. For he is our Great King, who ruleth all things; who hath subdued all our Enemies, triumphing, on his Cross, over the World, the Flesh, and the Devil.  
He is called The King of the jews, not carnally, but spiritually; not of those that were of the seed only, but of such as are of the Faith of Abraham: that is, of such as believe with the heart, and confess with the mouth, that he is their King, and Governor.  
This Title was not first given him upon the Cross: for the Prophets did prophesy of it before. I have set my King upon my Holy Hill of Zion, says David. Psal. 2.6. And so the Prophet Zachary, Chap. 9 ver. 9 Rejoice greatly, thou Daughter of Zion, shout out, thou Daughter of Jerusalem: Behold, thy King cometh unto thee. He is just, and having Salvation, lowly, riding upon an Ass. His Dominion and Government was foretell by Daniel, Chap. 7. vers. 14. There was given him Dominion, and Glory, and a Kingdom, that all people, Nations, and languages should serve him: His Dominion is an everlasting Dominion, which shall not pass away; and his Kingdom, 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 seek him: Math. 2.2. Where is he that is borne, King of the jews? With this Title did the Soldiers deride him. Math. 27.29. Hail King of the jews. And with this Title, did Pilate think to dishonour him, as it is in this Text, jesus of Nazareth, King of the jews. A King indeed he was, though Pilate knew it not; whose Kingdom, though it be in this World, yet is it not of this World; having nothing in it, that is Temporal, or Terrestrial, but all Spiritual, and Celestial; depending not upon Man; but upon God; consisting not in Riches, Pomp, Cities, Castles, Forts, Armies; But in Righteousness, peace, and joy in the Holy Ghost. Rom. 14.17. He is universal Monarch, in whose hands are the hearts of Kings, whose Vicegerents only they are here upon Earth.  
The Pope wears a Triple Crown, in token of his threefold Kingdom: In Heaven, in Earth, and in Hell, or Purgatory. What he assumes usurpingly, Christ jesus enjoys properly: For he 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 justice. Unto this Kingdom Christ hath a Triple right.  
The first, as he is God, coequal with the Father, by whom all things were made: John 1.3. 
John 1.3.  and this he is, jure Creationis, By right of Creation.  
Secondly, he is King, as he is the Son of God, whom the Father hath appointed Heir 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 between God and Man: And this is Merito Redemptionis, By the merit of Redemption: and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is here styled, Rex judaeorum, King of the jews. As he is then our jesus, so is he our King. The which Title King, presupposes a Kingdom: and a Kingdom, presupposes Subjects, and Subjects presupposed Laws, and Government. In the handling therefore, of this Kingly Office, I am constrained, (though but in a word) to unfold unto you a whole Commonwealth: Christ's Office, his Kingdom, his Subjects, and his Government. And first of his Office, he is Rex, A King.  
The word King imports a Sovereign power over Subjects, whereof, the Scripture records four sorts.  
First, there is Rex infernalis, An infernal King, which is the Devil, called by job, Chap. 41. the last Verse, Rex super omnes filios superbiae, A King over all the children of pride. And also termed by our Saviour, john 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 Air. And by St. john, Rev. 9.11. King of Locusts, Abaddon by name, a destroyer by nature, whose Kingdom is of this world, whose subjects are the slaves of sin, and children of Disobedience: whose government is wickedness, and whose Law, is the transgression of all God's Commandments.  
Secondly, there is Rex temporalis, A temporal King; such as Saul, David, Solomon, Ezechias, and others were in Israel: Such as are now Kings of the Nations. This Kingdom is both in this world, and of this world: Their Subjects, men ordered by Reason, and governed by Laws Civil, and Ecclesiastical.  
Thirdly, there is Rex spiritualis, A spiritual King; such is every godly Christian: A King, and a Priest to God, substituted under Christ. His Subjects are his affections, which he 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 eternal, and an everlasting King, and this is he, who is here entitled, Rex judaeorum, King of the jews. The Regality of our Saviour was directly typified by the Crown, that was about the Ark: Exod. 37.2. the which Ark 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 Sovereignty, in his Riches, in his Wisdom, in his Peace, excelling all the Kings of Israel, in wealth, in judgement, and in tranquillity: hereby resembling our Saviour's Kingly Office, in his Riches, his Prophetical, in his Wisdom; his Priestly, or Mediatorship, in his Peace. This is that King, whom the Angel foretold to Mary, Luke 1.33. He shall reign over his house of Jacob for ever, and of his Kingdom, there shall be no end. This is that King, of whom the Prophet David speaks, Psal. 8.6. 
Psal 8.6.  Who was crowned with glory, and honour, and to whom, God gave Dominion over the works of his hands, and put all things under his feet.  
Lastly, This is that King, who is above all Kings; for other King's 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 Soul, and body; he derives his Kingdom from none, they all from him; and therefore is most fit to be honoured with this Royal Title, King of the jews.  
There are six things requisite, to make a good King.  
He must be 

1 Wise, to govern.  
2 Liberal, 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 shows 〈◊〉 he was a good King: ●ir●t, he is a wise King: For it pleased his Father, that in him all fullness should dwell. 1 Colos. 1.19. 
1 Colos. 1.19.  What fullness? Even the fullness of Wisdom; therefore is he called, The Wisdom of the Father. Esay 11.2. For in him did the Godhead dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bodily, instructing him perfectly, what he had to do. The Jews once said of Christ, That he did all things well: We may say, he ruleth all things wisely, diverting all to his own glory, and the good of the Church. He is wise, & sees all things; he is Prudent, and considers all things: he is provident, and prevents all things which may prejudise his Church, which is his Kingdom: therefore he is called, Esay 9.6. Admirabilis Concilarius, The wonderful Counsellor: For he is that Wisdom, which Solomon speaks of, Prov. 8.12.13. That dwells with Prudence, that finds out witty inventions: Council is his, and sound Wisdom: He is understanding, and strength: by him Kings reign, and Princes decree justice. Wherefore, albeit Christ, our King, suffer Schisms in his Church, Dissensions in his Kingdom, and the Enemy to prevail against his Subjects; yet this is not for want of wisdom to govern, but that thereby Antichrist may be revealed, the Loyalty of his own Subjects proved, and tried, and his enemies confounded with the greater confusion. Therefore, whatsoever Turks, jews, or Heathen judge of jesus, we must confess that he is Rex sapiens, A wise King.  
