THE TRUE ART OF LIVING WELL.  
THE RIGHT USE OF things indifferent.  
THE PLAIN FOOTPATH to the Paradise of God.  
Three Sermons preached at Cambridge, Westminster, and Worcester, by JOHN RACSTER Minister of the word, and Preacher.  
LONDON, Printed for Thomas Clarke, and are to be sold at his shop in Paul's churchyard at the sign of the Angel. 1605.   

THE EPISTLE DEDICATORY, AND to the Reader.  
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DEO ECCLESIAE TIBI.   
THree words in one escouchion displaying three virtues in one man, towards God godliness, to his country charity, and goodness to thee, Deo, patriae, tibi, to God, his country, and to thee, doth Master Lambert dedicate his book. Which invention of his▪ sorting well with my desire, though my desert be far short of his, I will, God ●illing, in this act of dedicating this worthless work of mine, try my skill how I can use his instrument, contenting myself, as welt I may, to be his second. First, Deo, to God, as to my author, I the writer dedicate these my labours, myself, my whole life, and all my actions as God shall give grace. And this dedication brancheth itself out two ways. Hallclu-iah, the dedication of praise, and Hosanna, the dedication of prayer. It becometh us well in all humility with thanks and praise to dedicate our works to God, we being thereunto instructed by nature itself. All rivers pay tribute unto the Ocean, thereby acknowledging their head, because the sea filleth them all, and supplieth all their wants: so must all souls give praise unto God, acknowledging in him the fountain of their essence or being, and the well of their being and doing well. Nam de plenitudine eius omnes bibimus, Of his fullness we all have drunk: all our wants are supplied from him, all our diseases are cured in him, all our goodness is procured through him, all our life is guided by him, all our happiness and salvation cometh of him, Omne datum, etc. Fury good giving and everic perfect gift is from above, & cometh down from the father of lights. This always with all thankfulness we do acknowledge, most mightle, most merciful, most glorious God and Father. And this is our Hallelu-iah, our dedication of praise unto the Lord. Our Hosanna, our dedication of prayer, is Ana Domine, salva obsecro; Ana Domine, da successum obsecro: Prosper thy king O Lord, O Lord prosper thy kingdom here with us: prosper every word and work tending to the advancing of thy kingdom, our king, thy Christ, our Lord and God. Prosper O Lord this word and work of me thine unworthy servant, that being of itself but granum, a very small thing in itself, but a grain, it may through thee be made semen, a seed, that is, of an esfectual quality, where it is but of a contemptible quantity. And bless the growth of this seed by being present with us, as thou hast been with thy former servants of old, that every one of us, knowing thee to be the chief and true husbandman, may pray and say unto thee: Let my words O Lord drop as the rain, and my speech distill as the dew: as the shower upon the herbs, and as the great rain upon the grass: so let thy doctrine in my mouth make fruitful the hearts of all that hear it. Thus doth praise and prayer commend this cause unto the Lord. In the next place, next unto God, is the Church of God; which being a vine will afford a shadow to such as gather grapes; being an house ministereth a covering to the Ministers that be under her roof; and being the mother of us all, doth charitably accept the meanest offerings and devotion of the meanest of us all. These be the arguments that assure me, that albeit, as in the material tabernacle, so likewise in the spiritual building of the spiritual temple, some bring gold, that is, works of greater moment, others bring silver, things of brighter and finer show, others bring brass, matter of more strength, and others there be that bring blue silk, purple, scarlet, and fine linen, that is, dainty devices, delectable, curious, and costly: yet is it my hope still, that my poor endcuors, my homely stuff, whether hair or skins, or whatsoever else they shall be thought to be, will serve for some use or purpose in the Church: and my willing mind to do good (though attended but a little, and extended in effect but to a few) shall not be condemned, though it deserve but slenderly to be commended. First in all our actios is God to be remembered, next the Church, thirdly some principal man in the Church, and lastly the good of every common Christian in this case is to be intended. The third point therefore is two fold: Tibi, to thee the patron of my pains, and Tibi to thee the reader of my books: the reading also being different, the one requiring an Emphasis, and the other including an Antithesis. First Emphatic●s, and principaliter, emphatically and principally, putting a difference between the protector and the partner, between a father and a friend. Tibi to thee thou painful pillar, and stout standard bearer of the Church: tibi to thee thou chiefis prelate of this our province: tibi to thee thou most famous Bishop of a most fertile country and faithful people: tibi to thee, to thee, I say, thou reverend father, the learned Bishop of worthy Worcester, to thee I commend and dedicate these whatsoever labours of mine, labouring much in my mind, how to make known unto the world, and your Lordship, how much, aswell in the behalf of my poor Church, whose case Itender as mine own, as also in regard of my wretched self, formerly beyond all deserts favoured, I stand in all duty bound to honour your Lordship: but I have been too forgetful of my duty herein. I do also confess my weakness and unworthiness herein: and even this is one of the degrees of happiness: primus foelicitatis gradus est non delinquere, secundus delicta agnoscere; it is the first and chiefest point of happiness not to offend, the second is, to acknowledge our offences; saith S. Cyprian. Now therefore as a faithful messenger of a grateful mind, Tibi to thee I send this sunburnt child of mine, it hath the maintenance of truth from the father of goodness; O let it, let it have the countenance of authority from your fatherly goodness. This Tibi to thee is with difference and with pre-eminence: there is another without difference, and without exception: for he that publisheth any thing can forbid none, but committeth his writings indifferently unto all without any exception at all. Tibi to thee that art learned, or art unlearned: Tibi to thee that art godly, or art ungodly, Tibi to thee that art good, or art bad: to thee that art sound of heart, or art not sound: Tibi to thee, that lovest learning, and Tyburn to thee that lovest not learning: Tibi to thee, that hast money, and Tibi to thee, that hast it not: Tibi to thee that buyest, and Tibi to thee that borrowest this book: Tibi to thee, that passest by, and Tibi to thee, that comest in▪ to every one severally sparing none, but plucking them secretly by the sleeves: Tibi to thee belongeth to hearken unto the doctrine of truth. Tibi to thee that printest, that they may be sold: to thee that sellest, that they m●y be bought; to thee that buyest, that thou mayst read●; to thee that readest, that thou mayst understand; to thee that understandest, that thou mayst believe▪ to thee that believest, that thou mayst practise; to thee that practisest, that thou mayst continue: to thee that printest, sellest▪ buyest, readest, understandest, believest, practisest, continuest, and perseverest in the word of truth, is this work of truth committed. And thus we commit all to God, ourselves with all. God save England, and the King▪ and people thereof: God bless Worcester, and the Bishop thereof: God send us all his grace. Suckley in Worcestershire: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Novemb. the 6. Anno Dom. 1604.  
Yours in all duty and true love, john Racster.   

THE TRUE ART of living well.  MATTH. CHAP. 10. VER. 16. Be ye therefore wise as serpents, and innocent as doves. 
IN the s●cond Epistle to Timothy, the third Chapter and first verse, the Apostle prophesieth of our times: This know (saith he) that in the last days shall come perilous times. There is none that doubteth, but that these, wherein we live, be the last days, and therefore it is more than certain that these be the perilous times: wherein (as saith Nazianzen) especially to men of our profession, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there be whole labyrinths of cares, whole fairs of affairs, whole seas of troubles, whole worlds of wickedness which daily oppress us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All goodness ebbing hideth itself; all naughtiness barefaced blusheth not. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our ship, that is our soul saileth in the night. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ is asleep, if not in the ship, yet in the souls and consciences of men.  
In the 29. of Genesis Rahel, that is ovis a sheep, beareth Benjamin, that is lupum rapacem, a ravenous wolf, in the 49. of Genesis: but it cost her her life for her labour; the sheep died in travel with the wolf: Genes. 35. But in the beginning of this verse, the words immediately going before my text there is a greater danger: not partus, but, pugna luporum, not the birth of one, but the battle of many wolves of your souls. Ecce ego mitto vos, Behold I send you, tanquam oves, as sheep in the midst of wolves: which could not be without danger of death. And therefore as a wise captain, in these words he warneth and armeth us and them against the dangerous conflict in this perilous time. Estote igitur: Be ye therefore wise as serpents, but innocent as doves: where there is not a word that hath not suum pondus his weight: nay every word is pondus, it is a weight; for without this every man hath his Tekel, that is, every one is weighed in the balance, & found too light. Dan. 5. 27. But if wisdom be in the one scale, that is, in our understanding, and innocency or simplicity in the other, that is our will, we shall weigh somewhat in the balance, that is in the estimation of Christ our Saviour. The one is the weight of judgement: Be ye wise as serpents: and the other the weight of justice: and innocent as doves.  
And as we see in a case of weights, all of them be contained one in the other, so likewise the parts of this text stand like weights one within another. For first here be two precepts or commandments: Be ye wise as serpents: this is the first precept; And innocent as doves: this is the second. And these two precepts have two virtues in them: the first is wisdom, prudentes, wise as serpents. The second innocency, innocentes, innocent as doves. And these two virtues have two examples: Sicut serpents, as serpents; this is the first example or pattern: Sicut columbae, as doves, this is the second pattern or example. Two precepts, two virtues, two examples, all of them one within the other waight-wise. For first, for the former precept, there is Estote, Be ye; this is the precept, then prudentes, wise, here is the virtue: and then, sicut serpents, as serpents, here is the example. Again for the later precept, first we must repeat Estote, Be ye, and this maketh the precept, than innocentes, innocent, that is the virtue: and then sicut columbae, as doves, this is the example. Be ye therefore wise as serpents, and innocent as doves. Estote, Be ye. To every commandment there be annexed two estates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the commanding and commanded estates: and these two estates require two conditions: the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, authority in the commander: and the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ability in the commanded, and these two jointly together make good every commandment: potestas, authority in the superior to command; and potentia, power in the inferior to do that which is commanded: and these two be comprised under this one word Estote, Be ye. First for potestas the authority of the commander, it is Christ that saith Estote, Be ye, and he is their and our lord joh. 13. Ye call me Lord and master, and ye say well, for so I am: and therefore he hath good authority to command. Nay he is silius the son of God, and in this regard he saith, Mat. 28. Data est mihi omnis potestas: all power or authority is given me, both in heaven and earth. Secondly for potentia, the ability of the Apostles and all true Christians to obey this commandment: Estote prudentes, Be ye wise: that also is taken from their master: for the words of Christ are able to make men wise: nay they are able to make the sons of men the sons of God: joh. 1. 12. As many as received him to them he gave power to be the sons of God. And therefore all they that hear the word of God and believe it, have power also in some sort to do it. For Christ's commandment is not Dictum, a mere word, but it is Dictum factum, a word done, it gineth ability of doing to all those that hearken unto it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his word and his deed goeth together. And therefore no doubt this very word Estote, Be ye, was his act to make them wise. And he continueth the same in the 20. of john: for to those that in this place he saith Estote, Be ye wise: to those in that place he saith, Accipite, Receive the holy Ghost: and with him Tetigisse is Docuisse, if the holy Ghost do but touch the heart, it teacheth it wisdom, and all goodness. Thus you see the equity of this Estote, this commandment, for so I had rather call it, than an exhortation, consisteth in two things: in the authority of the commander, which is Christ the son of God, and in the ability of the Apostles, who are enabled by Christ and the holy Ghost. And from the equity of this commandment we may learn to know the iniquity of all other commandments that swerver from this, which consisteth likewise in two points: either in usurpation, in coming to authority; or in tyranny in using it: when he commandeth that aught to obey, or that is commanded that can not be done. And from hence all that be in authority either in Church or commonwealth, or have any place or calling in either of them both, may learn to examine themselves, both in the cause & effect of their calling. First whether they have Christ's commandment, Christ's call for their calling: whether he said unto them, Estote, Be ye: Be ye Bishops, be ye Magistrates, be ye Ministers, or else they crept unto it by corruption. But if they be so blind that they cannot see this simply in itself, then let them look unto it in the effect, let them consider how they fit their place and calling, how able they are to go through with the works of God: for whosoever is called of God, is enabled of God; for they that have from him Estote, have Accipite also: to whom he saith, Be ye, to the same he saith, Receive ye: Be ye, that you may receive: Receive ye, that you may be able to be such as he willeth you to be.  
