[The magistrates scripture.]

but this word is enough to put them in mind of all that they should do: think that ye are gods, and it will make you ashamed to obey the devil, or the world, or the flesh in any thing. Therefore how can that Romish Antichrist, which sits in the ¹temple of God with his kings & Magistrates, and set themselves against God be called gods? Are they gods where Gods cause is worst heard? are they gods which make laws against God? Are the gods persecutors of Gods children? Nay doth he notly which calls them ⟨p. 17⟩noble, or sovereign, or gracious? If they deserve not their titles, how do they deserve their places? Can they think of their names and not be abashed? Can they sit down in Gods place and speak against him? judge against him? decree against him? Doth iniquity become gods? doth partiality become gods? do bribes become gods? They are greedy gods, Idol gods, belly gods, and may be termed gods, because they are like ²the God of this world, which do but stay like Nebuchadnezzar, ³until their iniquities be full, that they may be cast out like beasts, a derision to them whom they govern.

but this word is enough to put them in minde of all that they should do: thinke that yee are gods, and it wil make you ashamed to obey the diuel, or the world, or the flesh in any thing. Therfore how can that Romish Antichrist, which sits in the ¹temple of God with his kings & Magistrates, and set themselues against God be called gods? Are they gods where Gods cause is worst heard? are they gods which make lawes against God? Are the gods persecuters of Gods childrē? Nay doth he notly which cals thē ⟨p. 17⟩noble, or soueraigne, or gracious? If they deserue not their titles, how do they deserue their places? Can they thinke of their names and not be abashed? Can they sit downe in Gods place and speake against him? iudge against him? decree against him? Doth iniquitie become gods? doth partialitie become gods? do bribes become gods? They are greedie gods, Idol gods, belly gods, and may be termed gods, because they are like ²the God of this world, which do but staie like Nebuchadnezar,

But they which regard this honourable testimony of God, as Nehemiah said, when he was tempted ¹to fly, should such a man as I fly? So ⟨p. 18⟩when they are tempted with bribes, say, should such a man as I take bribes? Should such a man as I do wrong? Should such a man as I be a liar? or swearer? or a scoffer? or a drunkard? or a gamester? or an usurer? or a profaner? upon whom all eyes are set to take their example, and would hearken sooner then unto God himself? Then he resolveth to rule according to his name, knowing that all the souls which might be won by him, shall be required of him, as the sins of Israel were imputed to Jeroboam. Thus God doth flatter them as it were to profit them, ²and calls them gods, to teach them their duty to God. All should be godly, but they should be like gods: that is, as I may say, more than godly, or the next to God in godliness. If any come between, they ⟨p. 19⟩loose their honour, and should think themselves put down like a guest which is set lower, or a Justice turned out of his office. For so God doth humble them, and disgrace them which dishonour their callings, as he did Saul when the princely spirit departed from him, his sons & his daughters, and his subjects did favour ³David more then him, that he ⁴could do nothing with them: because God did not love him, he would not let his servants love him: but when David came to the ⁵crown, because he had grace with God, he prospered in all that he went about, & reformed what ⁶he would; for the Lord (as he saith) subdued the people to him, that is, made them incline to his will: as we read of Saul, in the beginning of his reign before he had ⟨p. 20⟩

Thus their name tells them how they should rule, and by consequent, teacheth us how we should obey. God calls them gods, therefore he which contemneth them contemneth God: God calls them fathers, therefore we must reverence them like fathers: God calls them Kings, Princes, Lords, judges, powers, rulers, and governors, which are all names of honour: & shall we dishonour whom God doth honour? Our first lesson ⟨p. 21⟩is, Fear God: the next is, Honour ¹the king, 1. Pet. 2. 17. We may not put king before God, nor any other before the king, that is as Paul interpreteth, We must obey ²for conscience sake, not against conscience, for them we put the king before God, which Christ saith, have no power but from God, & ³therefore cannot make themselves magistrates, no more than they can make themselves gods. As none but God could give this name, so no man which exalteth himself can challenge this honour, no more than ⁴Simon Magus was greater because ⁵he called himself a great man; but they to whom God saith, I have called you gods, as though he had the naming & appointing of them. Every power is from God, for by nature ⁶no man can challenge power over other, but by the word: & therefore ⟨p. 22⟩every soul which is subject to God, must be subject to them, for ⁷he which calls them kings, calls us ⁸subjects: this is their patent, as the queen of Sheba said to Solomon,