Secondly, Christ is a liberal King: Heathen Histories have recorded the Munificence of Alexander, the Liberality of Caesar, the Bounty of Titus Vespasian, of Ptolomeus the Theban, and of Pertinax the Emperor. 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 jesus, King of the jews? He exceeds all others herein, as the Sun doth other Stars in Brightness. When he 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 works. Rev. 22.12. A Cup of cold water shall not be unrewarded, if it be given to a Disciple, in the Name of a Disciple. Christ's bounty fare exceeds all worldly glories, be they never so great, be they never so many. Ptolomee the Theban Captain, had so accustomed himself unto liberality, that, when a poor soldier craved his Alms, he having at that time in present nothing to bestow upon him, gave him his shoes off his feet, saying, My friend, make thy profit of these; for I had rather go barefoot, than thou shouldst suffer so much. But what hath Christ given to us? Not his shoes, but the garments of his own Righteousness, 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, Coheirs with himself; Rom. 8.17. He hath made us his sheep: He is the good shepherd, that laid down his life for his sheep. john 10.11. He hath made us his Branches: I am the Vine, and ye are the branches, saith he, john 15.5. He hath made us his Members: For he is the Head, and the whole Church is Body. 1 Cor. 12.27. Nay, Christ being King, to express his bounty, gives petty Crowns, 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 Crowns? Why, the whole Church hath a Crown, figured by the Crown of jerusalem. Ezech. 16.12. I put a Jewel on thy forehead, and Earrings in thine ears, and a beautiful Crown upon thy Head. Nay, more particularly, every member of Christ hath a Crown. There is a Crown for a faithful Husband: A virtuous Woman is a Crown to her Husband, saith Solomon. Prov. 12.4. There is a Crown for the wise. The foolish inherit folly, but the prudent are crowned with knowledge. Prov. 14.18. There is a Crown for Children, and another for Parents. children's Children are the Crown of the aged, 
Prov. 17.6  and the glory of children, are their Fathers. There is a Crown for the faithful Pastor; thus Saint Paul calleth the Philippians, Gaudium, & Corona, His joy, and his Crown. Phil. 4.1. 
Phil. 4.1.  And the Thessalonians, the like: 1 Thes. 2.19. where they are termed by the Apostle, The Hope, the Joy, or the Crown of his rejoicing. These are Crowns given here: but what Crowns may they expect hereafter? Christ hath one Crown, but distinguished in Scripture, by three denominations: the which Crown he will bestow upon his Saints, and all those that fear him: The Crown of Life, the Crown of Glory, and the Crown of Righteousness. The first is promised, jam. 1.12. 
Jam. 1.12  Blessed is the man, who endureth temptation; for when he is tried, he shall receive the crown of Life, the which the Lord hath promised to them that love him, This was likewise promised by Christ to the Angel of the Church of Smyrna, Rev, 2.10. 
Rev. 2.10.  Be thou faithful unto Death, and I will give thee the Crown of Life. The second is promised to Christ's faithful Ministers: For St. Peter encourages them, saying, When the chief Shepherd shall appear, ye shall receive a Crown of Glory, which fadeth not away. 1. Pet. 5.4. Of the third, St. Paul assures himself, I have fought a good fight, I have finished my course, I have kept the faith, henceforth is laid up for me a Crown of Righteousness. Thus, as there is none crowned, except they strive: so there are none that strive aright, and fight lawfully in Christ's warefare, but shall be crowned; none shall be his Subjects, but shall be rewarded; job shall not serve God for naught: but if he serve him, he shall be recompensed. Wherefore we cannot, but truly confess, that he, who is King of the jews, is Rex liberalis, A bountiful King.  
Thirdly, Christ is not only a wise, and a liberal, but also a powerful, and a mighty King, whose power is seen in two things especially, confounding his enemies, and in defending his Subjects. The confusion of his Enemies, is an essential part of his government: for he could never have been a sufficient Saviour, if he had not, and did not confound the enemies of his Kingdom. But that he should so do, was prophesied by David, Psal 2.9. Thou shalt bruise them with a rod of Iron, and break them in pieces like a Potter's vessel. And Psal. 72.9. which was purposely penned for Solomon, but typically describeth Christ: He saith, ver. 4. He shall break in pieces the oppressor: and vers. 9 And his enemies shall lick the dust: whereby the Prophet would insinuate Christ's power, in the destruction of his Adversaries, and in the confusion of his foes: What greater Enemy than the Devil? yet, the God of peace shall shortly tread Satan under our feet, says the Apostle, Rom. 16.20. How strong an enemy is the World to Christ's Kingdom? yet be of good cheer, I have overcome the World, saith Christ to his Disciples, joh. 16. ver. the last. How potent an enemy is Sin against Christ's Kingdom? yet Christ came in the flesh, that he might condemn sin in the flesh, says the Apostle, Rom. 8.3. And so likewise, Rom. 6.6. Our old man, which is sin, is crucified with Christ, that the body of sin might be destroyed; and therefore sin hath no more dominion over us. What is become of that Adversary, which cut off all Christ's Subjects, namely, Death? St. Paul tells us plainly, That Death is swallowed up in victory: 
1 Cor. 15.54.  And Christ rides triumphantly, saying, O Death, where is thy sting? O Grave, where is thy victory? 1 Cor. 15.55.  
How hath Christ jesus brought to confusion the jews, and their Adherents, which would not have him reign over them? Behold the power of this King of the jews, in the subversion of jerusalem, the destruction of Herod, the confusion of julian the Apostate, the ruin of many Heretics, and their Heresies, which were the Devil's soldiers, and foes unto Christ's Kingdom: Only, there remains the fall of Babylon, that Scarlet-coloured Whore, and the destruction of Antichrist, that son of perdition, whom our jesus shall destroy with the breath of his mouth: so let all thine enemies perish O Lord.  
