THE HIGH WAY TO HONOR: As it was delivered( for substance) in two Sermons, at all-hallows Barking in London, the one on August 6. the other on August 13. 1626. Oh naked soul( or rather naughty sinner) why art thou proud? look on thyself, on thy sins and thy soul, and see if ought in either will not teach thee humility. Aug. sililoq. By Robert Louell Minister and Preacher of Gods word, and Curate of the same place. LONDON Printed by E. A. for Ni: Bourne, dwelling at the South entrance of the Royall-Exchange. 1627. To the right Religious, Noble, and virtuous Lady, the Lady Dorothy capel dwelling at Ocsteed in Surrey, Grace& Peace be multiplied from God the Father, and from our Lord Iesus Christ. madam, MAy it please you to give me leave to grace my Labours with your Noble Name, which shalbe unto them as much grace as a good Light unto a Picture. If herein there were any thing worthy of respect, they do belong unto your Laip. in many respects. For would I be a Trumpeter of your private favours, I could sound out an alarum both of your pitty& Piety which you shewed both vntome& mine, whilst I lived at Garlick-Hithe among those loving& liberal Parishioners. But I know you are too sound to love such Sounds, else would my poor Childrens bellies, and mine own back( which you haue so often filled,& this time presently clothed) declare your praise in the press. Well then, what shall I render unto you for your bounty but duty, honour& prayers? These premised of all that know what you haue been unto me and mine, I think do make them think, that if ought else might be added, it were no more then became a thankful man. Take this then virtuous Lady( for a Newe-Yeares gift) that hath nothing besides himself to give unto you; which indeed I present, not so much to instruct you, as to remember you in that which you are so well learned in: and that is true HVMILITY, which you finding by a comfortable experience to be the HIGHWAY TO honour, you do well to tread that tract; And good Madam go on, for that will truly ennoble you, and bring you to great honour& high exaltation. In which progress of Yours, if this poor Sermon of mine might be either a Light, Guide or staff, it would glad my heart, and rejoice my soul, and make me think that my labour had in some measure answered your La. love, though not to the full. Will you Patronage so weak a work? if not, yet pardon the workman, who undertook the task onely as a Token of a faithful mind, who ever desires to show himself Your, Laips. addicted in all respective observances: Robert Louell. From my Study at all-hallows Barking in London the 20 of Decemb. 1626. THE WAY TO honour. Text, 1. Pet. 5 ver. 6. Humble yourselves therefore under the Mighty hand of God, and he shall exalt you in due time. honour is every mans aim, in getting of which, how some haue both wearied and wasted themselves, all Stories both Sacred and profane can make manifest. Instances we haue in Abimilecke: judge. 9.5. Absolom. 2. Sam. 15.2. Athaliah. 2. King. 11.1. For the which because they took not the right method, all their Honor lay in the dust, and it proved the bane of all their hopeful endeouours. Which White the Philosopher seeing so many to shoot at, and miss, hath therefore discarded. Honor from being either called or counted felicity. Aristot. Ethnt l. 2.6. But because these two are out of the way both in their axioms and Actions, give me leave to bring you into the right path, which is, Be Humble and you shall be honourable. For as the romans built Two Temples joined together, and dedicated the one to virtue, the other to Honor, and that in such sort, as that none could enter into that of Honor, except he first passed through this of virtue. Peter de Primauday. cademie. c●… 23. pag. 23●… in 4 to. So hath God dealt with this gift of Grace which he hath so Graced with gifts, making every one that desireth to be thoroughly honoured, to be also truly Humbled. This is indeed, Et Schola Caeli,& Seala. Bonauen●… Dict. salut. C●… 3●… both the school teaching, and the Scale reaching unto heaven. In which if you will learn, or by which if you will walk, I will quickly show you the Hardest of your work, and the Worst of your Way: which is, Humble yourselves under the mighty hand of God: which least any man should with Israel of old Mal. 3.14 count but a vain thing, beleeue his promise, who is Both Yea, and Amen. revel. 3 14 that saith And He shall exalt you. ●… insio. Which tract if any will tread, let them in the word as in a way of any length observe, 1. A Descent. Humble yourselves. 2. An Ascent. And he shall Exalt you. In which Two ways, see how We walk towards God, and behold how He comes towards vs. 1. We to Him in humility, Humble yourselves. 2. He to Us in sublimity, And He shall exalt vs. In the Former, ●… ubdiuisio. ●… imae pars. we come to him in fear; Humble yourselves: In the latter, He comes to us in favour, And he shall exalt you. And now I pray you do but mark well the descent which hath in it. These 3. steps 1. The Act, Humble. 2. The Agents, yourselves. 3. The Arguments: which are Two Th'one implyed in that which goeth before. Therefore. Th'other expressed in that which followeth. The mighty hand of God. And now as wee haue descended by these 3. steps of humility; so let us Ascend by as many degrees to that sublimity. And he shall humble you in due time. Subdiuis. 2ae. p. Wherein we haue to note 1. The Author, He 2. The Honor, Shall Exalt you. 3. The opportunity of the time, In Due time. Here you see a World of Matter, but I can give you but the map of it: yet as goldsmiths are wont to gather the very least crumbs and Fileings of their Gold that nothing be lost: So will Ideale with this parcel of the most refined Gold of Gods sacred Word; Not one crumb, not one emphatical word of it shall go unspoken of. Prima 1 mae. And first we will descend in order to the Descent, and therein eye the Act, which is Humble. {αβγδ}: which Arius Montanus takes passively: Humiliamini, Be ye Humbled: which because many are, who were never Humble, I hold that Beza hath the better of it, who translates it actively: Submittete; Humble yourselves, Bow yourselves, Submit yourselves, Yea cast down yourselves on the earth, yea even into the earth Est enim 〈…〉 mlerium( Scho●… Humilitatis. George. Pa●… Lexicon Grae●… latini, pag. 28 Col. 2. in fine●… for that seems not low enough to them that are Lowelie. In which Act, the Humble therefore imitate the Architect, who building high, lays his foundation low, even deep into the Earth: so saith S. Aug. Cogitas magnam fabricam constituere Celsitudinis? defundamentiprius cogita Humilitatis. Aug. ser. 〈…〉 vetbis Dom se●… do you think to make a great building for the honor of your majesty? then first think of the ground work or foundation which is Humility. Humble yourselves therefore. Let earth to earth, let Ashes to Ashes, let dust to dust, even so Iowelie let us be in our own eyes. Humanists, yea and divines also do fetch the Etymon of this word as low as the very ground: saying, that it is, Humilis ab Humo. Isidor Ety●… molig. li. 10.6. Albert Man. i●… I. uc. 1. fol. 3 〈…〉 lit. K● 3 Lucol. de Sax●… do vild( Christ par. 1. c. 80. l● H●… That our humanity and humility haue both one ground. Quasi nunquam Homines vere simus, nisi simul H●● miles simus futuri. Arer. Prob. loc. 94. fol. 289 As if by it they would imply, That wee were not truly men, yea, men indeed unless with our ( humanity we had humility. The earth is the lowest of all the Elements, and the Center of the world, and Man that lives thereon as he is low in situation: So, and More also is he in his own estimation: And because he seeth that the earth gives him both original harbour, and sepulture, and that it is unto him, both a Mother, a Stage and a tomb, he will therefore be Humble: Hyssop is that her be of grace that grows only in the godly mans Garden, of which it is written. Est humilis, Petraeque suis radicibus haeret: Plin. nal. Hist●. 