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.
better to conuey it vnto a Presbytery The Officers thereof and their number and what their office should be in an established Common-wealth cannot be prooued by any scripture neither can our new reformers tell themselues For they chaunge their opinions as the Camelion doth his colours Or as the wise man saith Like a foole that chaungeth as the Moone (e) Eccl. 27 11. And their writings as wel as their words declare what these men haue in their heart (f) Eccl. 27.6 Now name Pride harnessed with discontentment and thou hast found the souldiers that fight their battles and their scoldings are grieuous for to heare c. (g) Eccl. 27 15. Furthermore you know that Haman could not be contented with all his promotion being preserred by King Ahasuerus to be the chiefe man vnder him in all the Prouinces of his dominion but he obtained a Commission to kill all the Iewes onely of spight vnderserued of any but by Gods prouidence they were deliuered and Hamans discontented Pride was discharged by his owne gallowes (h) Ester 3. 7. This made Ahab he could not be quiet without Naboth his vineyard (i) 1. Reg. 21.15.16 Pride is neuer contented like her sister Conetousnesse I would our coat were without this stain But with Balaam I am afraid many follow the reward of iniquitie May wee not pray that the Fullers sope might get this spot out of theyr cloath If they could silkes and veluets would not be in so great request nor the Countrie cloyed with so many singlesolde gentlefolke carrying more vpon their backes needlesse at once then would comfort the poore at theyr boordes a whole moneth And thinke you that you bee none of these schismatickes of Martins crew If they were well looked vnto it may bee you should finde theyr tables in theyr Farme-houses as mouldie as many Pulpets are full of copwebbes for want of vsing Dooth not this keepe mens pittie from the poore â—ow they lament I will not speake but I would from God exhort the rich â—n time for to take compassion on them (k) Gal. 6.10 And though of many their hearts â—re hardned yet because the crye of â—he poore is knowne to her Maiestie â—nd to the wisedome of her Maiesties honourable Councell doubt not beloued but that speedie remedie and helpe is appointed Onely this I say that whole Countries and Nations by this sinne of minde malecontent rise one against an other fewe content with their owne Patrimony only our dread soueraigne and most gracious Queene dooth hold the garland from them all God saue her life for euer Amen What needs further proofe where experience is plaine She ioyeth more most renowmed Queene in sauing one drop of her subiects blood then in winning of a whole Kingdome and therefore shee is content with her owne long ô Lord let her enioy it to the great example of all other O pray for the peace of Ierusalem euen litle England Christ saith Learne of me and if any would learne of her Maiestie what need either ioyning of house to house or laying of field to field till there be no place for the poore that ye may bee placed by your selues on the middest of the earth (l) Esa 5.8 Why should there bee such racking of rents such colde hospitalitie dearth of corn and all other things since there is plentie But it is easie to shewe that where Pride once setteth her foote vpon discontentment or ingrafteth this feather into her wing there God is forgotten and fewe contented with that which is Aequum iustum nor with their owne then away with equitie yea and equalitie too euery churle must be a gentleman Pride will be like God These be foure sicke feathers in Prides wings vnder which who so shrowdeth himselfe is couered from the fauour of God Away from him all ye workers of iniquitie Goliah said I defie the hoast of Israel this day (m) 1. Sam. 17.10 But God doth defie the house of Pride for euer that will not turne For it is written Hee that hath high lookes and a proud stomacke doth his soule abhorre And wise Salomon saith These sixe things doth the Lord hate yea his soule abhorreth seuen the haughtie eyes a lying tongue c. Loe Pride is the first as captaine of the rest (n) Pro. 6.16.17 And thus much of this matter But peraduenture it may be thought that I haue a grudge to some of you as Salomon had to Shimei (o) 1. Reg. 2.36 c because I tell you the truth so boldly