or as this Publican c. Hee said true but not so well for himselfe as he thought he did For surely beloued hee was not like the Publican for the Publican was better then he as S. Augustine well noteth saying Ille superbus erat in bonis factis ille humilis in malis factis videte fratres magis placuit deo humilitas in malis factis quà m superbia in bonis factis (i) Aug. in Ps 93. The meaning is The Pharisie was proud in doing good deeds the Publican meeke and lowly because of his euill deeds Marke my brethren God was better pleased with the Publicans humilitie though he had liued wickedly then with the good deeds of the Pharisie because hee was proud and disdainfull Which Christ confirmeth saying I tell you and he knew the truth this man euen the humble Publican departed home to his house iustified more then the other Or as some note and not the other Againe you know the insolent boasting of the proud youth in the Gospell (k) Mat. 19.16 to 23. He said he had kept the commaundements but hee lyed with those that say so and so thought to haue eternall life But when Christ came to search him by his deeds hee found no such matter in him but that whē he thought best of himselfe and euen preferred himselfe before other then was hee worst in the sight of God And Pharao king of Egipt disdained that there shuld be any God to commaund him therefore when Moyses Aaron came with commission from the Lord for Israels deliuerance out of Egipt the King answered Quis est dominus vt audiam vocem eius Who is the Lord that I should heare his voyce (l) Exod. 5.2 and let Israel goe I know not the Lord neither will I let Israel goe Euen so in these dayes men make as little account of Gods word and his Embassadors and through Pride by which they are ouerwhelmed they disdaine that God should teach and commaund them to let their sinne go and this is the cause they regard him no better but euē say like Pharao who is the Lord that I should heare his voyce and let my Pride vsury extortion oppression or any my pleasure goe I know not the Lord neither will I let them goe Iesus Christ saith Learne of me take my yoake vpon you my yoake is easie and my burthen is light (m) Math. 11.30 But S. Augustine speaking of Pride sheweth the cause why men will not saying Propter hoc vitium dedignantur subdere colla iugo Christi obligati arctius iugo peccati (n) Aug. in Ps 18. Because of Pride men disdaine to yeeld their neckes to the yoake of Christ and will rather gall them in the yoake of sinne But know you this that whosoeuer by this disdainfull Pride will endeuour to mount himself the higher he riseth the greater shall bee his fall And if you meane to ascend indeed the humble your selues vnder the mightie hand of God that he may exalt you in due time (o) 1. Pet. 5.6 And let euery man esteeme others better then himselfe (p) Phil. 2.3 For he that humbleth himselfe shal be exalted (r) Luk. 18.14 As the examples of Iob Daniel Sidrach Misach and Abednego Christ Stephen the thiefe vpon the Crosse and the Centurion with many other do plainly testifie The Centurion in the meekenesse of his humble mind said to Christ who promised wh◠he did come to his house to heale hi◠seruant Lord saith he I am not worth◠that thou shouldest come vnder my roofe◠but speake the word onely my seruan◠shall be healed (ſ) Math. 8.78 If hee were not worthy that Christ should come vnder his roofe because of his maiestie holines it is a shame for you to foster Pride in yours as the bawd doth the hatlot because of her filthinesse His humilitie Christ honored with a great commendation shall not your Pride be shamed in due condemnation but I returne The want of this humilitie such height of haughtie minde swelling with disdaine like bodies poisoned caused Kain that he could not abide to see Abels sacrifice accepted before his therefore Kaine slew Abell his brother (t) Gen. 4.8 It made Iosephs bretheren that they could not abide to thinke that their brother should come to greater honour then they therefore they made awaye with him and sold him into Egypt (v) Gen. 37 The Rebells Corath Dathan and Abiram hauing found this they disdained superiorie like our pretended Presbitery so they rebelled against Moyses their godly gouernour (w) Numb 16.12 It made Herod that blood-sucker to seeke to murther Christ (x) Math. 2 16. and the Nobles of Babilon greatly to thirst