10. cap. 4 that is, That it grows low, and cleaves to the rock where out it grows, and whereof it is upholden; so humility is only in the heart of his that is the Author of grace; who thereby do anihilate their worth and cleave fast to their rock Christ Iesus: but let this suffice to inform us whence it is, And now let us learn what it is: for indeed All is not gold that glitters, neither are all lowly, that stoop low; for we will know some( for the compassing of their own ends) will Humble themselves to hell Esay 57.9. and some for fear, or in fraud, will crouch and bow to the very ground Psal. 10.16. but these in all their abasements are very Base, and notoriously wicked: for they are But Formallie, Humble as Ciuilists, Superstitiouslie, Humble as Papists, Hypocriticallie, Humble as Dissemblers, Artificiallie Humble as liars, But the truly Humble are Humble, Non ex Tristitia, non ex. Necessitate, said spontè et voluntary. Bern. sup. Cant. Ser. 34. fol. 141. lit, L. Not because they are full of heaviness; but out of an hearty affection to holiness, Not because necessity is laid upon them by reason either of eminent Danger or evident evil, but rather because they see, That in themselves there is No Good. This is not piety Porforce which makes a faire show in passive Humilation, but it is An Act of A willing mind, whereby A man from the true knowledge of himself is vile in his own eyes. Bern. de 12. gradibus Humil. in praefat. Tract. fol. 259 col. 4. lit. A — Humiliation and humility are alike in Sound, but they differ in Sense, for the one is but The way, to the Other. lord. Granatensis post. con in fest. beati Mathiae, pag. 38. tom. 2. in 8 to. In the which whilst Pharaoh and Ahab walked, Exod. 8.8. 1. King. 21.27.29. yet thereby were they not justified, no nor reputed Humble, there was no Contempt or Loathing of their own proper excellence, which is True humility: This if they had been endowed with, then they would with Ezra haue been Confounded and Ashamed Ezra, 9.6. with job, they would haue Abhorred themselves in Dust and Ashes. job, 42.5.6. nay with Saint Paul, they would haue held themselves to bee The Least of All Saints 1 Cor. 15.9 and The Greatest of All Sinners, 1. Tim. ● for herein doth indeed stand the very vigour and virtue of humility, which hath as Saint Bernard noteth, Three degrees 1. Superiori Subdi. 2. Equali non praeferri. 3. Minori Subdi, potius quàm praeponi Bern. sent. fol. 113. col. 1. lit. G. First To submit ourselves to our betters, as being carried away neither by envy nor ambition, because of his excellency, or eminency: Secondly. To give place to our equals, as not carried away with an unlawful appetite to be preferred before him. Thirdly, To yield unto our inferiors rather then to presume above them. This is the humility that our saviour points at in that parable, Luk. 14.10. where he wills us, Recumbere in Nouissimo loco, To sit in the Lowest room, where if the Master of the Feast sees us on Earth, he will bid us sit up Higher, even in heaven; And This is the Highest pitch of Honor that we can attain unto, and the plainest path we can walk in, for the obtaining of it. Humble &c. Yea but some will say That it is a Dangerous Descent; The way is Narrow and the Gate is low. It is so indeed: And therefore we must both Strip and stoop: 1. Stripe, Augusta est enim porta caeli, qua onerati intrare non possumus, prestat igitur Nudum salvari, quàm vestimentis et calciamentis ornatum in ignem oeternum damnari Stella in luke. 13.24. Tom. 2. fol. 10. Col. 2. in finem. For the way is Narrow, which many of our Gallants with their ornaments of the Slippers, and the cawls the round tires. The sweet balls, bonnets and Bracelets, The Tires of the Head and the Stopes, The Head-bands and the Tablets, and the ear-rings. The Rings and the Mufflers, the costly apparel and the vailes, and the wimples and the Crisping-pinnes, and the Glasses, and the fine linen and the hoods and the lawns Esay 3. av. 18. ad 24. with these they cannot enter: It were better therefore to be saved Naked, then with all these odd, apish and antic ornaments to be turned into Tophet. And as we must Strip: so must we stoop also, for the Gate is low. Within, indeed are Many Mansions joh. 14.2. but yet the Gate unto it is exceeding low, the entry Narrow, the Passage strait: It is the Gate of humility. A man that bears up himself Aloft in the Pride of his own Heart, and that Leaneth to his own wisdom and that Flattereth himself in his own goodness, that was never beaten down by the terror of the Lawe and the due beholding of Gods Iustice, such an one can never Enter in Here; this Gate is too low for his haughty Heart and High look. Humble yourselves therefore. But if there be no way but this, How then may I tread this Tract? Why let Saint Bernard be our Guide, who tells us that there be, four things which bring us to humility. 1. Vilitas Operis. 2. Assiduitas Subiectionis. 3. Comparatio Melioris. 4. judicium Conditoris. B●rn. ●… enten. fol. 113 ●… ol. 4 Lit. 1. 1. The first is the Vnworthynes of the work, of whose righteousness if the Prophet doth no better esteem then of A Filthy Clout, Isay. 64.6. oh what is our unrighteousness? surely, vile indeed. even as the filthiness of the menstruous. Ezech. 36.17. lieu. 15.15.33 Then which Nothing can be more filthy, Glosa in Exech. 36.17. saith the gloss, therefore Let us be Humble. Secondly, Let our daily Subiection bring us down. How liable are we every moment& minute in our Highest estates to be brought low. Now perhaps Stalking with Nebuchadnezar on our High Turrets Da. 31. but ere long it may be driven from Men, and Eating grass as the Oxen. Dau. 1.29. Now perchance, Drinking wine in bowls, yea in the Golden vessells of the Temple with Belshezzer. Dan. 5.2. but a Non, it may be Our countenances may be Charges& our Thoughts Troubled, our joints Loosed, and our Knees smitten. — Ver. 6. Now peradventure, Clothed in Purple and fine linen, and faring well, and Delicately every day, with dives. Luk. 16.19. But ere long it may be, laid low enough, even in Hell Torments V. 23. This is the Change that some are subject unto, and Therefore Let us Humble ourselves. Thirdly, Let us Compare ourselves with our Betters, and see how Short we come of Many in Grace, whom we exceed perhaps in Goods. In which case Comparisons are not Odious as saith the proverb, but rather Acceptable and Comfortable: for hereby as in a glass we shall see our Blotts and spots; we shall behold how Short we come of Many, how weak we are in respect of Other, whom seeing So far exceedeing in excellency, it must needs be a means To Humble vs. Which if we would that it should, then in the Fourth and Last place, let us with a Single eye and simplo heart look unto the Iudgment of the just, even of God, the Lord righteous, in whose even Scales if he should put our sins and sanctity oh how would the mountaines of the one, downe-weigh the mites of the other! for which if God should enter into Indgment, who were able to stand? surely no body, And therefore let us be Humble. And must we thus Humble ourselves? Quid igitur in tumescis Homo, o pellis morticiua quid tenderis? o Sanies faeda, quid inflaris? Princeps tuus Humilis est Tu superbus? Caput est Humile, et Membrum Superbum? Perald●… de Beatudinibr●… Tom. 1. pars. 