he cryes Consummatum est It is finished Iohn 19.30 In his whole life his face inclined towards the Sunne For hee might truely say in the words of the Prophet David I have alwayes set thy Law before my face Psalm 119. And as the face of the Cherubine looked alwayes towards the Mercy-seate so the face of this Marygold was alwayes towards the Sun of Gods Law He was so addicted thereunto that it was his meate to doe the Will of him that sent him and to finish his Worke. Iohn 4.34 John 4.34 The Lord calls him His righteous Servant who shall justifie many by his Righteousnesse Esay 53.11 His righteous Servant There is the exactnesse of his Obedience Who shall justifie many by his Righteousnesse there 's the Superrogation of his Merits Thus is Christ compared to the Marygold and may bee justly tearmed Nazarenus The Flower of Obedience Here then have I let you see a Garden of fragrant Flowers to the sight beautifull to the smell odoriferous What remaines but that we enter into this Garden and gather of these Flowers from the Crosse of our Saviour and making Garlands thereof weare them upon our Heads and Poses to carry in the bosome of our Hearts O thou sweet Nazarenus draw us by thy odoriferous sent after thee yea unto thee Lead us into thy Garden and comfort us with the fragrancy of thy Celestiall Flowers Nay make us O blessed Nazarenus spirituall Gardens unto thy selfe Set in our Hearts some slippes of these Flowers purge us from the weeds of vice and insteed thereof make Humility to flourish in our cogitations Innocency in our conversations Temperance in our appetites Charity in our affections and Obedience in all our actions to the Salvation of our Soules the good example of our Brethren To the glory and praise of thee our blessed Saviour who wert art and ever shalt be Iesus of Nazareth And so I come to the last word of Pilates Inscription King of the Iewes King of the Iewes THese were the last words of Pilates Inscription fastened upon the Crosse whereon our Saviour Christ was crucified which is the third pretended Cause of his Crucifying Little thought Pilate that Christ was truely King of the Iewes when he set up this Title For he received this Name not by Pilates Inscription onely but by his Fathers Ordination For hee is our Great King who ruleth all things who hath subdued all our Enemies tryumphing on his Crosse over the World the Flesh and the Devill He is called The King of the Iewes not carnally but spiritually not of those that were of the seede onely but of such as are of the Faith of Abraham that is of such as beleeve with the heart and confesse with the mouth that he is their King and Governor This Title was not first given him upon the Crosse for the Prophets did prophesie of it before I have set my King upon my Holy Hill of Syon sayes David Psal 2.6 And so the Prophet Zachary Chap. 9. ver 9. Rejoyce greatly thou Daughter of Syon shout out thou Daughter of Jerusalem Behold thy King commeth unto thee Hee is just and having Salvation lowly riding upon an Asse His Dominion and Government was fore-told by Daniel Chap. 7. vers 14. There was given him Dominion and Glory and a Kingdome that all people Nations and languages should serve him His Dominion is an everlasting Dominion which shall not passe away and his Kingdome which shall not be destroyed It is he that is Rex Regum Dominus Dominantium The King of Kings and Lord of Lords Rev. 19.16 Rev. 19.16 With this Title did the Wise men seeke him Math. 2.2 Where is hee that is borne King of the Iewes With this Title did the Souldiers deride him Math. 27.29 Haile King of the Iewes And with this Title did Pilate thinke to dishonour him as it is in this Text Iesus of Nazareth King of the Iewes A King indeed hee was though Pilate knew it not whose Kingdome though it be in this World yet is it not of this World having nothing in it that is Temporall or Terrestriall but all Spirituall and Celestiall depending not upon Man but upon God consisting not in Riches Pompe Cities Castles Forts Armies But in Righteousnesse peace and joy in the Holy Ghost Rom. 14.17 He is universall Monarch in whose hands are the hearts of Kings whose Vicegerents onely they are heere upon Earth The Pope weares a Triple Crowne in token of his three-fold Kingdome In Heaven in Earth and in Hell or Purgatory What he assumes usurpingly Christ Iesus enjoyes properly For hee is a King Regens in Coelo per gloriam in Mundo per gratiam in Inferno per justitiam A King I say reigning in Heaven by his Glory in Earth by his Grace in Hell by his Iustice Unto this Kingdome Christ hath a Triple right The first as hee is God coequall with the Father by whom all things were made John 1.3 John 1.3 and this he is Iure Creationis By right of Creation Secondly he is King as hee is the Sonne of God whom the Father hath appointed Heire of all things Heb. 1.2 And this is Deno Patris By the donation of his Father All power is given me both in Heaven and Earth Math. 28.18 