Secondly, Christ's power is manifested in the protection of his Subjects: He is not only Rex titularis, but also Rex tutelaris; Not only a Titular, but also a Tutelar King. And as josua, not only destroyed the Canaanites, but protected Israel all his days: So Christ, (a Type of whom josua was) doth not only confound his foes, but also confirm his friends; destroying his enemies, but protecting his Subjects: For he is our Judge, he is our Lawgiver, he is our King, and he will save us. It is he that hath saved the children of the needy, it is he that hath, and will for ever deliver the poor, that hath no helper: It is he, that hath promised to be 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 he that keepeth Israel, and neither slumbreth, nor sleepeth. Hail then, O hail thou victorious King both of Heaven, and Earth, that hast overcome the flesh within me, the world without me, Death for me, and the Devil against me: That dost 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 fly, and am secure: therefore I will confess thy power, and acknowledge, that the King of the jews, is Rex potens, A powerful King.  
Fourthly, a good King must be an indifferent, an impartial King; to judge the cause of the poor, as well as of the rich; of the weak, 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 poor man, for his poverty: for it is an honour to a Prince, to be a poor man's King.  
Such a one is our King of the jews, who is not partial in his temporal punishments, nor will be partial in his eternal Judgements. Therefore is he styled by Saint Paul, The just judge, that shall render unto every one according to his works. 2. Tim. 4.8. For of a truth, God is no respecter of persons, says the Apostle St. Peter, Acts 10.34. For where sin is committed, there is punishment inflicted, be it King, or Beggar; rich, or poor; jew, or Gentile: Wherefore all the World may truly say, that our King of the jews, is Rex justus, A righteous King.  
Again, fifthly, a good King must be severe against such as are incorrigible, and will not amend. It is observed by Cicero, That it is the ruin of a Commonwealth, when judgement given, is revoked, and the execution of the Law stopped against Malefactors. And the saying of Solomon is, Because Sentence against evil doers is not executed speedily, therefore the hearts of the sons of men are fully set to do evil. Eccles. 8.11. 
Eccles. 8.11.  But Christ, like a severe King, will at the length judge, and punish the wicked. If jerusalem will not be gathered together under his wings, she shall be at the last left desolate. Luke 13. vers. the last: And if the Church of Ephesus will not remember from whence she is fall'n, and repent, and do her first works, he will come against her shortly, and remove away her Candlestick. Rev. 2.5. And at the last day, what a just Sentence shall he pronounce, both to the godly, and against the wicked, separating the Sheep on the right hand, and the Goats on the left; when he shall say unto th● one, Come ye blessed of the Father receive the Kingdom prepared for you, from the beginning of the world: but unto the other, Go ye cursed into everlasting fire, prepared for the Devil, and his Angels. Thus is Christ jesus an impartial King, punishing all the wicked within his Dominions, and rewarding the good: wherefore we may say, that our King of the jews, is Rex severus, A severe King.  
The sixth, and last property of a good King, is, that he be Pacificus, A peacemaker, and that, both in his own Kingdom, and abroad: This is the commendation, that Plutarch gives to Numa Pompilius, in whose days, the Temple of janus was kept shut, for the sp●ce of Forty years. And this praise in the Scripture, is given to Solomon, that during his Reign, Israel was neither molested with civil Wars at home, nor foreign, with other Nations; herein being a Type of our King of the Jews, 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 general peace, when he wrought our peace on Earth; he is our Peace: He came, and preached peace unto them, that were a fare off, and to them that were nigh. Eph. 2.17 Justly did Christ merit to be called The Prince of peace; for before his coming, there were many Questions in the World, which at his coming, he fully determined.  
The first question was in the sacred Trinity, and that was this:  
Whether Man, having transgressed, should be redeemed, seeing the Angels, that fell, were not to be redeemed? And it was determined Affirmatively, that Man should be redeemed, though the Angels were not: Because the Angels sinned by no suggestion, but of their own accord: whereas Man sinned by the suggestion, and fraud of Satan. Secondly, because the Angels were spirits, and should have stood firmly in Obedience: whereas Man did consist of flesh, and blood, which is always prone to fall; according to that of our Saviour, Math. 26.41. The Spirit indeed is willing, but the Flesh is weak. Thirdly, because the whole Nature of Angels fell not, but only some, that were Rebellious: whereas the whole Nature of Mankind fell, as having sinned in the root; and pity it was, that so noble a Creature should wholly perish. Fourthly, because the fall of an Angel, was the ruin of an Angel, and made him past recovery: Whereas the fall of man, made him not past recovery.  
The second Question in the Holy Trinity was, who should work this Redemption? whether the Father, or the Son, or to Holy Ghost? And it was determined, that the Son should do it: Because unto the Father is attributed Power, unto the Son, Wisdom; unto the Holy Ghost, Goodness: Now Lucifer ambitiously desired God's Power, and therefore sinned against the Father: Man desired God's Wisdom, Ye shall be as Gods, knowing good, and evil: and therefore, sinned against the Son: Antichrist usurps the Goodness of the Holy Ghost, and therefore sins against the Holy Ghost, and is the son of perdition, and cannot be saved. Now Ejus est liberare, etc. It behooveth him, that receiveth the injury, to give the Indulgence; and Man, that had offended against the Son, must be redeemed by the Son.  
The third Question in the sacred Trinity, was, How Man should be redeemed? whether by power, or condign satisfaction? And it was determined, not by power, but by punishment: And seeing man had offended, by Pride, Disobedience, and carnal delight, Christ, the Son of God, made satisfaction, by Humility, Obedience, and the suffering of Death.  
The fourth Question was, between God, and Man: for God complained against Man, that he had offended him: and Man complained against God, that God had forsaken him: Christ took away this difference, by becoming a Mediator.  
Now, a Mediator must have three properties: Community, Authority, and Power: Community, he must be indifferent between both; so was Christ, having Community with God, as God; and Community Authority with Man, as Man. He 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 Cross, to reconcile all things to himself, whether they be things in Earth, or things in Heaven. Colos. 1.20.  