Estote, Be ye: thus much of this word single by itself: now as it is joined to the rest of the words of my text.  
Estote, Be ye: not sicut serpents, as serpents, for the serpent is not to be imitated of us in all things, not in the poison of the serpent, but in the wisdom of the serpent: Estote prudentes, Be ye wise as serpents, not first sicut serpents, Be ye as serpents, & then prudentes, wise: for then the poison should bear sway, and the wisdom would be corrupted: but first prudentes, be ye wise, and then sicut serpents, as serpents, and so the wisdom prevaileth, and the poison which is our corrupt nature, is purged and sanctified by that heavenly wisdom.  
Estote igitur prudentes: Be ye therefore wise. This is the virtue, not that which Aristotle maketh the form of all moral virtues, but which Christ maketh the ground of Divine politics. Estote prudentes, be ye wise. Some divide all Divinity according to the threefold use thereof into these three kinds: the one is school divinity, and that is in special request amongst the Papists: the other is preaching divinity, & that is wholly studied by the Puritans: the third is politic divinity, and that is put in practice amongst all, but especially in the Pope's palace and college of Cardinals; where you shall have some, that when they are good neither for the school, nor for the pulpit, yet because they can lay a plot for a living, and plot a piece of knavery, of policy I should say, as well as any of Machivel his scholars, have gotten great place in the Church, & are highly esteemed of for their government; which government of theirs is pure policy: but as for poor Divinity, they seem either not to have it, or care not for to use it. O say they, it is not good in policy, when their conscience telleth them it is good in honesty. These be wise men but without learning or honesty. And I assure you, beloved, when I consider the course of the world, what plots, policies, and circumventions be in the world, than I think men be too wise: but when again I behold the want of religion, and the fear of God which is the beginning of wisdom, as the Scripture saith, when I see they want the beginning of wisdom, than I begin to think that they are not wise at all: then say I to myself, Surely Policy hath smothered Divinity: this policy that is accounted the wisdom of the world is the devils policy, to steal from man the wisdom of God. For this I dare avouch, that Machivel his policy, is as good as Achitophel's divinity: but Christ's divinity is better policy. For this containeth the purity and quintessence of all, without any dross or dregs at all. Divinity, disputing, preaching, practising hath here the right use: and this maketh the good Christian, right professor, and true Protestant. Let us therefore now hear and learn this:  
Estote igitur prudentes: Be ye therefore wise. 
Now I beseech you understand and consider that this heavenly wisdom, to which we are in this place invited, is of divers kinds, or rather hath divers degrees. The first is providence, whereby we do prospicere, look before us, & whereunto we are stirred up: Prou. 6. Vade ad formicam ô piger: Go to the pismire o thou sluggard, she prepareth her meat in summer, and gathereth her food in harvest. And in the 10. of the Proverbs, verse 5. He that gathereth in summer is the son of wisdom: but he that sleepeth in harvest is the son of confusion. An example hereof we have in joseph, in avoiding spiritual evil in the case of Potiphars' wife, and in storing & hoarding up temporal goods in the place of Pharaos' officer: Gen. 41.  
The second kind or degree of this wisdom is circumspection, not only prospicere, to look before us, but on every side of us: the definition is cautela contrariorum vitiorum, a diligent heed of avoiding contrary vices; and the work is to order the affections. To beware of contrary vices, it behoveth us to be circumspect, lest in shunning covetousness we fall into prodigality, or in avoiding rashness we become too fearful; and therefore it is wisdom to be circumspect, that is, to look round about us, & to order all our affections. And to this purpose the holy Ghost speaketh: Prou. 4. Omni custodiâ custodi cor tuum, Look to thine heart, and the affections thereof, with all diligence; being about to say Custodi, keep, he first saith, Omni custodiâ, with all diligence keep thine heart; lest thou shut the doors on this side of the heart against thine enemies, and open the gates unto them on the other. This kind of wisdom they have not, who do so shun poverty or other present evil, that they fall into eternal evil; not unlike unto starting horses, which starting and shunning shadows, plunge themselves into true danger, from whence they cannot get out. And this kind or degree of wisdom, is commended unto us in the first of Ezechiel, in the similitude of a wheel that did run round about, and in the similitude of the rings in the wheel, which were round in a round; but especially in the eyes in the rings: and their rings were full of eyes: the mind of a circumspect man is like eyes in a ring, and rings in a wheel, which be round, see round, and run round.  
The third kind of this heavenly wisdom, is discretion: and the work hereof is not only as the first kind prospicere, to look before us; nor as the second, circumspicere, to look round about us: but it is introspicere, to look into matters. And this work of discretion introspicere, to look into things, is of two sorts: the one is general, to look into all things, & discernere, and to discern between virtue and vice, between bad and good: & the other is more particular; to look into the good, & pretium rerum aestimare, to esteem of every thing as it is worth. The first work of discretion is to discern between good and bad: for there be certain vices, that bear the face of virtues. Crueltic is covered with the name of justice, remissness called lenity, covetousness is clothed like thrift, pride like liberality; so that a man may be deceived in them: but he that is so discreet as to discern between good and evil, shall never incur the danger of the curse, Isa, 5. Woe be unto you that call evil good, and good evil; darkness light, and light darkness. And he that is thus wise shall see and acknowledge, in the abundance of temporal commodities great want, in the joy of earthly pleasures much sorrow, in the enjoying of worldly glory much ignominy, in the glory of fleshly beauty great deformity. And this is the first work of discretion. The second is the good being separated from the bad, pretium rerum aestimare, to judge of the good as every parcel is worth; and this also is an high point of wisdom, to know the price of things, and requireth the whole knowledge of all divinity, for there is none can prise any thing without the knowledge of the thing; and there is no true knowledge but in divinity. And therefore that we may know truly how to prise all things, we must have the knowledge of all Divinity; and that is set down by S. Augustine in two words or syllables: Noverim te, noverim me: Give me grace, o Lord, saith he, that I may know thee, that I may know me. Noverim te, that I may know thee to be the creator of heaven and earth: Noverim me, that I may know myself the work of thy hands, and may in discretion demean myself towards thee as one of thy creatures: Noverim te, that I may know thee to be the redcemer of mankind: Noverim me, that I may know myself to be a grievous sinner, & thereupon in discretion make means to be redeemed by faith and repentance. Noverim te, noverim me, that is, noverim te in me: that is, Give me thy grace o God, that I may know thee & me, that I may know thee in me, that is, that we may know the gifts of God that be in us; that we prise not ourselves at a lower rate than God hath set of us. God hath given us immortal souls, which be more worth than all this transitory world beside, he hath promised us eternal life which is better than many worlds; nay he hath bought us, and putchased all this for us with his most precious blood, every drop whereof is worth ten thousand worlds. And therefore seeing he hath paid so dear a price for us, let us in discretion learn to know our own worthiness, and neither sell ourselves for nothing as did Ahah, who sold himself to work wickedness in the sight of God: neither let us sell our heritage, to wit, everlasting life, for a thing of nothing, a temporary commodity, a momentary pleasure, a mess of pottage, as did Esau. But let us with S. Paul, account all things as loss and dung in comparison of the cross of Christ and the benefits thereof. And so we shall rightly look into and judge of the price of things, if we thus discreetly look into matters. For the mind of a discreot man, is like the beasts that were about the throne, that had eyes ante and retro, before and behind, Reu. 4. 6. nay like the bodies of those beasts, that were full of eyes within, Revel. 4. 8.  
The fourth and last degree or kind of this wisdom is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato speaketh, that that directeth all the rest, which determineth, what, when, where and how any matter is to be brought to pass: and it shall be called by me Direction, because it directeth all the rest. And this kind beareth the name of the Genus, & is divided by Tully in the second of his Rhetorickes as the whole, into these parts: Prudentiae tres sunt parts, there be three parts of wisdom: memoria, intelligentia, providentia. Memoria est, per quam animus repetit illa quae fuerunt. Memory is that by which the mind recalleth those things that are past: Intelligentia, per quam ea prospicit quae sunt, Understanding or insight is that whereby the mind spieth those things that now are. Providentia, per quam futuri aliquid videtur antequam factum est, Providence is that whereby the mind describeth a thing to come long before it be done; and all these saith Seneca, when they be in course and order, be the work of direction. Praesentia, ordina, order (saith he) things present; futura provide, provide for things to come: Praeterita recordare, remember things past. And what is this but the work of direction in every one of these? Order, remember, provide, things present, past, to come: me thinketh that I hear the voice of a master of a family, giving direction to his family. S. Bernard setteth out this matter most elegantly by three particles: unde, ubi, and quo: whence, where, and whither: and all this is brought in with a Considera, consider, which implieth discretion. Considera unde venis, consider whence thou comest, & erubesce, and blush for shame: ubies, where thou art; & ingemisce, and sigh for sorrow: quo tendis, whither thou goest, & contremisce, and quake for fear. Quake for fear, when thou considerest of the desolation of the grave, whither thou goest; sigh for sorrow when thou hearest the wickedness of the world where in thou art: blush for shame when thou seest the baseness of the earth from whence thou art taken: the earth that bore thee, breedeth worms to devour thee; the world that keepeth thee, keepeth wolves to destroy thee: the grave that expecteth thee, hath darkness to cover thee: of ourselves we can sing no other song then that that hath been sung already, though toanother tune & in another case, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Miser, per miserum, à misero, ad miserum: Miserable man, goeth from the miserable earth, by the miserable world, to the miserable grave: neither is there any remedy to be found for all this, but in the house of wisdom, neither have we any wisdom but by direction; neither is there any better direction in the whole Scripture then in this place.   
Estote igitur prudentes sicut serpents: 
Be ye therefore wise as serpents. For here you have heard the commandment of wisdom, Estote, Be ye; and the virtue itself, prudentes, wise, and now you shall heat the example and see the pattern. Sicut serpents, As serpents.  
Not Estote serpents, Be ye serpents, nor estote sicut serpents, be ye as serpents in all things, nor, estote malitiosi, or venenosi sicut serpents, be ye malicious or venomous as serpents: no nor estote astuti, be ye subtle to deceive as serpents: but, estate prudentes sicut serpents, be ye wise as serpents: where in there be three circumstances, quid, à quo, quomodo. Quid, what we must learn, and that is, bonum serpentis, that which is good in the serpent, to wit, his wisdom, chose the good, and leave the evil. A quo, of whom we must learn, à serpent, of the serpent the betrayer of man; we must not be ashamed to learn good of our enemies, nay learn good of the evil if they have any, nay of the devil himself if it were possible. Thirdly, quomode, how we must learn this wisdom of the serpent: sicut, as: sicut, even as, this is the means how to do it, if we conform ourselves to the wisdom of the serpent; and that is to be done in three points. This sicut is of three sorts. The first (according to S. Hierom) is, that the serpent, for the safeguard of his head, doth expose his whole body to danger, winding in & covering his head with his whole body beside, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So we likewise for our head Christ jesus ought to neglect our own lives, and all that is ours, to undergo any calamity either in body or goods, so that we may, as the Apostle speaketh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hold fast the head unto the end by a lively faith in Christ jesus, who is our head, which we must strive to hold fast by the hand of faith, what danger soever befall us. If we be Christ's sheep, let the world's wolves, in God's name, take our fleece, & tear our carcase, so we have this wit with the serpent to keep our head, we shall not lose by the bargain.  
The second wisdom of the serpent to be imitated of us, is, that the serpent stoppeth her ear at the voice of the charmer, charm he never so wisely, as it is in the Psalm; the charmer seeketh for a certain poison in the serpent's head which is medicinable: & the serpent to prevent him, and not be beguiled by his enchantments, stoppeth one of his ears with the earth, and the other with his tail: so wise & holy men do stop one ear with the remembrance of death, and the other with the consideration of their own frailty, weighing diligently by what and how many ways they may perish, lest they should give ear unto the suggestions of the devil. For this is both a spur and a bridle, a spur to goodness, and a bridle from wickedness: Whatsoever thou tekest in hand, remember the end, and thou shalt never do amiss: Eccles. 7. the last verse.  