Thirdly he is King as he is Mediator betweene God and Man And this is Merito Redemptionis By the merit of Redemption and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is here styled Rex Iudaeorum King of the Iewes As hee is then our Iesus so is hee our King The which Title King presupposes a Kingdome and a Kingdome presupposes Subjects and Subjects presupposed Lawes and Government In the handling therefore of this Kingly Office I am constrayned though but in a word to unfold unto you a whole Commonwealth Christs Office his Kingdome his Subjects and his Government And first of his Office he is Rex A King The word King imports a Soveraigne power over Subjects whereof the Scripture records foure sorts First there is Rex infernalis An infernall King which is the Devill called by Iob Chap. 41. the last Verse Rex super omnes filios superbiae A King over all the children of pride And also tearmed by our Saviour Iohn 12.31 Princeps mundi The Prince of this world And by St. Paul Eph. 2.2 Eph. 2.2 Princeps Aëris The Prince of the Ayre And by St. Iohn Rev. 9.11 King of Locusts Abaddon by name a destroyer by nature whose Kingdome is of this world whose subjects are the slaves of sin and children of Disobedience whose government is wickednesse and whose Law is the transgression of all Gods Commandements Secondly there is Rex temporalis A temporall King such as Saul David Solomon Ezechias and others were in Israel Such as are now Kings of the Nations This Kingdome is both in this world and of this world Their Subjects men ordered by Reason and governed by Lawes Civill and Ecclesiasticall Thirdly there is Rex
of Life the which the Lord hath promised to them that love him This was likewise promised by Christ to the Angell of the Church of Smyrna Rev 2.10 Rev. 2.10 Be thou faithfull unto Death and I will give thee the Crowne of Life The second is promised to Christs faithfull Ministers For St. Peter encourages them saying When the chiefe Shepheard shall appeare yee shall receive a Crowne of Glory which fadeth not away 1. Pet. 5.4 Of the third St. Paul assures himselfe I have fought a good fight I have finished my course I have kept the faith henceforth is layd up for mee a Crowne of Righteousnesse Thus as there is none crowned except they strive so there are none that strive aright and fight lawfully in Christs warefare but shal be crowned none shall be his Subjects but shall bee rewarded Iob shall not serve God for naught but if hee serve him he shall be recompensed Wherefore we cannot but truely confesse that he who is King of the Iewes is Rex liberalis A bountifull King Thirdly Christ is not onely a wise and a liberall but also a powerfull and a mighty King whose power is seene in two things especially confounding his enemies and in defending his Subjects The confusion of his Enemies is an essentiall part of his government for he could never have beene a sufficient Saviour if he had not and did not confound the enemies of his Kingdome But that he should so doe was prophesied by David Psal 2.9 Thou shalt bruise them with a rod of Iron and breake them in pieces like a Potters vessell And Psal 72.9 which was purposely penned for Solomon but typically describeth Christ He saith ver 4. He shall breake in pieces the oppressor and vers 9. And his enemies shall lick the dust whereby the Prophet would insinuate Christs power in the destruction of his Adversaries and in the confusion of his foes What greater Enemy than the Devill yet the God of peace shall shortly tread Satan under our feet sayes the Apostle Rom. 16.20 How strong an enemy is the World to Christs Kingdome yet be of good cheere I have overcome the World saith Christ to his Disciples Ioh. 16. ver the last How potent an enemy is Sinne against Christs Kingdome yet Christ came in the flesh that he might condemne sin in the flesh sayes the Apostle Rom. 8.3 And so likewise Rom. 6.6 Our old man which is sinne is crucified with Christ that the body of sinne might bee destroyed and therefore sinne hath no more dominion over us What is become of that Adversary which cut off all Christs Subjects namely Death St. Paul tels us plainely That Death is swallowed up in victory 1 Cor. 15.54 And Christ rides tryumphantly saying O Death where is thy sting O Grave where is thy victory 1 Cor. 15.55 How hath Christ Iesus brought to confusion the Iewes and their Adherents which would not have him reigne over them Behold the power of this King of the Iewes in the subversion of Ierusalem the destruction of Herod the confusion of Iulian the Apostate the ruine of many Hereticks and their Heresies which were the Divels souldiers and foes unto Christs Kingdome Onely there remaines the fall of Babylon that Scarlet-coloured Whore and the destruction of Antichrist that sonne of perdition whom our Iesus shall destroy with the breath of his mouth so let all thine enemies perish O Lord. Secondly Christs power is manifested in the protection of his