The fift Question was, between Man, and Satan: The Devil pleaded right unto Mankind, who had sold himself to him, for an Apple: The difference is taken away by Christ, who pleads, the Apple to be none of the Devils, and therefore, he bought him not with his own: but Christ redeemed him, not with Silver, or Gold, but with his own precious blood. 1 Pet. 1.18.19. And man's sin could not so much exceed in Demerit, as Christ's sufferings did in Merit.  
The sixth, and the last Question, was between Man, and Woman: For Man complained of the Woman, that she had alured him; and the Woman of the Man, that he should have reproved her; but because they were both Authors of their own perdition, Christ hath made them both partakers of his Redemption. He took flesh of a Woman, that Women might not think themselves excluded: but in the person of a Man, that Man thereby might be redeemed: Thus hath Christ, in the world, wrought a world of Peace for us, not peace with the world: For, Non veni mittere pacem, (saith he) but peace with God, peace with the Angels, peace with Men, peace with the Creatures, and peace with our own Consciences. Wherefore we may justly say, that our King of the jews, is Rex pacificus, A peaceable King.  
And thus we have seen the Condition of our Sovereign, jesus Christ, how he hath approved himself a good King: For he is wise, liberal, powerful, indifferent, severe, and peaceable; answerable to which qualities, are all his Actions. For every work of his, is either a work of Wisdom, or a work of Mercy; or a work of power, or a work of providence; or a work of Justice, or a work of Peace; as if he intended in all things, to show himself a King for our commodity: But as the King of Israel changed his habit, and disguised himself, when he went into the Battle at Ramoth-Gilead, 1 King. 22.30. 
1 King. 22.30.  so Christ indeed disguised himself, who being in the form of God, and equal with God, took upon him the shape of a Servant, continuing ever, though unknown to the wicked jews, [jesus of Nazareth, King of the jews.]  
Wherefore, seeing we have but one Sovereign Monarch, who is God, and Man, and King of the jews, that hath the sole power to command our souls, let us never deny our Allegiance to him: Let us never make any confederacy, or enthrall ourselves to the World, the Flesh, or the Devil, which would soon get the Dominion over us, and make us their vassals. And although all worldlings, drunkards, and unclean persons, and all that continue in wickedness, without repentance, have made themselves bondslaves unto these Tyrants, yet let us, whom God hath called to the inheritance of his Saints in love, stand fast in the liberty, wherewith Christ hath made us free: not suffering our souls to be entangled again, with the yoke of bondage. Gal. 5.1. Their service is nothing but misery, and wretchedness: For Mundus decipit, Caro inficit, Diabolus destruit: The World will deceive us, the Flesh will infect us, and the Devil will destroy us: from such Kings, Good Lord deliver us. Only, O blessed King of the jews, be thou our spiritual Sovereign; thou art wise, and wilt instruct us; thou art liberal, 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 triumph over us; thou art peaceable, yea, our peace, for thou hast wrought Reconciliation with God the Father; who with thee be glorified for evermore. Fly then thou sinner, from bondage, to liberty; from death, to life; from misery, to glory: Behold, The King of the jews calls thee, Come unto me all ye that are weary, and heavy laden, and I will refresh you. Math. 11.28. Here is a Proclamation of pardon for thy revolt, if thou wilt seek it, if thou wilt embrace it. He that is King of the Jews, waits when thou wilt become his Subject: Behold, (saith he) I stand at the door, and knock, if any man open unto me, I will come in, and sup 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, he will come to comfort thee; if neither with faith, nor repentance, he will come to confound thee. If thou become a Subject, he will defend thee; if thou continue an enemy, he will destroy thee.  
Now is Christ coming into thy Soul, as once he came to jerusalem: Oh, believe that he is thy King, entertain him joyfully; cut down the Branches of old Adam's corruption, put off the rags of sin, spread them in the way, and let thy Saviour trample on them: Receive him with hearty acclamations, and say, Hosanna to the Son of David, Blessed is he that cometh 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 Kingdom, for they are Relatives; the next thing we are to treat of, is his Kingdom.  
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 fare, and wide, yet was there always some Lands, Nations, and Kingdoms exempt from their Dominion: There was never any earthly Monarchy, that was perpetual, but, as it had a time of increase, so hath it a time of decrease; being, either by sedition, or foreign invasion, or some vice, or other, brought to ruin: herein resembling the natural body of man, which hath a time to be conceived, a time to be nourished, and a time to be brought unto perfection: But when it hath attained his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, His full growth, it declines again, as the Sun, when he is come to the Meridian; and in tract of time, either by its own imbecility, or (it may be) sooner, by diseases, or soon of all, by sudden Death, drops 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, Christ's Kingdom exceeds all Kingdoms, which, as it is boundless for place, so is it endless, for time; infinite in extent, and eternal for continuance. He shall reign over the House of jacob for ever, there is his perpetuity; and of his Kingdom there shall be no end, there is his infiniteness.  
The Kingdom of Christ is twofold, Superius, and Inferius: His Kingdom which is above, and his Kingdom which is below: Or rather they are one Kingdom, differenced by two degrees: though usually we call one, The Kingdom of Grace, and the other, The Kingdom of Glory: The Kingdom of Grace is that, which our Saviour says, is within us: Regnum Dei intra vos est, The Kingdom of God is within you: Luke 17.21. 
Luke 17.21.  wherein CHRIST solely reigns, without substituting any Viceroys, 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 Soul, or command over the Conscience, in matters divine, tending to God's worship; though otherwise, in matters Civil, and Pol●●icall. For as I have distinguished Christ from a temporal King: so may his Kingdom be distinguished from the other; the one being wholly spiritual, the other Per se, & directè, wholly temporal. This Kingdom or Grace is nothing else, but our spiritual incorporation into the mystical body of Christ, being made lively branches of him, who is the true Vine, being established through faith, in Christ. This Kingdom consists not in worldly dignities, terrestrial Triumphs, Cities, Soldiers, Counsellors, but in Righteousness, peace, and joy in the Holy Ghost. Rom. 14.17. 