for God makes them examples of great men, as he did of Pharaoh, & therefore we see so many strange and sudden deaths of Princes more then of other. ¹Therefore he spake with the least when he said, Ye shall die like other: for few of them escape the sword, knife, or poison, which other never fear: but if all your ⟨p. 27⟩subjects were your friends, yet ye shall die like other: for are ye not cold when winter comes? are ye not withered when age comes? are ye not weak when sickness comes? and shall ye not go when death comes? Therefore be not proud of thine honour, as though it would last always, for thou shalt die, and then all thine honour shall forsake thee, and another shall rise in thy place, as great as thou, and when his glass is run, another shall follow him, and so another till death have all. Be not cruel in thine authority, as though it would last always, for thou shalt die, and then thine authority shall die with thee, & they which remain alive shall send curses after thee, because thy life was a scourge. Be not secure for thy wealth, as though it would ⟨p. 28⟩last always, for thou shalt die, & then another shall take thy riches, and thou shalt go to give account how thou camest by them. How many things doth he imply when he saith ye shall die? this is a bar in their arms, which makes the proudest peacock lay down his feathers so often as he thinks upon it, though he prick them up again. Whereby the holy Ghost would have them learn, that nothing will make them live, and rule, and deal so well in their thrones, as to remember that they shall die and shortly give account for all. Signifying that prosperity makes us forgetful of our end, and that these mortal gods live as though they were immortal. A hard thing for Princes to remember death, when they have no leisure to think of it, but chop in the ⟨p. 29⟩earth before they be ware. Like a man which walketh over a field covered with snow, sees not his way, but when he thinks to run on, suddenly falls into a pit: even so they which have all things at will, and swim in pleasure, which as snow covereth their way and dazzleth their sight, while they think to live on & to rejoice still, suddenly rush upon death, & make shipwreck in the calm sea. Therefore it is good for them to hear they are gods: so it is meet to know they shall die.

Wherefore ye shall die saith he in the next words, as if he would prevent some conceit that they would take of words which he cast out before, he cools them quickly before they swell, & defers not to another time, but where he calls them gods, there he calls them worms meat, lest ⟨p. 30⟩they should crow between the praise and the check.

Wherfore ye shall dy saith he in the next words, as if he would preuent some conceipt that they would take of words which he cast out before, he cools them quickly before they swel, & deferres not to another time, but where he calles them gods, there he calles them wormes meat, lest ⟨p. 30⟩they should crow betweene the praise and the checke.

I have said ye are gods, but ye shall die. But for this die many would live a merry life, and feast, and sport, and let the world slide: but the remembrance of death is like a damp which puts out all the lights of pleasure, and makes him rub, and frown, and whine which thinks upon it, as if a mote were in his eye. O how heavy tidings is this to hear thou shalt die from him which hath life and death in his own hands: when the messenger is sent to them which reign like gods: as if he should say, even you which glister like Angels, whom all the world admires, and sues, & bows to: which are called honourable, mighty and gracious Lords: I will tell you to what your honour shall come: first ⟨p. 31⟩ye shall wax old like other, then ye shall fall sick like other, then ye shall die like other, then ye shall be buried like other, then ye shall be consumed like other, then ye shall be judged like other, even like the beggars which cry at your gate. One sickens, the other sickens: one dies, the other dies: one rots, the other rots. Look in the grave & show me which was Dives, and which was Lazarus. This is some comfort to the poor, that once he shall be like the rich: one day he shall be as wealthy, as mighty, as glorious, as a king: one hour of death will make them all alike: they which crowed over other, and looked down upon them like oaks, other shall walk upon them like worms, and they shall be gone as if they had never been. Where is Alexander that ⟨p. 32⟩conquered all the world, and after sought for another, because one would not satisfy him? Where is Zerxes, which could not number his army for multitude? Where is Nimrod which built his nest in ¹the clouds? Where is Sampson which slew an army with the jaw of an ass? Where is Constantine, Nero, Galigula, Titus, Vespasian, Domicius, thunderbolts in their kinds? One hundred Princes of England are dead and but one alive: the rest are gone to give account how they ruled here, when they sustained the person of God. Who would have thought (saith Jeremiah) that the enemy should have entered into Jerusalem, and spoiled that fair City? yet he brake into it, and Jerusalem was ransacked like other. Who would have thought that Herod which was honoured ⟨p. 33⟩like a God, should have bin devoured with worms, and savour that none could abide him?