The third wisdom of the serpent is, that he strippeth off his old skin: for when he is waxed old, and beginneth to feel his body to be a burden unto him, by reason of the corruption that is in him; he glideth himself through some strait hole, in some rock, and so leaving his skin behind him, is made whole, and becometh young again. And so we, saith S. Augustine, Sicut serpens exwias deponit, it a nos veterem hominem exuamus: As the serpent strippeth off his old skin▪ so let us put off the old man, if we will be wise as the serpent. Deponite vos, put off saith S. Paul, concerning the conversation in times past, the old man: Ephes. 4. 22. Wherein there be two special points to be paralleled in a Christian life. The one is, Foranimis angustia, the straightness of the hole: for if the hole be wide, the serpent creepeth in without any great ado, and passeth through also to no purpose, for he carrieth his skin with him, although heleave the place or hole behind him: & therefore he chooseth a strait or narrow hole. The second is, Loci stabilitas, for though the hole be narrow, yet if the place be not firm it is to less purpose. For as if the hole be too wide, he carrieth his skin with him: so if the place be not firm, he carrieth the hole with him; both the place and his skin goeth with him, and so his burden is increased: and therefore he chooseth a narrow hole, there is angustia, and a narrow hole in a rock, there is stabilitas, firmness or stability: and these two are to be imitated of us. First for angustia viae, the straightness of the way: Luk. 13. 24. Strive to enter in at the straight gate; strive to enter, there is difficulty in the action; at the strait gate, there is viae angustia, the hard passage, and the reason why we should strive is set down Matth. 7. 14. Because the gate is straight, the may narrow that leadeth to life, & pauci inveniunt, and few there be that find it. The gate is straight, no passage for 2. men at once, the old man & the new man can not enter in together; but the old man must be cast off, and then the new man may get in at this strait gate. The gate is straight, yea and the way is narrow too, it is hard for a man that is heavy loaden, to get over a narrow bridge, but if he will go over, he must lay down his burden, and so pass over himself. And so we, must cast off us the burden of sin by repentance, if we mean to walk in this narrow way: the gate strait, the way narrow, & pauci inveniunt, and few there be that find it: it is no common road highway, wherein the blind and the lame do walk, but pauci inveniunt, few there be that find it. He must have his eyes in his head, that is the eyes of his understanding, enlightened with true wisdom; and his feet sound, that is, a good conversation, that entereth in with few into this gate, and walk in this way: for this is porta salutis, and via vitae, the gate of salvation, and the way of life.  
Secondly, besides the straightness of the way, there is required in the life of a Christian, stabilit as petrae, the firmness of a rock, that his ground may be good: for many of the heathen walked in a strait way, and kept a strict course of living: Crysippus very continent, Fabritius very abstinent, Aristides very just, Socrates very patiented, but because their ground was not good, though their way was strait, all their good actions were nothing else, but splendida peccata, sin in silken apparel. And therefore the true Christian, that meaneth to lead a new life, must manner in stabili proposito, having his whole soul by faith settled and grounded upon Christ, who is the true spiritual rock, 1. Cor. 10. 4.  
And this is, sicut serpents, as serpents: as serpents cover your head in the day of battle, that the serpent slay you not: as serpents, stop your ears in the time of danger, that the serpent entrap you not: as serpents, strip off your old man, that the old serpent outstrip you not. Be ye therefore wise as serpents, because the serpent is your enemy. And this shall suffice, of the first precept, the first virtue, and first example.  
The second precept, because it is not explicitè, expressly set down with an Estote, Beye, as the former: but implicitè, enfolded in this conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and, therefore you must conceive, that it was likewise implicitè, enfolded in enfolding the former, and so leaving this, as painters do their pictures to be considered on the other side of the table, I come to the virtue & example, which be specified in my text.   
And innocent as doves. 
But first a word or two of the coherence of both these precepts implied in the first particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and There is great affinity between doing good & eschewing evil, and therefore both our Saviour Christ here, and S. Paul elsewhere, joineth them together as unseparable companions. S. Paul in the 16 to the Romans', verse 19 both expoundeth this place, and maketh the self same connexion that is here. Volo vos sapientes esse in bono: I will that ye be wise in that which is good, that is, be ye wise as serpents. Simplices verò in malo: But simple in that which is evil, that is, and innocent as doves. Paul's volo, and Christ's estote is the same, but that the one is set down in the object, and the other in the subject. S. Gregory in his pastor: cap. 25. alleging this very place saith, Valdè in electorum cordibus debet astutiae, serpentis, columbae simplicitatem astruere, & serpentis astutiam columbae simplicitas temperare; In the hearts of the elect the subtlety of the serpent ought to uphold the simplicity of the dove; and the simplicity of the dove to temper the subtlety of the serpent.  
Estote prudentes sicut serpents, ad intelligendas frauds: Be ye wise as serpents (saith Chrysostome) to understand their deceit: simplices sicut columbae, ad ignoscendas iniurias, and simple or innocent as doves to pardon their injuries. Nazi●nzen, he will have the medley of these virtues to make a mixture: and this AND to be the physicians Ana. Be ye wise as serpents, AND innocent, this And is Ana: that is, take as much innocency as wisdom: ana, of both alike; and then the whole dosis, the whole receipt he maketh in this sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Goodness mingled with knowledge. Now it is plain, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, knowledge or understanding, is in the former virtue in wisdom, and is contained in this: Be ye wise. And therefore it is certain, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodness is in this later, in innocency; contained in this, Be ye innocent. And I will show and prove unto you, that this is a principal virtue, more principal than justice itself: And first to begin with the furthest degree of simplicity.  
Some there be, that because they see the words vis and ius to have neither more nor less, but the self same letters: therefore they think the things also to be neither more nor less, but just the self same: if they might, they think they have right to do as they list, and to have what they like. These have neither part nor portion in this virtue: but yet this I will say for them, they come nearer to it then the hypocrites: for the sins of violence be simple, that is, single: but the sins of deceit be double, both the sin and the deceit. This is the one kind of naughty goodness, that are good to none but themselves. This is the first and worst kind of simplicity, the simplicity of sin, which is, simpliciter malum, simply evil.  
The second kind of simplicity is, when men be by nature simple without understanding, such as we call innocents: and these, though they have no share in this commandment, yet are they better than the former. A fool is better than a violent or unjust man; for this, though it be simplex malum, a simple evil, yet is it not malum simpliciter, an evil simply, because I take it to be malum poenae, not culpae; a punishment that is laid upon them, rather than any fault of their own.  
The third degree of simplicity and innocency is in them that carry this mind, Neminem laedere, as Tully saith, to hurt no body. And here simplicity or innocency entereth into the degrees of goodness; it is a step to goodness to have this conscience, and to bear this mind, that thou wilt hurt no body neither by thought, word nor deed.  
The fourth degree is propulsare iniuriam, as the Orator speaketh, not only not to do injury thyself, but to hinder others also from doing injury as much as in thee lieth; to be so far from hurting thy brother, that thou hast a care of him that he be not hurt by others. And this is a further degree of goodness than the former.  
The fifth and last is, vince malum bono, Overcome evil with goodness, Rom. 12. 21. Not only not to do injury, which is good; but defend from injury, which is better: nay, not only not to do injury, and to defend against injury; but to do good, that is, to be beneficial, and that to thine enemy, to do good against evil. To do evil for good, is merè diabolicum, mere devilish; for so did he, in slandering, and transgressing against God who created him good: to do evil for evil is merè belluinum, mere brutishness, for so do they which hurt and gore one another: to do good for good is merè humanum, mere human; for so do we, for this is common courtesy amongst men: to do good for evil, is merè divinum, mere divine; for so did Christ when he prayed for his enemies. And this is the true pattern of perfect innocency: which maketh David to appeal unto the Lord for judgement: The Lord be judge between thee and me, when he had done good for evil. 1. Sa. 24. This was David's innocency, and this was Christ's innocency, and this innocency is goodness, & this goodness is better than righteousness, for it goeth a degree beyond it: Rom. 5. 7. Doubtless a man would scarce die for a righteous man, but for a good man it may be one durst die: where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a righteous man, is he that doth no injury, but dealeth uprightly with all. But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the nearest to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good man is he that doth good to all, to his power. And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this good man is Christ's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Nazianzen implieth, and as the word itself may seem to imply: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whose simple is to compound, is a compound word, & yet it signifieth a simple man; which implieth thus much, that this simplex, is not a simple simple man, but a simple man, and a good man, that liveth in all singleness, integrity, and sincerity of life: and this is the weight of our Saviour his words in this place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and innocent. Now followeth the last point, the pattern or example of the later virtue.   
Sicut columbae, as doves. 
The holy Scripture attributeth unto Doves, both arguments of praise, which the godly lay hold on, and matter of dispraise, which the ungodly follow. The arguments of praise be, that they fly most swifily, lack gall and bitterness, feed not on dead carcases, love clear waters; all which be proportionably answered in the quality of God's children. But one thing is worthy the reprehension in them, that they are easily deceived: and in this one thing the ungodly be like unto them: Ose 7. 11. Factus est Ephraim sicut columba seducta: Ephraim is like a done deceived. But all is nothing to this place, but the innocency of the done. Be ye innocent as doves. And that consists in two points, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the dove is without any violent passions, and without any great hurt. For the first, S. Hierome writing upon the seventh of Osee, saith, that other birds when their young ones be taken from them, do fight before, & mourn after they be gone; but the dove when her young ones be taken, non dolet, non requirit: and so must thou, if thou be'st the child of God: though thy children, that is, whatsoever is dear unto thee, be taken from thee, non dolere, not to be sorry, for the saurum habebis in caelo, Thou shalt have treasure in heaven: non requirere, neither must ye make any great ado to get them again, for dabitur vobis, it shall be given unto you, full measure, pressed down, shaken together, and running over.  
For the second, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are without hurt. Theophilact upon this my text writeth, that Doves, though they lose their young ones, yet they return ad cosdem dominos, to the same masters that rob them: ad easdem aedes, to the same houses that betrayed them: nay, ad eosdem nidos, nay they hatch again in the same nests that their other young ones were killed in, still enriching those that still spoil them. And so ought we by our Lord and masters commandment: to him that smiteth us on the one Cheek, turn the other: and he that would take away thy cloak, give him thy coat also. And this is the sense of this place, Be ye innocent as doves.  
The sum of all that hath been delivered, is expressed by the Orator in two words unawares: Ars vivendi: it is the art of living well, which exceedeth all other arts in the better part. The principles of all other arts be true only, but the level of life, or the art of living is both true & good. This is ars architectonica, the mistress art of all others: all other arts be but instruments of this art of living. The grounds of Grammar, the arguments of Logic, the persuasions of Rhetoric, the delights of Music, the numbers of Arithmetic, the measures of Geometry, the motions of Astronomy, be but instruments and inventions of men, to perfect the understanding. All manuary arts serve especially for the body, as the art of ploughing & tilling the ground, for the use of the belly: the art of spinning and weaving, for the clothing of the back: but this art of living maketh use of all other arts as instruments, and it furnisheth both the body and the soul with good and profitable things. It governeth the mind with wisdom, knowledge and discretion; and this is the first Estote, Be ye wise. It ruleth the body by temperance, abstinency, sobrietic & chastity; and this is the second Estote, Be ye innocent. It perfecteth them both, by the fear of God, and love of our neighbours; and this is both the first and second, both wisdom and innoconcie. This is Christian ethics, the very art of living: so that whosoever hath not taken out this lesson, liveth by chance and not by art, because he hath not the art of living. For he that is not wise, is carried away with every company, upon every occasion, unto all naughtiness. And he that careth not to be innocent, with the drunkards playeth the good fellow, with the swearers is a forward gentleman, with adulterers is a companion, with thieves he is a sharer. And that you may see evidently that he liveth by chance, the Scripture saith plainly of such a one, that a wavering minded man is unstable 
jam. 1. 8.  in all his ways.  