〈…〉 cap. 2. pag. 659 col. 1. in 8uo. Why then swellest thou so sore? oh thou dead skin why stretchest thou thyself? oh thou silthy putrefaction, why blowest thou up thyself? Is thy Prince humble, and wilt thou that art but a Peasunt be proud? Is thy head hung down and wilt thou that art but a member be set up? oh foolish madness or mad folly, such as the very Heathen themselves haue held, Admirable, Detestable, Punishable, nay Damnable. Why then lookest thou so high thou proud professor? why? even because I am holier then thou. This I would confess; but that I see pride in thy heart, pride in thy habit; pride in looks, pride in thy deuotions; pride in all thy actions;& therfore I fearfully suspect that thou art not so holy as thou sayest or wouldst seem to be. For as in things natural, Ille altius ascendunt quae sunt Laeuiores. &c Hector Piutas in Na hum 3. fol 246. col. 2. Lit. S. The lightest things ascend loftiest, and the heaviest lie lowest,( as we haue experience in the Earth and air: in the Water and Fire:) So, so is it with men that are good Christians indeed. The more holy the more Humble. An ear of corn the fuller it is, hangs downward, but the lighter it is, the higher it is exalted. Tho. de Trugillo post Domine ●0. post pentecost Tom. 1 fol. 553.554.555. The Bow of a three, by how much the better it is laden with fruit; by so much the lower it hangs to the ground: even so is it with the Humble, Humilis deijcit seipsum, quia Plenus est virtutibus cum sapientia coniunctis. Hector Pintus ubi supra. They will deject themselves because their fullness of virtue is royned with wisdom, but the proud are like an empty ear, or a well leau'd three, which perkes up and flutters about with a bare profession without any holy sincere or humble action: but I hearty be seech such painted Peacoks and white tens that they would no longer look up on their fine feathers Plin. Nat. Hist. pars. 1. lib. 10. cap. 20. but that they would also look down on their foul feet, unto which if they would attend and assent. I would never fear but that they would prove as good hereafter, as they are glorious now. But as some of the Pharisees which heard Christ speak of blindness, said unto him, Are we blind also? joh. 90.4. so may some professors say unto the Preacher, Are we proud also? for my part I will acuse none, neither can I excuse some, of whom if I should judge according to their high looks I should surely say they were proud. And why may not a Preacher less shane to call pride, pride in a Sermon, then a professor to practise it in all his suits and services? yea but herein the wiser sort would wish us not to be too rash, neither is it good indeed so to be; yet as other men in their Arts and Occupations trust to what they haue tried to be true, so we also. Physitians guess of the Disease by the Symtomes, Husbandmen judge of the weather by the face of the sky: Time observers trust to the Motion of the wheel, by the pointing of the Index: And as truly may a man guess, judge and observe the hearts pride by the high look; yea, and as we find in what inn a man is lodged by the sign: so we may know whether pride hath taken up her lodging in the heart, by the sign of the look. Mr. Hak●wills Sermons in Psal. 161. Ver. 5. pag. 196. in 4to. do ye therefore with job, covenant with your eyes. job. 31.1. Against proud looks, as he did with his against filthy Lusts; for in them, or by them the pride of the heart is easily betrayed or bewrayd. Fabritius in Psal. 131. con. ejo 6. fol. 373. col. 2. Humble yourselves therefore; which if you disdain to learn of Man, yet learn it of God, who humbled himself from heaven to earth, to exalt you from earth to heaven: let us therefore tread his tract, for as Christ ceased not to be a King because he was like a seruant; nor to be a God because he was made Man; nor to be a judge because he was judged: so man shall loose no honor by being Humble, but he shall be as assuredly honoured for his humility, as that son was honoured when he was Humbled Luk. 15.8. for humility is honors usher, as honor is its shadow. Riuers are seldom seen to ascend to the mountaines, but they are expected in the low valleys: and if any of us haue been but bedewed with the dew descending Hermons hill it will bring forth fruit In Obedience. Penitence. Patience. reverence. which are the sure signs of humility. And when you see lordan driven back, watering the mountain and leaving the valleys, then say THAT A PROVN MAN MAY BE gracious. That is one of the wonders of the word, Psal. 114.3. And this may bee one of the wonders of the world: and yet it is now no marvell to see such professing( I dare not say professing) religion( for fear least their pride should give me the lie) to whom I will say no more but this, Humble yourselves therefore. And was there ever a time that called for this grace of humility? oh then this is the time and these are the dayes, let pride therefore haue a Fall, yea let us fall down and kneel before the Lord our maker Psal. 95.6. for he cometh, to resist the proud and to give grace to the humble. Humble yourselves, &c. I haue red it recorded by Saint Basil. That there was a Seabirde that made her Nest in the waters, and when she had bread there then was there a general calm throughout the Ocean. Basil. de Paenit concio. 9. oh that we had some more Birds of that feather, and would God that all our painted bullocks and white tens which now with their glittering colours iett it, and stalk it, and bridle it, were yet more Humble, for then I am persuaded that the storm would cease, and we should not be slain in his wrath, nor vexed in his sore displeasure. How lately haue we seen, and how lamentably do we yet feel the strokes of all the Creatures of the earth, which take up arms against us, and God himself shows himself general of the Field, in whose breastplate who sees not, in capital letters the Motto of that roman Emperour of whom Suetonius reporteth, which was GLADIVS et PVGIO. Suetonius. lib. 4. Sect. ●9. in finem pag. 26. in 16. and therein the names of such as were appointed unto death. Which seeing shall wee still remain proud, disobedient, and rebellious? oh Godforbid, but rather let us Humble ourselves. Eusebius reporteth, That in the feast of Pentecost the Priests going into the Temple of jerusalem in the night season, and that to sacrifice, they heard a commotion of this voice following. {αβγδ}. Let us go hence, let us fly from the wrath of God, for it is terrible, for it is fearful. Eusebius Hist, Ecelicah. lib. 3. cap. 8. fol. 40. Anglice And what haue we heard, what haue we seen, and what are wee like to feel, but woe and wrath? his Sword and Poiniard, for though Gods arrows of Plague and Pestilence are called back, and that he hath put those up in his quiver, yet hath he sundry and soarer judgements of an other kind, even Famine, Battle, murder and sudden Death, from which shall we say, that we will fly? No, no, our Icarian wings are but waxed, and if the heat of Gods wrath wax fervently hot, it will quickly melt them, and make us sink into the Ocean of his Anger. If therefore to day wee will hear his voice, let us not harden our hearts, let us not cherish our proud