Clavis mystica a key opening divers difficult and mysterious texts of Holy Scripture; handled in seventy sermons, preached at solemn and most celebrious assemblies, upon speciall occasions, in England and France. By Daniel Featley, D.D.

LOWLINES EXALTED: OR Gloria Crocodilus. THE LIII. SERMON.

PHIL. 2.9.

Wherefore God hath also highly exalted him.

Right Honourable, &c.

WEe are come to keep holy the solemnest feast the Church ever appointed, to recount thankfully the greatest bene∣fit mankinde ever received, to celebrate joyfully the hap∣piest day time ever brought forth: and if the rising of the sun upon the earth make a naturall day in the Calendar of the world, shall not much more the rising of the Sun of righteousnesse out of the grave with his glorious beams, describe a festivall day in the Calendar of the Church? If the rest of God from the works of cre∣ation was a just cause of sanctifying a perpetuall Sabbath to the memory thereof; may not the rest of our Lord from the works of redemption, more painefull to him, more beneficiall to us, challenge the like prerogative of a day to be hallowed and consecrated unto it? shall we not keep it as a Sabbath on earth, which hath procured for us an everlasting Sabbath in heaven? The holy Apostles, and their Successors, who followed the true light of the world so near that they could not misse their way, thought it so meet and requisite, that upon this ground they changed the seventh day from the creation, appointed by God himselfe for aa 1.1 Sabbath, and fixed the Chri∣stian

Sabbath upon the first day of the weeke, to eternize the memory of our Lords resurrection. This day is the first borne of the Church feasts, the Prototypon and samplar Lords day, if I may so speak, from whence all the other throughout the yeere were drawne as patternes: this is as the Sunne it selfe, they are as the Parelii the Philosophers speake of, images and re∣presentations of that glorious light in bright clouds, like so many glasses set about the body thereof. With what solemnity then the highest Christian feast is to be celebrated, with what religion the christian Sabbath of sab∣baths is to be kept, with what affection the accomplishment of our redemp∣tion, the glorification of our bodies, the consummation of our happinesse the triumph of our Lord over death and hell, and ours in him and for him is to be recounted, with what preparation & holy reverence the Sacrament of our Lords body and bloud, which seales unto us these inestimable benefits, is to be received; with that solemnity, that religion, that affection, that pre∣paration, that elevation of our minds we are to offer this morning sacrifice. Wherefore I must intreat you to endeavour to raise your thoughts and af∣fections above their ordinary levell, that they fall not short of this high day, which as it representeth the raising and exaltation of the worlds Re∣deemer, so it selfe is raised and exalted above all other Christian feasts. Were our devotion key cold, and quite dead, yet mee thinkes that the rai∣sing of our Lord from the dead should revive it, and put new life and heat into it, as it drew the bodies of many Saints out of the graves to accompany our Lord into the holy City. After the Sun had bin in the eclipse for three houres, when the fountaine of light began againe to be opened, and the beames like streames run as before, how lightsome on the sudden was the world? how beautifull, being as it were new gilt with those precious raies? how joyfull and cheerfull were the countenances of all men? The Sunne of righteousnesse had been in a totall eclipse, not for three houres, but three whole dayes and nights, and then there was nothing but darknesse of sor∣••ow over the face of the whole Church; but now hee appeares in greater glory than ever before; now he shineth in his full strength. What joy must this needs be to all that before sate in darknesse and in the shadow of death? In the deadest time of the yeere we celebrated joyfully the birth of our Lord out of the wombe of the Virgin, and shall we not this Spring as much rejoyce at his second birth, and springing out of the wombe of the earth? Then he was borne in humility, and swadled in clouts, now he is borne in majesty, and clothed with robes of glory; then he was borne to obey, now to rule; then to dye, now to live for ever; then to be nailed on the crosse at the right hand of a theefe, now to be settled on a throne at the right hand of his Father.