But he that is sapiens and innocens, wise and innocent, is quadratus, four squared. Take a four square stone, & toss it, tumble it, and cast it which way you will, and it falleth always alike▪ there is no alteration, but still there will be four corners above, four beneath, and four on each side: so take a godly man, that is wise and innocent, and turn him from adversity to prosperity, and from prosperity to adversity again, and he will be still the same, still quadratus, four square. Above, that is in prosperity, he hath four corners; thankfulness to God, friendliness to his neighbours, pitifulness to the poor, gentleness to all men. Beneath, that is in adversity, he hath four likewise; patience without grudging, meekness without repining, hope without envying, faith without wavering; and these be they that make a man innocent. On both sides, that is, in both estates, he hath four: providence, circumspection, discretion and direction; and these be they that make a man wise: and these be they that never can be moved, what storm of trial soever shall arise.  Estote igitur, etc. Be ye therefore wise as serpents, and innocent as doves.   

THE RIGHT use of things indifferent.  1. Cor. 10. 23, 24. 23 All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. 24 Let no man seek his own, but every man another's wealth. 
THE general doctrine of these three Chapters, the eight, ninth, and tenth Chapters, is for the most part a direction for us, in rebus medijs & externis, in matters indifferent and external things. For although God, who is a spirit, joh. 4. will be worshipped in spirit and in truth, yet it is very material and available to Christianity and true religion, that the Church be rightly ordered, and reform in these outward, temporal, and indifferent matters: partly in regard of ourselves, that we by these outward exercises may be drawn into the meditation of heavenly things: and partly in respect of God, who will have nothing to be done feignedly or counterseitly. And therefore they are greatly deceived, who do so greatly boast of the integrity of the soul, that in external and outward affairs they think all things to be lawful unto them, and thereby apply themselves to the wills and dispositions of all men. The particular doctrine is concerning the right use of meats, how far they be lawful, and when unlawful. But the especial point of these three Chapters which concerned the Corinthians especially, was the reproof of the abuse of diverse straying Christians amongst them, who although they had given their names to Christ, yet did they keep company with idolaters, they did eat & drink with them even those meats which were the remainders of beasts sacrificed to idols: whereby the weak consciences of many of their brethren were grievously offended.  
We will stand upon that doctrine which shall be agreeable to our times, and most profitable for this auditory, following the general doctrine in my exposition, touching all indifferent things, & external, which compriseth under it the particular doctrine of meats, and the special, as concerning things sacrificed to idols: and this exposition will be most profitable for you to hear, & most easy for me to speak of. Now therefore (that I may come to my text) these two Verses contain two rules; the first is, lex veritatis, the law rule of truth, in the 23. verse: the second lex charitatis, the true rule of charity, in the 24. verse. More plainly thus; first here is a directive explication or a direction, by way of explication, which setteth down verum the truth, in the 23. verse; then here is an exhortative application, or an exhortation to apply rightly the directions unto ourselves in the course of our lives, & squaring of our actions accordingly, which implieth verum bonum, both true, and good. In the direction there be two parts, the first a maxima, or general rule, Omnia mihi licent, All things are lawful to me: which although it be simplex, single, and but one in deed and sense, yet verbis duplex, it is twice iterated in this place, Omnia mihi licent, sed non omnia conducunt, All things are lawful to me, but all things prosite not: and again, Omnia mihi licent, sed non omnia adisicant; All things are lawful to me, but all things edisie not. Secondly a caution or limitation of this general rule, and that is two fold. For although all indifferent things simply in themselves considered, without regard of circumstances, be simply lawful, yet if either in regard of ourselves they be not expedient, or profitable to us; or in respect of our neighbours and brethren they tend not to the edification of our brethren, but rather to their hurt, then be they to us unlawful: Omnia mihi licen, sed non conducunt: But all things be not profitable unto me: this is the first caution: Omnia mihi licent, sed non omnia adificant: But all things do not edify: this is the second. So thatin these indifferent matters, which may be either done or not done, we must briefly consider these two points: First, whether it be expedient for us to do them or not: secondly, whether they tend to the edifying of our brethren or not: if both these concur, then are they to be done; if both or either repugn, then are they not to be done, but to be avoided.  
The rule of charity by way of application, both in regard of the matter and manner is two fold. For the matter, it either respecteth ourselves or our neighbours: for the manner, it is either affirmative or negative: it regardeth ourselves negatively: Nemo querat quod suum est: Let no man seek that which is his own: it respecteth our neighbour affirmatively: Sed quisque quaerat quod alterius est: But let every man seek that which is another's.  
Omnia, All things. 
First for removing of all doubt, and clearing of my text in all points from all ambiguity, this question cometh even now into my mind: how this may be, that all things should be lawful, seeing that many and almost innumerable things be altogether unlawful and utterly forbidden. If this were the rule, and thus roughly to be understood, then were it lawful to swear with the swearer, to drink with the drunkard, to steal with the thief, and to be a partaker with the adulterer, and such like. To this I answer, first that we must learn of this our author, to make account of unlawful things as of sin, priuatiuè, privatively, and not positiuè, positively, calling sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a transgression of the law, or as Anselmus defineth original sin, to be nothing else but carentia originalis justitia, a want of original justice: so is all sin nothing else, nor all unlawful things any thing else, but a want of justice, a mere want, and therefore a mere nothing: and so justine Martyr telleth us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for evil and unlawful things, saith he, by an evil, & unreasonable use, and not by nature, are made evil: and if they be nothing in nature, then are they worse than nothing in grace. All unlawful things therefore, and all sins, quatenus & quamdiu, so far forth, and so long as they are such, both in nature, law, and grace, they are nothing.  
Secondly I answer, that it is a common rule, well known in schools, universales voces non esse ultra terminos causae de qua agitur extendendas, that is, no universal voices or words are to be stretched beyond the confines of their causes of which they are spoken: and so in this place, in that he saith, that all things are lawful unto me, the meaning is thus to be understood and not otherwise, all days, diets and meats, all indifferent things are lawful to me. This is the state of the things: now followeth the case of law.   
Licent, are lawful. 
There is a licet necessitatis, a licet of necessity, and a licet libertatis, a licet of liberty. For things may be said to be lawful either absolutae nécessitatis, of absolute necessity, and these include but one part of the contradiction, as to honour thy father is lawful, but not to honour thy father is unlawful: to worship God is lawful, but not to worship him is altogether unlawful. On the other side, not to steal lawful, & therefore to steal unlawful, etc. Or else things are called lawful permissivae libertatis, of liberty permitted, & these include utramque contradictionis partem, both the parts of the contradiction, both the affirmative and negative part: as to observe, and not observe a day is both alike, to eat meat is lawful, and not to eat meat is not unlawful; to wear some kind of apparel is lawful, and not to wear some kind of apparel is likewise lawful, etc. And this is the licet, which our Apostle speaketh of here, the licet of liberty of permission, or permitted liberty in matters indifferent. This is the privilege of the new Testament above the old; liberty above law, and law above law; the law of liberty above the law of fear. The Law saith, to touch a dead carcase defileth a man, and maketh him unclean, Deut. 14. But liberty saith, Omnia munda 
Nurse, 19 1  mundis: All things are clean to the clean: Tit. 1. 15. The law of fear saith, as the minister of grace telleth us, touch not, taste not, handle not, Col. 2. 21. But the law of liberty saith, Arise Peter, kill and eat, Act. 10. 13. The things that God hath purified pollute thou not, Act. 10. 15. The old Testament saith, many things are unlawful, in so much as to wear a garment of  and linen, and to blow with an ox and an ass is unlawful, Deu. 22. 10. 11. and that many beasts, many fowls, many fishes are 
〈◊〉. 11.  unlawful to be eaten. But the new Testament (as here you may see) telleth us, that Omnia mihi licent, all things are lawful to me: I know and am persuaded through the Lord jesus, that nothing is unclean of itself: Rom. 14. 14. Non quaero quo vescaris, sed quo delecteris: I demand not what thou dost eat, but wherewith thou art delighted (saith S. Augustine.) And S. Paul reporteth unto us, that the jewish ceremonies be 
〈◊〉. 4. 9  now impotent and beggarly rudiments: and that one word, which is, Domino, to the Lord, will serve for all; so all be done in the Lord, and to the Lord, all is well. Rom. 14. 6. He that observeth the day observeth it to the Lord: and he that observeth not the day, observeth it not to the Lord: He that eateth eateth to the Lord, for he giveth God thanks: and he that eateth not, eateth not to the Lord, & giveth God thanks.  
And this In Domino, in the Lord, or to the Lord, as it requireth our obedience with joy, & our joy with thanksgiving, & all things in good order, and our order to be subaltern to the ordinance of God: so doth it ipso facto exclude all contrariety, & subcontrarietie to God, that our law case may always have a reference to our lawgiver. Wherefore we must take heed that we be not contrary to the Lord, in doing any thing opposite to the express word of God, neither be subcontrarie unto him in resisting the substitute of God, who hath a commission from God, for the right ordering of these matters under God; for here goeth out the date of this licence.   
Omnia mihi licent, All things are lawful for me. 
This was a common saying among them, which they took unto themselves, as a special warrant of Christian liberty, from the chief justice of peace jesus Christ, who hath made peace between heaven and earth, God & man. And indeed it seemeth to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of all external indifferent things, as to eat, to drink, to wear this or that apparel is lawful for me, yet is it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, universally to be understood. True it is, Omnia licent, but yet not omnibus personis, omni tempore, & omni loco: all things are lawful, but not to all men, at all times, and in all places; neither yet, which is a principal matter omni modo, in every form or manner. As for example, to eat flesh is lawful, but not in time forbidden by the law of our country: for si adres medias praeceptum 
Pet. 2. 13  accedat, fiunt necessariae: to buy & sell is lawful, but not in the Church: 
〈…〉 t 21. 12 〈…〉 ut 6. 13 〈…〉 odd 20. 7  to swear is lawful, but only before a judge, to end some controversy: to sleep is lawful and natural, but not in 
〈◊〉 20. 9  the Sermon time: to wear apparel not forbidden; but for a Minister to go like a ruffian, or not to use decent habiliments in the Church, is a thing offensive and not so lawful; neither is the manner always allowable, as animo contradicendi, with a gainsaying mind and purpose, to feast on good Friday, and fast at Christmas, which thing is reproved by Caluin himself. Not that 
Instit. lib. c. 19 sect  either he or we, put or place any religion in the things themselves, either in observing of a day or not, in eating or abstaining from flesh, in wearing or not wearing of this or that kind of apparel, or such like: but because, as one saith: Sunt in homine veluti mundi duo, quibus & varij reges, & variae leges praeesse possunt: Two worlds as it were, be in a man, one resembled in the soul, the other in the body, two kings over these two worlds, Christ, and Christ his deputy the lawful magistrate; two kinds of laws correspondent to all the rest, Civil or positive law of the country from the king thereof; spiritual & eternal of the Church, from Christ her head. The spiritual kingdom of Christ yielding unto the politic or civil kingdom of the Lieutenant of Christ, some authority here on earth, for ordering & governing the Church in these indifferent and external things, and omitting some matters, willingly as of purpose to be ordered by him; although in elementis, in the elements or simples of our profession, and in the infancy of the Church, being at that time a mere Church separated from the body politic, Beda his rule is both true and certain, licita tractanda erant non praescripto legis, sed consilio charitatis, Lawful things were to be urged not by the strictness of the law, but by the counsel of charity, yet in mixtis & compositis, in the mixed and compound, the states being incorporated, & the commandments compounded in the flourishing and established state of the Church, the King's commandment being backed and seconded by God himself, and his Church being committed unto him, there is even in these indifferent things some conscience to be made, and some religious order to be observed. Neither think I that any man ought so stiffly to stand or stick upon Christian liberty herein, whereas there being but three parts of Christian liberty, the last and least of all the rest consisteth and is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in things indifferent: & a plain rule of the Apostle is broken, and a manifest commandment of God contemned, in resisting 
Rom. 1 Exod. 2  authority even in these indifferent matters. This therefore was the error of the Corinthians, which the Apostle propoundeth in his own person, and taxeth them for by a concession, that they thought that this was Christian liberty, that they might at all times, in all places or occasions, use or not use these indifferent things. And this is a point of discretion in the Apostle, that he doth not by an invective sharply reprove them, but speaking in his own person, he most wisely teacheth what they should do in these cases. But in that he doubleth it, Omnia mihi licent, All things are lawful to me: and again, Omnia mihi licent, All things are lawful; the reasons may be th●se, either because they did oftentimes rehearse this saying, that all things were lawful to them: or else because of the double damage which happened unto them hereby. First in that they provoked the Lord God's displeasure against themselves, in that they were partakers of the table of devils. Secondly, in that they hurt and destoryed the weak consciences of their brethren, and strengthened the hand of the wicked in their idolatry, by this their indiscreet action and fact, and so offended against our Apostles divinity principle in another place, Let all things be done to edification: and this is our Apostles meaning and sense in this place.   