and plainly Now beware you grudge not me as as Saul did Dauid (p) 1. Sam. 18.9 I can wash my hands in innocencie and cleare my selfe of this matter Innocentia est vbi non est nocendi voluntas (q) Amb. li. de bono Mor. ca. 1 That is innocencie which is without desire to hurt Augustine saith Duo sunt genera persecutorum vituperantium adulantium Nam plus persequitur lingua adulatoris quà m manus persequentis (r) Aug. in Ps 69. There are two kindes of hurting or persecuting enemies that is backbyters and flatterers for the tongue of the flatterer woundeth or hurteth more then the hand of a sworne enemie for so the meaning is Againe hee saith Nemo peritorum aut prudentium putet c. There is no man of vnderstanding and wisedome but seeth more danger or harme to be by a lying and flattering rongue then by the hands of a murtherer (Å¿) Aug. ad Casul 4. ad Demet. Ep. 14â— For Dauid still fled from Saul when he came to kill him and so was saued (t) 1. Sam. 18.11 But Absolom by flattery caught his brother Ammon and slew him (v) 2. Sam. 13.28 29 So Ioab murthered Abner and Amasa (w) 2. Sam. 3.27 Againe Augustine saieth that Flatterie makes men colde in Religion (x) Aug. in Ps 69. Therefore Iesus Christ saith Feare not them that kill the body (y) Math. 10.28 And the Prophet Isay saith Feare not crye aloud spare not lift vp thy voyce like a Trumpet and shewe my people their transgression (z) Isay 43.1 51.1 And the holy Apostle S. Paul saieth Rebuke not an Elder but exhort him as a father and the younger men as bretheren (a) 1. Timot. 5.1 Put both together and this lesson may be learned not to doo the worke of the Lord negligently (b) Ier. 48.10 and yet patiently to rebuke and to be instant in season and out of season but yet in loue (c) 2. Timot. 4.2 That wee may bee blamelesse and pure as the sonnes of God without rebuke in the middest of a noughtie and crooked Nation in the which we shine as lights in the world holding foorth the word of life c. (d) Phil. 2.15.16 Therefore I know what to doo I tell you the truth why doo you not beleeue me I cannot speake with glosing words of mans wisedome (e) 1.
Cor. 4.7 Thou 1. God hast made my dayes as an hand breadth and my age is nothing in respect of thee Surely euery man liuing is altogether vanitie yea lighter then vanitie it selfe Now if I did shewe you what great consideration the verie heathen haue had of the shortnesse of mans life and the condition thereof I should not speake it without as great shame to those that do so lightly regard it as I may shew it to the praise of them that so truly thought of it Shall not they condemne thee They made account assurance of it but like a buble of water which is suddenly vp and suddenly downe Pindarus called man the dreame of a shadow And what is that Sophocles a breath and a shadow onely Horace Puluis vmbra dust and a shadow That this is true thou canst not denie and yet thy wilfull infidelitie thy deeds doo descrie For men liue as though there were no death or as though they cared not for any reckning to be had after death as if there were neither God to consume them in his wrath nor diuell or hell to torment them in the flame with Diues But thou mayest see that our time is short which to the glory of God should bee spent And no further assurance to bee made of any time temporall but that which is present and therein to prepare for the houre of death Which some dooing do ioy at death comming others omitting doo tremble and quake Now heare who these bee and why this is so CHAP. X. To whom death is fearefull ALl those men which are the wicked and abhominable from euery good worke reprobate may think in soule conscience that death comes vpon them as the watchmen in the Tower of Iezarell did see Iehu hasting towards the Citie marching furiously then they imagine with themselues sure it brings no good vnto vs as Ahab said by the Prophet of God I hate him 1. Reg. 22 8. for he doth neuer prophesie good vnto me but euill And when they see that death is come indeed then they say as the wicked King did to Elias 1. Reg. 21.20 Math. 8.29 Exod 10. Art thou come to torment vs before the time As the diuels said to Christ What haue wee to doo with thee Get thee from vs as Pharao said to Moyses Moyses then departed but death will not saying to the soules of such 28. Luk. 4.35 Hold thy peace