As Cookes serve in sweet meats with sowre sawces, Musicians in their songs insert discords, to give rellish as it were to their concords, andb 1.2 Rhe∣toricians set off their figures by solaecismes or plaine sentences: in like man∣ner the Apostle, to extoll our Saviours exaltation the higher, depresseth his humiliation the lower; he expresseth his passion in the darkest colours, to make the glory of his resurrection appear the brighter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he emp∣tied himselfe, word for word, made himselfe of no reputation, and took upon him the forme of a servant, and being found in fashion as a man he humbled

himselfe, and became obedient unto death, even the death of the Crosse. Where∣fore God also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, highly exalted him, Superexaltavit: as if ye would say, he highly raised him on high. The stroake is doubled upon the naile to drive it in further; the beame is reflected to give more light and heat; the word is repeated for more significancy and efficacy: as, Visitando visi∣tabo, and desiderando desideravi, and benedicendo benedicam, and gavisi sunt gaudio magno; a••, inc 1.3 visiting I will visit, that is, I will most surely visit: and I haved 1.4 desired with desire, that is, I have vehemently desired to eate this Passover: and the wise mene 1.5 rejoyced with joy to see the starre, that is, they exceedingly rejoyced: and inf 1.6 blessing will I blesse thee, saith God to Abraham, that is, I will wonderfully, I will extraordinarily blesse thee with store of blessings; so here superexaltavit, he highly raised on high signifieth he raised him by many degrees, he exalted him to the highest ho∣nour he was capable of: so highly, that all creatures whatsoever are far be∣low him. In these two words, highly exalted, are wound up three Articles of our Christian Beliefe immediately following one the other in the Apo∣stles Creed,

• 1. Resurrection,
• 2. Ascension,
• 3. Session at the right hand of God.

When he was raised from the dead, he was exalted; but when he ascended, and tooke his place at the right hand of God above all thrones, dominions, principalities, and powers, he was highly exalted. As there are three de∣scents in his humiliation; his death, his going downe to Hell, his lying in the grave three dayes and three nights: so there are three ascents in his ex∣altation correspondent unto them; to the first degree of his humiliation, his death, answereth the first degree of his exaltation, his resurrection: to the second, his descent into hell, his ascension into heaven: to the third, his lying three dayes and three nights in the grave, which was the lowest degree of his humiliation, the highest degree of his exaltation, his sitting at the right hand of God. The sweet flower of Jesse, which was set at his death, and thrust deep into the ground at his buriall, is now sprung up from the earth in his resurrection, openeth his leaves, and sends forth a savour of life unto life to all that by faith smell unto it.

But to keep to the words of my Text; the parts whereof resemble insecta animalia, those creeping things, which if you cut them asunder, will joyne againe: therefore is as the communis terminus to them all, because the Son of God was so farre humbled, it was fit he should be exalted accordingly; because he humbled himselfe, therefore God exalted him; because he hum∣bled himselfe so low, God exalted him so high: where humility goes be∣fore, there is a just cause of exaltation; and where there is a cause, God will exalt; and where God exalteth, he exalteth highly.

Wherefore. It is hotly argued between the reformed Divines and Pa∣pists, Utrum Christus sibi meruerit; Whether Christ merited any thing for himselfe, or only for us. The Romanists stand for the first, the Protestants for the second opinion. I see no cause why this controversie should not be composed: for questionlesse Christs humiliation deserved an exaltation, neither can we attribute too much glory to our Redeemer. Albeit there∣fore

as Mediatour he merited for us, yet as man he might also merit for himselfe: and the word Quaproptet, Wherefore, seemeth rather to imply the meritorious cause of his exaltation, than a consequence only of the hy∣postaticall union. Where God exalteth, there is alwayes some cause; he advanced not his Son without merit. Whose example, if they (in whose gifts the greatest preferments are) did alwayes follow, the garlands of honours should not be taken from them that winne the race, and given to standers by. Cato was in the right, who said, he had rather that men should aske why hath Cato no statue or monument, rather than why should he have a monument? And surely it is a greater honour, that men should enquire why such a man of worth is not preferred, than why is such a man of no worth preferred; yet as in nature, so in states, the heaviest bodies will ascend ad supplendum vacuum, to fill up a vacuity. Worthlesse men, like Apes and Monkies, will not be quiet till they have got to the top of the house, and when they are there, what doe they but make mouthes and faces at passen∣gers, or breake glasses, or play other ridiculous feats? The old thorow∣faire to the Temple of honour among the Romans, was by the Temple of vertue; but now it is said men have found a neerer way through the postern gate of Juno Moneta. The ancient Philosophers did but dreame of a golden age, but we see it:

Aurea nunc verê sunt secula, plurimus auro Venit honos, auro conciliatur amor.

