THE nature of man beeing much more delighted to bee led then drawne, doth many times stub­bornely resist authoritie when to perswasiō it easily yeeldeth. Wher vpon the wisest Law-makers haue endevoured alwaies that those lawes might seeme most reasona­ble which they would haue most inviolably kept. A law simply commaunding or forbidding is but dead in comparison of that which expresseth the reason where fore it doth the one or the other. And surelie even in the Lawes of God, although that hee hath given com­mandement, be in it selfe a reason sufficient to exact all obedience at the handes of men: yet a forcible induce­ment it is to obey with greater alacritie and cheereful­nesse of minde, when wee see plainely that nothing is imposed more then we must needes yeeld vnto, except we wilbe vnreasonable. In a word, whatsoever we be taught, be it precept for direction of our manners, or article for instruction of our faith, or document anie [Page 2] way for information of our mindes, it then taketh root and abideth when wee conceiue not only what God doth speake, but why. Neither is it a small thing which we derogate as well from the honor of his truth, as frō the comfort, ioy, & delight which we our selues should take by it, when wee loosely slide over his speech as though it were as our owne is, commonly vulgar and triviall: wheras he vttereth nothing but it hath besides the substance of doctrine delivered a depth of wisdome in the verie choice and frame of words to deliver it in: the reason whereof being not perceived but by greater intention of braine then our nice mindes for the most part can well awaie with, faine wee woulde bring the world if we might to thinke it but a needlesse curiosity to rip vp anie thing further then extemporall readinesse of wit doeth serue to reach vnto. Which course if here we did list to follow, we might tell you that in the first branch of this sentence God doth condemne the Babilonians pride, and in the second teach what happi­nesse of state shall grow to the righteous by the constā ­cie of their faith, notwithstanding the troubles which now they suffer; and after certaine notes of holesome instruction herevpon collected, passe over without de­taining your mindes in any further removed speculati­on. But as I take it there is a difference betweene the talke that beseemeth Nurces amongst children, & that which men of capacitie and iudgement doe or shoulde receiue instruction by.

The minde of the Prophet being erected with that which hath beene hitherto spoken, receiveth here for ful satisfaction, a short abridgement of that which is af­terwards [Page 3] more particularly vnfolded. Wherefore as the question befores disputed of doeth concerne two sorts of men, the wicked florishing as the Bay, and the righteous like the withered grasse; the one full of pride the other cast downe with vtter discouragement: so the answere which God doth make for resolutiō of doubts herevpon arisen hath reference vnto both sorts, & this present sentence containing a briefe abstract thereof, comprehendeth summarily as wel the feareful estate of iniquity over exalted, as the hope laid vp for righteous­nesse opprest. In the former branch of which sen­tence, let vs first examin what this rectitude or streight nesse importeth which God denieth to be in the minde of the Babylonian. All things which God did create he made them at the first, true good, and right. True, in re­spect of correspondence vnto that patterne of their be­ing, which was eternally drawne in the counsell of Gods fore knowledge; Good, in regarde of the vse and benefit which each thing yeeldeth vnto other; Right, by an apt conformitie of all partes with that end which is outwardly proposed for each thing to tend vnto. O­ther things haue ends proposed, but haue not the facul­tie to know, iudge, and esteeme of them, and therefore as they tend therevnto vnwittingly, so likewise in the meanes whereby they acquire their appointed endes, they are by necessitie so helde, that they cannot divert from them. The ends why the heavens do moue, the heavens themselues know not, and their motions they cannot but continue. Only men in all their actions know what it is which they seeke for, neither are they by any such necessitie tied naturally vnto any certaine [Page 4] determinate meane to obtaine their ende by, but that they may, if they will, forsake it. And therefore in the whole world no creature but only man which hath the last end of his actions proposed as a recompence and reward: wherevnto his mind derectly bending it selfe, is tearmed right or straight, otherwise perverse.