looks, let us not maintain our high stomachs, but let us abide here, and humble ourselves. I may seem too tedious in this argument, but because I find it to be the foundation of wisdom. Chryso. Hom. deperfect. evang. The relisher of grace. Hier in Loc. The high way to Honor. Pro. 15.33.18.13.14. And great glory: I therefore make thus bold to trespass on your patience, assuring you that there is nothing lost by stepping and stooping down such a stair as this of humility, when as for all such as so do, there is provided such a degree and measure of sublimity. In which action let us all be Agents for our selves, for so the Apostle willeth saying, Secunda Imae. Humble yourselves: which is the second step in the Descent, yourselves I find neither {αβγδ} yourselves nor others in the greek text, but yet Beza doth render it, vos ipsos in the latin, yea, yourselves and not others. Not others, for that were injury; and you may not do it: But yourselves, for that is humility, and you must embrace it. Not others, least you should be thought uncharitable, but yourselves, that you may prove conscionable. Saint Augustine complained of the men of his time, that they were Curiosi ad cognoscendum vitam alienam, desidiosi ad corrigendum suam. Aug Confess. lib. 3. cap. 10. Curious to correct other mens infirmities, but careless to amend their own enormities; and I would to God, we had not cause to say the same of some in our dayes, who love to be in action, yea, and that in this action of Humbling, but here is the spite; they work not on a right object, All that they can imagine, plot, or perform is to disgrace others to judge others, to condemn others, and all to Humble them. A foul practise under a faire pretence, but we must Humble ourselves. And must wee so do? let us then hence learn that are either Preachers or Professors a rule of charity and piety, that wee are either ignorant of, or haue too much forgotten, which is, as the Philosopher writeth, To know ourselves. Plutarch in Colaten Tom. 3. or as our saviour speaketh, To heal ourselves. Luk. 4.23. or as the Apostle hath it, To examine ourselves. 1 Cor. 11.28. 2 Cor. 13.5. Gal. 6.4.1 or as my text telleth us, To Humble ourselves. Among us of the ministery there are too many found who as soon as wee can but get from our shop stool into Moyses chair, we lay heavy burdens on men, and grievous to be born, we lay them on mens shoulders, but wee ourselves, will not move them with one of our singers. Mat. 23.4. These are such as S. chrysostom nameth Diligentes& Robusti in prohibitis. Chrys. supet Mat. hom. 73. Tem. 2. Double diligent, and feircelie forcible in laying the Lawe, the Lawe, and nothing but the Lawe; A yoke that neither we nor our Fathers were able to bear. Act. 5.10. But why haue they so much of the Lawe? Oh to Humble them: but I ask these Humblers, did you ever feel in yourselves the vnsupportablenes of this burden? had you ever the weight of it on your own shoulders? no surely I fear, not; for if you had, you would not so oft impose it on other mens souls. Esaus rough hand would not be so much felt before Iacobs sweet voice be heard. Herein I would haue these to hear the counsel of Chrysostome, who saith; Audiant te homines parua mandantem,& videant te magna facientem. Chrys. in non Absol. hem. 43. Tom. 3. Let men hear you imposing light burdens and let them see you carrying heavy ones and then will they beleeue you, and be content to be Humbled for company. Babes are not fit for burdens or Infants for meate, yet if Nursses will chew the one, and Pastors will help support th'other, they will be the easier to both; but where your heavy tongues are without your helping hands there the burden is too heavy to bear. Of which as an old Predicant complained of the Confessors of his time; so may we of many worthy Teachers of our daies, Qui graues nimis imponunt,& intollerabiles paenitentias paenitentibus. The. de Trugillo. Thesaurus contion Feria tercia post Dominicam secundam quadragis. Tom. 1. fol. 242. col. 2. lin. 42. Who impose on their penitents too too grievous and intolerable penance, which seems to bee contrary to Christs, whose yoke was easy. Mat. 11.28.29. And burden light. Non est igitur aequum vt quando Dominus est adeo misericors& liberalis, servus ipse sit Durus, Parons, & avarus. Glossaord. supper Mat. 23. It is not therefore meet, that when the Master is so merciful, the seruant should be so miserable, sparing and penurious, which in Gods name let it shane such as enjoin Fasts to their faithful ones, whilst they will Feast, & drink Wine in bowls, which usually set sackcloth on some tender skins, whilst they wear silks and satins on their own backs, which brings Salomons old sight to be a new seen. That is, seruants(& jesuitical slaves) on horseback,( or in Coach-boote) whilst Princes walk as seruants on the ground. Eccles 10.7. Which because I hope they are found rather in Rome, or in England among the Romanists, then in any of the Guides of our people, I will end the Pastors part with that Praedicants petition, which is this: Vt scilicet aduersus seipsum nulla utatur venia, said se verum in se judicem exhibeat; erga Subiectos autem Mitior,& ad dandam pronior veniam sit, quorum opposita isti faciebant. The. de Trugillo. ubi Su pra col. 1. lin. 36.37. &c. That is, that they whip not themselves with Foxetailes, whilsts they lash others with knotty cords, but that they execute just iudgement, or sharp penance on themselves, a& be more sparing of the lash, and give them a lenitive, choosing rather first To Humble themselves. And now that I haue brushed the Pastors coat, I cannot but bestow a little rubbing of the Professors Garment, which I see so besoyled with this sin also: In these I find zeal enough, if not too much,( but not to quench your spirits,) let me not find fault with the Matter, but let me guide you in the Manner. Are you zealous? yea and be you yet more zealous, but withall Amend; for we find among some zeal without discretion greatly humbling, but whom? Not themselves, but others, that is the mistake, nay the mischief, nay the scandal. S. Paul seemed to be very angry with such as did force oshers to be Circumcised. Gal. 2.4. Whilst themselves kept not the Lawe. Gal. 6.13. And how much would he be offended if he saw some of our preposterous zeal, which is such as that Depopulators will execute laws against sheepe-stealers, Impropriators will begrudge, yea and deny Proper tithes to a painful Paster, Vicar or Curat, And all to Humble them: and indeed I am persuaded that if such as thus do, had hereby brought us to be as Lowly in heart as low in estate, you should see an humble clergy indeed: for now many Patrons are turned as very Latrons, as julian himself who would rob the primitive Christians as they do the present clergy, even by the letter of the Text, saying: Your Master saith blessed are the poor. ( 67) He with them, and they with him leave out, in spirit, as having with Simon Magus, No part nor fellowship in it. Acts 8.2 And poor enough they will make us, but for no finister respect I dare say ( but not stand to it) only I will tell you what they say, It is to Humble vs. In which as you love to be our Patrous if with it; you will bee also our Patterns, Lord how suddenly and how soundly should wee be Humbled? first therefore Humble yourselves. Be ye Agents in this Action, tertia 1mae. and that because of the ensuing Arguments which are as follow, The first implyed in that which goes before. Igitur. Therefore. The second expressed in that which follows after. Potenti manui Dei, The mighty hand of God. But first of the first argument: Therefore, prma 3ti●. even therefore because God resisteth the proud, therefore Humble yourselves. We read Exod. 14.25. that when the egyptians did perceive that God fought against them, they cried we will fly, we will fly, for God fighteth against us: so may we say: we will be humble, we will be humble, for God fighteth against us or resisteth vs. Therefore, This is a Martiallword and comes with arms and weapons vpon vs. Now if a man should see a lion come vpon him, would be not start? or a Giant come against him, would he not fear? but now a mightier then either of these comes upon or against us being proud, even The Lord of hosts, a lion of the Tribe of judah, even He resisteth the Proud, and therefore we should Humble ourselves. When Tharoah was so proud as to question who was the Lord that he should hear his voice: Exod. 5.2 did not the Lord resist him? When Geliah was so impudent as to defy the host of Israel 1 Sam. 17.9, ●0. 