Omnia mihi licent, All things are lawful for me. 
In the fourteenth chapter to the Romans' the twentieth verse, this part of my text joined to the part following, hath a commentary; All things indeed are pure saith he there: that expresseth what he meaneth by all lawful things here. All things are lawful, that is, there is not now under Christ as there were under Moses, many things impure; but all things are now indeed pure emphatically: But, saith he here, but saith he there; but yet say we, therefore this doctrine i● not thus to be left thus unlimited; there is a further matter to be considered. Wherefore it followeth here: But all things are not expedient. Which the commentary in that place expresseth in more plain words: but it is evil for the man which eateth with offence: so that a man may use things, or rather abuse things lawful in themselves to the hurt of himself, that is, when things indifferent are done with offence: for this hath a vae, a woe denounced against it by Christ himself: vae homini per quem 
Math 18. ●  scandala: woe be to that man by whom offences come. Wherefore for a further commentary of this commentary, you shall take the old distinction as it is commonly used: there is scandalum acceptum, an offence taken: & there is scandalum datum, an offence given. But as for scandalum acceptum, an offence taken where none is given, neither is there any vae, any woe denounced against it by Christ, neither is it the evil spoken of by S. Paul: for even our Saviour himself (who was without sin, and therefore without evil) had notwithstanding this scandal, this offence taken at his words, which were the words of truth, and at himself who is truth itself, joh. 6. It is therefore scandalum datum, a scandal or an offence given, which causeth the woe to him that bringeth it, and bringeth the evil to him that causeth it. To show and illustrate this point in the matters that we have in hand, as also to be a further commentary to both the former commentaries, take the sixth Chapter of this Epistle, verse 12. the tenure whereof be these: Omnia mihi licent, sed non omnia conducunt, etc. All things are lawful for me, but all things are not expedient: all things are lawful, but I am not brought into subjection of any thing: which place teacheth us, first, that which this place also doth, that our licent must have a conducunt, our lawful must be profitable to ourselves and others, or else our liberty without restraint, will be nothing but the abstract of licet, licentia, a mere licentiousness: secondly, that in this our liberty, we are put in mind of our service to God, in that he saith in that place, that he is brought into the subiectió of nothing. For this is the liberty of the servants of God, that they must serve him only, and not be subject to any other thing, neither to principalities nor powers, to Angels nor Archangels, much less to the elements, the base things of this world. This disableth the authority of the things over man, & enfranchiseth or setteth man at liberty from the things; but it doth not disable the authority of man over the things, or dischargeth man from the authority of man commanding a decent order to be kept in the right use of the things.  
Now then seeing that these lawful things whereof the Apostle maketh mention in this place, be partly the bounds of Christian liberty, and this liberty is but the liberty of servants: therefore as we see here among us, those servants deserve especial commendation, that be first profitable themselves, and then stir up others to become good servants: so they do especially use their Christian liberty well, who first regard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether the thing lawful be profitable, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether it edifieth or not. For he only is the good and faithful servant of God, who in all things seeketh to advance the kingdom of God: and therefore our Apostle Paul in another place saith of himself: Omnia omnibus factus sum: I am made all things to 
● Cor. 9 22  all men: there is the practice of this Omnia licent, all things are lawful. If you ask him to what end: he will answer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: That I may win, that I may save, both in one verse; both words of profit, which is the first limitation: the first exercise of conducere to profit, is lucrefacere to gain: the next is saluos facere, to save or keep safe. If further you demand, what he would win or save, his answer is nonnullos; ut lucrefaciam infirmos, ut saluos faciam nonnullos, that I might win the weak, that I might by all means save some: there is the second point of this place, to wit, edification.  
What greater help under God to all this in these indifferent things than conformity, where brethren go hand in hand, and all draw one way, and all follow one course? What greater hurt than confusion, where the minds being distracted, the workmen are disturbed, and the work is dissolved? Let this therefore be the trial who giveth the scandal or offence, he that conformeth himself, that jointly with his brethren and fellow labourers he may set forward the work; or he that separateth and secludeth himself, for small matters, left at liberty to be done or not to be done (saving only that herein we are tied to the ordinance of man, as the authority appointed by God) thereby breeding confusion and disorder in the Church, thereby making a breach amongst brethren, thereby laying a stumbling block in the way of the weak, thereby laying open a gap to the enemy, and thereby bringing hindrance to the work of the Lord.  
Thus much of the maxima and the two limitations thereof jointly, now severally a word or two of either of these two limitations. The first limitation that restraineth liberty that it becometh not licentious, is conducunt, if they have an eye that they use not their liberty in any thing that shall not be expedient or profitable.  
Bonum autem expediens, is of divers sorts; for either it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which causeth profit, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is profitable, in keeping that which is gotten, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth & showeth us that which is expedient: for as in the state of our body we say, that in one respect medicina is sana, physic is healthful, because it causeth & procureth health; in another respect we say, that cibus is sanus, our diet is healthful, and exercitation sana, our exercise is healthful in that it preserveth our health, in another urina est sana, the water is a sound or healthful water, in that it showeth the party whose urine it is to be both healthful & sound: so likewise in our souls, the spirit and word of God is the health of our souls, in that by these blessings our soul's health is procured and preserved to us. But our words and works they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they also may be said to be sound and healthful, as far forth as they be signs of the soundness of the heart, and fruits of the spirit working by love. And in the whole church and government thereof, as confusion and disorder be signs of distempered humours, so conformity and good order be, in these indifferent external things, manifest signs of the eucrasy and good health of the Church. Neither only are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signs in us of the grace of God, but they may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in others by the good spirit of God working together in their hearts: Let your light so shine before men, that they seeing your good works may glorify your father which is in heaven. Thus is your licet to be limited with conducit, your lawful to be accompanied with profitable. I might set out this point by another similitude of the getting, keeping, and showing forth of riches: As first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the efficient cause of riches is the gift of God: The blessing of God maketh rich; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the keeping of them is in the wisdom of man by the blessing of God: but the sign of riches, be liberal actions and works which show and set forth the riches of any man, both inwardly and outwardly, more than any brags or boasts of riches whatsoever: and the holy Ghost seemeth in the Scripture to have an aim at this similitude, where he saith, Be rich in 
1. Tim. 61  good works, that is, as S. james adviseth us to show or set forth faith by works, that 
james 2. 1  they may be both expedient to yourself in the growth and increase of faith, and profitable to others to stir them up to newness of life, and edification, which is the second point towards which I haste; only thus much by the way, Caiphas took a wrong course, that applied lic●t to expedit, it is lawful because expedient, when rather he should have limited licet by expedit, first have considered whether it were lawful that one man should die for the sins of the people, and then have brought in his plea of expedit, it is expedient that one man should die that the whole nation perish not. The like impious sentence was that of the Pope of Rome, when he adjudged the Templars to sudden destruction: Etsi non licet per viam justitiae, licet autem per viam expedientiae. Although (saith he) it be not lawful by the way of justice to destroy them, yet notwithstanding it is lawful by the way of expediency; a most senseless sentence, and altogether not beseeming his holiness, as though any thing could be expedient, that is not just and lawful: many things are just and lawful which are not expedient, not any otherwise. But I come to the second limitation.   
Sed non omnia aedificant: But all things edify not. 
This is the second limitation, and it raiseth the state of Christianity a step higher, for licet, without expedit, lawful and not profitable, is good law, but naughty policy, expedit, without aedificat, profitable & not edifying is good policy, but naughty divinity: licet, expedit, aedificat, lawful, profitable, and edifying, is good law, policy and divinity. So that the true Christian, must neither let his cause hang in licet, the common pleas, where is all law, and not so great respect of conscience, nor in expedit, the King's bench, where is both law and profit, but small regard of religion; but he must bring it to aedificat, the court of conscience or Chancery, where both law and profit be tempered by charity.  
I might also compare these three words to the three parts of the Bible, the Law, the Prophets, & the Gospel, licet est legis vocabulum, lawful, is a law term, expedit est Prophetarum vox, profitable, is the Prophet's voice, but aedificat, but edifying is the Gospel's speech: but this may suffice of this point: only I will add this, that aedificat, edification is both finis legis veritatis, the end of the law of truth, in this verse; and also principium regulae charitatis, the beginning of the rule of charity, in the next: that as words of truth must tend to edification, so all works of charity begin from edification; and therefore upon this principle of truth, is grounded and followeth this precept of charity: Let no man seek that which is his own, but every man another's wealth.   
Nemo quaerat quod suum est, etc. Let no man seek that which is his own. 
This 24. verse I said was regula charitatis, the rule of charity, and that I will now prove by conferring the two parts of this verse with two other places of Scripture. The first is in the 13. Chapter of this first Epistle to the Corinthians: Charity seeketh not those things that be her own: what else saith the Apostle here: Let no man seek that which is his own; but only he apply that here by particular exhortation, which before he delivered in universal doctrine. The second place is in the first to the Corinthians. 8. 1. Charitas aedificat, Charity edifieth. What else meaneth he in this place by the affirmative p●●t, when he willeth us that every man should seek that which is another's, but that we should endeavour to edify one another?   
Nemo quaerat quod suum est. Let no man, etc. 
This lesson is too much and yet not enough learned of worldly men; too much in one sense, in that there be some kind of men, that because the Apostle forbiddeth every man that he should seek his own; and no man can call any thing suum, properly his own, but sin,, corruption, & shame; sua peccata, sua fraus, suum scelus, sua iniquitas: their sins be their own, thei● deceits, their wickedness, and their iniquities; therefore they will hoodwink themselves wilfully that they may not see and seek to find out their own sin and wickedness, that they may heal them: these mistaking the mark do overshoote it on the left hand. But if you do dextrè intelligere, rightly understand it, the whole world cometh short of it. Let no man (to wit, in the use of Christian liberty) seek his own, that is, quod ipsi licet libet: for as it was the speech of an incestuous monster, si libet, licet, to make lust a law: so quicqunid licet, libet, to do whatsoever we may do by law, is the part of a libertine Christian. We must sometimes decedere de iure nostro, depart from our own right, even as Christ jesus being the son of God did humble himself, 
●il 2. 7.  sub forma servi, unto the state of a servant, for our sakes.   
Sed quisque quaerat quod alterius est. But let every man seek another's wealth. 
This part also is too much followed of some in the wrong sense, and too little of all in the true: for to seek other men's commodities to draw them to themselves, to seek other men's goods for their own use, is so common a practice, that it seemeth that men have no need to be instructed in this point: but to seek other men's wealth so that they will do nothing that may give just offence to the least, & will do any thing that may edify the most men, herein they are such dunces & non proficients, that men will not learn, no though they be instructed by the spirit of God.   
Quod alterius est, That which is another's. 