yet while he was in his pomp, suddenly he was stricken, & all his glory eaten with worms. Who would have thought that Jezebel that beautiful temptation, should have bin gnawn of dogs? yet she was cast to dogs, & not an ear left to season the grave. What would he think that should have seen Solomon in his royalty, & after see him in the clay? O world unworthy to be beloved who hath made this proud slaughter? Age, Sickness, & Death: the three summoners which have no respect of persons, made them pay the ransom themselves, & bow to the earth whence they came: there lie the men which were called gods. How soon the flower of this world is faded! Yesterday ⟨p. 34⟩the tallest Cedar in Libanus, to day like a broken stick trodden under foot: yesterday the stateliest upon earth, to day shrouded in earth, forsaken, forgotten, that the poorest wretch alive would not be like unto him, which yesterday crouched & bowed to his knees. Then woe to them which had the names of God and the sins of men, for the mighty (saith Isaiah) shall be mightily tormented All their friends, and subjects, and servants forsake them, because they go to prison, to try the mercy of hell, & take what the spirit of darkness will heap upon them. There lie the men which were called gods, and thus ends the pilgrimage of kings, princes, and rulers, this is our life: while we enjoy it we loose it: like the sun which flies swifter then an arrow, and yet no ⟨p. 35⟩man perceives that it moves. He which lived 900. years could not ¹hold out one hour longer, and what hath he now more then the child which lived but a year? Where are they which founded this goodly City? which possessed these fair houses? which walked these pleasant fields? which erected these stately temples? which kneeled in these seats? which preached out of this place but 30. years ago? Is not earth turned to earth? and shall not our sun set like theirs when the night comes? Yet we cannot believe that death will deal with us. as he hath dealt with them: though all men die, yet every man dreams, I shall scape, or at least I shall live till I be old. This is strange, men cannot think that God will do again that which he doth daily, or that ⟨p. 36⟩he will deal with them as he deals with other. Tell us that all other shall die, and we believe it: tell one of us that we shall die, and we believe it sooner of all then of one:

though we be sore, though we be weak, though we be sick, though we be elder then those whom we follow to the ground. So they thought which lie in this mould under your feet, as you do. If wisdom, or riches, or favour could have entreated death, these which lived before us would have kept our possessions from us: but death would take no bail, we are all tenants at will, and we must leave this cottage whensoever the landlord will put another in our room; at a years, at a months, at a weeks, at a days, at an hours warning or less. The cloth which we wear upon our ⟨p. 37⟩backs, the graves which are under our feet, the sun which sets over our heads, the meat which goes into our mouths, do cry unto us, that we shall wear, & set, & die, like the beasts, and souls, and fishes, which now are dead in our dishes, but even now were living in their elements. Our fathers have summoned us, and we must summon our children to the grave. Every thing, every day suffereth some eclipse, nothing stands at a stay, but one creature calls to another, let us leave this world. while we play our pageants upon this stage of short continuance, every man hath a part, some longer, & some shorter, & while the actors are at it, suddenly death steps upon the stage like a hawk, which separates one of the doves from the flight, and shoots his dart, ⟨p. 38⟩where it lights, there falls one of the actors dead before them, & makes all the rest aghast. They muse and mourn, & bury him, and then to the sport again: while they sing, and play, and dance, death comes again and strikes another: there he lies, they mourn him and bury him, as they did the former, and play again: so one after another till the players be vanished, like the accusers which came before Christ, and death is the last upon the stage. So the figure of this word passeth away. Many which stand here may lie here or elsewhere within this twelvemonth: but thou thinkest it is not I, and he thinketh it is not he, but he which thinketh so, cometh soonest to it: if we should live but a year, we would prepare our selves to die, and do all that God ⟨p. 39⟩would have us, that we might live in heaven, and scape the fiery lake, where the glutton hath not a drop of water to cool the tip of his tongue. But now we know not whether we shall live a week to an end, we will do nothing that he bids us, but abide the venture:

so one is taken after another, and because we are not ready, therefore we go against our will like Lots wife out of Sodom. This is our fashion to set the best last, until we cannot forsake our sins, nor hope of mercy. Thus I have proclaimed to all Kings, Princes, Judges, Counsellors, and Magistrates, that which Isaiah did to one, Set thy things in order for thou shalt die. Yet 25. years were behind, when the Prophet warned him to set all things in order, yet I cannot promise you 25. years, ⟨p. 40⟩for many princes do not reign so long, for one that doth. That which Isaiah spake to one, here God pronounceth of all, Ye shall die: therefore take the message which is sent unto you, & when you think of your honour, think of your end. These two remembrances to bear in mind, that ye are gods, and think that ye shall die. The holy ghost thought enough to teach you how to live, and how to rule: and for us that have not so much as the name of an immortal thing, like them which are called gods, that we may be like God hereafter: let us prepare before the account, for none are in heaven, but they which left the world before the world left them.

so one is taken after another, and because we are not readie, therefore we go against our will like Lots wife out of Sodom. This is our fashion to set the best last, vntill we cannot forsake our sinnes, nor hope of mercie. Thus I haue proclaimed to all Kings, Princes, Iudges, Counsellers, and Magistrates, that which Esay did to one, Set thy thinges in order for thou shalt die. Yet 25. yeares were behind, when the Prophet warned him to set all things in order, yet I cannot promise you 25. yeares, ⟨p. 40⟩for many princes doe not raigne so long, for one that doth. That which Esay spake to one, heere God pronounceth of all, Yee shall die: therefore take the message which is sent vnto you, & when you thinke of your honor, think of your end. These two remembrances to beare in mind, that yee are gods, and thinke that yee shall die. The holy ghost thought enough to teach you how to liue, and how to rule: and for vs that haue not so much as the name of an immortall thing, like them which are called gods, that we may be like God hereafter: let vs prepare before the accompt, for none are in heauē, but they which left the world before the world left them.

A GODLY PRAYER TO BE SAID AT all times.

Because I have sinned O Lord, and done wickedly in thy sight, and provoked thee to anger by my abominable wickedness, making my body which thou hast ordained a vessel for thine honour, an instrument to most detestable filthiness, ô Lord be merciful unto me, & pardon me this great wickedness: look not upon me good father with the eyes of justice, neither do thou draw against me the sword of judgement, for them how shall I that am but dust stand in thy presence, when thy wrathful indignation cometh forth ⟨image 22⟩as a whirlwind, and thy heavy displeasure as a mighty tempest: seeing the earth trembleth, the depths are discovered, and the very heavens are shaken when thou art angry? Exercise not therefore thy fury against me, that am but as chaff before the wind, and as stubble against a flaming fire: though I have sinned grievously in thy sight, preferring my wicked desire before thy holy commandment: esteeming the pleasure of a moment before eternal and everlasting joys: nay, which is worse, making more account of vileness and vanity, and extreme folly, and madness, then of the glory and majesty of the most excellent, wonderful, and blessed God, nothing dreading his displeasure whose wrath maketh the devils to quake, and burneth ⟨image 22⟩unquenchable unto the bottomless pit of hell: whose might is so great that by the breath of his nostrils he is able in the twinkling of an eye to destroy a thousand worlds: yet am I bold, prostrating my self before the throne of thy majesty, heartily to beseech and humbly to entreat thee, that thou wilt not deal with me according to my merits, for I have deserved that thou shouldst rain down fire and brimstone from out of heaven upon me to devour me, or to open the earth underneath me, to swallow me up quick unto hell: but thou art gracious and full of compassion, and rich in mercies, therefore do men put their trust under the shadow of thy wings. I have none in heaven to fly unto but thee, nor in earth, of whom I may receive any ⟨image 23⟩comfort, but at thy favourable hands, which are stretched out day and night to receive all that by earnest repentance turn unto thee, being ready to ease all those that are laden with the burden of their sin, and to refresh their distressed consciences.