50. did not the Lord resist him? When Herod was so proud as to take the honor due to God unto himself, Act. 12.22.23. did not God resist him? yes yes, his word stands for a lawe which saith, he that exalteth himself shall be brought low, Luk, 18.14. he that is proud shall come to shane. Pro. 11.2. nay to destruction. Pro. 16.19. for God resisteth him, therefore Humble yourselves. And doth God resist us being proud, who then shall assist us? none, no not one. Neither Man, Saint, nor angel, neither the fowls of the air, nor Fishes of the Sea, neither the Beast of the field, nor any thing that creapeth on the earth. All these shall be at utter enmity with the proud: oh therefore be thou Ashamed of thy glory who now gloriest in thy shane! some are proud because of their beauty, others because of their wealth, some because of their honor, others because of their strength: And which is a vanity of vanities, now adays most men are proud of that which should be their shane, even of their apparel. We read that the man in whom the plague of leprosy was found, should haue his clothes rent, his head bare, and should put on a covering on his lips, and cry: I am unclean, I am unclean. Leuit. 13.45 would you not imagine that man to be mad that would be proud of these marks of his misery? oh then ye wild and untamed haysers of England, why do you thus fly after and flutter in the fashion in apparel which is but the demonstration of your misery, the evident note of your conviction, the ensign of your base estate. We read of Ieroboams wife, that she disguised herself that the Prophet might not know her. 2. Kin. 14.2 so may we think that you disguise yourselves that God might not know you. I am sure that many of you disguise yourselves so long and so much as that you know not yourselves: for the seruant is so so like the Master, the handmaid so like the mistress, the Pessant like the Prince, as if there were no difference at all but in the Precidencie of place. So unfit are your attires for your bodies, so unmeet for your callings, and some so contrary to nature, as that one saith wittily, Hic Mulier, and Haec Vir is now made grammatical construction: but shall I tell you what the grave, Godly and judicious D. Dauisons 1. part of the earthly vanities, soct. 5. pag. 172. in 16to. doth judge of them? That they are nothing but the defects of nature and the ordinary marks of a proud heart. And ohyee that are but earth, but flesh, but worms meate, what cause haue you to bee proud? were you not born in sin? do you not live in misery? and shall you not die in corruption? and then what cause haue you to bee proud? Yea but can we not be fine, or handsome, or of the fashion but that we must be proud? surely I am so afraid of the fraylenes of the womans sex that I think they can hardly be so and not bee proud, whose outward attire is commonly found to be a true token of their inward disposition, D. Merit●… Sermon, of 〈…〉 Sinnets Couertion in 4●… pag. 37. but take heed all ye whose speech is English, fashion is French, behaviour Italian, that in all these are not found a beastly life in a manly shape: and beware that God doth not( to you daughters of London as the daughters of jerusalem) visit all such( as are sick of the fashion) as are clothed in strange apparel. Zeph●● To avoid therefore both the Imputation and Imposition that shall be laid on the proud, I would aduise them that profess religion to haue an eye in their apparel to these Three things 1 necessity. 2 honesty, 3 decency. For so did the Gracious women of old attire, themselves, they were neat but not disguised, they were very comely but not over costly, or curious, whereby they had enough for themselves, and left somewhat to spare for the poor, whose loins did bless them because they warmed them with the fleece of their sheep. job. 31. 2●… Prou. 31.13.2 And so walk you, and be not proud, so waere ye and be not proud, so do ye and be not proud, for God resisteth the proud, therefore Humble yourselves. And so haue I done with the argument of Illation by way of resistance and come to the motive by way of relation implying assistance, in these words. The mighty hand of God. Secunda 3ae. Might and majesty are argument enough I trow both to press to humility and also suppress Pride, and here we haue them both, for here is a God of majesty, and an hand of might, or a mighty Hand.— But hath God a Hand?— As he hath an Eye, a loin and a foot, even so an Hand, Loquitur enim Humano modo, quo quis solet Humiliari. Gorran●… bid. For he speaks after the manner of men, who are wont to be humbled by the hand: which because it is in operibus organum organorum, Arist de part. anim●… in every work the chief instrument, so it is here Metaphorically applied unto God, who may be said to haue a hand. 1 Ad corrigendum( i) to Correct. 2 Ad porrigendum( i) to Protect. 3 Ad Erigendum.( (i)) to Erect. All which Hugo Cardinalis doth make arguments for us to be Humbled. But I am of Lormus mind who saith; Respexit Petrus precipuè humilitatis Praemium. ( Lorinus in 〈…〉. That Peter had an eye specially to the reward of humility which he giveth or sendeth forth as with his Hand. For if it were otherwise to be understood, then we might say with Saint Paul. It is a grievous thing to fall into the hands of God Heb. 10.31 but in this sense oh how comfortable a thing is it to fall under the hand of God! This Imposition never went without a Benediction. Mar. 10.16. ●… say 42.6, 49.2. Qua potenter nos defendit contra furores Diaboli et impiorum, et tandem liberabit gloriose. Lucas Lo●… ius in Epist. Nom. 3. post Trinit. pag. 441. ●… n 8 to. Whereby he doth defend us as with a shield against the fury of the devill and his Imps, and at length free us most gloriously, and therefore wee should Humble ourselves. look we into the Church militant here on earth even from Noah till Now, and see if the mighty hand of God hath not appeared both in Power and providence; yea of both these hands we may say with the Psalmist: The right hand of the Lord hath brought mighty things to pass, the right hand of the Lord hath the pre-eminence, the right hand of the Lord hath gotten himself the victory Psal. 118.15.16. It hath been well seen and felt too, how mighty it hath been to save and to destroy, how mighty to protect and to confounded, how mighty to sell and to redeem. What hand but the mighty hand of God could haue drowned pharaoh and saved Moses and Aron and all Israel? Exo. 14.27. Psal. 106 10.11. What hand but a mighty hand could haue dried the Sea, softened the rocks, Turned the Riuers into blood; stayed the sun; darkened the moon, and made the whole Earth to tremble? What hand but the mighty hand of God could haue brought darkness out of the light, Protestancie out of popery, in England and germany? What hand but the mighty hand of God could haue discomforted an Armado, by Sea, and discovered a powder Plot by Land? what hand but the mighty hand of God could haue stayed so sore a Plague so suddenly, as that in 13. weekes to bring the number of 4463. of the Plague, to bee but 181. of all diseases? London August. 