This may be well esteemed the golden age, in which gold is in greatest esteem. Gold supplies all defects, and answereth to all things: Ag 1.7 Calfe shall be worshipped with divine honour, if he be of gold. But the best is, they that rise like Jonas gourd in a night, are blasted in an houre; and as they are rai∣sed no man knowes why, so they fall no man knowes how. It is not possi∣ble that a high and great building should stand without a foundation. Now if we will beleeve Saint Austine, the foundation of honour is worth, and this must be laid deep in the ground of humility.

He humbled himselfe; therefore God highly exalted him. If Christ, who humbled and abased himselfe so low, be now so highly exalted above all principalities, and powers, and thrones, and dominions, there is no cause then why any of Gods children humbled under his hand, how low soever they are brought, should despaire of rising againe. Looke they upward or downward, they may fasten the anchor of their hope: beneath them our Sa∣viour was, who now is above the heavens. Are they spoiled of their goods? he was stripped starke naked. Have they left a great estate, he left a King∣dome in Heaven. Are they falsly accused? he was condemned of blasphe∣my. Are they railed at? he was spit upon. Are they pricked with griefes? he was crowned with thornes. Doe they lye hard? he hung upon the crosse. Doe they sigh for their grievous afflictions? he gave up the ghost in torments. Are they forsaken of their friends? he was for a time of his Father: (Myh 1.8 God, my God, why hast thou forsaken mee?) Have they things laid to their charge they never knew? he was charged with the sins of the whole world, which pressed him downe to the earth, nay yet lower, to the grave; and yet behold he now sitteth at the right hand of God, and he who

was abased beneath the lowest creatures, is advanced above all, and all bow unto him. And therefore as the oake

Ab ipso ducit opes animumque ferro.

taketh heart as it were, and groweth by the stroake of the axe; and asi 1.9 An∣teus the Gyant recovered his strength by his fall on the ground: so should they take comfort from their afflictions, and gather arguments of their future exaltation from their present fall and humiliation. They are fallen and humbled, therefore in case to be raised; there is a why and a wherefore they should be exalted: they are in a good way to honour, wherein they may see our Saviours footsteps before them. God woundeth and healeth, he killeth and reviveth, he letteth his children downe to the gates of hell to terrefie them for their sinnes, and make them claspe about him, and lay faster hold on his promises; for he bringeth them backe againe. The solemnitie used at the inauguration of the Emperour of the Tartars somewhat resembleth Gods dealing with his children & the heires of the crowne of heaven.k 1.10 Bodin thus relateth it: When the Nobles and Peeres are assembled, the Prince to be crowned is taken out of a chaire of estate, and set upon a low stoole or planke on the ground: the Priest who is to sacre him useth these words, Looke up to heaven and acknowledge the sove∣raigne Commander of the whole world, and know that if thou rule justly, hee will establish thy Throne under thee, and settle the crowne upon thee: but if thou cast away all feare of him, and car•• of the peoples safetie and welfare, he will pull thee downe from thy high Throne, and lay thee on the ground, take all from thee that he hath given thee, and leave thee not so much as this sorry board thou sittest upon. After which words hee is invested with Princely robes, carried up in great state, set in his Imperiall Throne, crowned and proclaimed Emperour: in like manner, God before he advanceth his dea∣rest children, and putteth the Crowne of glory upon their heads, setteth them as it were upon a low planke, in some meane or deplorate condition up∣on earth, that they may humble themselves under that mighty hand of his, whichl 1.11 raiseth the poore out of the dust, and lifteth the needy out of the dounghill, that he may set them even with the Princes of his people. Sith then God raiseth the poore from the dounghill to tread upon cloth of estate, and sit in the Throne of Princes, sith he advanceth men of smallest meanes to great estates, and casting the bright beames of his favour upon the lowest and obscurest hovells and cottages, maketh them illustrious and glori∣ous, why should any of Gods children by any extremity whatsoever be driven to resigne their estate in his promises? to close their owne eyes be∣fore they are dead? and yeeld up their last breath with sighes of griefe and groanes of despaire? They lye but in the dust, God raiseth from the doung∣hill, as he did Job; nay from the dungeon, as he did Daniel and Jeremy; nay yet lower, from the grave, as he did Lazarus; nay yet lower, from the neathermost hell, as he did our Saviour. Kings have long hands,

An nescis longas regibus esse manus?

