A godly treatise, entitled the view and down-fall of pride Wherein is declared the…A godlie treatise, intituled the view and down-fall of pride Wherein is declared the…
A godly treatise, entitled the view and down-fall of pride Wherein is declared the cause of Babylons destruction, and Nebuchadnezzars subversion. Set forth by William Wheatley Master of Art, and preacher of Gods word.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.
William Whately 1583–1639London: printed by Thomas Creed for John Deane and John Baily, 1602London: printed by Thomas Creed for Iohn Deane and Iohn Baily, 1602
[10], 180 p. · 34k words · STC 25304 · ESTC S113244
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
As S. Ambrose saith,(o) Quasi is cognitus esse non potest, cum sibi desiderat demonstrari. As though he can be unknown which is desirous (like a fool) to show his coat. The wise man saith, A mans garment, laughter, and going, declare what he is.
Thus the Lord God knew the daughters of Zion to be proud or haughty, because they walked with stretched out necks, with rolling eyes, jetting or nodding. and mincing as they did go: with costly apparel, sweet balls, bracelets and bonnets: their head attire, head-bands, Tablets, Earrings, Rings, Crisping pins, and such like.
And are you persuaded he knows not you? We read of one Attila, sometimes King of Pannonia, now called Austria, whose Pride the people noted by his very gesture.
Erat Athila Rex Pannomae superbus successu, huc atque illuc oculos circumferens, ut illata potentia in ipso corporis motu appareret. There was one Attila king of Pannonia, proud in his very going, rolling his eyes hither and thither, in so much that his mighty Pride did appear by the very motion of his body. And by your leave, in these days many their proud going, & speaking, & scornful looking, becomes them not, neither be they meet for their persons: no more then pearls for swine, or holy things for dogs. King David saith: Lord I am not high minded, I have no proud looks.
Beware least thou think scorn of the modesty and good qualities of thy predecessors. Which of them did ever wear either schoters for their ruffs, or hoops upon their hips, or blew starch? How ugly were one, by natural proportion so big about? What, dost thou mean to mend or mar Gods workmanship? or to make
⟨p. 43⟩
thy self so big that thou mayest not enter in at heaven gate? thy grandmothers doubtless had never such imaginations. And I hope they were more commendable before God and man, more meek and humble, and better to the poor, then thou that usest them. A grave matron and sober dame, would be sore grieved that she should be once imagined to bend her self, or desire to use the light gesture and behaviour of a wanton:
As S. Ambrose saith,(o) Quasi is cognitus esse non potest, cum sibi desiderat demonstrari. As though he can be vnknowne which is desirous (like a foole) to shewe his coate. The wise man saith, A mans garment, laughter, and going, declare what he is. (p)And againe: The whoredome of a woman may be knowne in the pride of her eyes, and eye-lids. (q)Thus the Lord God knew the daughters of Syon to be proud or haughtie, because they walked with stretched out neckes, with rowling eyes, ietting or nodding. and minsing as they did goe: with costly apparell, sweete balles, bracelets and bonnets: their head attire, head-bands, Tablets, Earings, Rings, Chrisping pinnes, and such like.(r) And are you perswaded he knowes not you? Wee read of one Athila, sometimes King of Pannonia, now called Austria, whose Pride the people noted by his very gesture. ⟨p. 42⟩These be the words of Historiographers(s) Erat Athila Rex Pannomae superbus successu, huc atque illuc oculos circumferens, vt illata potentia in ipso corporis motu appareret. There was one Athila king of Pannonia, proud in his very going, rowling his eies hither and thither, in so much that his mightie Pride did appeare by the very motion of his body. And by your leaue, in these daies many their proud going, & speaking, & scornful looking, becomes thē not, neither be they meet for their persons: no more then pearls for swine, or holy things for dogs. King Dauid saith: Lord I am not high minded, I haue no proud lookes. (t)And your elders in former times were not ashamed to be meeke & humble, Therefore as S. Ambrose saith: Caue, ne in te erubescant tuorum merita maiorum. (v)Beware least thou thinke scorne of the modestie and good qualities of thy predecessors. Which of them did euer weare either schoters for their ruffes, or hoopes vpon their hippes, or blew starch? How vgly were one, by naturall proportion so bigge about? What, doost thou meane to mend or marre Gods workmanship? or to make ⟨p. 43⟩thy selfe so bigge that thou mayest not enter in at heauen gate? thy grandmothers doubtlesse had neuer such imaginations. And I hope they were more commendable before God and man, more meeke and humble, and better to the poore, then thou that vsest them. A graue matron and sober dame, would be sore grieued that she should be once imagined to bend her selfe, or desire to vse the light gesture and behauiour of a wanton:
and me-thinketh it is more shame to see a Puritan got within a hoop, and to be painted with blew starch, but most shame for Prelates them selves and their second selves to be thus spotted, neither do I commend any that use them, though they have small fear of God in them. The Prophet of God was more bold with the dainty dames of Zion. Isa. 3. But know we, though we seem holy, yet such things do show those that use them, to be but counterfeits, and do bewray their folly, like Jeroboam's wife, who disguised her self, that the Prophet of God should not know her.(w) Nay when they have heaped on all their trinkets, it is most like they know not themselves, but wondering at ⟨p. 44⟩themselves, (who should be like unto the Image of God) as the Jews did at Christ, when he came riding into Jerusalem: they say, who is this? What, is it I? is it I? As the Disciples said, musing which of them should betray Christ.(x) Well to be brief, (for time draweth on) notwithstanding Jeroboam's wife was disguised, yet the holy Prophet knew her, and sent her home, with a burden of heavy news, that she & all her posterity should be destroyed.(y) But I have better news for you, if you repent: but if you cannot know your selves, being so far beyond comeliness disguised against the law: yet the Prophets of the Lord that know how to discern spirits, wotteth what you be, and fear not to tell you from the Lord, The Lord will destroy the house of proud men. (z)And thus much for this: this then amend, and then come for more.
and me-thinketh it is more shame to see a Puritane got within a hoope, and to bee painted with blew starch, but most shame for Prelates thē selues and their second selues to be thus spotted, neither do I commend any that vse them, though they haue small feare of God in them. The Prophet of God was more bold with the dainty dames of Syon. Isa. 3. But know we, though wee seeme holy, yet such things doo shewe those that vse thē, to be but counterfeits, and do bewray their folly, like Ierobohams wife, who disguised her selfe, that the Prophet of God should not know her.(w) Nay when they haue heaped on all their trinkets, it is most like they know not themselues, but wondring at ⟨p. 44⟩themselues, (who should bee like vnto the Image of God) as the Iewes did at Christ, when he came riding into Ierusalem: they say, who is this? What, is it I? is it I? As the Disciples said, musing which of them should betray Christ.(x) Wel to be briefe, (for time draweth on) notwithstanding Ieroboams wife was disguised, yet the holy Prophet knew her, and sent her home, with a burthen of heauie newes, that she & all her posteritie should be destroyed.(y) But I haue better newes for you, if you repēt: but if you cannot know your selues, being so farre beyond comelinesse disguised against the lawe: yet the Prophets of the Lord that know how to discerne spirits, wotteth what you be, and feare not to tell you from the Lord, The Lord will destroy the house of proud men. (z)And thus much for this: this then amend, and then come for more.
Now discontentment of mind I may add for the fourth feather of Prides wing, which maketh her to fly above the clouds: as the wind forceth the fire for to flame. Through this, the Angels (in happiness created to behold ⟨p. 45⟩the majesty of God in heaven) kept not their first estate, but left their own habitation, whom God hath reserved in everlasting chains under darkness, unto the judgement of the great day.(a) Their Pride following the counsel of discontentment, as Rehoboam did of his younglings,(b) did mount them thus high, that of Angels they became devils. Adam and the woman could not be contented with their creation, therefore God thrust them out of Paradise.(c) This made Absalom thirst for his fathers kingdom, but he leapt short, and was hanged in an Oak.(d) This, this, I suppose is that which maketh our hot-spurs and unstayed cockbrained crew to wring at the Princes Sceptre, & get it out of her hands, (whose peaceable and heavenly government the world doth admire: and if laws were executed as her will is, what policy can appoint better? to convey it unto a Presbytery. The Officers thereof, and their number, and what their office should be in an established Common-wealth, cannot be proved by any scripture: neither can our new ⟨p. 46⟩reformers tell themselves. For they change their opinions as the Chameleon doth his colours. Or as the wise man saith, Like a fool that changeth as the Moon. (e)And their writings as well as their words, declare what these men have in their heart.(f) Now name Pride, harnessed with discontentment, and thou hast found the soldiers that fight their battles, and their scoldings are grievous for to hear, &c.(g) Furthermore you know that Haman could not be contented with all his promotion being preferred by King Ahasuerus to be the chief man under him, in all the Provinces of his dominion: but he obtained a Commission to kill all the Jews (only of spite, undeserved of any): but by Gods providence they were delivered, and Hamans discontented Pride, was discharged by his own gallows.(h) This made Ahab he could not be quiet without Naboth his vineyard.(i) Pride is never contented, like her sister Covetousness. I would our coat were without this stain. But with Balaam (I am afraid) many follow the reward of iniquity.