11. to the 18. 4463. Anno. 1625. London. Decemb. 1. to the 8. the same the year. 18 And are not these arguments enough to Humble us? Yes, yes, let it in the fear of God both Strike and Strengthen vs. 1 Strike us into a fear. 2 Strengthen us by his favour. In the first there is Power, in the second there is providence. For th'one, he is proclaimed to be Iehouah, Iehouah, Strong. Exo. 34.6 Into whose hands, into whose revengeful hands, is it not a fearful thing to fall? Heb. 10.31 Yes verily, so fearful is it, as that the wicked shall wish that they had wings to fly from his presence, but that cannot be; nay they shall cry to the hills and to the Mountaines to hid and to cover them, but that they shall not haue. Oh therefore let this strike us into a filial fear, that he may strengthen us with his fatherly favour, for so if his Power work on us, so even also shall his providence work for vs. In which he hath also proclaimed himself merciful, gracious, slow to anger, and of great kindness. Exo. 34.6. Yea in all these he shows himself to be as we daily confess, almighty and most merciful. And therefore though wee be set with Enemies on every side with the world, Tanquam siren dulcis, like an alluring Mirmaide; with the Flesh, Tanquam Dalila blandiens, like a false flattering Dalilah; with the devill, Tanquam Leorugiens; like a roaring lion. Bosquierus jesuit de victoria christin pag. 567. Presentemque viris intendunt omnia mortom. Virgil. Eneid. lib. Yet we need not fear any of them, if we will be but Humble under Gods mighty hand. In which if any desire to be either more strongly confirmed or more sweetly comforted, I will but only refer him to the evangelical Prophet, Esay chap. 31. Throughout, And so leave descending by these steps of subiections; and set our faces towards that Ascent of elevation or Exaltation, which here saith. And he shall exalt you in due time. Pars. secunda Gener. Subdinis. Wherein we haue to note 1 The Author, He. 2 The Honour, Shalt exalt you. 3 The time, In due time. 1. He] Not you yourselves; He; not Chance, or Fortune, but He, and He alone. 2. Shall Exalt] Not tread down, or trample over; but lift up and set on high. 3. In due time] Not perhaps in a time expected, prayed for, or hearty wished after; but then when it shall be more fit, more seasonable, and more comfortable, even in Due time, for so he saith, And He shall exalt you in Due time— And so let us return to do our homage to Him that will so do for us, which is the Lord; He shall exalt. Prima. 2dae. The Apostle telleth us, That there is no power but of God Rom. 13.1 The Prophet assureth us, That there is no promotion from the East or from the West, or from the South. Psa. 104.28. And wisdom itself avoucheth, That by her, Kings reign, and Princes decree Iustice. Pro. 8.15.16. And my Text telleth that He exalteth. And if it be He that doth it, why then boastest thou thyself, thou Atheist, or heretic, thou Papist or Pagan, as though thou by thy might or power, by thy wit or worth, didst add any one cubit to thy stature, one mite to thy millions, one grain to thy Graces? No, no, thou canst not; without Me( saith Christ) ye can do nothing. joh 15.5. And without God( saith the Apostle) you can haue nothing. 1 Cor. 4.7. The wise and wealthy men of the world that in their great estate do Sacrifice to their own nets, may therefore be fitly compared to Saint Augustines Wisard, who is said by him To make choice of a certain hour of sleeping with his consort, at which time he would propose to himself, to beget Filium mirabilem. Aug. de civit. deal. lib. 5. cap 5. in finem. A son whose worth the after world should admire. And so do these indeed make themselves admired also, because that in all that they either do, or Haue, they look not up unto Him that is the Sole author and giver of all things, but out of the pride of their hearts, they boast and bless themselves in their Care and study, power and policy, labour and endeavour. but what saith the Psalmist? Except the Lord build the house, they labour in vain that build it: Except the Lord keep the city, the watchman waketh in vain. Psal. 127.1. And I say, Except the Lord Exalteth they shall surely be pulled down with Saul, or hanged, up with Haman, for as he gives them In his Anger; so he takes them away In his wrath. Hosea 13.11. Let us not then either in our Endowments or enjoyments, say, Thus haue I gotten by the might of my power, &c. But let us rather look up unto God who hath so powred out his blessings on us, that we ought to give our blessings unto him; And as men that bears the greatest burden, stoop lowest: so let us that enjoy the Greatest honours be the Humblest, blessing the Lord, praising the Lord, magnifying the Lord, who only doth exalt us, which is the honour that he doth to the humble, even Exalt them. The height of which honour before I bring you unto, second a 2dae. let me present unto you the lowly speech of a proud Iesu-wide who seems to set us to this work of humiliation, without having any eye at all to our exaltation, which is almost a Miracle among those Monsters: his words are these, Non debemus in humilitate proponere nobis pro fine pimario, Exaltationem. Lorin us loc. fol. 568 in 4 to. This ought not in our humility to be our chiefest aim, but it seems that this fellow in all his travels never thought on the Rhemists, for if he had, they would haue taught him a new lesson, or else haue sent this book to antwerp for an Index Purgatorius, for they hold and maintain, That such works are meritorious, and that we may do them in respect of that reward. Rbemist. Annot. in mat. 6. Sect. 2. in Mat. 19. Sect 12 But all the Fathers of the Church had ever an eye to the Precept more then to the Profit, to the Duty more then to the Reward, which indeed ought chiefly to hearten us hereunto, as the same Lorinus in the same place acknowledgeth; but leaving this dispute, I come to the word Exalt. Mans life is compared to the turning of a wheel: Sicut depressa rota ab Anteriori eleuaturà posteriori, &c. Gorrast Domin je. 3. pot. Trni. ser. 1. fo 74. B. For as a wheel turned round, that part that is vpmost is soon lowest, and so the contrary: even so is it with the faithful, for a while cast down, but anon, even in due time Exalted, according 'to the Holy Virgin Maries Magnificat, he hath put down the mighty from their seats, and Exalted the Lowly and the meek. Luk. 1.52 Yea God will honor them that honor Him. And Set up on high, them that be Lowly, that the sorrowful may bee Exalted to salvation. 