BEcause I haue sinned O Lord, and done wickedly in thy sight, and prouoked thee to anger by my abhominable wickednes, making my bodie which thou hast ordained a vessel for thine honor, an instrument to most detestable filthines, ô Lord be merciful vnto me, & pardon me this great wickednes: looke not vpon me good father with the eies of iustice, neither do thou draw against me the sword of iudgement, for thē how shall I that am but dust stand in thy presence, when thy wrathfull indignation commeth forth

In the multitude of thy mercies I approach unto thee O Lord, desiring thee to look down from the height of thy sanctuary upon me poor and wretched sinner, and to wipe away mine offences and to blot out my misdeeds, especially this my ungracious, unclean, and ungodly act, that it may not come up in remembrance with thee, nor be imputed to me for ever, for thy sons sake O Lord, in whom thou art well pleased, in whom thou wast fully satisfied ⟨image 23⟩upon the cross for my sins: grant me free pardon and remission of that I have so foolishly by my exceeding frailty committed against thee in this shameful deed. But O thou my unclean and unthankful soul! my ungodly and rebellious heart! what did I sinful wretch, and execrable caitiff, so blindly and desperately attempt? How art thou become quite senseless, that thou wast so ready to anger thy most loving God, and to provoke thy most mighty judge, that thou mightest satisfy thy filthy flesh, suborned both by thine and Gods most malicious adversary, to grieve and vex the spirit of the Lord, and to damn thy self for ever? Hath not God of his singular favour made ⟨image 24⟩the heavens of old, and placed the sun and moon in them, two glorious lights with innumerable stars, a wonderful workmanship for thy use and benefit? Hath he not lifted up the clouds by his strong arm, and heaped treasures of reign, hail, and snow to do thee service? Hath he not in the midst of the world laid the foundations of the earth, that thou mightest have a stable habitation, and mightest from thence behold every way thou lookest the walls of his beautiful palace. Hath he not gathered the waters into one place, and made the dry land appear, and drawn forth by his power a pure substance of air between heaven & earth, that fishes might multiply in the seas, fowls in great abundance fly in the open face of the firmament, tender ⟨image 24⟩plants, herbs, flowers, and trees in all variety, grow and fructify upon the ground: yea creeping things, cattle and beasts increase in infinite number, in pastures, fields, gardens, orchards & groves; and all these to do thee pleasure? Hath he not further given thee springs and rivers, gold and silver, pearls and jewels even plenty; of streams, stones, and metal, to furnish thee with whatsoever for profit thou needest, or for pleasure desirest?

Hath he not made thee Lord and ruler over all his creatures, even over the huge Elephants, the Whale, the strong Lion, and Unicorn, and horse of war? over the savage Tigers, bears & wolves? over the mighty Eagle, Griffin, Vulture, Ostrich and hawk? Art thou not clad & defended, fed & enriched, cheered ⟨image 25⟩and renowned by these his creatures, & that all the parts of thy body, & senses of thy mind might be partakers of his goodness, and with his sweetness refreshed, comforted & delighted in great measure? Yea above all this, hath he not breathed into thy body an immortal soul, that thou mightest remain with him in glory for ever? Did he not at the first frame thee like unto himself, that he might therefore love thee as his son? Did he not cast into thy spirit the beams of his wisdom, that thou through thy understanding mightest behold him & his glory & stirred up sparks of goodness in thy heart, that thou mightest by thy affection embrace him and his bounty, and be made perfectly blessed by his infinite happiness, who when Adam thy ⟨image 25⟩ungrateful father by distrusting him that had faithfully promised, was throughly able to fulfil his will, and resolutely determined exceedingly to advance him, having given him this whole world in testimony thereof by discontenting his mind with the excellent estate he was placed in of unspeakable love, unless he might be as good as God himself, proudly desiring to make dust the fellow of him who was from everlasting infinitely full of wisdom, power, grace and majesty, and had done all this at the persuasion of the most traitorous rebel of his right gracious king, and spiteful enemy of his most bountiful master, even then when this most villainous conspiring with Gods notorious adversary, had deserved immortal ⟨image 26⟩hatred against him & all that pertained unto him: yea thee as yet unborn, but contained in him whose whole mass by this impious disobedience became by just judgement a temple of cursed estate for ever, and for ever: thou also thy self bringing forth fruit of contempt of his Law, who is most holy, merciful and mighty:

Hath he not made thee Lord and ruler ouer all his creatures, euen ouer the huge Elephants, the Whale, the strong Lion, and Vnicorne, and horse of warre? ouer the sauage Tigars, beares & wolues? ouer the mightie Eagle, Griffin, Vultur, Ostrich and haulke? Art thou not clad & defended, fed & enriched, cheered

yet even then I say, of unspeakable pity and compassion intended, nay promised, nay laboured to deliver him and thee from that dreadful vengeance which ye had purchased by your own wicked and ungracious demerits, and to reconcile you base abjects and vile castaways, and yet stubborn and spiteful haters of the great God Jehovah, who when there was no means to be found in heaven, nor seas, nor in the earth, nor under ⟨image 26⟩the earth, but that he should damn his only begotten Son, the very brightness of his glory, who never offended him, but was an eternal delight unto his soul, and rejoicing unto his spirit, that thou mightest be saved, a gross lump of slime and clay, still vexing him by thy wickedness: yet delivered his Son into the full power of Satan, to put him to a most shameful death, by the hands of most detestable persons, and did cast him far away out of his favour, and threw him down into the bottomless pit of his unsupportable wrath and indignation, that thou mightest be placed between his own arms in the kingdom of heaven, in all royalty and glory, as his deer and entirely beloved Son. Why therefore wast thou ô my unholy ⟨image 27⟩and unthankful nature so ready and prone, so violent and headlong to commit things highly displeasant in his sight, who in a manner, and as far as it was possible slew himself for thy safety when he had no creature so disobedient unto him as thee? O thou my inward soul, and spirit of my mind awake and stand up to defend thy self, for thou art besieged with mighty enemies, the prince of darkness, the rulers of the air, the spiritual craftiness and policies of hell! why arisest thou not thou sluggard? thy foes in great number are prepared with many ambushments, having a huge army all maliciously bent with venomous darts to pierce through thy heart: they are entered thy hold at all five gates of thy outward senses: yea they ⟨image 27⟩have broken down thy inward doors, and have left thee but one window towards heaven to escape by, even thy prayers whereto the spirit of God waiteth thy speedy coming: make hast ô thou heavy with sleep, or thou art taken by thy cruel enemies, whose hands are of iron, and their teeth of steel to grind thy very bones to powder: hearken no longer to that stinking harlot, thy wicked appetite, which lying in thy bosom, desireth nothing but thy utter destruction;

she persuadeth thee that thou art in no present danger, that she may rejoice at thy miserable end. It may be thou thinkest O thou chief of fools and ox that art fed to the slaughter, that though thou go on a little ⟨image 28⟩way in thy pleasant path, thou mayest return back when thou wilt, and thy little wandering will not greatly be regarded. O thou unwise and sottish of heart! when wilt thou understand? Hath the Son of God endured such pain for the smallest of thy sins, and makest thou so light account of so grievous crimes? Doth the law thunder curses, and plagues, and everlasting torments against thy least unordinate motions, and didst thou not dread to perform so shameless a practice? Knowest thou not that the eyes of God and his Angels behold the doing that thou wouldest be ashamed to do in the presence of ungodly men, or unclean beasts? or doest thou not consider how thou diddest grieve the spirit of God, who hath vouchsafed of his infinite ⟨image 28⟩mercy to dwell in thy body to this end, chiefly that he might mortify thy carnal lusts? Why didst thou then defile his temple which he hath sanctified to be an house for himself to dwell in? take heed thou drive not out so worthy and noble a guest, by such swinish and fleshly behaviour, who if he once depart, then shalt thou be an hold for devils, and legions of damned spirits, that they may stuff thee full of all manner of iniquity, and then at length become pitch and brimstone to maintain the fire of Gods scorching wrath in thy sinews, spirits, and inward bowels, drinking out in full measure the dregs of the wine of his rage and fury: and canst thou be so blind and reachless, that for the vain pleasure of sin for a little while, thou wilt ⟨image 29⟩constrain God to torment thee everlastingly, who it may be even at this instant, if thou wilt still try his patience and long sufferance, will suddenly take thy spirit from thee, or come in judgement to recompense to all sinners by his final sentence in the burning of the whole world, the stipend of horror, shame, confusion & utter reprobation: and weigh with thy self that to approach to God is the chiefest joy of the chosen, to behold his glorious countenance in the face of his Son, whereas thy sins do separate thee from him, and make thee afraid to speak to him by prayers, which is thy chiefest and greatest solace in this mortal life.