after Daniels death (y) Dan. 6.4 Where disdaine lookes out at Prides window as Iezabe◠did to see Iehu (z) 2. Reg. 9.30 there euery one despise other (a) Luk. 18.9 and iustifie themselues (b) Luk. 16.15 onely because as Diotrephes loued the preheminence among men (c) Ioh. Epist 3.9 so they would haue the highest roomes (d) Luk. 14.7 and disdaine that any should get before the Thus much for disdaine a feather of Prides wing I will plucke at it no longer for it will not come out But now to your selues and yet I will spare you in hope you will amend The second feather of Prides wing may be presumption two waies to bee seen to moūt her vp aboue the clouds First when men dwell in wickednesse and therin delight as the Owle in darknesse and say Thou God carest not for it tush I shall neuer be cast downe there shall no harme happen vnto me (e) Ps 10.6.12.14 And therefore of Pride presumptuously they determine with Synacharib the subuersion of Kingdomes (f) 2 Reg. 18.19 and commit murther with Kaine (g) Gen. 4.8.19 whordome with Lamech the first founders thereof extortion and oppression with Rehoboam (h) 1. Reg. 12.14 against the law of God which saith Thou shalt not oppresse thy brother (i) Leu. 19.13 Nay Pride in mans hart maketh him entend to do euen what him list and thinks to go forward without any controlment neuer so much as once making the blessed God of their counsell which the Apostle S. Iames sharply reproueth (k) Iam. 4.13 These and such like I take to bee those of whom the Prophet of God speaketh where he saith The vngodly is so proud that hee careth not for God neither is God in all his thoughts (l) Ps 10.4 And therefore in distresse thinke not that God will care for them (m) Pro. 1.28 Will they yet runne on The other kinde of presumption is when men will dwell and continue in sinne and thinke to salue the matter with this plaister God is mercifull (n) 2. Cor. 1.3 forgetting that he is iust and true (o) Ps 7.9 10.14 11.7 and so repentance is deferred sinne is encreased God
A GODLIE Treatise Intituled The View and Down-fall of Pride Wherein is declared the cause of Babylons destruction and Nabuchadnezzars subuersion Set forth by William Wheatley Maister of Art and Preacher of Gods word Deut. 33.2 If I whet my glittering sword and mine hand take hold on iudgement I will execute vengeance on mine enemies and will reward them that hate me Imprinted at London by Thomas Creed for Iohn Deane and Iohn Baily and are to be solde at his shop at the doore of the Office of the sixe Clarkes in Chancerie Lane 1602. TO THE HONOrable Robert Sackuill the Noble sonne and heire apparant to the right Honorable the Lord Buckhurst Lord high Treasurer of England and to the right honourable and vertuous Lady the Lady Anne Compton Grace mercy and peace from God the Father through Christ be multiplied for euer THE bright beames of your Honours most gratious couÌ„tenaÌ„ce shewing me fauour not inferior to that of Ahasuerosh extended towards Queene Ester wheÌ„ he held out the golden scepter and your honourable acceptance together with the vndeserued thankfulnes of those worshipful assemblies accompanying your honors seuerall times at those spirituall bankets which your honors appointed me the most vnskilfull of all other to set out hath caused other blossomes and fruite from the tree of life to spring forth which the cold of the winter had almost killed And furthermore hauing many goodly plants in my vineyard as other men haue in theirs both fresh greene and yet the fruite both bad and small though they haue bene pruned and trimmed a long time by other labourers as by my selfe I much maruelled what might be the cause thereof And digging for a fountaine to water my garden I found a corrupt vaine in the earth that poysoned my trees and made the fruit naught A handfull wherof I haue bound vp in paper because it is straying that as the Euangelist Luke dedicated of loue his booke vnto his deare Theophilus so I might haue something to present vnto your honors for a Newyears gift Which might be Tanquam purae nec non mentis gratissimae pro summis in me vestris accumulatis beneficijs indicium And though veritas odium parit as the prouerbe is yet because she cannot endure to creepe into a corner she greatly reioycing of your loue and countenance towards her and her children intendeth to walke abroad Yet for her better