Rom. 14.17.  All are not Subjects of this Kingdom, that are visibly in this Kingdom: For some there are, that are dead Members, rotten Branches, having a show of godliness, but denying the power thereof. Some, again, there are, which be but Foreigners, and Aliens, though suffered to trade, and traffic in it; yet many of these have gotten the outward habit, and have learned the Language of this Kingdom, and do so cunningly counterfeit, that they cannot be discerned from true subjects by any, but by the King himself. This Kingdom is but an initiation of the other: Here have we the first fruits, there we shall have the whole lamp; this is but an earnest penny, that other, the full payment; in this, we labour, in that, we receive the reward: This is Christ's Vineyard, that, his place of payment; this is his Workhouse, that, his Treasury; this is the Field of War-fare, that, the place of Triumph: yet here we must reign over ourselves, before we can be crowned there: For Regnum Coelorum sperare non potest, qui propria membra regere non potest: He can never hope to reign in Heaven, who doth not first reign over his own members here on Earth. This Kingdom is not so secure, as the other; here many fall away, others are cut off; some intrude without their Wedding-garments, and are therefore imprisoned, as Spies. This Kingdom is often disturbed by sedition of Heresies, and Schism; oft shaken by the gusts of persecution, often shrewdly undermyned by privy temptations, but never overwhelmed. For he, who is King thereof, is the Rock, whereon this Kingdom is immovably founded: Unto this Kingdom all strangers are invited, the gates or Ports are shut to none: For Gremium Ecclesiae nulli clauditur. But some are unwilling, others vilify it: the world is a clog to some, Pride is a Remora to others: Some disdain the King, others martyr his messengers; not one, of a Thousand, becomes a true Subject. This Kingdom is the Church militant, which is nothing else, but Numerus credentium, The number of true believers; which is Numerus exigu●s, A small number; like jeremy Berries, here, and there one, very thinnely strewen, and sparingly sown: Yet, though they be but few, their confidence is strong for Fear not little flock, it is your father's pleasure, to give you a Kingdom. Luke. 12.32. And so I pass in my Sermon, (the which God grant we may all do in practice,) from the Kingdom of Grace, unto the Kingdom of Glory; Into which Kingdom, no false hearted Subjects are admitted: Nullus egreditur emicus, nullus ingreditur inimicus: Out of this Kingdom sha●l no friend pass, into it shall no enemy enter. There shall be no Schisms, nor seditions; but the God of Peace, shall rule all their hearts peaceably: There, Jesus shall Reign over all his Saints as King, and yet shall make them his Friends, nay, his Brethren: O qualis ille Rex, qui omnes servos suos facit amicos, &, quod multo magis est, fratres. Oh what a blessed King is he, who makes all his servants, his friends; nay, which is more, his brethren! There shall be peace without war, joy, without heaviness; holiness, without impurity; and happiness, without intermission. This world is our way, that is our Country; this our War-fare, that our Triumph; this our suffering, that our glory: Hear, are we (as it were) in the Wilderness, there, we shall possess the heavenly Canaan, the Metropolis whereof, is the New jerusalem, whose glory is unexpresseable: If a man had the tongue of men, and Angels, and should undertake a description of it, he that enjoys it, may very well say of it, as the Queen of Sheba did of Solomon's Kingdom, that the one half of it was not revealed. In it, is no Creature base, or thing contemptible, but all things are superabundantly glorious: A glorious King, whose blessed vision will make us all happy, and in whom, we shall enjoy all beatitude; glorious Subjects, even the blessed Saints and Angels; a glorious place, fare transcending any earthly Paradise, or terrestrial place of pleasure: Were it possible to find on earth a City so glorious, as Saint john describes, Rev. 20.10. yet were it not to be compared to the glory of Christ's Heavenly Kingdom: 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 jews, happy is that man, whom thou choosest, and causest to approach unto thee, that he may dwell in thy Courts; he shall be satisfied with the goodness of thy House, even of thy holy Temple: It is the King that must choose him, he 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 Kingdom can no Enemy resist, upon this Kingdom can no Enemy make invasion: For this Kingdom was no price given, but the precious blood of the King of the jews, the which blood he shed, to purchase this Kingdom not for himself, but for his Subjects: And so I pass from this Kingdom, unto the Subjects of this Kingdom, Rex judaeorum, King of the jews.  
King of the jews? what jews is he King of? of those blasphemous, rebellious jews, which cried out, Crucify him, Crucify him? They were of the Synagogue of Satan, Rev. 3.9. 
Rev. 3.9.  and said they were jews, 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 only the jews Natural, but the jews Spiritual, 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: john 1.47. 
john 1.47.  being rather Heirs of Abraham's 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 jew, that is a jew outwardly; but he is a Jew, that is a jew inwardly, namely, by believing in Christ, and doing his Will. As the Kingdom of Christ is Diversè secundum, hic, & illic: so are his Subjects diverse, either such as are here in the Church militant, whom I may call, his Soldiers; or such as are in the Church Triumphant, whom I may call his Conquerors.  
In the Kingdom of Grace, which is the Church Militant, they only are true Subjects, who, besides the outward calling of the Gospel, are made partakers of the inward calling of the Spirit; which is the Donation of saving Faith, and Communication of heavenly Grace, whereby the heart is opened, as the heart of Lydia was, Acts 16.14. when she attended unto the things which were spoken of St. Paul: and when a man is made a lively member of Christ's mystical body, being both in profession, and practice truly Christ's. And in this Kingdom, though Subjects have diverse functions, some governing as Rulers, both to defend, extend, and enlarge Christ's Kingdom: others being governed, as Inferiors; yet they all jump in this, that they are fellow-soldiers, labouring in this war-fare: Neither Regality, nor dignity, neither Riches, nor Poverty, exempting them from this spiritual function, and ghostly subjection unto Christ their King.  