1 Sam. 2 30. job. 5.11. The humble haue their Crosses, but they are onely for the trial of their virtue, but they shall haue a crown, and that shall be in triumph of their victory. Honour, it is but humilities shadow, for as the shadow follows the body: so Honor humility. Pro. 15.33.18.12. And as for those that seek for it otherwise, Anselmus compares them To little children following Butterflyes. Anselm in Sinil. sub Tit. Honor. In which he noteth, that there is travell and peril in pursuing of them, no gain in getting of them, and great grief in losing of them: yea look on the Honor of the Insolent, and comparing it with the Humble that are honoured, and you shall not find it counted worthy of the name of Honor: Alexanders pomp and solemnity at Babylon, was wondrous great, when as he kept as it were A Parliament of the whole world; but not many dayes after he could scarce obtain the honor of burial, for he lay seven daies above ground. Quint. Curt. lib. 10. Haman was for honor so highly exalted that he was reputed of as Haman the High; but because he came not to it by humility, lo how it decayed! for when he expected to be Exalted to the high seat of Dignity, woe worthless wretch, An Halter was his comfort. Hester. 3.5.9.7.10. For they hanged Haman on the three that he had prepared for Morde-cai. But look on the truly humble, and see if they Ascend not. Moyses in Pharaohs Court, joseph in Potaphars house, david in Saules palace: yea by humility, the Publican was justified. Luk. 18.13.14. The Virgin Mary Exalted. Luk. 1.48. And Christ himself lifted up. Phi. 2.8 9. All these are and shall be had in An everlasting remembrance. Psa. 112.6 They that affect Worldly honors are like Saul, who care for no more Then that they may be honoured before the people. 1 Sam 15 30. That is the limit of their base conceit, but the humble look up with an Eagle-like eye, unto what shall be; and that is, They surely shall be Exalted; for as Christ is the kingdom, the Power and the Glory. Mat. 6.13. So shall it be to the humble Christians. They shall haue A kingdom, so saith Christ, Mat. 18.4. They shall haue Power, so saith job c. 5.11. They shall haue Glory, so saith Saint Peter, 1 Peter 5.4. By all which appears. That godliness is not without a Reward, or humility without Exaltation. Take then notice of this all ye that Gibe, gear, iest and ioy at the low estate of the lowly, saying, These are they that walked humbly before the Lord, but to what purpose, or for what profit? they seem most pure, yet they continue most poor, and where then is the promise of Exaltation? oh stay a while;& a behold it at last: for though every one that is humble doth not here with Saul find a kingdom whilst he is seeking his Asses. 1. Sam. 9.3.15. Or of an herdsman with Amos become a Prophet. Amos 1.1. Or of a Fisher-man with Peter, is made a Fisher of men. Mat. 4.19 Yet with your eyes you haue seen Basket boyes made Bishops, and poor Apprentices, rich Aldermen; and why then do men scorn at the estate of the lowly, or distrust their Exaltation? The mouth of the Lord hath spoken it, and the hand of the Lord shall bring it to pass, that they shall be Exalted. But yet by degrees, and what if with Christ they be lifted up the cross, before they be Exalted to the crown, is there any loss in it? surely no. As therefore Pompey the Great when he had passed over to Lybia against Domitian and having vanquished the enemy in a great battle, his souldiers saluted and honoured him with the name of an Emperour, but he denied to accept of that honor as long as The camp of his enemies did remain in his sight, not demolished. Plutarchin in vitae Pomp. So may we more willingly want the fullness of our honor as long as our enemy sin is within vs. Till that be quiter vanquished, let us never dream of or look after the hight of our Exaltation, but yet for our comfort let us see a little how. God begins it here, though he finisheth it hereafter, and that, Thus: First, By ministering the inward comfort of his holy Spirit in all dangers and difficulties: for do but observe what the humble are, even Gods citizens. Ephes. 2.19. In whom david hath observed a river to run, whose streams( saith he) make them glad. Psal. 46.4 Which river is Christ, saith Bruno, and the city is the soul saith Saint jerome. Bruno& Hierom. ibid. Yea indeed, as a river with its silver streams doth refresh a city, so doth Christ that is the fountain of living water refresh comfort, and glad the souls of the humble as sorrowful as they seem to be, and so are they Comforted, Exalted and lifted up. Secondly, he Exalts them, by delivering them out of all their troubles, by which some are so cast down, as if they were cast out, but yet be not over much dismayed, for, Though many be the troubles of the Righteous, yet the Lord delivered them out of all. Psal. 34.17.19 As he did jacob from Laban Gen. 31.55. joseph from his Brethren, Gen. 39.2. david from Saul, 1 Sam. 23.13. And us from foreign invasions, and home-bred conspiracies, and so are his Saints and seruants. Exalted. Thirdly, to all these he adds, Honor and great Glory, first, for Honor, how did he bring Little david, low david, and lowly david from the sheepfold, to set him with the Princes, yea with the Princes of his People. Psal. 78.70.71.72. and so Exalted him? And this is not all, for besides this Honor, they shall haue great Glory, even The kingdom of Glory as saith our saviour, Blessed are the poor in spirit, for theirs is the kingdom of God. Mat. 5.3. Such comfort, such deliverances, such Honor, and so great Glory shall such haue as are so Humble even so shall they be Exalted, and thats in Gods time, which my Apostle here calls, a Due time, and this is the last circumstance of my Text which I hope also to end even In due time. Teruia 2dae. Wee all know, That a good turn finds little acceptance, which hath not a due time of performance, and therefore in all eminent actions, wisemen strive for opportunity and seasonablenes, else they do most commonly loose the lustre of their endeavours. A word in season, and a work in season, Oh how good and how joyful a thing is it? Temporibus medicina valet, data Tempore prosunt, Et data non Apto tempore vina nocent. ovid. de rem. Amoris l. 4 physic and food given in due season prosper well, but the most necessary of these out of due time, do hurt rather then help. We all know that there is {αβγδ}, a Time, and that there is {αβγδ}, a Due time which the Vulgar renders, or to which it adds {αβγδ}, In the day of your visitation: which though Lorinus, a little loans to, Lorinus ubi supra. Yet cajetan who is commended by their Senensis. Bibloteh● l. 4. Tit. Thomas For an incomparable divine, and by Re● irius the Iesuite. Perer. Comment. in Gen. 1. For the most learned man of his time, yet he utterly condemns the translation, and saith that the sense is In tempore quo opus est Exaltari. Caiectanm loc. In a time most fit, and most convenient. And hence it is, that God hath this gracious attribute among the rest, which is A present help in time of need. Psal. 9.9. Id est, necessitate praestantur, eum animus afflictorum ad conpunctionem auidiùs incitatur. Bruno i● Psal. 9.9. That is, he performs it in extremity, then when the mind of him that is in affliction doth most greedily cover and desire it. Who so will narrowly prie into Gods actions, he shall find him in them all, like a most harmonious musician for keeping of time, for which he deserves no less to be admired in the Circumstance, then to be honoured in the Substance of his favours. observe well that when Mary the Mother of Iesus, would haue had him to turn water into wine, he told her, That she must stay her time, for Mine hour is not yet come. joh. 2.4. ( ●) hora qua sit magis grata,& utile miraculum iis quibus postulas fieri. Hugo. carded& Gorran. Ex Chrys. in loc. That is, the hour wherein it may be more acceptable, and the miracle more profitable; for them for whose sakes thou desirest it to be done. And mark I pray you that though he loved Lazarus, yet he would not make such hast to see him as his Disciples desired; and why troe you? even because he that knew all things, knew This thing also, That this was the fittest time, and that both in respect of 1 of God. 2 of himself. 