safetie vnder the couert of your ho rs patronage and protection vnto whom for iust cause shee chiefly commends her self your noble honors being such as feare God like Cornelius with your houshold and to all good learning more gratious then â—â—ecaenas vnto whom sinne is so odious and who are such godly fauourers of all that be vertuous And thus crauing pardon for this my boldnesse leauing these the first fruites of my poore labours publicke as an earnest of my louing dutie presented like the Widowes mite into the treasurie of your Honors fauourable tuition to be preserued from the spoyler I humbly take my leaue daily commending your honours vnto the protection of God Framfield in Sussex Anno. 1602. Your Ho. right humble and louing Chaplaine and seruant for the Lord to commaund William Wheatley TO THE READER The Author to his late louing Auditorie at Lewise wisheth true loue among themselues and perfect vnitie in Religion REade heere the true substance of that thou hast heard Of this from Pride learne thou thy soule for to gard Be speedie dispatching thy sinne out of sight Else damned with diuels is lotted thy right Receiue Gods word ioy in the sword and die To liue liue not to die eternally Such things meditate As may sin abate Cry for repentance Keepe off Gods vengeance Euer the poore pitie View this with pietie Iudge but with charitie Liue all in vnitie Loue as Christ biddeth thee Emmanuel keepe wee Amen Sicut lectorem meum nolo mihi esse dedituâ—â—â—ta correctorem nolo sibi Aug. in pro lib. 3. de TreÌ„ The Reader and Corrector must iudge vprightly Without preiudiciall partialitie A GODLIE TREAtise of the destruction of Babilon and Nabuchadnezzar his fall through pride Isay 14.14.15 I will ascend aboue the Cloudes and I wil be like the most high But thou shalt bee brought downe to the graue to the sides of the pit CHAP. I. A briefe exposition of the Text. THe cause of BabiloÌ„s destruction and Nabuchadnezzar his subuersion is Pride (a) Dan. 4.34 6.22.23 Who here stands as vppon the Stage vaunting her selfe like Absolon vpon the battlements of his house bewraying his sinne without any shame (b) 2. Sam. 16.22 And is at defiance with God like Pharao (c) Exo. 5.2 or Rabshacheh (d) 2. King 18.22 speaking heere by Nabuchadnezzar as the diuel did by the serpent (e) Gen. 3.1 and thinkes scorne to be equall with any creature And therefore as you see she mounts her selfe aboue the cloudes and will be like God as the Serpent told Eua she should (f) Gen. 3. Such is her shamelesse impudencie that shee fears not to encounter with God as the diuell did with Christ (g) Mat. 4.3 or the dragon with Michael (h) Re. 12 7. But God lyeth as in a scout-watch not as the Elders did to catch Susanna but as Israel did to entrap their enemies (k) Iud. 7. Or rather tells her to her teeth as Elias did Ahab (l) 1. King 1.18 answering her with no lesse terror if it be marked then the hand-writing shewed the destruction of Balthasar (m) Da. 5.5 saying Thou shalt be brought downe to the graue to the sides of the pit Marke the text I saith Pride will ascend aboue the cloudes See her insolencie And will be like the most high Behold her impudencie But saith God there is a stop thou euen Pride shalt that 's thy hope bee brought downe it is thy fall to the graue that is thy honour to the sides of the pit that is the end not onely of thee but of all other sinne except ye repent (n) Luk 13.3 The diuision of the Text. Here in order to helpe memorie I obserue a double proposition the first sheweth the chiefe cause of all mens fall and heere most certainly of the King and Kingdome of Babilon that is Pride whose haughtie humor is heere seene by two things First by a generall contempt of all other in regard of her selfe in these words I will ascend aboue the cloudes And her wings to mount may be first Disdaine second PresumptioÌ„ third Rebellion fourth Discontentment Noted out of I will Secondly by a vaine estimation of her selfe to be like God 1. In proprietie as in seeking to be exalted alone 2. In chalenging vengeance vnto her selfe 3. In name by vsurping the glorious name of God The second propositioÌ„ noteth two things first the certaintie of proud Nabuchadnezzar his fall where I note 1. Who threatneth 2. What force the threatning is of 3. How it is effected 4.
