which is an excellent infinite good thing we being infinite euill and corrupt to be depriued of all our priuations and to be refined from all our corruption is an vnualuable benefite and blessing of almighty God and not onely this our euill shall be taken from vs but also this his goods shall be bestowed and conferred vpon vs and this is that that inferreth the next point in the next word Tuus thine that appropriateth this king vnto vs to euerie one in particular Rex tuus thy king for what was said to Sion as to the whole Church that is said to euery citizen of Sion euery member of the Church in particular Eccerex tuus Behold thy king We are his and therfore he is ours he our God we his creatures he our redeemer we his redeemed he our Lord we his seruants he our king we his subiects Quod sumus that we are we are of him Quod sumus filij in that we are sonnes we are it in him If thou hast anie grace it is his gift if thou hast any goodnesse it is his grace Nam de plenitudine eius omnes bibimus for of his fulnesse we all haue drunke What then is his fulnes euer a whit the emptier because all haue drunke thereof not at all for in him is plenitudo sontis the fulnesse of the fountain in vs there is plenitudo vâ—sis the fulnesse of a vessell and therefore according as in other nay infinitely aboue the nature and excellencie of all other fountains though all the vessels be filled with grace from the fountaine yet is the fountaine of grace neuer a whit the emptier Thus hast thou possession in him and yet he full of power in himselfe notwithstanding thus hath he bestowed a benefite vpon thee in that he is thine and thou doest owe a dutie vnto 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 countrey we must do such seruice as our countrey lawes commaund vs to him that is our spirituall king we owe spirituall obedience and to him that is our heauenly king we must performe that dâ—tie that is required of all those that shall be made citizens of the kingdome of heauen that is inwardly to serue God in spirit and in truth Yea but he speaketh but to Sion onely Tell the daughter Sion Behold thy king and therefore it seemeth that none but the Iewes had this interest in him Yea but this title was written ouer his head at his death Iesus of Nazareth king of the Iewes in three languages Hebrew Greeke and Latine to signifie that as well Grecians and Romaines or anie nation else that trusteth in his name haue this interest in him as well as the Iewes that he will be thâ—ir king For he is not a Iewe that is one outward neither is that circumcision that is outwardly in the flesh but he is a Iew that is one within and Rom. 29. that is circumcision that is inwardly in the heart as the Apostle Paule witnesseth Yea but how could any haue this interest in him seeing he is God To this a certaine auncient diuine answereth that fuit in eo sublimit as diuina cum infirmitate humana diuine excellencie with humane infirmitie he is Rex the king in that he is the great God he is tuus thine in that he was made weake man Whereby we may see that we may prepare the way to the next point how farre Christ humbled himselfe that he might be ours Belowe the nature of God is the nature of Angels belowe the nature of Angels is the nature of man below the nature of man is the punishment due to mans nature peruerted and depraued First therefore Christ humbled himselfe below himselfe below his diuine nature in that he was made lesse then himself Phil. 2. againe 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 litle lower then the Angels Thirdly he descended lower then the nature of man in that he was a reproach among men vermis sum non homo I am a Psal 22 worme and not a man Esa 53. 2. Non est ei species neque decor He hath neither forme nor beauty Fourthly he humbled him selfe euen vnto punishment Now there be three degrees of punishmeÌ„ts there is poena valdè ignominiosa a verie shamefull death as that of hanging which belongeth to malefactors there is poena valdè laboriosa a verie painfull death as to be fleyed as was S. Bartholomew or to be broiled as was S. Laurence and there is poena a punishment that is both these both verie shamefull and verie painfull and this is the death of the crosse both shamefull as being the death of theeues painfull as tormented in the most neruous and sensatiue partes Wilt thou now trie thy state in him and see his estate in him selfe then must thou ascend vnto him by the same steppes or degrees by the which he hath descended vnto thee he is thy punishmeÌ„t remoued because he bare the punishment due vnto thee he is thy man in that he was made man for thee he is thy Angell in that he is the messenger of God for thy saluation he is thy God in that he made thee he is thy king in that he is thy God thy punishment thy man thy Angell thy God thy king Thy punishment to free thee from paine thy man to shield thee from shame thy Angell to bring thee vnto God thy God to guide thee with his grace thy king to giue thee of his glorie And thus much of the first point which is the height of his estate now followeth the second which is the lowlinesse of his heart Mansuetus meeke This is the verie receptacle and vessell whereinto God vseth to powre all his graces Humilibus dat gratiam God giueth grace to the humble Iam. 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 booke De verbis Domini speaking of Marie Magdalene he saith Quanto humiliùs sedebat tanto ampliùs capiebat the lower that she sate the more was her receipt of grace at our Sauiours feete she receiued more grace then in the kings throne Iacob when hee was lowest euen on the ground and when he was weakest euen disarmed of al his senses by sleepe then was he greatest in Gods fauour for then he saw a ladder reaching from heauen to earth the Angels descending and ascending theâ—upon Gen. 28. Confluit aqua ad humilitatis conuallem the water floweth to the lowly vallies and therefore high places are drie wheÌ„ low are full of water light things of no worth as feathers mount with the wind but