To make this somewhat more plaine, we must note, that as they which travell from city to citty, enquire e­ver for the straightest way, because the straightest is that which soonest bringeth them vnto their iourneies end: So we having here as the Apostle speaketh no a­biding City, but being alwaies in travell towardes that place of ioy, immortality, and rest, cannot but in every of our deeds, words, and thoughts, thinke that to be best which with most expedition leadeth vs therevnto, and is for that very cause tearmed right. That Soveraigne good, which is the eternall fruition of all good, being our last and chiefest felicitie, there is no desperat despi­ser of God and godlinesse living which doth not wish for. The difference betweene right and crooked minds, is in the meanes which the one or the other do eschew or follow. Certaine it is, that al particular things which are naturally desired in the world, as food, rayment, ho­nour, wealth, pleasure, knowledge, they are subordina­ted in such wise vnto that future good which we looke for in the world to come, that even in them there lieth a direct way tending vnto this. Otherwise wee must thinke that God making promises of good things in this life, did seeke to pervert men & to lead them from their right minds. Where is then the obliquitie of the mind of man? His mind is perverse, cam, and crooked, [Page 5] not when it bendeth it selfe vnto any of these things, but when it bendeth so, that it swarveth either to the right hand or to the left by excesse or defect from that exact rule whereby humane actions are measured. The rule to measure and iudge them by is the law of God. For this cause the Prophet doth make so often and so earnest sute, O direct me in the way of thy commandements: As long as J haue respect to thy Statuts I am sure not to tread amisse. Vnder the name of the Lawe wee must comprehend not only that which God hath written in tables and leaues, but that which nature also hath en­graven in the hearts of men. Else how shall those hea­then which never had bookes but heaven and earth to looke vpon be convicted of perversenesse? But the Gen­tiles which had not the law in bookes, had, saith the A­postle, the effect of the law written in their harts.

Then seeing that the heart of man is not right exact­ly vnlesse it be found in all parts such that God exami­ning and calling it vnto account with all severity of ri­gor be not able once to charge it with declining or suar ving aside, (which absolute perfection when did God e­ver find in the sons of meer mortall men?) Doth it not follow that all flesh must of necessity fall downe and confesse, wee are not dust and ashes but worse, our mindes from the highest to the lowest are not right? If not right, then vndoubtedly not capable of that blessednes which wee naturally seeke, but subiect vn­to that which wee most abhorre, anguish, tribulation, death, woe, endlesse misery. For whatsoeuer misseth the waie of life, the issue thereof cannot bee but perditi­on. By which reason all being wrapped vp in sinne, [Page 6] and made thereby the children of death, the mindes of all men being plainely convicted not to be right: shall we thinke that God hath indued them with so many excellencies, mo not only then any, but then all the crea­tures in the world besides, to leaue them in such estate that they had beene happier if they had never beene? Here commeth necessarily in a new waie vnto salvati­on, so that they which were in the other perverse, may in this be found straight and righteous. That the way of nature, this the way of grace. The end of that waie salvation merited presupposing the righteousnesse of mens works, their righteousnesse a naturall habilitie to do them, that habilitie the goodnes of God which crea­ted them in such perfection. But the end of this way salvation bestowed vpon men as a gifte presupposing not their righteousnesse, but the forgiuenesse of their vnrighteousnesse, iustification; their iustification not their naturall habilitie to do good, but their hearty sor­row for not doing, & vnfained beliefe in him for whose sake not doers are accepted, which is their vocation; their vocation the election of God taking them out from the number of lost children; their election a me­diator in whom to be elect; this mediation inexplicable mercie, his mercie their miserie, for whom he vouchsa­fed to make himselfe a mediator. The want of exact distinguishing between these two waies, and observing what they haue common, what peculiar, hath been the cause of the greatest part of that confusion whereof christianity at this day laboureth. The lacke of dili­gence in searching, laying downe, and invring mens minds with those hidden grounds of reason, wherevp­on [Page 7] the least particulars in each of these are most firme­ly and strongly builded; is the only reason of all those scruples and vncertainties wherewith wee are in such sort intāgled that a number despaire of ever discerning what is right or wrong in any thing. But we will let this matter rest whereinto wee stepped to search out away how some minds may be and are right truly even in the sight of God, though they be simplie in themselues not right.