and his inheritaunce bragging in your talke with swords in your mouthes Ps 59 6.7.8.9.10 and warre in your hart yet our trust is in the name of the Lord who at his pleasure will haue you in derision and laugh you to scorne for he is strong Therefore wee will wait vpon him for God is our defence and a very present helpe in trouble and as his good pleasure is hee will let vs see our desire vpon our enemies Ps 76.15 For hee shall cut off the spirit of Princes hee is terrible to the Kings of the earth That is to such as are earthly minded Therefore be we strong and he will comfort our hearts Thus loe we see how God casteth out the counsell of Princes and maketh the deuices of the people to be of none effect thus bringing them downe by confounding their enterprises for there is no counsell against the Lord but it must come to nought 3. Ps 7.15 Againe God bringeth downe the proud and wicked men by driuing them into the pit they digge for others That is looke what euill one man pretends against an other into such they shall fall themselues For proofe the crueltie of Chush Sauls kinsman was so great and outragious against Dauid without any iust cause that Dauid was forced to cry vnto God against him saying Ps 7 9. Pro. 26 27 Ps 34.21 Iob. 15.35 Ps 7.14 Isay 59 4.5 Ps 7.16 O let the malice of the wicked come to an end An other place of holy scripture saith Malice shall slay the wicked Againe it is said of them They conceiue mischief and bring forth vanitie and their belly hath prepared deceit they doo euen hatch Cockatrice egges That is they are altogether set vpon wickednesse But their mischiefe shall returne vpon their owne head and their crueltie shall fall vpon theyr owne pate So that any Saint or soule of the righteous may in confident boldnesse say with the Psalmist The Lord is my refuge Ps 94.22 23. and my God is the rocke of my hope and he will recompence them their wickednesse and destroy them in their owne malice yea the Lord our God shall destroy them And againe it is written The wicked haue drawne their sword and haue bent their bowe to cast downe the poore needie and to slay such as be of an vpright coÌ„uersation But how shall they prosper their sword shall enter into their owne heart and their bowes shal be brokeÌ„ For the Lord shall helpe them and deliuer them he shal deliuer them from the wicked and shall saue theÌ„ because they trust in him And thus the Iudge of all the world doth exalt himself and render a reward to the proud Proud Haman would haue hanged meeke Mardoche but hee was hanged himselfe Pharao with the Egiptians pursuing the Israelites through the red sea said Exod. 15.9.19 I will pursue I will ouertake them c. my hand shall destroy them But they were destroyed themselues The most valiant men in Nabuchadnezzars army bound and cast Sydrach Misach and â—bednego the seruants of the liuing God into the hot siery fornace but these were preserued those were burned and conâ—â—med After this because Pride alwaies enuieth superioritie through her ambition like Corath Dathan and Abiram and the Pope I will spare the Puritane The Princes of Babilon ouer whom Daniel was preferred by the King as Moyses by God got by subtiltie a decree of the King confirmed against Daniel and cast him into the Lyons denne but Daniel by Gods prouidence was deliuered from the power of the Lyons at the commaundement of the King those men which had accused Daniel were brought and cast into the denne of Lyons they their children and their wiues and the Lyons had the masterie of them and brake all their bones in peeces or euer they came at the ground of the dâ—â—â—â— Thus these that would haue destroyed others were themselues destroyed of the destroyer Then let vs learne to beleeue that hee which loueth cursing so shall it come vnto him And he that loueth not blessing so shall it be far from him And eueÌ„ he that stoppeth his eare at the crying of the poore so hee shall cry himselfe eueÌ„ to God in his distresse and shall not be heard For it is written With what measure you mete it shall bee measured to you againe saieth Christ Mat. 7.2 Therefore when Adonibezecke was taken in warre by the Israelites they cut off the thumbes of his hands and feete as he had done by others Then said Adonibezecke Seuentie Kings hauing the thumbes of their hands and of their feete cut off gathered bread vnder my table Iudg. 17. as I haue done so God hath rewarded me