From this Kingdom are excluded, first, all such as are without the Pale of the Church, unto whom the Gospel of Christ hath not been preached, as Heathens and Pagans, or with whom the Name of Christ is vilified, as jews, and Turks. Secondly, they are excluded, who are jews outwardly, but not inwardly; that is, Christians by name, but not by practice. Hence then are excluded all Heretics, and Schismatics, being public disturbers of the peace of Zion: and all carnal Gospelers, and lose Libertines, which, by their wickedness, wound the bowels of the Church: and all superficial pharisees, and dissembling Hypocrites, which privily yield themselves servants to sin, and slaves to the Devil: These are in this Kingdom, but not of this Kingdom; professing Christ their Sovereign, but vouchsafing him only a Reed for his Sceptre; wearing his colours, but forswearing his service; talking of his name, but not walking in his ways: Not every one therefore, that receives his Badge of Baptism, or maketh an outward show of his Service, is truly 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 Kingdom of glory, they only are Subjects, whom Christ hath redeemed from the earth; for whom he shed his blood, and bore this Title over his Head: As Christ is King of Heaven jure Creationis, By right of Creation, so the Angels are his Subjects: But as he is Rex judaeorum, jure Redemptionis, King of the Jews 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 jews, That we should be saved from our enemies, and from the hands of all that hate us. Luke 2.71.  
For as St. August. 
St. Aug.  observes, Non Rex Israel Christus, ad exigendum tributum, vel exercitum ferro armatum, hostesque visibiliter debellandum: sed Rex Israel, quod mentes regat, quod in aeternum consulat, quod in Regnum Coelorum credentes, sperantes, amantes perducat: Christ was not the King of the jews, to exact Tribute, or to raise an Army, or visibly to vanquish enemies: but he was the King of the jews, to rule men's hearts and minds, to counsel them eternally, and to bring all those, that believe in him, hope in him, and truly love him, unto everlasting life.  
Happy then is that man, who is a Subject in the Kingdom of Grace: but thrice happy is he, who is a Subject in the Kingdom 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 soul: for Qualis tunc erit splendor animarum, quando lux corporis, Solis habebit claritatem? saith St. August. How great shall the splendour of their souls be, when their bodies shall shine as the Sun 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 happiness, as neither eye hath seen, nor ear hath heard, nor hath it entered into the heart of man to conceive. The which happiness, seeing we cannot comprehend, Grant, o Lord, that we may be comprehended of it; and so I pass from the Subjects, unto the government of this Kingdom, which is the last thing considerable in the Text.  
This Mighty Monarch, this King of the jews, governs not his subjects by humane Laws, and civil policies; but by his own Law, called by St. Paul, Gal. 6.2. 
Gal. 6.2.  The Law of Christ: Now this Law is nothing else, but the Word of Christ, by which Word we shall be judged at the latter day, says 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 transgress not his Word; we obey not, if we err from it. This Law of Christ, whereby he governs, is like the Laws of the Medes and Persians, unalterable: It shall be an everlasting Law, especially that new Commandment which he gave us, namely, That we should love one another.  
Now, as this Kingdom, and the government thereof is spiritual, and stands not in the glittering show of this world, nor in any thing  by flesh, and blood, as the two sons of Zebedee vainly imagined; but ruleth in the heart, and reines: Therefore the Laws of this Kingdom, and the government thereof, requires the inward righteousness of the heart, binding not only the outward act, but the Conscience: For the Authority, and Government of the King, is that, whereby he, by his Word, and by his Spirit, (for the Word barely, without the Spirit, pierces not into the heart:) effecteth, and worketh the conversion of those that are to be converted, and glorifies himself in the eversion, and confusion of the rest. For as the Kingdom of the Gospel, is the means to bring us to the Kingdom of Grace: so the Kingdom of Grace, doth bring us to the Kingdom of Glory: And none shall enter into the Kingdom of Glory, but such as, through the Kingdom of Grace, submit themselves, in the Kingdom of the Gospel, to Christ the King, his his Laws, and Authority.  
Now, in this inferior part of his Kingdom, which is the Kingdom of Grace, there is not the best subject, but is subject to tansgresse, though through infirmity, yet not through wilful Rebellion. But in the superior part, which is the Kingdom of Glory, there shall not be the least omission of good, nor the least commission of evil; but all our thoughts, words, and works, shall wholly tend to the glory of our Celestial King, and Governor. For when sin, and the old Serpent, shall be cast into the bottomless pit, we shall have no temptations, but shall sing, Blessing, glory, honour, and power be unto him, that sitteth upon the Throne, and the Lamb for evermore. Rev. 5.13. 
Rev. 5.13   
What remains now, but that with the Queen of Sheba, we set forward out of our own Country, the World, to see, and admire the Wisdom, Justice, Peace, Power, Mercy, and Magnificence of our Heavenly Solomon, here entitled, King of the jews. She was a Queen, we subjects; she came from fare, we have our Solomon amongst us; she sought a mere Man, we may find one who is both God, and Man, she gave presents, we shall receive rewards: Let not the Queen of Sheba then rise up in Judgement against us, for behold, a greater than Solomon is here. Seek him then (O sanctified Soul) seek him with devotion, for he is jesus, A Saviour: seek him by imitation, for he is Nazarenus, A sweet smelling Flower: seek him by homage, and obedience, for he is Rex judaeorum, King of the jews: seek him for thy refection, seek him for thy protection, for he is the Seed of the Woman, that breaks the Serpent's Head: It is he 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 reign over them. Though that great Dragon, old Serpent, and roaring Lion seek to devour thee, yet seek thy King, and Saviour, and he will defend thee: Of thyself, thou art Debilis ad operandum, facilis ad seducendum, fragilis ad resistendum: Unable to do well, easy to be seduced, and weak to resist: Yet the Name of jesus of Nazareth, King of the jews, is a strong Tower, to fly unto; for under that thou shalt be secure. Fear not therefore, for he is thy shield, and exceeding great reward: He is that God of peace, that shall shortly tread down Satan under thy feet. Rom. 16.20. 
Rom. 16.20.  Fear not the Law, for Christ hath satisfied it; where Moses lanceth, jesus cureth; where the Law searcheth, the Gospel salveth. Fear not thy sins, if thou dost weep for them; for this King of the jews, calleth all that are weary, and heavy laden, and he will refresh them. Fear not the world, for Christ hath overcome the world: It is he Qui pugnat pro te, it is he, qui pugnat in te: It is he that fights for thee against the world, it is he that fights in thee by his grace. Fear 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 faithful subject, and the pain of Damnation to traitorous rebels: For he is a just Judge, whom neither bribes can allure, nor gifts entice, nor threats can alter from doing right.  