This word alterius, another's, maketh the action of seeking to be a relative action, and this relation of all our actions and endeavours in things indifferent unto the good of others, is to be considered either in common, or in several. In common, every man is bound to maintain with all might & main, nay to prefer, the common good of Church or commonwealth before his own private gain or commodity. The heathen Oratovis instruction is worthy the attention of Christians in this point: As we are not borne of ourselves, so we are not bo●ne to or for ourselves alone: one part of our life our wives and children will take up, another part our friends and kinsfolk, and the greatest part of all our country and commonwealth doth challenge of duty to belong unto it. And as this is the part of every man, so more chief of those whose persons are fitted to this purpose; public persons must seek the public commodity before others, and the common good before their own and proper welfare. The public persons office and good is in some sort described by the heathen Philosopher: Omnium somnos illius vigilantia defendit, omnium otium illius labour, omnium delicias illius industria, omnium vacationem illius occupatio: His office and care preserveth the estate of all, and procureth the good of all; all men's sle●pe his watchfulness, all men's ease his labour, all men's delights his industry, all men's vacation his occupation. These public persons be of two sorts: the Magistrate, and the Minister. An example of a good magistrate we have in Moses, whose zeal for the common good of Israel was so great, that for their sakes he desired to be razed out of God's book. Exod. 32. 33. An example of a good Minister we have in Paul, who for the benefit of his brethren could wish to be separated from Christ, Rom. 9 3. Thus is this relation, or relative action of seeking another's good to be considered in common: and again in several it hath three combinations, or relative conjugations. One another, may be either the superior to his inferior, the equal to his equal, or the inferior to his superior, and every one of these have several duties which be his own, and pertaining unto him, and aught of duty to be performed unto him of the other: the inferior to his superior must give reverentiam and obedientiam, the equal to his equal supply, auxilium and consilium, the superior to his inferior must repay custodiam and disciplinam. A word or two of either of these, and so an end. The duties that the inferior oweth to his superior, be reverence & obedience; reverence, as the homage of his body in all outward behaviour, as well in action, as to rise up to him, & use some action of submission, as in word, not to speak without due regard to whom he speaketh, and that the countenance be void of all proud and disdainful looks; & in a word, that all his gesture and outward behaviour be so ordered, that the superior may have no exception against the carriage of his inferior towards him. But yet this is not all, for obedience bindeth the inferior more nearly to his superior, for it toeth his soul in subjection unto him: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every soul (saith our Apostle) be subject to the superior power. If thy better, to wit, the Magistrate, thy master, thy father, or any that is in authority over thee, command thee any thing, so thou dost it, thou thinkest thou hast discharged thy duty; but I tell thee whosoever thou art, if thou dost it mutteringly or unwillingly, thou hadst as good not do it at all, for thou owest obedience, that is souleseruice, unto thy superior, but thou canst not serve in soul but by the will, and therefore he that is unwilling doth not obey.  
What account them think you make they of the Apostles rule, who are so indifferent in these indifferent matters, that they will not in any case yield unto the authority of their superiors herein? Wherein (I pray you) consisteth their obedience? wherein their charity? wherein seek they the edisying of the Church, in procuring and seeking the good of others? Forsooth in this, in maintaining that doctrine which formerly they have taught, in disobeying authority in these matters of indifferency. Yea but what if they ought not to have taught it, for who is he that ought to teach the doctrine of disobedience? And surely if the Prince directed & advised by the learned and gravest men, and men in authority in his realm, hath not power in his hands to command all the Ministers in his land to keep a decent and comely order in their ministry, I know not wherein his supremacy doth consist: Let every man, I mean every Minister, be Pope in his own Parish. But yet constantiâ causae, they most go on where they have begun. This were well if there were causa constantiae, constancy of the cause where there is cause of constancy is good. But tell me, I pray you, what cause of constancy where the cause was never good, and therefore never good for constancy, which as it is always good, so must it always have a good cause: for error in principio an error in the beginning, groweth oftentimes to be an heresy in the end. My advice herein I refer unto the next point, which is the second combination.  
The duties of the equal to his equal be auxilium and consilium, counsel and help: if thy neighbour that is thy equal be distressed, and thy help may in any matter relieve him and stand him in stead, thou art bound by Christian duty to put too thy helping hand: if at any time he err and be deceived, the same duty bindeth thee to counsel him. The best counsel and help that I can give unto my brethren, as concerning the cases now in hand, which also I promised in the former point, is this, poenitentia nunquam sera, si seria.  
The third and last relation is, of the superior to the inferior; and the duties thereof be custodia and disciplina, custody and discipline, the inferiors are the charge of the superiors, & they ought both to keep them from harm by custody, and in order by discipline. The Magistrate's duty is, to preserve the innocent people from the injury of the oppressor, & to punish the guilty by the rod of discipline: and so the Minister is to keep his flock from ravening wolves, and separate the scabbed sheep from the sound by the rod of discipline, and so in all others. In regard of which two duties, of keeping and ordering of the people, the word of God resembleth a good king unto a diligent pastor or shepherd, and a careless Prince unto a negligent shepherd, 1. King. 22. 17. Then he said, I saw all Israel scattered upon the mountains, as sheep that had no shepherd: & the Lord said, these have no master, let every man return to his house in peace. Where the people are kept, that is, duly fed and kept in order, that is, disciplined aright, there be both sheep and shepherd: but where they be either not at all, or not in order kept, there be sheep without a shepherd. From hence blind Homer borrowed some light, and seemeth to see somewhat, whose king and chief magistrate is entitled and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the shepherd of the people, whose fold is custody & whose dog is discipline.  
Now if some man shall say, that he is so base that he hath no inferior, to him I answer plainly, there is no man so base but he hath an inferior, if not amongst others, yet in himself: first in the whole man, the body is inferior to the soul, and the godly have performed in themselves these duties to their bodies: Set a watch, o Lord, before 
Psal. 141  my mouth, saith the Prophet David; there is custody. And in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I tame my body and bring it into subjection, saith S. Paul 1. Cor. 9 27. there is discipline. Again in the soul, the unreasonable part is inferior to the reasonable, the affections unto reason: and therefore the Preacher speaking of the heart, the seat of affections, giveth us this counsel, Omni custodia custodi cor tuum, Look to thy heart, and the affections thereof with all diligence, let reason rule them. And even in reason, in the understanding and will of man▪ nature, corrupt nature ought to be subject to grace. For that we may instare in proposito, to seek our own, and to neglect another's wealth, is the part of a carnal and natural man, although he be well instructed in the knowledge of truth. Contrariwise to seek another's good more than our own pleasure or profit, is the property of a man endued with the spirit of Christ, and true charity. God for his infinite mercy grant that his grace may rectify our reason, our reason may reform our affections, and our reformed affections may so govern our bodies, that we may grow up into perfect men in Christ lesus: to whom with thee o Father, and thy holy Ghost, be all honour, glory, thanksgiving and praise, now and for ever.  
Amen.    

THE PLAIN footpath to the parádise of God.  Matth. 21. 5. Ecce, rex tuus venit tibi mansuetus. Behold thy king cometh unto thee meek. 
OUR Saviour Christ coming into the world, always and at all times loved poverty and humility: as in his birth, in his life, in his death, & after his death. In his birth, for he had an humble and poor mother; in his life, for he had poor companions and fellows: in his death, for he had a strait bed, to wit, his cross, which was so narrow and strait, that it afforded not place for both his feet, but that the one was feign to be nailed upon the other: after his death, for he had a poor sepulchre, for he was not laid in his own sepulchre but in another man's. And yet for all this we ought not to think the more basely of him, but rather the more highly to esteem him: because as S. Augustine saith, Humilitas virtutum est sublimitas, humility is the height of all virtues: and therefore our Saviour Christ, though he was humilis, yet is he not vilis, though humble, yet not base. As also this place enforceth to us, mansuetus, he was meek, there is humility: Rex tuus, thy king, there is sublimity. Rex tuus, thy king, there is the height of his estate: Mansuetus, meek, there is the lowliness of his heart. And these two be two parts of this text: the height of his estate, and the lowliness of his heart. And the third part is between these two, and is the use and application of both these unto us. Venit tibi, cometh to thee, saith our Saviour speaking to the Church, the congregation of the faithful. Say he is a king, that is his glory: say he is meek, that is his virtue: but say as he saith here; that he is thy king, and cometh unto thee meek, and that is thy comfort. Is he a king? then is he to be feared. Is he meek? then is he to be loved. Is he thy king & cometh unto thee meek? then is he to be reverenced, that is, both to be feared and to be loved of thee. These be the parts: of these in their order.  
The first is the height of his estate; Rex tuus, thy king: but here me thinketh I miss a word not spoken of in my division. Ecce, Behold: behold thy king. It is true indeed: but yet we did not forget it neither: for it belongeth to the height of his estate. For as we see high states, great personages have their gentlemen-ushers go before them to make them way: so before Rex tuus, thy king, goeth Ecce, behold thy king cometh; to prepare way for this high estate in the hearts of men, whither this king meaneth to come: so that this Ecce, in this place, as it is in most other places, is the gentleman usher word, preparing way in the heart, for greater matter following. So that, as when so ever you see any gentleman-usher, you know that he is some great parsonage that cometh next: so when so ever you see this word Ecce, Behold, you may be sure that it is some great matter that followeth next after it. And as this Eccc, is a preparative word, so is it in this place a peaceable word. For Behold in this place is as much as be bold: for he is not a traitor, but he is a king: and not a strange king, who perhaps is now in league with thee, but may hereafter do thee a displeasure, if now he see where thou art weakest; but he is Rex tuus o Zion, that will build up the breaches of Zion, and repair the decayed places of Hicrusalem: he it is that cometh, and therefore Ecce, Behold, that is, be bold to let him enter in. Attollite portas, List up the gates, saith David in the Psal. & introibit rex gloriae, and the king of glory shall come in: Ecce, behold, saith our Saviour here in the Gospel, Behold, that is, be bold to lift up the gates of thy heart: venit rex tuus tibi: thy king cometh unto thee: so that this Ecce, behold, hath a double office, outwardly and inwardly. Outwardly, to prepare the cares, which be the first gates, that Christ by the preaching of the word passeth thorough to come into our hearts: and also it hath an office inwardly, and that again is of two sorts: to prepare the understanding to know his greatness, that he may be reverently receiucd, because he is a king: and again to prepare the will to be willing to acknowledge his kindness, that he may be most lovingly entertained and embraced, because he is thy king, but so that as his kindness in that he would be ours, saith, Behold, I do not dlsdaine: so his greatness, in that he is a king, saith, Behold, do not you presume: Behold, his goodness saith he is thine, and therefore be bold: Behold, his greatness saith he is a king, and therefore be not too bold. Greatness and goodness begot this child of admiration, Ecce, Behold: Behold, thy king.  