Now discontentment of mind I may adde for the fourth feather of Prides wing, which maketh her to flye aboue the cloudes: as the winde forceth the fire for to flame. Through this, the Angels (in happinesse created to behold ⟨p. 45⟩the maiestie of God in heauen) kept not their first estate, but left their owne habitation, whom God hath reserued in euerlasting chaines vnder darknesse, vnto the iudgement of the great day.(a) Their Pride following the counsell of discontentment, as Rehoboam did of his younglings,(b) did mount them thus high, that of Angels they became diuels. Adam and the woman could not be contented with their creation, therefore God thrust them out of Paradise.(c) This made Absolon thirst for his fathers kingdome, but he leapt short, and was hanged in an Oake.(d) This, this, I suppose is that which maketh our hotte-spurres and vnstayed cockbrained crew to wring at the Princes Scepter, & get it out of her hāds, (whose peaceable and heauenly gouernment the world doth admire: and if lawes were executed as her will is, what policie can appoint 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 ⟨p. 46⟩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)And their writings as wel as their words, declare what these men haue in their heart.(f) 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) 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.
May we not pray that the Fullers soap might get this spot out of their cloth? If they could, silks and velvets would not be in so great request, nor the Country cloyed with so many single-soled gentlefolk, carrying more upon their backs needless at once, then would comfort the poor at their boards a whole month. And think you that you be none of these schismatics of Martins crew? If they were well looked unto, it may be you should find their tables in their Farm-houses, as mouldy, as many Pulpits are full of cobwebs for want of using? Doth not this keep mens pity from the poor? •ow they lament I will not speak, but I would from God exhort the rich •n time for to take compassion on them.(k) And though of many their hearts •re hardened, yet because the cry of •he poor is known to her Majesty, •nd to the wisdom of her Majesties honourable Council, doubt not beloved, but that speedy remedy and help is appointed.
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? •ow they lament I will not speake, but I would from God exhort the rich •n time for to take compassion on them.(k) And though of many their hearts •re hardned, yet because the crye of •he poore is knowne to her Maiestie, •nd to the wisedome of her Maiesties honourable Councell, doubt not beloued, but that speedie remedie and helpe is appointed.
Only this I say, that whole ⟨p. 48⟩Countries and Nations by this sin of mind malcontent, rise one against an other, few content with their own Patrimony: only our dread sovereign, and most gracious Queen, doth hold the garland from them all, God save her life for ever, Amen. What needs further proof where experience is plain? She joyeth more (most renowned Queen) in saving one drop of her subjects blood, then in winning of a whole Kingdom, and therefore she is content with her own: long ô Lord let her enjoy it, to the great example of all other. O pray for the peace of Jerusalem, even little England. Christ saith, Learn of me: and if any would learn of her Majesty, what need either joining of house to house, or laying of field to field, till there be no place for the poor, that ye may be placed by your selves on the middest of the earth?(l) Why should there be such racking of rents, such cold hospitality, dearth of corn, and all other things, since there is plenty? But it is easy to show, that where Pride once setteth her foot upon discontentment, or ingrafteth this ⟨p. 49⟩feather into her wing; there God is forgotten, and few contented with that which is Aequum & justum, nor with their own, then away with equity, yea and equality too, every churl must be a gentleman, Pride will be like God. These be four sick feathers in Prides wings: under which, who so shroudeth himself, is covered from the favour of God. Away from him all ye workers of iniquity. Goliath said: I defy the host of Israel this day. (m)But God doth defy the house of Pride for ever that will not turn. For it is written: He that hath high looks and a proud stomach, doth his soul abhor. And wise Solomon saith. These six things doth the Lord hate, yea his soul abhorreth seven: the haughty eyes, a lying tongue, &c. Lo Pride is the first, as captain of the rest.(n) And thus much of this matter.