Oh then seek this jesus, seek this Nazarenus, seek this King of jews: Seek him for thy Lord, and he will find thee for his inheritance; install him for thy King, and he will enfranchise thee for his subject; admit him for thy Governor, and he will admit thee to glory, and immortality. For his Kingdom is not of this world below, but of the world above, as was typified by placing this Title above his Head, not under his Feet.  
Oh then, dear Christian, come out of the world, and out of this dangerous, and dreadful security of the Flesh: Whatsoever seems glorious to the eye, odoriferous to the smell, harmonious to the ear, delicate to the taste, and soft to the touch, O forsake them all, to follow Christ.  
Awake oh thou Soul that sleepest, for the Lord is come: He is come with Salvation, he is come with Virtue, he is come with Glory: For jesus cometh not without Salvation, nor Nazarenus without Virtue; nor The King of the jews without Glory. Be of good comfort thou lost sheep, jesus is come to seek, and to save that which was lost: Be of good comfort, thou lamenting sinner, Nazarenus is come to deck thee with ornaments of Grace: Be of good comfort, thou that aspirest to true Honour, for The King of the jews, will make thee partaker of his Kingdom.  
If thou seek this King of the jews, thou must seek him with Humility; for he was Humility itself: He, instead of a Crown of Gold, was content for thy sake, with a Crown of Thorns; for Regal attire, with a Purple garment, yea, gory wounds; for a Kingly Sceptre, a Reed in his hand; for a Throne, the Cross; for joyful Acclamations, blasphemous Exclamations; for delicate dainties, Vinegar, and Gall: Oh seek 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 wickedness with the Just one. And if thou be a subject of this Kingdom, be not like the Swine, Qui Rosas projiciunt, ut lutum quaerant: Who reject the sweet Rose, to accept the stinking mire. Oh never conform thyself to this world, be not of that dirty generation: but since thy King, and Saviour is in Heaven, let thy conversation be in Heaven also: let the World, and her brave vanities go which way they will; be thou (as Anselme says sweetly) Corpore ambulans in Terra, sed corde habitans in Coelo: One that walks on Earth with thy Body, but dwellest in Heaven with thy Heart. Get out from thine own Country, the World; from thine own Kindred, the Flesh; and from thy Father's House, the family of Satan, unto the Land, which the Lord hath shown thee, even that Kingdom, which the King of the jews hath prepared for thee: where thou shalt behold Pulchrum Senatum, pulchrum Regnum, Regem pulcherrimum: A glorious Assembly of Saints, a glorious Kingdom, but a King most glorious: where we shall shine in Glory, and Brightness, with Albes of Innocency on our backs, Palms of Victory in our Hands, Crowns of Glory on our Heads, and Songs of Triumph in our Mouths: then shall we enter into Sanctum Sanctorum, Into the Holy of Holies; there shall we celebrate Sabbatum Sabbatorum, The Sabbath of Sabbaths: Then shall we sing Canticum Canticorum, The Song of Songs, which none can learn, but those that are redeemed from the Earth: Then shall we give eternal Honour, Glory, and Praise to him that was, is, and ever shall be, jesus of Nazareth, King of the jews.    
Laus Deo.   

The Author's Prayer to jesus of Nazareth, King of the Jews, collected out of the foregoing Discourse.  

Jesus.  
O Thou Son of God, and sweet Saviour of the World; Bone jesus, esto mihi jesus: Thou art made unto us of God, Wisdom, Righteousness, Sanctification, and Redemption: Wisdom, by thy Word preached; Righteousness, by our sins pardoned, Sanctification, by thy grace infused; and Redemption, by thy pains sustained: Have mercy upon us miserable sinners: Oh, our blessed Saviour, who hast borne our sorrows, shed our tears, suffered our disgrace, sustained our punishment, and paid our debt, inspire us with thy Holy Spirit, that, though the jews, Turks, and Infidels revile thee, we may still honour thee; though they blaspheme thy Name jesus, we may adore it; though they persecute it, we may make it our refuge: For thy Name (o jesus) is a strong Tower, the righteous fly unto it, and are secured. Though jews, Turks, and Heathen disdain thy Name, yet give us Grace, that we may estimate it, to be a precious Ointment poured out; though they vilify it, let us (sweet jesus) still glory in it; for with the Lord there is Justice, but with thee, Oh Saviour, there is plenteous Redemption: Oh Lord, what Pilate deemed to be thy shame, proves to be thy glory; he writes thee disgracefully jesus with his hand, whom he could not call faithfully jesus with his heart: Yet will we ever acknowledge jesus, to be thy Name, and jesus is thy Nature; jesus by Title, a Saviour by Office. With this Name jesus, thy Birth was honoured, and with this Name jesus, thy Death was honoured: What thou brought'st into the world, by the Angel's Direction, thou carriedst out of the world, by pilate's Inscription: To thee therefore, (I say once more) and will never cease saying, and praying, Bone jesus, esto mihi jesus; O good jesus, be thou to me a Saviour.   

Nazarenus, sanctified.  
OH Holy Nazarenus, who wast sanctified in the womb, and out of the womb; whose Humane Nature was full of Grace, and Truth; full of Grace, in thy Works; full of Truth, in thy Words; holy, in thy Birth; holy, in thy Life; and holy, in thy Death; vouchsafe to look upon us miserable sinners, who were conceived in sin, and borne in iniquity: Sanctify us with thy holy Spirit, that from thee, we may derive such holiness of life, and conversation, that all our thoughts, words, and works, being through thy Grace, sanctified, may be pleasing, and acceptable unto thee, who hast commanded us to be holy, as thou art holy.   

Nazarenus, separated.  
O Loving Nazarenus, thou, who wert that Scape-goate, separated from thy fellows, to make an atonement for the sins of the world; thou, that wast separated from thy Father's Court of Majesty, by taking upon thee the form of a Servant; thou that wast separated from thine own Nation, when thou fleddest into Egypt, for fear of Herod; thou, that wast separated from thy Brethren, and Kinsfolk, to do thy Father's Will; thou, that wast separated from thy Disciples, when thou hungst upon the Cross; thou, that wast separated from the living, when thou died'st for our Redemption; thou, that wast separated from the World, when thou ascendedst into Heaven; vouchsafe to look with the eyes of pity, and compassion upon us, most wretched, and miserable Caitiffs; separate our sins fare from us, as fare as is the East from the West, blot them all out of thy Remembrance, cast them behind thy back, drown them in the bottom of the Sea, that they may never rise up against us, to make a wall of separation, between thee and our poor souls.   