Samuel in like manner vsed king Agag 1. Sam. 15 37. and said As thy sword hath made women childlesse so shall thy mother be childlesse among other women And Samuel hewed Agag in peeces before the Lord in Gilgal This should terrifie men froÌ„ pretending hurt against their neighbours Therefore to end this point I counsell you from wise Salomon Robbe not the poore because he is poore neither oppresse the afflicted in iudgement For the Lord will defend their cause and spoile the soule of those that spoile them And thus we see they shall be brought downe 4 Fourthly almightie God often bringeth downe the Pride of many by spoiling them of those things whereof they be proud so sending the to shame and making them a derision vnto the people Iob. 11.20 Therefore holy Iob saith The eies of the wicked shal faile their refuge shall perish and their hope shall be sorrow of minde Thus God promised he was as good as his word to pull down the Pride of the daughters of Sion bring theÌ„ to shame Thus thy pomp shal be brought down as the worldling with his wealth for thy glorie is but dung and wormes to day thou art set vp and to morrow thou shalt not bee found Therefore looke to thy learning thy wisdome and wealth be not proud of thy honour beautie or strength as Paul was of his reuelations 2. Cor. 12. For Inquinat egregios adiuncta superbia mores Pride staineth the best vertues There saith Saint Augustine Sola superbia etiam in recte factis est cauenda Onely Pride in our good deeds must be auoyded This I take to be the cause euen for that we are proud of those things we haue that holy Iob and the Prophet Isay doo say in effect Many rich become poore many strong weake the wise foolish and the beautifull vgly c. Because God will bring downe proud men and send them to shame and confusion by that which is their glorie Isay 20.5 and whereof they be proud 5. Fiftly To humble men and bring them downe God dooth further not only whet his sword and bend his bowe and prepare infinite instruments of death but hee hath shot his arrowes and wounded his persecutors and proud rebels enemies
body according to the mightie working whereby hee is able to subdue all things vnto himselfe Thus Faith is first to be regarded The second thing is Charitie by which nature is forced to mourne and sorrow for the departure of our neare and deare faithfull friend a sound and good Christian for the CoÌ„mon-wealth profitable and to the poore comfortable This loue the Ieweâ— thought made Christ weepe when Lazarus was dead Therefore they said Beholde how he loued him And thus saith S. Augustine Contristamur ergo nos c. We therefore are heauie for our dead because of necessitie we must part from them but yet with this hope againe for to see them Inde angimur hinc consolamur Ioh. 11.36 inde infirmitas afficit hinc fides reficit inde dolet humana conditio hinc sanat diuina promissio For that wee are grieued in this we are comforted for that weakenesse weares in this faith reuiues vs for that our fraile nature mourneth but in this Gods promise doth strengthen vs. This loue and affection together with faith is not to be condemned and it is lawful to mourn with them that mourn Rom. 12.15 That which must bee auoyded in Funeralls and mourning for the dead is three things 1. Superstition 2. Hypocrisie 3. Immoderate sorrow Superstition was great among the Gentiles it is litle lesse among the Papists I know not who else do vse it Of which if thou wilt thou mayest see Policanus and Caluin and the Gloss ord vpon the 1. Thess 4. And because this is mightily ouerthrowne condemned by many from the word of God and I so litle cause to speake of it among you I will hauing bene long please you and ease my self and make an end of this with the opinion of S. Augustine who saith Pompa funeris Aug. de verb. Apost ser 32 The pompe of burialls Agmina exequiarum sumptuosa deligentia sepulturae monumentorum opulenta constructio viuorum sunt qualiacunque solatia non adiutoria mortuorum The traine of solemne mourners the costly preparation or care of buriall and the rich building of Sepulchres are some such as they bee consolations or pleasures for them that are liuing but no helpe os comfort at all to the dead Masse-mongers are ashamed to see this Permittantur itaque pia corda Suffer therefore godly mindes to sorrow for their dead so that it be without superstition