Howbeit there is not only this difference betweene the iust and impious, that the mind of the one is right in the sight of God because his obliquitie is imputed, the other perverse because his sinne is vnrepented of: but even as lines that are drawn with a trembling hand, but yet to the point which they should, are thought ragged and vneven, neverthelesse direct in comparison of them which run cleane another way; so there is no incongruitie in tearming them right minded men, whō though God may charge with many things amisse, yet they are not as those hideous and ougly monsters, in whom because there is nothing but wilfull opposition of mind against God, a more then tolerable deformitie is noted in them by saying that their mindes are not right. The Angell of the Church of Thyatira vnto whō the sonne of God sendeth this greeting, I know thy works and thy loue, and service, and faith: Notwithstanding I haue a few things against thee, was not as he vnto whom S ^t Peter, Thou hast no fellowship in this businesse, for thy heart is not right in the sight of God. So that whereas the orderly dispositiō of the mind of man should be this, pertur­bations and sensuall appetities all kept in aw by a mode­rate [Page 8] and sober will; will in all things framed by reason; reason directed by the law of God and nature; this Ba­byloman had his mind as it were turned vpside downe. In him vnreasonable cecitie and blindnesse trampled al lawes both of God and nature vnder feet; wilfulnesse tyrannized over reason, & brutish sensualitie over will. An evident token that his outrage would worke his o­verthrow and procure his speedie ruine. The mother whereof was that which the Prophet in these wordes signifieth; His mind doth swell.

Immoderate swelling, a token of verie eminent breach, and of inevitable destruction; Pride, a vice which cleaveth so fast vnto the hearts of men that if we were to strippe our selues of all faultes one by one, wee should vndoubtedly finde it the very last and hardest to put of. But J am not here to touch the secret itching humor of vanitie wherewith men are generally touch­ed. It was a thing more then meanely inordinat where­with the Babylonian did swell. Which that we may both the better conceaue, and the more easily reape profite by the nature of this vice which sett [...]th the whole world out of course, and hath put so many even of the wisest besides themselues, is first of all to be inquired in­to; secōdly the dangers to be discovered, which it draw­eth inevitable after it, being not cured; and last of al the waies to cure it.

Whether we looke vpon the gifts of nature, or of grace, or whatsoever is in the worlde admired as a part of mans excellency, adorning his body, beutifying his mind, or externally any way commending him in the account and opinion of men, there is in every kinde [Page 9] somewhat possible which no man hath, and somewhat had which few men can attaine vnto. By occasiō wher­of there groweth disparagement necessarily; and by occasion of disparagement, pride through mens igno­rance. First therfore although men be not proud of any thing which is not at the least in opinion good, yet e­very good thing they are not proud of, but only of that which neither is common vnto many, and being desired of all, causeth them which haue it to be honored aboue the rest. Now there is no man so void of braine, as to suppose that pride consisteth in the bare possession of such things; for then to haue vertue were a vice, and they should be the happiest men who are most wret­ched, because they haue least of that which they would haue. And though in speech wee doe intimate a kind of vanitie to be in them of whom we say, They are wise mē and they know it, yet this doth not proue that everywise man is proud which doth not thinke himselfe to bee blockish. What we may haue and knowe that we haue it without offence, doe wee then make offensiue when we take ioy and delight in having it? What difference betweene men enriched with all abundance of earthly and heavenly blessings, and Idols gorgeously attired, but this, the one takes pleasure in that which they haue, the other none? If we may be possest with beautie, strength, riches, power, knowledge, if we may be privie what we are every way, if glad and ioyfull for our owne welfare and in all this remaine vnblameable, neverthelesse some there are who granting thus much, doubt whether it may stand with humilitie to except those testimonies of