3 of his Disciples. First in regard of God, because to him would accrue the greater Glory. Secondly, to himself, because hereby he should the more soundly confute and confounded the Iewes. Thirdly to his Disciples, because through this miracle they were the more strongly confirmed in their belief: And this was Gods Due time. If we look into Gods Punishing of wiskednes, rewarding of goodness, or giuing of benefits, see how he brings them all forth in the fit appointed seasons. The Canaanite, when his iniquity is full and ripe he shall bee visited. Gen. 15.16. The Israelites, when 430. yeares are full, they shall be delivered Exo. 12.41. And in the fullness of time God will sand his son. Gal. 4.4 Yea and if we be truly humbled we shall assuredly be exalted, but not till God see a Due time. And let this teach us both 1 Patience. and 2 Comfort. First Patience: For oh thou that thus expostulatest with thyself saying: Will the Lord absent himself for ever? and will he be no more entreated? Hath he forgotten to be Gracious, or are his promises come to an end?( 136.) Know thou thyself to be but in a Fit, weigh well with thyself, That the Smith strikes not the Iron till it be hot. think with thyself, That the harvest man reaps not his crop till it be ripe. And why shouldst thou not expect with Patience, the faithful execution of all that good he hath proposed to thee in the seasons which with himself he hath dispensed thereunto? You may see how angry the Lord was at the King of Samariaes pettish impatience, who out of the abundance of his heart could not let his mouth to utter this blasphemy, saying: Behold this evil cometh from the Lord, should I attend on him any longer? 1 King. 6.33. And shouldst thou not oh King? yes surely thou oughtest to wait on him who is the Author of time, and giver of gifts and blessings in Due season: Yea indeed though our case be much like unto Dauids in our humiliation or affliction: of which he saith, I am weary of my crying, mine eyes sail me whilst I wait for my God Psal. 69.3. yet let us never give over, but rather put on Iobs resolution, which was, Though they kill me, yet will I put my trust in him. job. For That perhaps 〈◇〉 the Time that God holds most Fit and opportune: judith therefore in the story, told Ozias the captain of the Bethulians, when as he resolved to wait but five dayes for help from the Lord, so I say to all that are impatient of Gods slackness. My brethren provoke not the Lord our God to anger, for if he will not help within these five dayes, he hath power to help when he will, even every day, do you not therefore bind the Counsels of the Lord our God, for God is not as man that he may be threatened, nor as the son of man that he may be brought to Iudgment. Therefore let us wait for his salvation, and call vpon him for help, and he will hear our voice if it please him. Iud●t. 8.15. ad. 18. And if not, why let us say with ely, It is the Lord, let him do with us as it pleaseth him. 1. Sa. 31.18. If therefore the Vision tarry, yet wait for it, for it shall surely come, and shall not tarry. Hab. 2.3 For God is not stacke as Men count slackness. 2 Pet. 3.9 That is, he is not one that neglecteth his season to come later then he should, but he will then come even when it is Due time. And the better to bring us to this, let us be drawn by one consideration more, and that is this, Let us but bethink ourselves How many a long look God hath made for us: hath he not stood at our doors, knocking and calling Reu. 3●… 20 Untill his head was full of dew and his locks full of the drops of the night? Caut. 5. ●… Yea forty dayes for niniveh jonas 3.4. Forty yeares for Israel. I Psal. 95.10. And a whole hundreth for England: how much more then should we wait on God till he will haue mercy, for he hath promised, That he will rise and haue mercy on Sion. Psal. 102●… 13 Yea and now oh Lord, let thy mercy be shewed vpon us if it be thy will, for lo thine enemies oh Lord, lo thine enemies triumph ungodly, now they say, where is now the God of the heretics? Our soul is beaten down to the dust, and our belly cleaveth to the ground, arise therefore for our succour, and redeem us for thy mercies sake, and if not, then good God give us patience to wait on thee, until thou seest good, and help us in thy due time. again, as this instructeth Patience, so it ministereth Comfort. The ground of which is, The promise of God who saith, That though we sow in tears, yet we shall reap in ioy. Psa. 126.5.6. And again, Though heaviness endure for a night, yet ioy shall come again in the morning. Ps. 30.5. He will not always chide, neither keepeth he his anger for ever. Psal. 103.9. Therefore faint not, but though our outward man did perish yet the inward man is renewed daily. 1. Cor. 4.16. God that hath the Times and seasons in his hand, knows perhaps, That the day of death or the day of Iudgement is the fittest day for our delivery: why if it be so, oh let us be comforted in that: for then as our heads are now full of heaviness,& our hearts of mourning, so in that day, both our bodies and souls shall be put in full possession of the fullness of ioy& felicity, where shall be no want, onely abide patiently and look comfortably for that time. Expect it without despair,& he will come without delay, there shall not be a minute of time prolonged of his prefixed period, which though it be not known afore, yet it shall be discerned afterward, and even so well approved of by our own selves, as that we shall surely say, It was good for us that he stayed till even now, for if he had come either soon or later, we should not perhaps been half so fervent, or peradventure one quarter so faithful as now wee are, but now this that we counted slackness in God hath perfected both these graces in us, and made us to know How, when, and how long we ought to humble ourselves under his mighty hand, of which having had such experience, let us thereby take comfort also, and then our Descent by humility shall not be so low, but that our Ascent by sublimity shall bee as high, and that in such Due time and tide as shall best make for Gods glory& our good. And if it may now be, oh Lord so be it, now comfort us after the time that thou hast Plagued us; and for the yeares wherein we haue suffered adversity: Now heal the sores of our Land, for it shaketh: now under propit, for our best pillars begin to fail, and the good are taken away( as we fear) from the evil to come; we are now cast down, oh Lord raise us up. We now humble ourselves by fasting and Prayer,& now oh Lord if it be thy will Exalt us in thy strength, and let none of those evils happen unto us, as our enemies do either intend or threathen against us, but in thy good time deliver us, and then we will glorify thy name, trust in thy Promises, and hope in thy Mercies through Christ his Merits to wome with Thee and the Holy Spirit, we ascribe all Honor and glory and Praise and Dominion, Now, and for evermore. Amen, Amen. FINIS.