and God hath out-stretched armes: there is no place so high which they cannot reach, and from thence plucke downe the proud: no depth so low, which they cannot sound, and from thence draw up the humble. The cele∣stiall bodies distill their influence downe to the lowest vales, which stayeth

not all there, but some part of it is conveighed yet lower, by pores & secret passages, even to the bosome and bowels of the earth, to the generation and perfection of the metalls and mineralls there: and shall we not thinke that the beames of Gods favour can carry downe the sweetest influences of his graces into the deepest dungeon of misery, and darkest chambers of death? If art can make of ashes and trash pure and shining glasse, if nature produceth gold of the basest of all the elements earth, and precious stones of excrementitious moisture; what marvell is it, that God should make scepters of mattockes, cedars of shrubs, and of those that are accounted the off-scouring of all things starres of heaven? No Christian doubteth of his power: all the question that can be made, is of his will; and thereof we can make no question that heare his gracious promise, that hee thatm 1.12 hum∣bleth himselfe shall be exalted. Why then are not all that are humbled exal∣ted? A short answer may be, because they humble not themselves as Christ here did, neither are truly humbled. All that are throwne downe presently doe not yeeld; sicknesse may bring the body low, and calamity the estate lower, and yet the mind be high and haughty: and that de facto they are not humble, who complaine that they are not raised, their repining at others preferment, and their staying behind them maketh it manifest. For nothing is so repugnant to humility as ambition: (ambition is of the Eagle and Fal∣cons brood, it soareth aloft; but humility is è genere reptilium, of the na∣ture of wormes that creep on the ground.) He whom humility truly in∣formeth how small his deserts, how great his defects are, how vaine the pompes of this world, how secure a quiet and retired life, cannot inor∣dinately desire preferment, which in his judgement is not preferment, sith he preferreth a lower estate above it, as more sutable to the lowlinesse of his mind. With this two-forked ram therefore we may push downe all the forts which discontented spirits raise against the divine providence: if they are truly humble, they desire not to be exalted; if they are not hum∣ble, they deserve not.

Howbeit, the cunning painter of vices in the tables of mens hearts set∣teth such a faire colour upon ambition, that he sometimes deceiveth hum∣ble Christians, and ere they are aware, maketh them enamoured with it. The colour is the advancement of Gods glory by their preferment: for these or the like thoughts hee suggesteth, God hath bestowed upon you some eminent gifts or graces, this to deny were not humility, but unthank∣fulnesse; to bury these in oblivion and obscurity, cannot but be prejudici∣all to his glory: therefore sith his commandement is,n 1.13 Let your light so shine before men, that they may see your workes, and glorifie your Father which is in heaven, it is your part to endeavour to take your candle from under the bushell which covereth it, and set it on a high candlesticke, that is, some eminent place of dignity in Church or Common-wealth, that it may give light to the whole house of God. But latet anguis in herbâ, there lyeth a foule affection under this faire pretence. For such as are overtaken with this temp∣tation of Sathan, seeke not their owne advancement for Gods glory, but Gods glory (if so at all they seeke it) for their owne advancement: they pray that the Sunne may cleerly shew forth his beames, but it is, that their gifts, which are but as moates in comparison, may be seen and glissen in his

raies. They are like false friends and cunning spokesmen, they beare the world in hand that they wooe for God, but they speake for themselves. Other∣wise it would be indifferent to them, if any other of as good or better parts than themselves, should be preferred to those dignities they aspire unto: and howsoever they could not but rest satisfied with the answer of God himselfe, I haveo 1.14 glorified my name, and will glorifie it. God hath a greater care of his glory than they can have: neither is there one only way by which he setteth forth his glory; for the wayes of the Lord are mercy and justice. All that are exalted are not exalted in mercy, some are exalted in justice, as malefactors are carried up to a high scaffold for more exemplary punishment. God bestoweth no gifts in vaine, he will make the best bene∣fit and advantage for his glory, feare they it not: he knoweth the value of all the jewells of his grace, and he will sort and ranke them where they may most decke and adorne his Spouse, take they no care for it. As for their condition, what doth their obscurity and privacy disparage them? their Father who seeth their good parts in secret will reward them openly.

