Foure things which bring vs to Humilitie . 1. Vilitas Operis . 2. Assiduitas Subiectionis . 3. Comparatio Melioris . 4. Iudicium Conditoris . B●rn . ●… enten . fol. 113 ●… ol . 4 Lit . 1.

1. The first is the Vnworthynes of the worke , of whose Righteousnes if the Prophet doth no better esteeme then of A Filthy Clout , Isay . 64.6 . oh what is our Vnrighteousnes ? surely , vile indeede . Euen as the Filthines of the Menstrous . Ezech . 36.17 . Leu . 15.15.33 Then which Nothing can be more filthy , Glosa in Exech . 36.17 . saith the Glosse , therefore Let vs be Humble .

Secondly , Let our Daylie Subiection bring vs downe . How liable are we euery moment & minute in our Highest estates to be brought Lowe . Now perhaps Stalking with Nebuchadnezar on our High Turrets Da . 31. but ere long it may be Driuen from Men , and Eating Grasse as the Oxen . Dau . 1.29 . Now perchance , Drinking wine in Bowles , 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 Ioynts Loosed , and our Knees smitten . — Ver . 6. Now peraduenture , Clothed in Purple and fine Linnen , and faring well , and Delicately euery day , with Diues . Luk . 16.19 . But ere long it may be , layd Lowe enough , euen in Hell Torments V. 23. This is the Change that some are Subiect vnto , and Therefore Let vs Humble our Selues .

Thirdly , Let vs Compare our selues with our Betters , and see how Short we come of Many in Grace , whom we exceede perhapes in Goods . In which case Comparisons are not Odious as saith the Prouerbe , but rather Acceptable and Comfortable : for hereby as in a Glasse we shall see our Blotts and Spotts ; we shall behold how Short we come of Many , how Weake we are in respect of Other , whom seeing So farre exceedeing in Excellencie , it must needes be a meanes To Humble vs.

Which if we would that it should , then in the Fourth and Last place , let vs with a Single eye and Simple heart looke vnto the Iudgment of the Iust , euen of God , the Lord righteous , in whose euen Scales if he should put our sins and sanctitie 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 vs be Humble .

And must we thus Humble our selues ? Quid igitur in tumescis Homo , ô pellis morticiua quid tenderis ? ô 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 skinne why stretchest thou thy selfe ? oh thou silthy putrifaction , why blowest thou vp thy selfe ? Is thy Prince humble , and wilt thou that art but a Peasunt be proud ? Is thy head hunge downe and wilt thou that art but a member be sett vp ? oh foolish madnes or mad follie , such as the very Heathen themselues haue held , Admirable , Detestable , Punishable , nay Damnable . Why then lookest thou so high thou proud professor ? why ? euen because I am holyer then thou . This I would confesse ; but that I see pride in thy heart , pride in thy habit ; pride in lookes , pride in thy deuotions ; pride in all thy actions ; & therfore I fearefully suspect that thou art not so holy as thou sayst or wouldst seeme to be . For as in things naturall , 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 heauiest lye lowest , ( as we haue experience in the Earth and Aire : in the Water and Fire : ) So , so is it with men that are good Christians indeede . The more holy the more Humble . An Eare of Corne the fuller it is , hangs downeward , but the lighter it is , the higher it is exalted . Tho . de Trugillo post Domine ●0 . post Penticost Tom . 1 fol. 553.554.555 . The Bow of a Tree , by how much the better it is laden with Frute ; by so much the lower it hangs to the ground : Euen so is it with the Humble , Humilis deijcit seipsum , quia Plenus est virtutibus cum sapientia coniunctis . Hector Pintus vbi supra . They will deiect themselues because their fulnes of vertue is royned with wisedome , but the proud are like an emptie Eare , or a well leau'd Tree , which perkes vp and flutters about with a bare profession without any holy sincere or humble action : but I heartily be seech such painted Peacoks and white Swannes that they would no longer looke vp on their fine feathers Plin . Nat. Hist . pars . 1. lib . 10. cap . 20. but that they would also looke downe on their foule feete , vnto which if they would attend and assent . I would neuer feare but that they would proue as good hereafter , as they are glorious now .

But as some of the Pharisees which heard Christ speake of blindnes , sayd vnto him , Are we blind also ? Ioh . 90.4 . so may some Professours say vnto the Preacher , Are we proud also ? for my part I will acuse none , neither can I excuse some , of whom if I should iudge according to their high lookes I should surely say they were proud . And why may not a Preacher lesse shame to call pride , pride in a Sermon , then a professor to practise it in all his Suites and Seruices ? yea but herein the wiser sort would wish vs not to be too rash , neither is it good indeede so to be ; yet as other men in their Arts and Occupations trust to what they haue tryed to be true , so we also .