praise and commendation, those titles, roomes, and [Page 10] other honours which the worlde yeeldeth as acknow­ledgements of some mens excellencie aboue others. For in as much as Christ hath said vnto those that are his; The kings of the Gentiles raigne over them, and they that beare rule over them are called gratious Lords: Bee yee not so; The Anabaptist herevpon vrgeth equalitie a­mongst Christians, as if all exercise of authoritie were nothing else but heathenish pride. Our Lord and savi­our had no such meaning. But his Disciples feeding thē selues with a vaine imagination for the time, that the Messias of the world should in Ierusalē erect his thron, and exercise dominion with great pompe and outward statelinesse, advanced in honour and terrene power a­boue all the Princes of the earth, began to thinke how with their Lords condition, their owne would also rise: that having left and forsaken all to follow him, their place about him should not be meane: & because they were many it troubled them much, which of the should be the greatest man. When sure was made for two by name, that of them one might sit at his right hand, and the other at his left, the rest began to stomacke, each ta­king it grievously that any should haue what all did af­fect. Their Lord and Master to correct this humor tur­neth aside their cogitations from these vaine and fansi­full conceits, giving them plainely to vnderstand that they did but deceaue themselues. His comming was not to purchase an earthly but to bestowe an heavenly kingdome, wherein they (if any) shalbe greatest whome vnfained humilitie maketh in this world lowest, & least amongst others: Yee are they which haue continued with me in my temptations, therefore I leave vnto you a king­dome [Page 11] as my father hath appointed me, that yee may eate and drinke at my table in my kingdome, Luk. 22, 28. & sit on seats, & iudge the twelue tribes of Israell. But my kingdome is no such kingdome as yee dreame of. And therefore these hun­gry ambitious contentions are seemlier in heathens thē in you. Wherefore from Christs intent and purpose nothing further removed then dislike of distinctions in titles and callings annexed for orders sake vnto autho­ritie, whether it be Ecclesiasticall or civill. And whē wee haue examined throughly what the nature of this vice is no man knowing it, can he so simple as not to see an vglie: shape thereof apparent many times in reiecting honours offered, then in the very exacting of them at the hands of men. For as Iudas his care for the poore was meere covetousnesse, and that franckhearted wast­fulnesse spoken of in the Gospell, thrift; so there is no doubt but that going in ragges may bee pride, and thrones be challenged with vnfained humilitie.

We must goe further therefore and enter somwhat deeper before we can come to the closet wherein this poyson lyeth. There is in the heart of every proud man, first an errour of vnderstanding; a vaine opinion where by he thinketh his owne excellencie, and by reason thereof, his worthinesse of estimation, regard, and ho­nour, to be greater then in truth it is. This maketh him in all his affections accordingly to raise vp himselfe, & by his inward affections his outward acts are fashio­ned. Which if you list to haue exemplified, you may ei­ther by calling to mind things spoken of them whom God himselfe hath in Scripture specially noted with this fault, or by presenting to your secret cogitations [Page 12] that which you daily behold in the odious liues & manners of high minded men. It were too long to gather together so plentifull an harvest of examples in this kind as the sacred Scripture affordeth. That which wee drinke in at our eares doth not so percingly enter, as that which the mind doth conceaue by sight. Is there any thing written concerning the Assyrian Monarch in the 10. of Esay, of his swelling mind, his hawtie lookes, his great and presumptuous vaunts; By the power of mine owne hand I haue done all things, and by mine owne wisdome I haue subdued the world? Any thing concerning the dames of Sion in the third of the Prophet Esay, of their stretched out neckes, their immodesteies, their page­antlike, stately, and pompous gate? Any thing concer­ning the practises of Corah, Dathan, and Abiram; of their impatience to liue in subiection, their mutinies, repi­ning at lawfull authoritie, their grudging against their superiours Ecclesiasticall and Civil? Any thing concer­ning pride in any sort