I fore-see what may be further objected against the doctrine delivered; if he that humbleth himselfe shall be exalted, how commeth it to passe, that none are usually more vilified and dis-esteemed, than they who make them∣selves cheap? Tanti eris, quanti te feceris, a man is accounted of according to that he valueth himselfe: his gifts of mind and body are never thought worth more than himselfe priseth them at. Who get sooner into the high∣est places of preferment, than those who are still climbing? Doth not pride and ambition exalt many? or at least are not those that are in high places high minded? and consequently, neither are the humble exalted, nor those that are exalted humble? I answer that the proud are often exalted in this world, yet not by God; but either by the world, who like a cunning wrest∣ler, lifteth up his adversary above ground to give him the greater fall: or by the Divell, who doth his best by his instruments to set them in high pla∣ces, that through giddinesse they may fall and ruine themselves: Or if it be by God, it is in justice, not in mercy, as souldiers condemned to the stra∣pado, are drawne up to the highest round, that they may be more tortu∣red in their fall. My collection out of this Text standeth yet firme, None are exalted by God in mercy, especially to a Crowne in heaven, of which the Apostle here speaketh, but such as are dejected in themselves, and beare a low saile in their minds. For God acknowledgeth none for his but those that deny themselves; he is pleased with none, but those that are dis∣pleased with themselves: he accounteth none worthy of honour, but those that account themselves unworthy.

Now the reason why God exalteth the humble is apparent; for he hath promised, Honorantes me honorabo; Them thatp 1.15 honour mee, I will honour: and none more honoureth God than the humble, who ascribeth nothing to himselfe but all to God. If Princes most willingly advance those to high places under them, who they are perswaded will most honour them, and doe them best service in their offices; whom then should God rather raise than the humble, who the more they are exalted, the more they extoll him? the more glorious they are, the more they glorifie him? the more light of honour they receive, the more they reflect backe? Besides, to

whom is honour more due than to those who flye it? who fitter to go∣verne than they who know best what it is to obey? who are like to be freer from oppressing and depressing others, than they who in the height of their fortune most deject their minds? Those vertues which are most at∣tractive, and are aptest to win our love and affection, are all either parts or adjuncts of humility. None so religious as the humble, who by so much hath a higher conceit of God by how much he hath the lower of himselfe. None so thankfull as hee, who acknowledgeth all Gods blessings un∣due. None so patient as hee, who acknowledgeth all the chastisements that are inflicted upon him most due unto him. None so obedient as hee, who utterly denieth himselfe, and bringeth every thought in subjection to Gods Word. None so fervent in prayer as he, who is most sensible of his wants. None so penitent as he, who abhorreth himselfe for his sinnes, and repenteth in dust and ashes. None so mercifull as he, who accounteth him∣selfe the greatest offender. None so free in contribution to others as hee, who maketh reckoning that any better deserves Gods blessings than him∣selfe. These graces and beautifull ornaments of the humble soule kindle an affection in God himselfe, and shall they not inflame our love to this ver∣tue? Looke we not to the acts of it, which seem vile and base, but to the effects, which are glorious and honourable: It is calledq 1.16 poverty in spirit, yet it enricheth the soule; it is in name and nature lowlinesse, yet it exal∣teth; it is vile in the eyes of the world, but precious in Gods esteem. The grasse upon the house top withereth, and the July-flowers on the wall soon lose their sent; but the Violets and other flowers that grow neere to the ground smell sweeter, and last longer. What doe the twelve precious stones shining in the foundation of the heavenly Jerusalem signifie, but so many Christian vertues laid in the ground of humility? Neither let it trou∣ble any, that men who put not themselves forth, though they are of extra∣ordinary parts, are often forgotten in states, and neglected by those who should tabulas benè pictas collocare in bono lumine, bring them into the light: for such men are most fitly compared to the statues of Brutus and Cassius, that were not brought forth nor carried with the rest in the fune∣ralls of Junia, of whom the wise Historian saith, Eo ipso praefulgebant quod non visebantur. If true honour, as all wise men judge, consist not in pomp and retinue, or lands, or possessions, or houses, plate, or jewells, but in the judgement and estimation of vertue; doubtlesse they have more true ho∣nour done unto them, whom the best reverence in their minds for their e∣minent gifts and graces, how obscure soever their condition and place be, than those of lesse or no worth, to whose office and place they give the cap and knee. When the Asse that carried the Idoll of Isis upon his backe, saw all the people fall downe before the goddesse, he lift up his head, and kicked up his heeles, and never left braying, as being proud of so great honour done unto him: which folly of the silly beast the people checked in such sort for the present, that it grew afterwards for a Proverbe, Non tibi, sedr 1.17 Isidi; Alas, stupid beast, the worship is not performed to thee, but to the image which thou bearest. I know ye prevent mee in the application; and therefore I presse these things no further: only give mee leave to offer to them, who are out-stripped by men of inferiour quality in their way of