But now leaving these circumstances, let us come to the substance of the text; wherein first we must consider what manner of king this is, and how it cometh to pass that he is ours. justine Martyr taxeth the jews as gross headed, and earthly minded, for expounding all the promises of the Messias to be meant visibly and grossly of some great worldly Prince, mighty potentate, or glorious captain and warrior, who should subdue all nations, and bring them in subjection unto the jews: when as the might, power and authority he used at his first coming was saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a secret virtue and power, not pompous, plausible, or visible to the eyes of the world: and this he proveth to be paralleled before in the destruction of Amelech: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for with a secret hand or might God fighteth against Amelech: spiritually Amelech is Satan. You may therefore understand, that the secret virtue of God was in Christ crucified: whom the devils do tremble at, and all principalities and powers in the world do fear. And this power of God in Christ, as without all show of pomp it did, and doth work the destruction of our enemies; so in like sort secretly and covertly doth it work our salvation by ruling us inwardly, not with glorious shows, but with his truth. There is indeed a specious and flourishing kind of government ordained of God, which is regnum inter nos, the kingdom that is amongst us: but that whether it be civil authority is disclaimed by our Saviour in the case of the two brethren: no not judex inter nos, not so much as a judge, much less Rex inter nos, a king among us. Or else Ecclesiastical, in his subjection to the high Priests authority is not stood upon; and yet Rex, yet was he a King by the testimony of the heathen, both wise men, ubi est ille, qui natus est rex judaeorum? where is he that is borne king of the jews? and mighty: jesus of Nazareth the king of the jews. This kingdom therefore being not in sight, must needs be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that secret 
Luke 18.  power, not regnum inter nos, but intra nos: not the kingdom that is amongst us, but which is within us. And this as it is, with less noise and show, so is it with greater majesty and power then that other. All the authority of the kings in the world, let them try the uttermost they can do, either by threatenings or promises, love or fear, cannot pluck one of these subjects from God, or remove a true Christian from Christ: witness joseph in the prison, jeremy in the dungeon, the three children in the furnace, Daniel in the Lion's den; and all the Apostles, S. john in will, the rest in deed: & infinite Martyrs in the primitive Church even in death itself. T ertullian standeth upon this point against the heathen; justin Martyr buildeth upon this ground against the jews, but S. Paul is very marvelous in this case against all the world. Rom. 8. 38. 39 For I am persuaded (saith he) that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ jesus our Lord: Take the particulars and know the reasons, Rom. 14. 17. For the kingdom of God is not meat nor drink, but righteousness and peace and joy in the holy Ghost; these be they that uphold the kingdom of Christ in us, not meat and drink: for the Apostles rule is surely true: meats 
1. Cor. 6.  for the belly, and the belly for the meats, but God shall destroy both it and them: howbeit, the kingdom of God, and the good that there is never shall decay. Indeed all other kingdoms without, beside, or contrary to Christ; take away these things from them, let them have no meat and drink, and they will soon come to nothing: but the kingdom of God, when all meat, all men, all the world, and all the kingdoms in the world, are overthrown and consumed, then shall it flourish in the perfect beauty: for righteousness, peace, joy in the holy Ghost, and such like spiritual fruits of the kingdom of Christ, they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as justine Martyr speaketh. This then is the first point in this king to be considered, the manner of his kingdom. Hereunto are to be added three other: to the manner of the kingdom, the nature of his subjects, the coronation of the king, the glory of all, both of king, kingdom, and subjects, is to be annexed. For the nature of the subjects, understand that the two kinds of kingdoms, internos, and intranos, have two kinds of subjects, delivered under two similitudes, of two kind of sons in two promises unto the patriarchs. The one similitude resembling one kind of sons or subjects is delivered in that promise, as the dust of the earth: Gen. 13. 16. 1. Sam. 13. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the sand on the sea which is innumerable. The sand on the sea side saith justine Martyr, as it is innumerable, so is it unprofitable and unfruitful too, for no fruit groweth thereon: this innumerable & unprofitable seed of Abraham, was the children of Abraham according to the flesh: of this seed the pharisees were, and bragged thereof to our Saviour Christ, We are the seed of Abraham, Abraham is our father. joh. 8. 39 Another kind of subjects, children and seed of Abraham, are delivered in another promise, under another similitude, and in another place: sicut stellae coeli: Gen. 26. 4. and in the 15. of Genes. he willeth Abraham to look up to heaven, and to tell the stars if he could, and saith: sic erit semen tuum. And these are the seed, children, and subjects which our Saviour Christ himself speaketh of, when he rejecteth the pharisees as the bastard brood of Abraham: If you were the sons of Abraham, you would do the work of Abraham: joh. 8. 39 40. 41. Stellae coeli, the stars of 
●om. 4.  heaven saith the promise: the sons or citizens of heaven saith the practice. Nostra conversatio est in coelis, Our conversation is in heaven, saith S. Paul Phil. 3. 20. These be the attendants, and this is the attendance that this king requireth: not the dust of the earth, for they were the pharisees: but the stars of heaven, for they be the faithful; and yet both the seed of Abraham.  
The next point that cometh in and offereth itself to be considered in this place, is the coronation of this great king: wherein a principal matter (as you know in every coronation it is material) is, unctio, the anointing of the king: this anointing is described unto us in the 45. Psalm, verse 7. first in the author and act of anointing: because God even thy God hath anointed thee: and secondly in the quality of the oil; with the oil of gladness: and thirdly in the quantity thereof: above thy fellows. In all which points is pointed out unto us nothing else but the spiritual anointing of Christ with grace, which is there called the oil of gladness: and that the oil of gladness is grace, and signifieth grace in that place, it is plain by the effect which is set down in the first words of that verse, to be the love of righteousness, and hatred of wickedness; and all this is the work of grace. And that Christ was and is anointed with this spiritual oil, the special grace of God, that is plain both by his conception, Luke 1. 35. The holy Ghost shall come upon thee, and the power of the most highest shall overshadow thee: and also by his life, Luk. 2. 40. And the child grew, and waxed strong in spirit, and was filled with wisdom, and the grace of God was with him. And further that he was anointed with spiritual oil, the special grace of God above his fellows, that is easily declared in three points. The first grace of God, that Christ had above all his fellows, all the children of God, is gratia capitis, he hath grace to be the head, whereof the whole Church is the body: Ephes. 5. 23. Col. 2. 19 The second grace th●t Christ hath above all his fellows, is gratia originalis tustitiae, the grace of original righteousness: we all are conceived and borne in original sin, but he without sin, in original holiness and righteousness; and therefore he is called in the first of S. Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that holy thing which shall be borne of thee, borne holy, and doth live holy for ever: in which sense he is called by David: Deus justitiae, the God of righteousness: & of Paul is he said to be, Homo justitiae, 1. Cor. 1. 30. who of God is made unto us wisdom, righteousness, and sanctification and redemption. The third wherein Christ surpasseth all his fellows, all Christians, who through his grace are made also the children of God, is gratia hypostaticae unionis, the grace of his hypostatical union, whereby God and man are made one Christ, having united in one person the two in some respect, otherwise contrary natures of the Godhead and the manhood. Phil. 2. 6. 7. Gratiâ capitis, in the grace of the head, gratiâ originalis justitiae, in the grace of original justice, and gratiâ hypostaticae unionis, in the grace of hypostatical union: in these three anointings, in these three graces, Christ excelleth all Christians; and all kings, Christians and others. And the reversion of these three graces, and the overplus of these three ointments of Christ addeth or implieth three essential points in the office of all kings. First as Christ is the head of the Church, so under God the king is supreme head of his kingdom in all causes. Secondly, as Christ hath original justice, so all the offices of justice, all the ministers of justice, and all the acts of justice in the whole realm, be originally in the king, and come originally from the king. Thirdly, as in the person of Christ both the natures be united: so in the office of the king both estates be combined, and he himself being the Lieutenant of God in his office, after a sort may justly be said to be joined unto God. The second thing that is done at the coronation of this king, is the proclamation, or title proclaimed: and that is not Rex Franciae, the king of France, nor Rex Asiae, the king of Asia, nor Rex terrae, the king of the whole earth: but Rex magnus super omnes Deos, a great king above all Gods: Psal. 95. 3. Rex regum, Dominus dominantium, that is blessed and Prince only king of kings, and Lord of Lords. 1. Tim. 6. 15. Nay, when he is crowned, the trumpets of heaven, nay the Angels of God, nay the Spirit of God giveth him this title, Rex gloriae, the king of glory, and Dominus exercituum, the Lord of hosts: Psal. 25. There be two gifts of God which in a sum or in an epitome do set down unto us all God his gifts: the one is the gift of God his grace, the other of his glory. Grace is present at the coronation of Christ our king, but glory is the crown itself which lasteth for ever. Now if any desire to know this and to see this, he desireth an excellent thing: but let him not be too busy for sear his eyes be dazzled, & for fear of presumption, and so of confusion. One there is that seemeth to set down twelve things or marks whereby the greatness of the glory of the Saints in some sort may be understood, but we will acknowledge our own weakness, shallowness and unworthiness, and not seek to be wiser, or seem to see more than the Apostle Paul (though caught up into the third heaven) could ever attain unto: for he confesseth, the things which eye hath not seen, neither ear hath heard, neither came into man's heart, are, which God hath prepared for them that love him. And if for all them that love him these incomparable good things be prepared, then how much more for his own only begotten Son, in whom he is well pleased, be these infinite, incomprehensible, glorious, good things, not prepared only, but also powered out upon: and this in general, though what they be, our shallow brain and weak capacity cannot comprehend, is the crown of glory fitted to the king of glory, and by him bestowed likewise upon the vessels of gloric. justine Martyr, rather telling what it is not then what it is, in four privative words, doth, as near as another, set out this crown of glory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first depriveth us of passion, the scond of corruption, the third of sorrow, & the fourth of mortality. For this letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a privative in every one of these words, but yet a privative of our privations, which is an excellent infinite good thing, we being infinite evil and corrupt, to be deprived of all our privations, and to be refined from all our corruption, is an unvaluable benefit and blessing of almighty God: and not only this our evil shall be taken from us, but also this, his goods shall be bestowed and conferred upon us: and this is that, that inferreth the next point, in the next word: Tuus, thine: that appropriateth this king unto us, to every one in particular: Rex tuus: thy king: for what was said to Zion, as to the whole Church, that is said to every citizen of Zion, every member of the Church in particular.  
Eccerex tuus: Behold thy king. 
We are his, and therefore he is ours: he our God, we his creatures; he our redeemer, we his redeemed; he our Lord, we his servants; he our king, we his subjects. Quod sumus, that we are, we are of him: Quod sumus filii, in that we are sons, we are it in him. If thou hast any grace it is his gift; if thou hast any goodness, it is his grace. Nam de plenitudine eius omnes bibimus, for of his fullness we all have drunk. What then? is his fullness ever a whit the emptier because all have drunk thereof? not at all: for in him is plenitudo sontis, the fullness of the fountain, in us there is plenitudo v●sis, the fullness of a vessel: and therefore according as in other, nay infinitely above the nature and excellency of all other fountains: though all the vessels be filled with grace from the fountain, yet is the fountain of grace never a whit the emptier. Thus hast thou possession in him, and yet he full of power in himself notwithstanding: thus hath he bestowed a benefit upon thee in that he is thine, and thou dost owe a duty unto him, in that he is thy king, which requireth thy obedience, and that in such sort as he is thy king. To him that is the king of our country, we must do such service as our country laws command us: to him that is our spiritual king, we own spiritual obedience: and to him that is our heavenly king, we must perform that d●tie that is required of all those that shall be made citizens of the kingdom of heaven: that is, inwardly to serve God in spirit and in truth. Yea but he speaketh but to Zion only, Tell the daughter Zion, Behold, thy king; and therefore it seemeth that none but the jews had this interest in him. Yea but this title was written over his head at his death, jesus of Nazareth king of the jews, in three languages. Hebrew, Greek and Latin, to signify, that as well Grecians, and Romans', or any nation else that trusteth in his name, have this interest in him as well as the jews, that he will be th●ir king: For he is not a jew that is one outward, neither is that circumcision that is outwardly in the flesh, but he is a jew that is one within, and 
Rom. 29.  that is circumcision that is inwardly in the heart, as the Apostle Paul witnesseth. Yea, but how could any have this interest in him seeing he is God? To this a certain ancient divine answereth, that, fuit in eo sublimit as divina, cum infirmitate humana, divine excellency, with human infirmity: he is Rex, the king, in that he is the great God: he is tuus, thine, in that he was made weak man.  