Onely this I say, that whole ⟨p. 48⟩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) 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 ⟨p. 49⟩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)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) And thus much of this matter.
But peradventure it may be thought that I have a grudge to some of you, as Solomon had to Shimei, (o)because I tell you the truth so boldly and plainly.
But peraduenture it may be thought that I haue a grudge to some of you, as Salomon had to Shimei, (o)because I tell you the truth so boldly and plainly.
Now beware you grudge not me, as as Saul did David. (p)I can wash my hands in innocency, and clear my self ⟨p. 50⟩of this matter. Innocentia est ubi non est nocendi voluntas. (q)That is innocency which is without desire to hurt. Augustine saith: Duo sunt genera persecutorum: vituperantium & adulantium; Nam plus persequitur lingua adulatoris quàm manus persequentis. (r)There are two kinds of hurting or persecuting enemies: that is, backbiters and flatterers: for the tongue of the flatterer woundeth or hurteth more then the hand of a sworn enemy: for so the meaning is. Again he saith: Nemo peritorum aut prudentium putet, &c. There is no man of understanding and wisdom but seeth more danger or harm to be by a lying and flattering rongue, then by the hands of a murderer.(s) For David still fled from Saul when he came to kill him, and so was saved.(t) But Absalom by flattery caught his brother Ammon, and slew him.(v) So Joab murdered Abner, and Amasa.(w)
Now beware you grudge not me, as as Saul did Dauid. (p)I can wash my hands in innocencie, and cleare my selfe ⟨p. 50⟩of this matter. Innocentia est vbi non est nocendi voluntas. (q)That is innocencie which is without desire to hurt. Augustine saith: Duo sunt genera persecutorum: vituperantium & adulantium; Nam plus persequitur lingua adulatoris quàm manus persequentis. (r)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.(s) For Dauid still fled from Saul when he came to kill him, and so was saued.(t) But Absolom by flattery caught his brother Ammon, and slew him.(v) So Ioab murthered Abner, and Amasa.(w)
Again, Augustine sayeth that Flattery makes men cold in Religion. (x)Therefore Jesus Christ saith: Fear ⟨p. 33⟩not them that kill the body. (y)And the Prophet Isay saith: Fear not, cry aloud, spare not, lift up thy voice like a Trumpet, and show my people their transgression. (z)And the holy Apostle S. Paul sayeth: Rebuke not an Elder, but exhort him as a father, and the younger men as brethren. (a)Put both together, and this lesson may be learned: not to do the work of the Lord negligently,(b) and yet patiently to rebuke, and to be instant in season and out of season, but yet in love.(c) That we may be blameless and pure, as the sons of God without rebuke in the middest of a naughty and crooked Nation, in the which we shine as lights in the world, holding forth the word of life, &c.(d) Therefore I know what to do, I tell you the truth, why do you not believe me? I cannot speak with glossing words of mans wisdom.(e) I preach Christ crucified, and teach you to crucify the old man and his lusts. Be not you like the Gadarenes, who because their swine were gone, desired Jesus to depart out of their coasts.(f)⟨p. 52⟩Be not like the Philistines and men of Asdod. Who, because their Idol Dagon could not stand by the holy Ark, but still fell down and was broken, sent away the Ark of God, to keep their Idol still.(g) But forsake your sins, and keep Christ:(h) burn your Idols of sin, and confess the Ark of Gods covenant. Let not your sins flatter you and entice you; though they be as importunate upon you to thrust you out of Gods favour, as Samsons wife was upon him, to get away his strength as she did indeed: therefore he was overcome of the Philistines,(i) and so shall you of the devil at his will But if God be God, go after him: and if Baal, or Pride, or Usury, &c. be he then follow them. For no man ca• serve two masters, you cannot seru• God and Mammon.(k) Now then confess I envy none, I grieve at you• sins. And the holy Prophet of God teacheth me, who saith: Fret not […] self because of the ungodly men, neith•• be thou envious against the evil doers. (l)Yet he saith also: It grieveth me, becau•• men keep not thy law. (m)But m••⟨p. 53⟩should not grieve the holy spirit of God, by whom we have commission as well to reprove your sin, as to instruct you in the truth of Gods holy will: neither should you hate us because we tell you the truth;