preferment, these considerations following. That the coale which is healed in the ashes liveth, when that which is raked out and blowne soone dieth: the jewell in the casket is safe and most resplendent, when that which is ta∣ken out and worne is soyled or lost. Publike offices and eminent places in Church and Commonwealth expose those that hold them to the view of all; as their good parts are taken notice of, so their bad cannot bee concea∣led. Now if any man or woman otherwayes faire or beautifull, should yet have some one foule deformity in their face, were it a cut, or scarre, or boile, or botch, or the like, would they desire much to bee seene? would they not either keepe in, or by a maske or vaile cover this imperfection? Belo∣ved Christians, there is none that hath not some or other greater imperfecti∣on in his minde, than any deformity in the body can bee. Privacie, and pla∣ces of small or meane employment cast a vaile over those infirmities and imperfections, in such sort that none or very few espy them; publike cal∣lings, and places of great action discover them to the view of all. In which consideration if wee compare one with the other, the setting forth of their vices and imperfections, with the blazing of their vertues and good parts, if they have any; I am perswaded that never any proud and worthlesse, or vaine-glorious, or ambitious person obtained their end, the constant ap∣plause and praise of men. For though for a time they are upon the tongue of all, and entertained with greatest acclamations before their blinde sides and manifold imperfections are known; yet after veritas temporis filia hath brought in her evidence against them, their acclamations are turned into ex∣clamations against them, & their name putrefieth even whilest yet they are alive. If a Souldier that hath done good service in a countrey where there were no good coyne, but brasse or lead pieces made currant by the Princes command for the present necessity, should have this condition offered him, that if hee would bee content with so much of his pay as might defray his necessary charge, and forbeare the rest till hee returned to his owne coun∣trey, hee should receive so much in quantity in the purest gold as he might there in basest coine; could hee except against it? nay should hee not be very unwise to refuse so good an offer? The like condition is propounded by God unto them that daily fight his battels; for the good service they doe, and the losses, wounds, infamy, or disgrace they suffer, glory and honour is due unto them, at least by promise: the glory of this world is of lesse value in comparison of celestiall, than the basest coine in comparison of the purest gold; yet the countrey wherein they serve (this earth) affor∣deth no better: but if they forbeare till they returne to their owne home in heaven, there they shall receive gold for copper, pearle for glasse, a massie crowne of gold for a gilt paper coronet, glory from God and his Angels for glory from men.

Lastly, the words of the Apostle Saint Peter are very remarkable to this purpose,s 1.18 Humble your selves under the mighty hand of God, that he may exalt you in due time: they who are not yet may be exalted in due time, if the due time fall by their life time, no man shall be able to crosse them in their advancement, nor defeat them of it: if not, they cannot commence any suit of unkindnesse against our gracious God for not exalting them sooner than he did the greatest instruments of his glory, the Prophets and Apostles, nay

and his only begotten Son, who became obedient unto death before he ex∣alted him. The belssed Apostle S. Paul expected not his garland before he hadt 1.19 run his race; neither did any of the Roman Captains think it long to stay for their donatives till the day of triumph, when they received a Crowne from the Emperour, not below in the streets, but above in the Capitoll. Our day of triumph is the day of judgment, when we are to receive a crown of righteousnesse, not on earth, but in heaven. In the meane while, if any preferments or honours bee cast upon us, let us not esteeme them as our hire, but take them onely as earnests: but if wee lead our life ingloriously, and breath out our last breath in silence and obscurity, let this bee our solace, that as there can bee no darknesse where the sunne shineth, so neither is there any place to bee accounted private or inglorious where God and his Angels are present. There needs no other proofe where God is an eye-witnesse of our labours and performance, no applauders where his Angels are specta∣tors. I fill up this border therefore with a flower taken from Saint* 1.20 Cypri∣ans samplar. This Martyr understanding of the discontent taken by some Martyrs in his dayes, that the Proconsull had so ordered that they should bee put to death privately, and thereby made Martyres sine martyribus, witnesses deposing for the faith of Christ without any to testifie their con∣stancy, or take example by their patience; thus hee quieteth their mindes: The glory of your martyrdome, saith hee, is nothing eclipsed by the privacy of your suffering, so the cause be for the faith of Christ it will bee abundantly suffi∣cient proofe of your patience, and assurance to you of your reward, that hee for whom you suffer seeth what you suffer, and that hee is your witnesse who will bee your rewarder and crowner, even God himselfe. And so I fall upon the next circumstance, the person exalting. Wherefore