Nazarenus, Flos, or Floridus.  
OH thou flourishing Nazarenus, thou sweet smelling Flower, sprung out of the stem of jesse: Thou fragrant Rose of Sharon, thou white Lily of the Valleys; thou, who containest all sweetness in thyself, in regard of the sweetness of thy Virtues, manifested in thy holy conversation; wherein thou art a sweet smelling Flower, for imitation: Thou, that dost impart thy sweetness to us, in regard of thy Passion; wherein thou didst offer thyself to God, a Sacrifice of a sweet smelling savour, for our Reconciliation.  
Oh thou eternal sweetness, which we shall enjoy hereafter, in the Kingdom of Heaven, draw us, with thy delicious Odours, after thee, yea, unto thee: Led us into thy Garden, and comfort us with the fragrancy of thy Celestial Flowers, the Violet, the Lily, the Saffron, the Rose, and the S; nay, make us (O blessed Nazarenus) spiritual Gardens to thyself; set in our Hearts, some slips of those Flowers, purge us from the weeds of Vice, and Wickedness; as Pride, Deceit, Gluttony, Drunkenness, Envy, Malice, and Disobedience; and instead thereof, make Humility to flourish in our cogitations, Innocency, in our conversations, Temperance, in our appetites, Charity, in our affections, and Obedience, in all our actions, to the salvation of our souls, the good example of others, and to the glory, and praise of thee, our sweet Nazarenus.   

King of the jews.  
OH Thou Sovereign Monarch of Heaven, and Earth, reigning in Heaven, by thy Glory, in Earth, by thy Grace; and in Hell, by thy Justice: Oh thou King of the jews, who hast sole power to command our Souls, take us into thy protection, who fly under the shadow of thy wings: Oh suffer us not to deny our Allegiance unto thee; let us never make any confederacy, or enthrall ourselves to the World, the Flesh, or the Devil, who are Enemies unto thee, and would fain bring us into subjection unto them, get the Dominion over us, and make us their vassals. And although all worldlings, gluttons, drunkards, unclean persons, and all that do continue in wickedness without repentance, have made themselves bondslaves unto these Tyrants; yet grant, o powerful King, that we, whom thou hast called to the inheritance of thy Saints, in love, stand fast in the liberty, wherewith thou hast made us free, not suffering our souls to be entangled again, with the yoke of bondage: We know, that their service is nothing but misery, and tyranny; the World will deceive us, the Flesh will infect us, and the Devil will destroy us; from such Kings, good Lord deliver us. Only thou, o blessed King of the jews, be our spiritual Sovereign; thou art wise, and wilt instruct us; thou art liberal, 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 triumph over us; thou art peaceable, and wilt give us peace with God, peace with our Neighbours, and peace with our own Souls, which is the peace of a good Conscience: Yea, thou art our peace, who hast wrought our Reconciliation with God the Father; to whom, with thee oh jesus of Nazareth, King of the jews, and the Holy Ghost, our everlasting Comforter, be all honour, and glory, world without end. Amen.    

A Prayer to Jesus of Nazareth, King of the jews, in the behalf of the Church, and all the Members thereof.  
O Thou sweet Saviour of the World, thou Lion of the Tribe of juda; thou fragrant Rose, sprung from the Root of jesse, we humbly beseech thee, to bless thy Universal Church dispersed, and despised over the face of the Earth: and therein comfort all those that are comfortless, strengthen those that are weak, uphold them that stand, raise up them that are fallen: Send help, comfort, and consolation in thy good time, to all thy Children, that be in sorrow, need, sickness, misery, or any other adversity.  
More especially, we beseech thee, to bless this Church, and Commonweal wherein we live, enter not into Judgement with the crying sins of the Land, but first remove from us our sins, and then, in mercy, take away thy heavy Judgements, which are already fallen upon us; and, which is greatly to be feared, will every day, more, and more, befall us, unless with true, and unfeigned Repentance we turn unto thee, O jesus, who art both willing, and able to save all those, that fly to thee for succour.  
Continue, we humbly beseech thee, the rich treasure of thy Gospel amongst us, give it a free passage daily, more, and more; convert, or else confound all those, that are enemies unto the same, and which seek to overthrow that Church, which thine own Right hand hath planted, and whereof thou thyself art the chief cornerstone, sometimes of the Builders refused: Reform those things which are amiss in thy Church, and grant, that thy Glorious Majesty, may be exalted in this Nation evermore, in sincere, pure, and holy worshipping of thee.  
To this end, O good God, pour down all thy blessings, both spiritual, and temporal, upon thy dear Servant, and our most gracious Sovereign, whom thou hast appointed to rule over us, CHARLES, by thy gracious goodness, King of England, Scotland, France, and Ireland, Defender of the Faith, etc. Bless him with thy saving Health, anoint thine Anointed, with the sweet scenting Oil of Joy, and Gladness, above all his fellows: Let the advancement of thy Honour, and Glory, be the chiefest aim of his desires; give unto him a more than ordinary strength, courage, and magnanimity, fit to sustain, and bear the weight of so heavy a burden, as the weight of so many Kingdoms are: Grant unto him the Spirit of Wisdom, discretion, and government, that with all Equity, and Justice, he may these his Kingdoms peaceably, and quietly govern: Defend him from all foreign invasions, and from the mischievous practices of domestical Traitors; scatter all his Enemies abroad, make them like water spilt upon the earth, never to be gathered up again: bless him in life, with many happy days; in death, with the peace of Zion; and in Heaven, with the joys of Paradise.  
Bless together with him, with abundance of blessings, sp●●●●all, and 〈…〉 Majesty's 〈…〉 Queen 〈…〉 Charles, 〈…〉 succeeds 〈…〉 with all 〈…〉 ●●all Pro 〈…〉 excellent 〈…〉 Elizabeth, the 〈…〉 Sister, with  〈…〉