and come out of him As Christ said to the diuell in one that was possessed Then they hang downe their heads their countenance is changed their thoughts are troubled and happily their knees trembling knocke one against an other for feare like Balthazers when he saw the hand writing vpon the wall against him Therefore well saith the wise man Eccles 41 1. O death how bitter is the remembrance of thee to a man that liueth at rest in his owne possessions CHAP. XI Why is death bitter FIrst because men doubt of their reconciliation to God who in their life-time haue contemned his cousell and set his correction at nought So that neither the word of God preached his mercie and long suffering offered nor his iudgements powred vpon them haue taken any effect in them But they haue followed their owne waies and one after their owne wicked imaginations willingly refusing to know stopping their eares like the deafe Adder at the voyce of the wise charmer spurning forward their soule to iniquitie as Balaam did his Asse against the Lord. Numb 22.25 Such men are condemned by the Oxe and the Asse The Oxe knoweth his owner and the Asse his maisters cribbe but Israel what if I said England nay Leweis hath not knowne my people hath not vnderstood Isai 1.3 The reason is for they would not O Ierusalem Ierusalem saieth Christ which killest the Prophets and stonest them that are sent vnto thee how oft would I haue gathered thy children together as the henne gathereth her chickens vnder her wings and ye would not Luk. 13.34 Math. 23.34 That is euen when ye might therefore ye shall not when ye would For it is written I will laugh at your destruction saieth God by Salomon and mock you when your feare commeth when your feare commeth like sudden desolation and your destruction shall come like a whirlewinde when affliction and anguish shall come vpon you Then shall they caâ— vpon me but I will not answere they shall seeke mee early but they shall not finde me because they hated knowledge and did not chuse the feare of the Lord They would none of my counsell but despised all my correction Pro. 1.26 Therfore I will surely coÌ„sume theÌ„ saith the Lord. Ier. 8.13 The consideration of this is a wounding woe which if thy conscience tell thee cannot be helped it forceth thee to this out-cry with Caine Gen. 4.13 My sinne is greater then can be forgiueÌ„ Then the diuell will be ready to perswade thy conscience that thou art partaker of that great offence which is if we sinne willingly that is Gloss ordin Ibid. Nobis in voluntate peccandi manentibus Wee continuing in desire to sinne and forsake Iesus Christ as Iudas Saul Arrius Iulian the Apostate did Geneua note Ibid. After we haue receiued the knowledge of the truth there remaineth no more sacrifice for sinnes but a fearefull looking for of iudgement and violent fire which shall deuour the aduersary And this also know that as the candle stinketh more beeing blowne out then if it had neuer bene a light so they that once haue had the truth and wilfully reiect and turne away from the truth shal haue greater iudgement and are more odious in the sight of God then if they had neuer knowne the truth For it is written It had bene better for them not to haue knowne the way of righteousnesse then after they haue known it to turne from the holy commaundement giuen vnto theÌ„ 2. Pet. 2.21 This doubtlesse doth make men tremble quake to remember death when they consider how farre they haue gone into sin and can finde no way out Then perhaps they begin to flee and to runne like the Egiptians pursuing the Israeâ—es through the redde sea but the waters ouerwelmed them before they could get out Exod. 14.35.28 And so may death thee for it is written Thou hole this night will I fetch away thy soule from thee Luk. 12.20 Then remember this my deare brethren and forget not how plentifull Gods word hath bene among you and praise his name for it with prayer to coÌ„tinue it and know how greatly it hath bene contemned Whoredome is haunted and be not some of those curres heere that do vse to this carrion the Saboath is polluted the name of God is blasphemed vsurie and enuy with such like abhomination is vsed and yet will you say Gods word is regarded Bee not blinde but see how God hath warned our Towne by fire fearefull to behold with the plague of pestilence beating at