God highly exalted him. Hee humbled himselfe, but God exalted him. The fruit which wee are to gather from this branch of my text is like to the former; yet there is a difference betweene them: the former qualified and pacified the minde from murmuring and discontent at our present estate and calling, how low and mean soever it were; this keepeth it from aspiring thoughts,t 1.21 and unwarrantable projects and attempts for the raising of our fortunes,* 1.22 and advancing our estate. Before the burden of our song was, He that humbleth himselfe shall bee exalted; but now it is, He that exalteth him∣selfe shall be brought low. The latter is as true as the former, both were utte∣red with one breath by our Saviour. As not hee that commendeth himselfe is to bee commended, so neither is hee that exalteth himselfe to bee appro∣ved, but hee whom God exalteth. If any might ever have magnified and exalted himselfe, certainly our Lord and Saviour might best, who both spake as never man spake, and did as never man did, and suffered what never man did or could suffer; yet hee himselfe professeth,u 1.23 If I honour my selfe mine honour is nothing, it is my Father that honoureth mee. Hee honoureth and exalteth himselfe who either vainegloriously setteth forth his owne wares, blazoneth his owne armes, and is the trumpet of his owne praises: or hee who ambitiously desireth such dignities and preferments whereof hee is unworthy, or useth indirect meanes to compasse those places whereof he might otherwise bee worthy and capable. This vitious affection is discri∣ed in* 1.24 Diotrephes, noted in thex 1.25 Pharisees, sharply censured in they 1.26 Di∣sciples,

severely punished in Adoniah, Seba, Absalom, and Haman. Jacob saw in his vision Angels ascending upon a ladder to heaven; what need An∣gels goe by steps to heaven, who being spirits (as the Schooles teach) can mount thither and backe againe in an instant? might it not bee to teach us that Magistrates and Ministers, who are both in Scripture stiled Angels, are not suddenly to leape or hastily to climbe up to places of preferment, but ascend by degrees when God setteth a ladder for them? Thistle-down, and feathers, and vapours, and other light and imperfect mist bodies raise them∣selves from the earth; but pretious metall, and all perfect mist bodies move not upwards but perforce. Trajan, if wee may beleevez 1.27 Pliny, was in no∣thing more over-ruled by Nerva than in taking the rule of the Empire into his hand. What violence was used to Saint Austine and Ambrose at their in∣vestiture? the one wept, the other hid himselfe for a while, both hung off and drew backe with all their strength. How doth Saint* 1.28 Gregory com∣plaine of them that chose him Bishop of Rome? What have yee done my friends? ye have laid such a burden upon me that presseth me down to the earth, in such sort that I cannot lift up my minde to the contemplation of the things that are above. Publike charges, and eminent places, besides the great trou∣bles they bring with them, expose them that hold them to great perils and dangers:

—Graviore lapsu Decidunt turres, feriunt{que} summos Fulmina montes.

The high hills are strucke with thunderbolts, the tops of trees blasted with lightnings, the pinacles of Temples, and fanes of turrets, and weather∣cockes of steeples are frequently blowne downe with the winde, and all the storme, and violence of weather beateth upon the roofes and tops of hou∣ses:

Qui jacet in terrâ non habet unde cadat.

The opposition betweene the members of these two verses is very ob∣servable, Hee humbled himselfe so low, therefore God exalted him so high. When man humbleth himselfe God exalteth, but when man exalteth him∣selfe God humbleth: how much better is it to humble our selves and be ex∣alted by God, than to exalt our selves and to be humbled by him. As none can raise so high, so none can pull downe so low as hee. Lucifer who would have exalted himselfe above the starres of heaven, was throwne downe be∣low the wormes of the earth: contrariwise, our Saviour who humbled himselfe beneath the earth, even to the gates of hell, was raised by God a∣bove the highest heavens.* 1.29 My exhortation therefore unto you is the same with that of the Apostle S. Peter: Humble your selves under the mighty hand of God, that hee may exalt you in due time: submit your selves one to another, decke your selves inwardly with lowlinesse of minde. There is no vertue drawn by the pensill of God in more lively colours,* 1.30 with brighter beames of his favour shining upon them, than it: for hee that dwelleth in the highest hea∣vens hath respect to the lowest and lowliest, hee visiteth them, and dwelleth with them, hee familiarly converseth with them, and revealeth unto them his secrets:

hee bestoweth on them the treasures of his grace, hee raiseth them and ad∣vanceth them to a kingdome on earth, yea to a kingdome in heaven.