Subjects He is not onely Rex titularis but also Rex tutelaris Not onely a Titular but also a Tutelar King And as Iosua not onely destroyed the Canaanites but protected Israel all his dayes So Christ a Type of whom Iosua was doth not onely confound his foes but also confirme his friends destroying his enemies but protecting his Subjects For he is our Judge he is our Law-giver he is our King and he will save us It is hee that hath saved the children of the needy it is he that hath and will for ever deliver the poore that hath no helper It is hee that hath promised to bee with his Church unto the end of the World As to direct it by his Spirit so to protect it by his power It is hee that keepeth Israel and neither slumbreth nor sleepeth Hayle then O hayle thou victorious King both of Heaven and Earth that hast overcome the flesh within mee the world without me Death for me and the Devill against me That doest correct me in thy mercy direct me in thy truth and protect me by thy power from all my Adversaries Thou art the Lord the Lord strong and mighty thy Name is a strong Tower to which I flye and am secure therefore I will confesse thy power and acknowledge that the King of the Iewes is Rex potens A powerfull King Fourthly a good King must be an indifferent an impartiall King to judge the cause of the poore as well as of the rich of the weake as well as of the mighty respecting not the Condition of the person but the Equity of the cause not countenancing the rich man for his Wealth nor contemning the poore man for his poverty for it is an honour to a Prince to bee a poore mans King Such a one is our King of the Iewes who is not partiall in his temporall punishments nor will be partiall in his eternall Judgements Therefore is hee styled by Saint Paul The just Iudge that shall render unto every one according to his workes 2. Tim. 4.8 For of a truth God is no respecter of persons sayes the Apostle St. Peter Acts 10.34 For where sin is committed there is punishment inflicted bee it King or Beggar rich or poore Iew or Gentile Wherefore all the World may truely say that our King of the Iewes is Rex justus A righteous King Againe fiftly a good King must bee severe against such as are incorrigible and will not amend It is observed by Cicero That it is the ruine of a Common-wealth when Iudgement given is revoked and the execution of the Law stopped against Malefactors And the saying of Solomon is Because Sentence against evill doers is not executed speedily therefore the hearts of the sonnes of men are fully set to doe evill Eccles 8.11 Eccles 8.11 But Christ like a severe King will at the length judge and punish the wicked If Ierusalem will not bee gathered together under his wings she shall be at the last left desolate Luke 13. vers the last And if the Church of Ephesus wil not remember from whence she is falne and repent and doe her first workes hee will come against her shortly and remove away her Candlesticke Rev. 2.5 And at the last day what a just Sentence shall hee pronounce both to the godly and against the wicked seperating the Sheepe on the right hand and the Goats on the left when he shall say unto thâ— one Come yee blessed of the Father receive the Kingdome prepared for you from
spiritualis A spirituall King such is every godly Christian A King and a Priest to God substituted under Christ His Subjects are his affections which hee commands neither by the Law of Reason nor by the Law of Nature but by the Law of Grace which is the Word of God Fourthly and lastly there is Rex aeternalis An eternall and an everlasting King and this is he who is here entitled Rex Iudaeorum King of the Iewes The Regality of our Saviour was directly typified by the Crowne that was about the Arke Exod. 37.2 the which Arke represented Christ His Princely function was strangely prefigured in Melchisedecke who was both King and Priest In David who was both King and Prophet In Solomon who was a Type of our Saviour in his Soveraignty in his Riches in his Wisedome in his Peace excelling all the Kings of Israel in wealth in Iudgement and in tranquility hereby resembling our Saviours Kingly Office in his Riches his Propheticall in his Wisedome his Priestly or Mediatorship in his Peace This is that King whom the Angell foretold to Mary Luke 1.33 Hee shall reigne over his house of Jacob for ever and of his Kingdome there shall bee no end This is that King of whom the Prophet David speakes Psal 8.6 Psal 8.6 Who was crowned with glory and honour and to whom God gave Dominion over the workes of his hands and put all things under his feete Lastly This is that King who is above all Kings for other Kings Countries are bounded his without limits their time of Reigning is designed his endures World without end their power extendeth but unto the body his both to Soule and body he derives his Kingdome from none they all from him and therefore is most fit to bee honoured with this Royall Title King of the Iewes