charge of the superiours they ought both to keepe them from harme by custodie and in order by discipline The Magistrates dutie is to preserue the innocent people from the iniurie of the oppressor to punish the guiltie by the rod of discipline and so the Minister is to keepe his flocke from rauening wolues and separate the scabbed sheepe 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 vnto a diligent pastor or shepheard and a carelesse Prince vnto a negligēt shepheard 1. King 22. 17. Then he said I saw all Israell scattered vpon the mountaines as sheepe that had no shepheard the Lord said these haue no maister let euery man returne 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 sheepe and shepheard but where they be either not at all or not in order kept there be sheep without a shepheard From hence blinde Homer borrowed some light and seemeth to see somwhat whose king and chiefe magistrate is entituled and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shepheard 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 inferiour to him I answer plainly there is no man so base but he hath an inferiour if not amongst others yet in himselfe first in the whole man the bodie is inferiour to the soule and the godly haue performed in themselues these duties to their bodies Set a watch ô Lord before Psal 141 my mouth saith the Prophet Dauid there is custodie And in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I tame my body and bring it into subiection saith S. Paul 1. Cor. 9. 27. there is discipline Againe in the soule the vnreasonable part is inferiour to the reasonable the affections vnto reason and therefore the Preacher speaking of the hart the seate of affections giueth vs this counsell Omni custodia custodi cor tuum Looke to thy heart and the affections therof with all diligence let reason rule them And euen in reason in the vnderstanding and will of man nature corrupt nature ought to be subiect to grace For that we may instare in proposito to seeke our owne and to neglect anothers wealth is the part of a carnall and naturall man although he be well instructed in the knowledge of truth Contrariwise to seeke anothers good more then our owne pleasure or profite is the property of a man indued with the spirit of Christ and true charitie God for his infinite mercie graunt that his grace may rectifie our reason our reason may reforme our affections and our reformed affections may so gouerne our bodies that we may grow vp into perfect men in Christ lesus to whō with thee ô Father and thy holy Ghost be all honor glory thanksgiuing and praise now and for euer Amen THE PLAINE foot-path to the parádise of God Matth. 21. 5. Ecce rex tuus venit tibi mansuetus Behold thy king cometh vnto thee meeke OVR Sauiour Christ coming into the world alwayes and at all times loued pouertie and humilitie as in his birth in his life in his death after his death In his birth for he had an humble and poore mother in his life for he had poore companions and fellowes in his death for he had a straite bed to wit his crosse which was so narrowe and straite that it affoorded not place for both his feete but that the one was faine to be nailed vpon the other after his death for he had a poore sepulcher for he was not layd in his owne sepulcher but in another mans And yet for all this we ought not to think the more basely of him but rather the more highly to esteeme him because as S. Augustine saith Humilitas virtutum est sublimitas humilitie is the height of all vertues and therefore our Sauiour Christ though he was humilis yet is he not vilis though humble yet not base As also this place enforceth to vs mansuetus he was meeke there is humilitie Rex tuus thy king there is sublimitie Rex tuus thy king there is the height of his estate Mansuetus meeke there is the lowlinesse of his heart And these two be two parts of this text the height of his estate and the lowlinesse of his heart And the third part is betweene these two and is the vse and application of both these vnto vs. Venit tibi commeth to thee saith our Sauiour speaking to the Church the congregation of the faithfull Say he is a king that is his glorie say he is meeke that is his vertue but say as he saith here that he is thy king and cometh vnto thee meeke and that is thy comfort Is he a king then is he to be feated Is he meeke then is he to be loued Is he thy king cometh vnto thee meeke then is he to be reuerenced that is both to be feared and to be loued 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 misse a word not spoken of in my diuision 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 haue their gentlemen-vshers go before thē 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 harts 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 vsher word preparing way in the heart for greater matter following So that as when so euer you see any gentleman-vsher you know that he is some great personage that cometh next so when so euer 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 preparatiue 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 ô Sion that will build vp the breaches of Sion and repaire 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 vp the gates saith Dauid in the Psal introibit rex gloriae and the king of glorie shall come in Ecce behold saith our Sauior here in the Gospell Behold that is be bold to lift vp