or sect which the present face of the world doth not as in a glasse represent to the viewe of all mens beholding? So that if bookes, both pro­phane and holy, were all lost, as long as the manners of men retaine the state they are in: for him which obser­veth how that when men haue once conceaved an o­verweaning of themselues it maketh them in all their affections to swell how deadly their hatred, how heavy their displeasunre, how vnappeaseable their indignation and wrath is aboue other mens, in what manner they compose themselues to be as Heteroclites without the compasse of all such rules as common sort are mesured by; how the oathes which religious hearts do tremble [Page 13] at they affect as principall graces of speech; what feli­citie they take to see the enormitie of their crimes a­boue the reach of lawes and punishments; how much it delighteth them when they are able to appale with the cloudinesse of their looke; how far they exceed the tearmes wherewith mans nature should bee limited; how high they beare their heades over others, howe they browbeat al men which doe not receaue their sen­tences as oracles with marvelous applause and appro­bation; how they looke vpon no man but with an in­direct countenance, nor heare any thing saving their owne praise with patience, nor speake without scorne­fulnesse and disdaine; how they vse their servants as if they were beasts, their inferiours as servāts, their equals as inferiours, and as for superiours acknowledge none; how they admire themselues as venerable, puissant, wise, circumspect, provident, every way great, taking all men besides themselues for ciphers, poore, inglorious, silly creatures, needlesse burthens of the earth, of scou­rings nothing: in a word for him which marketh howe irregular and exorbitant they are in all things, it can be no hard thing hereby to gather, that pride is nothing but an inordinate elation of the minde proceeding frō a false conceit of mens excellencie in things honored, which accordingly frameth also their deeds and beha­viour vnlesse there bee cunning to conceale it. For a foule scarre may be covered with a faire cloath. And as proud as Lucifer, may be in outward appearance lowly.

No man expecteth grapes of thistles: nor from a thing of so bad a nature can other then sutable fruites be looked for, What harme soever in private families [Page 14] there groweth by disobedience of children, stubbornes of servants, vntractablenesse in thē, who, although they otherwise may rule, yet should in consideration of the imparitie of their sex bee also subiect; whatsoever by strife amongst mē combined in the fellowship of grea­ter societies, by tyrannie of potentates, ambition of no­bles, rebellion of subiects in civill states; by heresies, schismes, divisions in the Church; naming pride wee name the mother which brought them forth, and the only nurse that feedeth them. Giue me the harts of all men humbled, and what is there that can overthrew or disturbe the peace of th [...] world? Wherein many things are the cause of much evill, but pride of all.

To declaime of the swarmes of evils issuing, out of pride is an easie labour. I rather wish that I could ex­actly prescribe and perswade effectually the remedies whereby a so are so grievous might bee cured, and the meanes how the pride of swelling mindes might be ta­ken downe. Wherevnto so much we haue already gai­ned, that the evidence of the cause which breedeth it pointeth directly vnto the likeliest and fittest helpes to take it away: diseases that come of fulnesse, emptinesse must remoue. Pride is not cured, but by abating the er­ror which causeth the minde to swell. Then seeing that they swel by misconceit of their own excellēcy; for this cause al which tend to the beating down of their pride, whether it be advertisemēt from men, or frō God him­selfe chastisment, it then maketh thē cease to be prowd, when it causeth them to see their errour in overseeing the thing they were prowd of. At this marke Iob in his apologie vnto his eloquent friends aimeth. For percei­ving [Page 15] how much they delighted to heare themselues talke, as if they had given their poore afflicted familiar a schooling of marvelous deepe and rare instruction, as if they had taught him more then all the world besides could acquaint him with, his answer was to this effect. Yee swell as though yee had conceaued some greater matter, but as for that which yee are delivered of who knoweth it not? Is any