Hypocrisie is most shamefull and damnable in mourning for the dead Thus Herod mourned or seemed heauie when Iohn Baptist was to be beheaded The text saith The King was sorrie Math. 14.9 But it was but from the teeth outward For the truth is hee was glad that the mote was out of his eye which would not suffer him to enioy his incest Yet hee could not for shame but seeme sorrowfull for him whom the rest loued Therefore he is like to those wicked women and children that would gladly haue their husbands and fathers dead because they thinke them to bee some lettes vnto them to accomplish their wicked desiers Such feigne themselues to weepe like Tekoah 2 Sam. 14.2 but their stonie hearts without an onyon in a napkie can wring out as many teares from their hypocriticall eyes as iuyce from a mill-stone though they grumble much alike and I pray you is this commendable The third thing to bee auoyded in mourning for our dead or when any crosse is laid vpon vs is immoderate weeping howling This God reproued in Samuel sorrowing for king Saul though he were not dead but cast off from God saying How long wilt thou mourne for Saul seeing I haue cast him away from raigning ouer Israel This was folly in old Iacob who thus grieuously mourning for Ioseph whom he thought had bene dead vtterly refused to bee comforted of his children and so continued weeping And Dauid was greatly to be blamed who though he mourned not when his infant was dead yet outragiously he lamented and tormented himselfe for the death of the traitor Absolon that sought to depose him froÌ„ his kingdome 2. Sam. 18.33 This too too wofull lamenting for the dead Almightie God foâ—bad in the time of the Lawe and vnder the holy Gospell it is not to be vsed The Lord saith You shall not cut your flesh for the dead neither make any print of a marke vpon you I am the Lord. Leuit. 12.28 This some come very neare vnto that pull themselues and teare their flesh as howling in infidelitie From which the holy Apostle counselleth Chrysostome disswadeth which Cyril greatly disliketh S. Ambrose reproueth and S. Augustine sharply condemneth So then hypocrisie superstition and excessiue sorrow auoyded faith and charitie obserued Funeralls and mourning are commendable ouer the dead and may lawfully be vsed after the examples of the Patriarkes Prophets holy men Christ his Apostles and other the Saints of God Therefore well saith Iesus Syrach Let not them that weepe be without comfort but mourne with them that mourne Eccles 7.34 For there is a time for all things Eccles 3.1 But make small weeping for the dead for he is at rest Yet vse lamentation as he is worthy and that a day or two least thou be euil spoken of and then comfort thy selfe for thy heauinesse For of heauinesse commeth death and the heauinesse of the heart breaketh the strength and dryeth vp the bones Eccles 38.17.18 This Christ forbad not when hee saidâ— Weepe not for me Stella ibid. Luk. 23. Non prohibet dominus compassioneÌ„ sed pudeat aliam luctus causam The Lord doth not forbid their compassioÌ„ but foresheweth them a greater cause of lamentatioÌ„ Of which Iesus Christ spake when he said Woe be to them that are with childe and to them that giue sucke in those daies Luk. 21.23 He ment because of the warre and destruction that should come vpon them when they should not be able to flie or flying should haue no comfort Againe S. Augustine reprouing as well the hardnesse of mans heart as commending kinde compassion and loue Aug. lib. 19. cap. 8. de ciuit dei saith Of whom we haue had singular comfort and friendship in their life-time how is it possible that for their departure we should not be sorrowfull And an other saith Marl. ex Iod. Vilic in â— Thes 4 Calu. ibid. Quis vnquam Who euer denied Châ—istians to mourne for their dead except he were a stocke or altogether a very stone And Caluin saith This is the summe of all we must not mourne for our dead too immoderately but the sorrow of the godly must be mixed with comfort which may guide them vnto patience And therefore the holy Apostle saith Wee must not murmur against God 1. Cor. 10.10 And so make a lawfull thing vnlawfull and damnable Then to conclude our matters of the graue let vs haue a due regard vnto this that is spoken and vse our health and sicknesse aright so that it may be said of vs as it is of holy Iob in his heauinesse