that borrowest this booke Tibi to thee that passest by and Tibi to thee that comest in to euery one seuerally sparing none but plucking them secretly by the sleeues Tibi to thee beloâ—geth to harken vnto the doctrine of truth Tibi to thee that printest that they may be sold to thee that sellest that they mâ—y be bought to thee that buyest that thou maist readâ— to thee that readest that thou maist vnderstand to thee that vnderstandest that thou maist beleeue to thee that beleeuest that thou maist practise to thee that practisest that thou maist continue to thee that printest sellest buyest readest vnderstandest â—eleeuest practisest continuest and perseuerest in the word of truth is this worke of truth committed And thus we commit all to God our selues with all God saue England and the King and people thereof God blesse Worcester and the Bishop thereof God send vs all his grace Suckley in Worcestershire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nouemb. the 6. Anno Dom. 1604. Yours in all dutie and true loue Iohn Racster THE TRVE ART of liuing well MATTH CHAP. 10. VER 16. Be ye therefore wise as serpents and innocent as doues IN the sâ—cond Epistle to Timothie the third Chapter and first verse the Apostle prophecieth of our times This know saith he that in the last dayes shall come perillous times There is none that doubteth but that these wherein we liue be the last dayes and therefore it is more then certaine that these be the perillous times wherein as saith Nazianzen especially to men of our profession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there be whole labyrinths of cares whole faires of affaires whole seas of troubles whole worlds of wickednesse which daily oppresse vs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All goodnes ebbing hideth it selfe all naughtinesse bare-faced blusheth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our ship that is our soule saileth in the night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is asleepe if not in the ship yet in the soules and consciences of men In the 29. of Genesis Rahel that is ouis a sheepe beareth Beniamin that is lupum rapacem a rauenous wolf in the 49. of Genesis but it cost her her life for her labour the sheepe died in trauell with the wolfe Genes 35. But in the beginning of this verse the words immediatly going before my text there is a greater danger not partus but pugna luporum not the birth of one but the battaile of manie wolues of your soules Ecce ego mitto vos Behold I send you tanquam oues as sheepe in the middest of wolues which could not be without daunger of death And therefore as a wise captaine in these words he warneth and armeth vs and them against the dangerous conflict in this perilous time Estote igitur Be ye therfore wise as serpents but innocent as doues where there is not a word that hath not suum pondus his weight nay euery word is pondus it is a weight for without this euery man hath his Tekel that is euery one is weyed in the ballance found too light Dan. 5. 27. But if wisedome be in the one scale that is in our vnderstanding and innocencie or simplicitie in the other that is our will we shall weigh somewhat in the ballance that is in the estimation of Christ our Sauiour The one is the weight of iudgement Be ye wise as serpents and the other the weight of iustice and innocent as doues 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 commaundements Be ye wise as serpents this is the first precept And innocent as doues this is the second And these two precepts haue two vertues in them the first is wisedome prudentes wise as serpents The second innocencie innocentes innocent as doues And these two vertues haue two examples Sicut serpentes as serpents this is the first example or patterne Sicut columbae as doues this is the second patterne or example Two precepts two vertues two exaÌ„ples 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 vertue and then sicut serpentes as serpents here is the example Againe for the later precept first we must repeate Estote Be ye and this maketh the precept then innocentes innocent that is the vertue and then sicut columbae as doues this is the example Be ye therefore wise as serpents and innoceÌ„t as doues Estote Be ye To euery commandemeÌ„t there be annexed two estates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the commanding and commanded estates and these two estates require two conditions the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authoritie in the commander and the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abilitie in the commanded and these two iointly together make good euery coÌ„mandement potestas authoritie in the superiour to command and potentia power in the inferiour to do that which is commanded and these two be comprised vnder this one word Estote Be ye First for potestas the authoritie of the commander it is Christ that saith Estote Be ye and he is their and our Lord. Ioh. 13. Ye call me Lord and maister and ye say well for so I am and therefore he hath good authority to command Nay he is silius the sonne of God and in this regard he saith Mat. 28. Data est mihi omnis potestas all power or authoritie is giuen me both in heauen and earth Secondly for potentia the ability of the Apostles and all true Christians to obey this commandement Estote prudentes Be ye wise that also is taken from their maister for the words of Christ are able to make men wise nay they are able to make the sonnes of men the sonnes of God Ioh. 1. 12. As many as receiued him to them he gaue power to be the sonnes of God And therfore all they that heare the word of God and beleeue it haue power also in some sort to do it For Christs coÌ„mandement is not Dictum a meere word but it is Dictum factum a word done it gineth ability of doing to all those that hearken vnto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his word and his deed goeth together And therefore no doubt this verie word Estote Be ye was his act to make them wise And he continueth the same in the 20. of Iohn for to those that in this place he saith Estote Be ye wise to those in that place he saith Accipite Receiue the holy Ghost and with him Tetigisse is Docuisse if the holy Ghost do but touch the heart it teacheth it wisedome and all goodnesse Thus you see the equitie of this Estote this commandement for so I had rather call it then an exhortation consisteth in two things in the authority