man ignorant of these things? At the same marke the blessed Apostle driveth; yee a­bound in all things, yee are rich, yee raigne, and would to Christ we did raigne with you. But boast not. For what haue yee or are yee of your selues? To this marke all those humble confessions are referred, which haue beene alwaies frequent in the mouthes of Saints truely wading in the triall of themselues: as that of the Pro­phet, we are nothing but soarenesse and festered corruption, our very light is darknesse and our righteousnes it selfe vnrighteousnes; that of Gregory, Let no man ever put con­fidence in his owne deserts, Sordet in conspectu indicis, quod fulget in conspectu operantis, In the fight of that dreadful Iudge it is noysome, which in the dooers iudgement maketh a beautifull shew; That of Anselm, I adore thee, I blesse thee Lord God of heaven and redeemer of the worlde with all the power, abilitie, and strength of my heart and soule, for thy goodnesse so vnmeasurably extended, not in re­gard of my merits wherevnto only torments were due, but of thy meere vnprocured benignity. If these fathers should be raised againe from the dust and haue the bookes laid open before them wherein such sentences are found as this Workes no other then the value, desert, price, and worth of the ioyes of the kingdome of heaven; Annot. [...]he [...] in 1. Cor. 3. Heaven in relation [Page 16] to our workes as the very stipend which the hired labourer covenanteth to haue of him whose workes he doth, a thing e­qually and tustly answering vnto the time and waight of his travailes rather then to a voluntarie or bountifull gift. If I say those reverend fore-rehearsed fathers whose books are so full of sentences witnessing their Christian hu­militie should be raised from the dead, and behold with their eies such things written; would they not plainely pronounce of the authors of such writ, that they were fuller of Lucifer then of Christ, that they were proud-hearted men, and carried more swelling minds then sin­cerely and feelingly knowne Christianitie can tolerate?

But as vnruly children with whom wholsome admo­nition prevaileth little are notwithstanding brought to feare that ever after which they haue once well smarted for: so the mind which falleth not with instruction, yet vnder the rod of divine chastisement ceaseth to swell. If therefore the Prophet David instructed by good expe­riēce haue acknowledged, Lord I was even at the point of cleane forgetting my selfe, and so straying from my right mind: but thy rod hath beene my reformer, it hath beene good for me even as much as my foule is worth that I haue beene with sorrow troubled: if the blessed Apostle did neede the corrosiue of sharpe and bitter strokes least his heart should swell with too great abun­dance of heavenly revelations, surely vpon vs whatsoe­ver God in this world doth, or shall inflict, it cannot seeme more then our pride doth exact, not only by way of revenge, but of remedy. So hard it is to cure a fore of such qualitie as pride is, in as much as that which roo­teth out other vices, causeth this, and (which is even a­boue [Page 17] all conceit) if we were cleane from all spot & ble­mish both of other faults and of pride, the fall of An­gels doth make it almost a question whether we might not need a preservatiue stil least we should happily wax proud that we are not proud. What is virtue but a me­dicine, and vice but a wound? Yet wee haue so often deeply wounded our selues with medicines, that God hath beene faine to make wounds medicinable, to cure by vice where vertue hath striken, to suffer the iust man to fall that being raised he may be taught what power it was which vpheld him standing. I am not afraid to af­firme it boldly with S. Augustine, that men puffed vp through a proud opinion of their owne sanctitie and holinesse receaue a benefit at the hands of God and are assisted with his grace, whē with his grace they are not assisted but permitted & that greevously to transgresse, whereby as they were in over great liking of themselus supplanted, so the dislike of that which did supplant them may establish them afterwards the surer. Aske the very soule of Peter, and it shall vndoubtedly make you it selfe this answer; my eger protestations made in the glorie of my ghostly strength I am ashamed of, but those christ all teares wherewith my sinne and weaknes was bewailed haue procured my endles ioy, my strēgth hath beene my ruine, and my fall my stay.