Physitians ghesse of the Disease by the Symtomes , Husbandmen iudge of the weather by the face of the Skie : Time obseruers trust to the Motion of the Wheele , by the pointing of the Index : And as truely may a man ghesse , iudge and obserue the hearts pride by the high looke ; yea , and as we finde in what Inne a man is lodged by the Signe : so we may know whether pride hath taken vp her lodging in the heart , by the signe of the looke . Mr. Hak●wills Sermons in Psal . 161. Ver . 5. pag . 196. in 4to . Doe ye therefore with Iob , couenant with your eyes . Iob . 31.1 . Against proud Lookes , as he did with his against filthy Lusts ; for in them , or by them the pride of the heart is easily betrayd or bewrayd . Fabritius in Psal . 131. con . ejo 6. fol. 373. col. 2. Humble your selues therefore ; which if you disdaine to learne of Man , yet learne it of God , who humbled himselfe from heauen to earth , to exalt you from earth to heauen : let vs therefore treade 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 Iudge because hee was Iudged : so man shall loose no honor by being Humble , but he shall be as assuredly honored for his humilitie , as that son was honored when he was Humbled Luk . 15.8 . for humilitie is honors vsher , as honor is its shadowe .

Riuers are seldome seene to ascend to the mountaines , but they are expected in the lowe vallies : and if any of vs haue beene but bedewed with the dewe descending Hermons hill it will bring forth frute In Obedience . Penitence . Patience . Reuerence . which are the sure signes of humilitie .

And when you see lordan driuen backe , watering the mountaine and leauing the Vallies , then say THAT A PROVN MAN MAY BE GRACIOVS . 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 maruell to see such professing ( I dare not say professing ) religion ( for feare least their pride should giue me the lye ) to whom I will say no more but this , Humble your selues therefore .

And was there euer a time that called for this grace of humilitie ? oh then this is the time and these are the dayes , let pride therefore haue a Fall , yea let vs fall downe and kneele before the Lord our maker Psal . 95.6 . for hee commeth , to resist the proud and to giue grace to the humble . Humble your selues , &c.

I haue read it recorded by Saint Basil . That there was a Seabirde that made her Nest in the waters , and when she had bred there then was there a generall calme 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 Peacockes and white Swannes which now with their glittering collours iett it , and stalke it , and bridle it , were yet more Humble , for then I am perswaded that the storme would cease , and we should not be slaine in his wrath , nor vexed in his sore displeasure .

How lately haue we seene , and how lamentably doe we yet feele the stroakes of all the Creatures of the earth , which take vp armes against vs , and God himselfe shewes himselfe Generall of the Field , in whose Brest-plate who sees not , in Capitall letters the Motto of that Romane 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 vnto death . Which seeing shall wee still remaine proud , disobedient , and rebellious ? oh Godforbid , but rather let vs Humble our selues .

Eusebius reporteth , That in the feast of Pentecost the Priests going into the Temple of Ierusalem in the night season , and that to sacrifice , they heard a commotion of this voyce following .

{αβγδ} .

Let vs goe hence , let vs fly from the wrath of God , for it is terrible , for it is fearefull . Eusebius Hist , Ecelicah . lib . 3. cap . 8. fol. 40. Anglice And what haue we heard , what haue we seene , and what are wee like to feele , but woe and wrath ? his Sword and Poiniard , for though Gods Arrowes of Plague and Pestilence are called backe , and that he hath put those vp in his Quiuer , yet hath he sundry and soarer Iudgements of an other kinde , euen Famine , Battle , Murther and sudden Death , from which shall we say , that we will flye ? No , no , our Icarian wings are but waxen , and if the heate of Gods wrath waxe feruently hot , it will quickly melt them , and make vs sincke into the Ocean of his Anger . If therefore to day wee will heare his voyce , let vs not harden our hearts , let vs not cherish our proud lookes , let vs not maintaine our high stomackes , but let vs abide here , and humble our selues . I may seeme too tedious in this argument , but because I finde it to be the foundation of Wisedome . Chryso . Hom. deperfect . Euang . 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 trespasse on your patience , assuring you that there is nothing lost by stepping and stooping downe such a staire as this of Humilitie , when as for all such as so do , there is prouided such a degree and measure of Sublimitie . In which action let vs all be Agents for our selues , for so the Apostle willeth saying , Secunda Imae . Humble your selues : which is the second steppe in the Descent , your selues I finde neither {αβγδ} your selues nor others in the Greeke text , but yet Beza doth render it , vos ipsos in the Latine , yea , your selues and not others .