To which kingdome the Lord exalt us for the merit of Christ Jesus, who humbled himselfe, and became obedient to death, even the death of the crosse; wherefore God hath highly exalted him, and hath given him a name above all names, that at the name of Jesus every knee should bow, and every tongue confesse that Christ is the Lord, to the glo∣ry of God the Father.

To whom, &c.

Notes

• a 1.1

  Ignat. epist. ad Magnes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Athanas. Homil. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aug. de verb. Apost. ser. 25. Domini re∣suscitatio consecravit nobis diem Dominicum. Vide Homil. Eccl. Of the time of prayer. Hooker Eccles. polit. l. 5. sect. 70. p. 196. The morall Law requiring a sevent part throughout the age of the world to be that way employed, though with us the day be charged in regard of a new revolution begun by our Saviour Christ; yet the same proportion of time continueth which was before, because in a reference to the benefit of creation, and now much more of renovati∣on thereunto added by him, which was the Prince of the world to come; wee are bound to account the sanctification of one day in seven, a duty which Gods immutable decree doth exact for ever.
• b 1.2

  Cic. de orat. l. 3. Habeat summa illa laus umbram & recessum, ut id quod illu∣minatum est magis extare atque eminere videatur.
• c 1.3

  Exod. 32.34.
• d 1.4

  Luke 22.15.
• e 1.5

  Mat. 2.10.
• f 1.6

  Gen. 12.2, 3.
• g 1.7

  Exod. 32.6.
• h 1.8

  Mat. 27.46.
• i 1.9

  Juel. in Apol. Eccles. Angl.
• k 1.10

  De rep. l. 1. c. 8. Rex de sublimi solio demovetur, & vilissimae tabu∣lae superposi∣tus humi con∣stituitur; ad quem Pontifex orationem convertens, Inspice coelum inquit, & De∣um praepoten∣tem universita∣tis regem in∣tuere & agno∣sce: si justè im∣peraveris, om∣nia ex animi tui sententiâ consequeris, sin muneris of∣ficiique tui obliviscaris, praeceps ex al∣to ac sublimi loco dejectus, regali potesta∣te & bonis om∣nibus spolia∣bere, ut ne ta∣bula quidem haec cui inside∣as tibi relin∣quatur.
• l 1.11

  Psa. 113.6, 7.
• m 1.12

  Luk. 14.11.
• n 1.13

  Mat. 5.16.
• o 1.14

  Joh. 12.28.
• p 1.15

  1 Sam. 2.30.
• q 1.16

  Mat. 5.3.
• r 1.17

  Eras. chil.
• s 1.18

  1 Pet. 5.6.
• t 1.19

  2 Tim. 4.8. I have finished my course, I have kept the faith, therefore is laid vp for me a crowne of righteousnesse.
• * 1.20

  Cyp. l. 4. ep. 5. Nec minor est martyrii gloria non publicè & inter multos periisse, cùm pereundi causa sit prop∣ter Christum: perire sufficit ad testimoni∣um martyrii testis ille qui martyres pro∣bat & coronat. Et ib. Solus non est cui Christus in fu∣gâ comes est, solus non est qui templum Dei servat, ubicunque fue∣rit sine Deo non est.
• t 1.21

  Mat. 23.12.
• * 1.22

  Luk. 14.11.
• u 1.23

  Joh. 8.14.
• * 1.24

  Joh. 3.9.
• x 1.25

  Luk. 20.46.
• y 1.26

  Mat. 20.26.
• z 1.27

  Panegeric. Trajan. Nihil magis à te sub∣jecti animo fa∣ctum est, quàm quod coepisti imperare.
• * 1.28

  Ep. 7. & 26. Durum valdè fuit, &c. Us{que} ad terram me superposito o∣nere depressi∣stis.
• * 1.29

  1 Pet. 1.5, 6.
• * 1.30

  Psal. 113.6, 7. Esay 57.15. Mat. 11.25. Jam. 4.6, 10. Psal. 113.8. Mat. 5.3.