Whereby we may see, that we may prepare the way to the next point, how far Christ humbled himself, that he might be ours. Below the nature of God is the nature of Angels, below the nature of Angels is the nature of man, below the nature of man is the punishment due to man's nature perverted and depraved. First therefore Christ humbled himself below himself, below his divine nature, in that he was made less than himself: Phil. 2. again he humbled himself below the Angels in that he could suffer, which the Angels can not: and therefore it is said in another place, Minuisti cum pauso minus Angelis: Thou hast made him a little lower than the Angels. Thirdly he descended lower than the nature of man, in that he was a reproach among men, vermis sum & non homo, I am a 
Psal. 22  worm and not a man: Esa. 53. 2. Non est ei species neque decor: He hath neither form nor beauty. Fourthly he humbled himself even unto punishment. Now there be three degrees of punishments: there is poena valdè ignominiosa, a very shameful death, as that of hanging, which belongeth to malefactors, there is poena valdè laboriosa, a very painful death, as to be flayed, as was S. Bartholomew, or to be broiled, as was S. Laurence: and there is poena, a punishment, that is both these, both very shameful and very painful, and this is the death of the cross, both shameful as being the death of thieves, painful as tormented in the most nervous and sensitive parts. Wilt thou now try thy state in him, and see his estate in himself: then must thou ascend unto him by the same steps or degrees by the which he hath descended unto thee; he is thy punishment removed because he bore the punishment due unto thee; he is thy man, in that he was made man for thee; he is thy Angel, in that he is the messenger of God for thy salvation; he is thy God, in that he made thee; he is thy king, in that he is thy God: thy punishment, thy man, thy Angel, thy God, thy king. Thy punishment, to free thee from pain, thy man to shield thee from shame, thy Angel to bring thee unto God, thy God to guide thee with his grace, thy king to give thee of his glory. And thus much of the first point, which is the height of his estate; now followeth the second, which is the lowliness of his heart.   
Mansuetus, meek. 
This is the very receptacle and vessel whereinto God useth to power all his graces: Humilibus dat gratiam, God giveth grace to the humble: jam. 4. Sicut enim aqua ad loca ima, ita gratia ad corda humilia currit, saith S. Augustine, as the water runneth to the lower places, so grace floweth to the lowly heart. And in his tenth book De verbis Domini speaking of Marie Magdalene, he saith, Quanto humiliùs sedebat, tanto ampliùs capiebat, the lower that she sat, the more was her receipt of grace: at our saviours feet she received more grace than in the king's throne. jacob, when he was lowest, even on the ground; and when he was weakest, even disarmed of all his senses by sleep: then was he greatest in God's favour, for than he saw a ladder reaching from heaven to earth, & the Angels descending and ascending thereupon, Gen. 28. Confluit aqua ad humilitatis convallem, the water floweth to the lowly valleys; and therefore high places are dry when low are full of water: light things of no worth, as feathers, mount with the wind; but things that have substance and be of value, as gold, lie still below on the ground. The best ears of corn bow down their heads, but they that have nothing in them stand starting and staring bolt upright: and the Pharisey amongst men, that braggeth of himself, is of lesser estimation with Christ, than the Publican that beateth his breast. S. Gregory in his Pastorals, saith, that pupilla oculi nigra videt, albuginem tollerans non videt, the apple of the eye that seemeth black, doth see; but that which hath a white film over it, that hath a pearl in it, seethe not: so is it with the eye of the soul, as it is with the eye of the body: that mind that seemeth black in it own sight, that seemeth dark, vile and ugly of itself to itself, that mind seethe itself: if thy understanding naturally seemeth dark unto thee, thy will deformed, thy affections vile and base, and thy whole natural man ugly and corrupt in thy sight, then is the ball of thine eye black, than seest thou. But if all seem pleasant, fair and goodly, and nothing in thy sight is amiss, than hast thou a white film drawn over thine eye, them hast thou a pearl in thine eye, and this precious eye with a pearl in it seethe not at all, neither itself nor any thing else, as it is in deed, & as it ought to see it. And therefore Ptolemy well saith, that inter sapientes, sapientior qui humilior, amongst wise men, he is the wiser that is the humbler: and the wise man saith: Pro. 11. Vbi humilitas ibi sapientia, Where there is humility there is wisdom. Scalpon the Philosopher writing to Alexander hath these words, Praesto est Deus tibi dare sapientiam: God indeed (saith he) is ready to give thee wisdom, sed non habes ubiteneas eam, cum superbia plenus sis: but thou hast not wherein to put it, seeing thou art full of pride. And therefore Isidore he saith, Descend ut ascendas, descend that thou mayest ascend; be humbled that thou mayest be exalted: for he that extolleth himself shall be abased, and he that exalteth himself shall be brought low. And here I pray you mark three degrees or steps of humility: the first is subdere se maiori, nec praeferre se equali: to submit ourselves unto our betters, and not to prefer ourselves before our equals, & isle, and this is necessary to salvation. The second is subdere se aequali▪ nec se praeferre minori: a man to submit himself to his equal, and not to prefer himself before his inferiors, & isle, and this is abundans, this aboundeth. The third is yet one degree further: subdere se minori, in quo esi omnis justitia; to submit himself to his inferior, wherein consisteth all justice. But to come something more near to this point that we have in hand: other do otherwise distinguish the works of humility, into these sour steps or degrees. The first is spernere mundum, to despise the world; this is the first step to humility: the second is▪ spernere nullum, to despise no man: the third is, spernere seipsum, but to think basely of himself: the fourth is, non spernere seipsum sperni, not to scorn that he is scorned, not to despise that he himself is despised: and this indeed is the proper work of meekness, which is defined by the ancient divines: Tranquilitas animi nullis molestus irritati, meekness is the quietness of a mind, that can be provoked by no troubles to disquietness; and this is non spernere seipsum sperni: not to scorn that he himself is scorned: for many can bear other troubles, as poverty, sickness, imprisonment patiently, and some can bear reproaches and not revile again; but he that can be contented to be contemned and scorned in this world, he that scorneth not this, he sure is built upon a sure rock, he hath that quietness of mind that can not be disquieted; he is meek: and such was this king, that despised not when he was despised: nay he came into the world that he might be scorned: and yet being a king he did not destroy, but purchased a pardon with his own heart blood, even for those that scorned him. And such shall we be, if we humble ourselves under his hand that humbled himself for us, even unto the death, and that the death of the cross for us: Phil. 2. 8. Mansueti dicuntur quasi manu assueti: They are said to be meek saith the Philosopher, that are brought up by the hand: and therefore repentant sinners are said to be meek, who leaving their fierceness and naughtiness, are converted to come unto the hands of the Lord of mercy.  
Now there be two ways whereby sinners are made meek. For Albertus saith, that there be some beasts & birds as Falcons and such like, which are made tame, and return to the hand of their master, when they perceive and feel some benefit, receive some meat from the hand of him that called them: and so Christ, willing to convert sinners unto himself, leaveth not off to offer his benefits unto them, and to feed them with his own flesh and blood; and thus he cometh meek. But there be some that will not be made meek or tame, but by blows, by whips and punishments: For the Philosopher saith, lib. 8. de animalibus, that the Elephant being taken is beaten of his rider, that he may obey him, and thus they do tame him; his two former feet are tied hard together until such time as he becometh tame, and quiet; and then ever after he becometh as obedient and familiar as any dog. Now then beloved, if we be of the nature of Elephants, stubborn and proud, and will not be tamed but by blows, so that God to tame us is even driven as it were, to send famine, the sword, and pestilence: the fault is not therefore in God, for he is meek; but the fault is in ourselves, for we would not regard him when he sent us his benefiets, of peace, plenty, & health, neither would we be made tame or become meek thereby. If therefore now in stead of peace he shall give us war, in stead of plenty he shall send a famine, and in stead of health such sicknesses and diseases as have not been heard of in any ages: yet is he no changeling, but we will not be changed: O that yet ye would repent and return unto him, and you shall try him, even yet also to be meek and gentle, to forgive you all your sins, and to receive you into favour: and thus much of the second part, the lowliness of his heart.  
Now followeth the third part, which is the use and application of both the other, and therefore is placed in the midst between them both.   
Venit tibi: Come unto thee. 
If he be a king, and be not our king, what is that to us? If he be our king, and be not meek, what comfort is that to us? If he be a king, our king, and meek; and yet come not unto us, what benefit have we by all this? And therefore this venit tibi, cometh unto thee is the use of all: for this causeth both our king and his meekness to be good unto us.   
Venit tibi: Come unto thee. 
That is, ad utilitatem tuam, for thy profit, he cometh to thee: for thy profit, to suffer death for thee. See here the exceeding love of our Saviour, joined with our infinite profit: Greater love hath no man then this, that a man should lay down his life for his friends: john. 15. For whereas there be four signs to manifest our love by, the last and greatest of all is this, as you shall see by their several examples. First love is made manifest by words, as by signs; for when the heart is full of love, than the mouth is full of words of love: Luk. 6. Ex abundantia cordis os loquitur, Of the abundance of the heart the mouth speaketh. Secondly love is made manifest by benefits bestowed, and this is greater than the first: for many will speak good words and full of love, which will not perform the like in action. And therefore S. Gregori● saith: Probatio dilectionis exhibitio est operis, the proof of a man's good will is the bestowing of a good turn. Thirdly love is made manifest by personal obedience, if any man for love in person doth service; and this is greater than the former: for many would be content to supply in love the want of their friends, but not to serve in person: but jacob served Laban seven years for Rahel, Gen. 19 because he loved her. Fourthly, love is made manifest by suffering adversity for the thing loved: Multi enim darent personam suam ad seruiendum, qui non darent animam suam ad moriendum; saith one; Many would give their bodies to serve, who never will giu● their lives to die for love: and of this sign of this love, the Apostle Paul, the true disciple of Christ speaketh, 2. Cor. 12. 15. I will most gladly bestow, and will be bestowed for you: but Christ the master of Paul & all Christians, he hath showed all these signs of his love unto his spouse, which is his Church. For in the time of the Law and the Prophets, he showed his love by his words: Baruch. 4. Beati sumus Israel: We are blessed o Israel, because those things that please God are manifest to us. Secondly he showed his love by his benefits bestowed, both in the law, before the law, and after the law: he hath given us both temporal, corporal, and spiritual blessings, and he hath promised us also celestial and heavenly benefits: Mat. 6. Thirdly he came in person and served for us, not seven years, as jacob did, but thirty years; in forma servi, even in the form of a servant: Phil. 2. 8. But principally in this place his love is set down, where he is said to come unto us, not to dine with us, but to die for us, not to sup with us, but to suffer for us. And what did he come to suffer? Dura verba, duriora verbera, durissima crucis tormenta: He came to suffer hard words, harder stripes, but the most hard and cruel torments of the cross. Wherein as he taketh infinite pains, so he doth exceeding good. For first in that he cometh, he must of necessity movere, move towards us, and Christus est primum mobile Die, the first movable goods of God; and as Christ moveth, so move all the spheres of the grace of God, whether spiritual or temporal, for our good, according to our Saviour Christ his own speech in the Gospel: Primum quaerite regnum Dei, First seek the kingdom of God, and the righteousness thereof, and all other things shall be cast unto you. Secondly, in that he cometh unto us, he must needs removere, remove all those things that make a separation between him and us; for eiusdem est removere, cuius est movere, it belongeth unto the same to remove whose property it is to move: as we see in the fire, it hath a property to move upward, and it hath an ability to remove those things that hinder it from moving upward, as straw, wood, stone, or whatsoever cometh in the way when it moveth, by burning it removeth: and so Christ coming unto us, that he might move the better unto us, he hath removed and broken down the partition wall of sin, that made a separation between him and us, by dying he hath taken away the sting of death, and by descending into hell, he, the true spiritual Samson, hath broken open and borne away the gates of hell, that he might come unto us. Look how far the East is from the West, so far hath he removed all evil from thee, by moving, that is, by coming unto thee, if thy heart be prepared by faith and repentance to receive him. Thirdly by coming unto us, he doth not only movere, move over us by his protection; nor yet removere, remove evil from us by his power: but he doth also promoverè, promote, & set forward the grace of God in us by his mercy; for therefore is he called Rex tuus, thy king in his journey towards thee: Behold thy king cometh unto thee, that like as a king preferreth his servants, so Christ preferreth all Christians that are truly so called; that is, all those that not only in name, but in nature also resemble Christ. It is accounted in the way to preferment, to be admitted to come to the king, and to have access unto him: but if the king vouchsafe to come unto thee, thou shalt have worship in the sight of all the people: but if the king will vouchsafe to be thy king, and then come unto thee, what canst thou want, that thou shalt not have at his hands; when he himself is thy portion and thy possession, and cometh unto thee as thy possession for evermore?  
Even so Lord jesus come quickly. Amen.