Not others , for that were iniurie ; and you may not doe it : But your selues , for that is humilitie , and you must embrace it .

Not others , least you should be thought vncharitable , but your selues , that you may proue 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 carelesse to amend their owne enormities ; and I would to God , we had not cause to say the same of some in our dayes , who loue to be in action , yea , and that in this action of Humbling , but here is the spite ; they worke not on a right obiect , All that they can imagine , plot , or performe is to disgrace others to iudge others , to condemne others , and all to Humble them . A foule practise vnder a faire pretence , but we must Humble our Selues .

And must wee so doe ? let vs then hence learne that are either Preachers or Professors a rule of charitie and pietie , that wee are either ignorant of , or haue too much forgotten , which is , as the Philosopher writeth , To knowe our selues . Plutarch in Colaten Tom . 3. or as our Sauiour speaketh , To heale our selues . Luk . 4.23 . or as the Apostle hath it , To examine our selues . 1 Cor . 11.28 . 2 Cor . 13.5 . Gal. 6.4.1 or as my text telleth vs , To Humble our selues .

Among vs of the Ministerie there are too many found who as soone as wee can but get from our shoppe stoole into Moyses chaire , we lay heauie burthens on men , and grieuous to be borne , we lay them on mens shoulders , but wee our selues , will not moue them with one of our singers . Mat . 23.4 . These are such as S. Chrisostome nameth Diligentes & Robusti in prohibitis . Chrys . supet Mat . hom . 73. Tem . 2. Double diligent , and feircelie forceable in laying the Lawe , the Lawe , and nothing but the Lawe ; A yoake that neither we nor our Fathers were able to beare . Act. 5.10 . But why haue they so much of the Lawe ? Oh to Humble them : but I aske these Humblers , did you euer feele in your selues the vnsupportablenes of this burthen ? had you euer the waight of it on your owne shoulders ? no surely I feare , not ; for if you had , you would not so oft impose it on other mens soules . Esaus rough hand would not be so much felt before Iacobs sweete voyce be heard . Herein I would haue these to heare the Counsell of Chrysostome , who saith ; Audiant te homines parua mandantem , & videant te magna facientem . Chrys . in non Absol . hem . 43. Tom . 3. Let men heare you imposing light burthens and let them see you carrying heauie ones and then will they beleeue you , and be content to be Humbled for Companie . Babes are not fit for burthens or Infants for meate , yet if Nursses will chewe the one , and Pastors will helpe support th' other , they will be the easier to both ; but where your heauie Toungs are without your helping hands there the burthen is too heauie to beare . 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 Concion Feria tercia post Dominicam secundam quadragis . Tom . 1. fol. 242. col. 2. lin . 42. Who impose on their penitents too too grieuous and intollerable penance , which seemes to bee contrarie to Christs , whose yoake was easie . Mat . 11.28.29 . And burthen light . Non est igitur aequum vt quando Dominus est adeo misericors & liberalis , seruus ipse sit Durus , Parons , & Auarus . Glossaord . super Mat . 23. It is not therefore meete , that when the Master is so mercifull , the seruant should be so miserable , sparing and penurious , which in Gods name let it shame such as inioine Fasts to their faithfull ones , whilst they will Feast , & drinke Wine in bowles , which vsually set sacke-cloth on some tender skinnes , whilst they weare silkes and Sattins on their owne backes , which brings Salomons old sight to be a new seene . That is , seruants ( & Iesuiticall slaues ) on horse-backe , ( or in Coach-boote ) whilst Princes walke 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 vtatur venia , sed se verum in se iudicem exhibeat ; erga Subiectos autem Mitior , & ad dandam pronior veniam sit , quorum opposita isti faciebant . The . de Trugillo . vbi Su pra col. 1. lin . 36.37 . &c. That is , that they whippe not themselues with Foxetailes , whilsts they lash others with knottie cords , but that they execute iust iudgement , or sharpe penance on them selues , a & be more sparing of the lash , and giue them a lenitiue , choosing rather first To Humble themselues .