There are sixe things requisite to make a good King He must be 1 Wise to governe 2 Liberall to reward 3 Mighty to defend 4 Indifferent to judge 5 Severe to punish 6 Peaceable to reconcile â—hese six properties met â—â—â—n Christ which shews 〈◊〉 hee was a good King â—irâ—t he is a wise King For it pleased his Father that in him all fulnesse should dwell 1 Colos 1.19 1 Colos 1.19 What fulnesse Even the fulnesse of Wisedome therefore is he called The Wisedome of the Father Esay 11.2 For in him did the God-head dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bodily instructing him perfectly what he had to doe The Jewes once sayd of Christ That hee did all things well We may say he ruleth all things wisely diverting all to his owne glory and the good of the Church He is wise sees all things hee is Prudent and considers all things he is provident and prevents all things which may prejudise his Church which is his Kingdome therefore hee is called Esay 9.6 Admirabilis Concilarius The wonderfull Councellour For he is that Wisedome which Solomon speaks of Prov. 8.12.13 That dwells with Prudence that findes out witty inventions Councell is his and sound Wisedome Hee is understanding and strength by him Kings reigne and Princes decree Iustice Wherefore albeit Christ our King suffer Schismes in his Church Dissentions in his Kingdome and the Enemy to prevaile against his Subjects yet this is not for want of wisdome to governe but that thereby Antichrist may be revealed the Loyalty of his owne Subjects proved and tryed and his enemies confounded with the greater confusion Therefore whatsoever Turkes Iewes or Heathen judge of Iesus we must confesse that he is Rex sapiens A wise King Secondly Christ is a liberall King Heathen Histories have recorded the Munificence of Alexander the Liberality of Caesar the Bounty of Titus Vespasian of Ptolomeus the Thebane and of Pertinax the Emperour And sacred Scriptures acquaint us with the like in David Solomon Ahasuerus and others famous for their Liberality But what is their bounty if compared with the Liberality of our Iesus King of the Iewes He exceeds all others herein as the Sunne doth other Starres in Brightnesse When hee ascended up on high he led captivity captive and gave gifts unto men Ephes 4.8 behold his Bounty Behold I come quickly saith he and my reward is with me to give to every one according to his workes Rev. 22.12 A Cup of cold water shall not bee unrewarded if it bee given to a Disciple in the Name of a Disciple Christs bounty farre exceeds all worldly glories be they never so great be they never so many Ptolomee the Thebane Captaine had so accustomed himselfe unto liberality that when a poore souldier craved his Almes he having at that time in present nothing to bestow upon him gave him his shooes off his feet saying My friend make thy profit of these for I had rather goe bare-foote than thou shouldst suffer so much But what hath Christ given to us Not his shooes but the garments of his owne Righteousnesse to cover us his flesh to feed us his Blood to refresh us his Life to revive us He hath made us his friends yea Co-heires with himselfe Rom. 8.17 He hath made us his sheepe He is the good shepheard that laid down his life for his sheepe Iohn 10.11 Hee hath made us his Branches I am the Vine and yee are the branches saith he Iohn 15.5 He hath made us his Members For hee is the Head and the whole Church is Body 1 Cor. 12.27 Nay Christ being King to expresse his bounty gives petty Crownes or Coronets to all his Saints Therefore it is said Rev. 1.6 He hath made us Kings and Priests to God If Kings where are our Crownes Why the whole Church hath a Crowne figured by the Crowne of Ierusalem Ezech 16.12 I put a Jewell on thy forehead and Eare-rings in thine eares and a beautifull Crowne upon thy Head Nay more particularly every member of Christ hath a Crowne There is a Crowne for a faithfull Husband A vertuous Woman is a Crowne to her Husband saith Solomon Prov. 12.4 There is a Crowne for the wise The foolish inherit folly but the prudent are crowned with knowledge Prov. 14.18 There is a Crowne for Children and another for Parents Childrens Children are the Crowne of the aged Prov. 17.6 and the glory of children are their Fathers There is a Crowne for the faithfull Pastor thus Saint Paul calleth the Philippians Gaudium Corona His Ioy and his Crowne Phil. 4.1 Phil. 4.1 And the Thessalonians the like 1 Thes 2.19 where they are tearmed by the Apostle The Hope the Joy or the Crowne of his rejoycing These are Crownes given here but what Crownes may they expect hereafter Christ hath one Crowne but distinguished in Scripture by three denominations the which Crowne he will bestow upon his Saints and all those that feare him The Crowne of Life the Crowne of Glory and the Crowne of Righteousnesse The first is promised Iam. 1.12 Jam. 1.12 Blessed is the man who endureth temptation for when he is tryed hee shall receive the crowne