Againe, Augustine saieth that Flatterie makes men colde in Religion. (x)Therefore Iesus Christ saith: Feare ⟨p. 33⟩not them that kill the body. (y)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)And the holy Apostle S. Paul saieth: Rebuke not an Elder, but exhort him as a father, and the younger men as bretheren. (a)Put both together, and this lesson may be learned: not to doo the worke of the Lord negligently,(b) and yet patiently to rebuke, and to be instant in season and out of season, but yet in loue.(c) 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) 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) I preach Christ crucified, and teach you to crucifie the olde man and his lusts. Be not you like the Gaderenes, who because their swine were gone, desired Iesus to depart out of their coastes.(f)⟨p. 52⟩Be not like the Philistines and men of Asdod. Who, because their Idoll Dagon could not stand by the holy Arke, but still fell downe and was broken, sent away the Arke of God, to keepe their Idoll still.(g) But forsake your sinnes, and keepe Christ:(h)
as the Jews did Christ,(n) or as Herod did John the Baptist.(o) If you do, The servant is not greater then his Lord and Master. (p)And here withal, remember what the Master Christ Jesus saith, comforting his faithful servants against obstinate contemners of his word. Whosoever (as well Princes, Potentates, Prelates, as people) shall be ashamed of me, and of my words, among this adulterous and sinful generation, of him shall the Son of man be ashamed also, when he cometh in the glory of his father, with his holy Angels. (q)And here I will rest for this time.
as the Iewes did Christ,(n) or as Herod did Iohn the Baptist.(o) If you do, The seruant is not greater then his Lord and Maister. (p)And here withall, remember what the Maister Christ Iesus saith, comforting his faithfull seruants against obstinate contemners of his word. Whosoeuer (as well Princes, Potentates, Prelates, as people) shall be ashamed of me, and of my words, among this adulterous and sinfull generation, of him shall the sonne of man be ashamed also, when he commeth in the glory of his father, with his holy Angels. (q)And here I will rest for this time.
We see in Pride a contempt of all other, in regard of her self, and how she doth mount above the clouds, in desire to tread them under her feet: and she cannot be content with this, but she will be like God; which is here the second vanity of Pride.
Wee see in Pride a contempt of all other, in regard of her self, and how she dooth mount aboue the cloudes, in desire to tread them vnder her feete: and she cannot be content with this, but she will be like God; which is here the second vanitie of Pride.
Pride may be said to be like God either in some proprieties, or else in name. First, her property is to exalt her self, and desire to be praised, and held in honour as much, or rather more then God.
Pride may be said to be like God either in some proprieties, or else in name. First, her propertie is to exalt her selfe, and desire to be praised, and held in honour as much, or rather more then God.
Secondly, she challengeth vengeance to her felse to plague whom she list. In Name she is like God, because she usurpeth or challengeth to be called God.
Secondly, she challengeth vengeance to her felse to plague whom she list. In Name shee is like God, because shee vsurpeth or challengeth to be called God.
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.
burne your Idolls of sinne, and confesse the Arke of Gods couenant. Let not your sinnes flatter you and entice you; though they be as importunate vpon you to thrust you out of Gods fauour, as Sampsōs wife was vpon him, to get away his strength as she did indeed: therefore hee was ouercome of the Philistines,
and so shall you of the diuell at his will But if God be God, go after him: and if Baall, or Pride, or Vsurie, &c. be hee then follow them. For no man ca• serue two maisters, you cannot seru• God and Mammon.
Now then confesse I enuie none, I grieue at you• sinnes. And the holy Prophet of God teacheth me, who saith: Fret not 〈…〉 selfe because of the vngodly men, neith•• be thou enuious against the euill dooers.
should not grieue the holy spirit of God, by whom we haue commission as well to reprooue your sinne, as to instruct you in the truth of Gods holy will: neither should you hate vs because we tell you the truth;