And now that I haue brusht the Pastors Coate , I cannot but bestowe a little rubbing of the Professors Garment , which I see so besoyled with this sinne also : In these I finde zeale enough , if not too much , ( but not to quench your spirits , ) let me not finde 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 finde among some zeale without discretion greatly humbling , but whom ? Not themselues , but others , that is the mistake , nay the mischiefe , nay the scandall . S. Paul seemed to be very angry with such as did force oshers to be Circumcised . Gal. 2.4 . Whilst themselues kept not the Lawe . Gal. 6.13 . And how much would he be offended if he sawe some of our preposterous zeale , which is such as that Depopulators will execute Lawes against sheepe-stealers , Impropriators will begrudge , yea and deny Proper tithes to a painefull Paster , Vicar or Curat , And all to Humble them : and indeede I am perswaded that if such as thus doe , had hereby brought vs to be as Lowly in heart as lowe in estate , you should see an humble Cleargie indeede : for now many Patrons are turnd as very Latrons , as Iulian himselfe who would robbe the Primitiue Christians as they doe the present Clergie , euen by the letter of the Text , saying : Your Master saith blessed are the poore . ( 67 ) He with them , and they with him leaue out , in spirit , as hauing with Simon Magus , No part nor fellowship in it . Acts 8.2 And poore enough they will make vs , 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 loue 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 your selues . Be ye Agents in this Action , tertia 1mae . and that because of the ensuing Arguments which are as followe , The first implyed in that which goes before . Igitur . Therefore . The second expressed in that which followes after . Potenti manui Dei , The mightie hand of God .

But first of the first argument : Therefore , prma 3ti● . euen therefore because God resisteth the proud , therefore Humble your selues .

We reade Exod . 14.25 . that when the Egiptians did perceiue that God fought against them , they cryed we will fly , we will fly , for God fighteth against vs : so may we say : we will be humble , we wil be humble , for God fighteth against vs or resisteth vs. Therefore ,

This is a Martiallword and comes with Armes and weapons vpon vs. Now if a man should see a Lyon come vpon him , would be not start ? or a Giant come against him , would he not feare ? but now a mightier then either of these comes vppon or against vs beeing proud , euen The Lord of hosts , a Lyon of the Tribe of Iudah , euen He resisteth the Proud , and therefore we should Humble our selues .

When Tharoah was so proud as to question who was the Lord that he should heare his voyce : Exod . 5.2 did not the Lord resist him ? When Geliah was so impudent as to defye 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 vnto himselfe , Act. 12.22.23 . did not God resist him ? yes yes , his word stands for a lawe which saith , he that exalteth himselfe shall be brought lowe , Luk , 18.14 . he that is proud shall come to shame . Pro . 11.2 . nay to destruction . Pro . 16.19 . for God resisteth him , therefore Humble your selues .

And doth God resist vs being proud , who then shall assist vs ? none , no not one . Neither Man , Saint , nor Angell , neither the Foules of the aire , nor Fishes of the Sea , neither the Beast of the field , nor any thing that creapeth on the earth . All these shall be at vtter enmitie with the proud : oh therefore be thou Ashamed of thy glory who now gloriest in thy shame ! some are proud because of their beautie , others because of their wealth , some because of their honor , others because of their strength : And which is a vanitie of vanities , now adayes most men are proud of that which should be their shame , euen of their apparell .

We reade that the man in whom the plague of Leprosie was found , should haue his clothes rent , his head bare , and should put on a couering on his lippes , and cry : I am vncleane , I am vncleane . Leuit. 13.45 would you not imagine that man to be madd that would be proud of these markes of his miserie ? oh then ye wilde and vntamed haysers of England , why doe you thus fly after and flutter in the fashion in apparell which is but the demonstration of your miserie , the euident note of your conuiction , the ensigne of your base estate . We reade of Ieroboams wife , that she disguised herselfe that the Prophet might not know her . 2. Kin . 14.2 so may we thinke that you disguise your selues that God might not know you . I am sure that many of you disguise your selues so long and so much as that you know not your selues : for the seruant is so so like the Master , the Handmaide so like the Mistrisse , the Pessant like the Prince , as if there were no difference at all but in the Precidencie of place . So vnfitt are your attires for your bodyes , so vnmeete for your callings , and some so contrarie to nature , as that one saith wittily , Hic Mulier , and Haec Vir is now made Gramaticall construction : but shall I tell you what the Graue , Godly and Iuditious D. Dauisons 1. part of the earthly vanities , soct . 5. pag . 172. in 16to . doth iudge of them ? That they are nothing but the defects of nature and the ordinarie markes of a proud heart . And ohyee that are but earth , but flesh , but wormes meate , what cause haue you to bee proude ? were you not borne in sinne ? doe you not liue in miserie ? and shall you not dye in corruption ? and then what cause haue you to bee proud ?