Sermons in One Volume, Sermon 19
The Magistrates Scripture.
Pſalm. 82. 6. 7.
6 I hauehave ſayd ye are Gods, and ye all are the children of the moſt higheſt:
7 But ye ſhall dye as a man, and ye Princes ſhall fall like others.
I May call this text, The Magistrates Scripture. Conſidering the ſtate of Kings and gouernours, howe much good they might doe, & how little they performe, God becomes a remembrancer vntounto them. And firſt ſhewes what a high calling Princes and Rulers hauehave, and then leſt they ſhould be proud of it, and make their Magiſtracie a chaire of eaſe, he turnes vponupon them againe, as though hee had another meſſage vntounto them, and tels them that though they be aboue other, yet they ſhall die like other, and though they iudge here, yet they ſhal be iudged hereafter, and giuegive account of their Stewardſhip howe they hauehave gouerned, as ſtraight as their ſubiects how they hauehave obeyed. A good Memorandum for all in authoritie, ſo to deale in this kingdome, that they loſe not the Kingdome to come.
I hauehave ſaid ye are Gods, &c. How can he cal them Gods, which calles himſelfe the onelyonly God, and ſaith, There are no more Gods but hee? Eſa. 44. 5. and 45. 21. I hauehave made thee Pharao his God, ſaith God to Moſes. Exod. 7. 1. becauſe he had giuen him power to ſpeake vntounto Pharao in his name, and to execute his iudgements vponupon him: ſo hee calleth Magiſtrates Gods, becauſe hee hath giuen them power to ſpeake to the people in his name, and to execute his iudgements vponupon them. Out of this name, Rulers may learne howe to gouerne, and ſubiects how to obey. As the inferiour Magiſtrates doe nothing but as the ſuperiour Magiſtrate preſcribeth: ſo they which rule vnderunder God for God, muſt rule by the preſcript of God, and doe nothing but as their conſcience tels them, that God would doe himſelfe. Therefore they which vſe their power agaynſt GOD, which beare the perſon of GOD, and execute the will of the Diuell, which make lawes againſt Gods Law, & be enemies to his ſeruants: are worſe than Balaam,Numb. 22. 18. which would not curſe whome God bleſſed: and ſo much as in them lyeth, make God a lyar,Eſa. 30. 33. becauſe they cannot ſo wel be called Gods, as diuels: ſuch Gods goe to hell.
I hauehave ſayd ye are Gods &c. Firſt this name enformes vsus what kinde of Rulers and Magiſtrates we ſhould chooſe: thoſe which excell all other men like Gods amongſt men. For a king ſhould be a man after Gods owne heart like Dauid, as appeareth in the firſt booke of Samuel, the thirteenth Chapter & fourteenth verſe. As all thoſe whom God ſet ouer his people in his mercy and not in his anger, had ſome note of excellencie aboue the reſt, which God choſe them by, as it were the Magiſtrates marke: the mildeſt man, Numb. 12. 3. or the wiſeſt man, 1. Reg. 4. 31. or the iuſteſt man, Heb. 7. 2. as though if all theſe had met in one, the inquiſition ſhould hauehave ſtaied there, and all giuegive place to him: but our vertues are ſo ſingled, that he which was called the mildeſt is not called the wiſeſt, and hee which was called the wiſeſt, is not called the iuſteſt, as though God found ſome defect in his owne election. For when hee choſe one milde, another wiſe, & another iuſt, he ſhewed that hee would hauehave one which is milde, and wiſe, and iuſt like himſelfe, that is, (as I may ſay) a man made euen in print.
As Paul biddeth to chooſe widdowes which were widdowes indeed. 1. Tim. 5. 3. ſo we ſhould chooſe Magiſtrates which are Magiſtrates indeed, that is, ſuch as ſeem to be ſent of God for that purpoſe, as Pharaoh choſe Ioſeph becauſe he was the fitteſt in all the Land.2. Kin. 2. 9. Gen. 41. 38. Eliſha thought that the ſingle ſpirite was not enough, but required that the ſpirite of Eliah might be doubled vponupon him, becauſe he was a Prophet which ſhould teach others: ſo we ſhould picke out them which hauehave a double ſpirit to be Magiſtrates, becauſe they muſt gouerne others, as God picketh foorth Ioſua in Moſes roome: hee might hauehave choſen many out of all Iſrael which had the ſpirite of widome:Deut. 24. 9. but he choſe Ioſua, of whom he ſayth, that hee was full of the ſpirite of wiſedome: Deut. 24. 9. ſhewing, that if one bee better than another, he ſhould be choſen before the reſt, becauſe the beſt hauehave ſaid, Send another: Exod. 4. 14. as though none were fit: but for want of Angels we are faine to make Magiſtrates of men. Therefore as Samuel went ouer all the ſonnes of Iſhai to annoint a ſucceſſour to Saul,1. Sam. 16. 5. and put back one after another which thought themſelues fit, yet there was but one amongſt them which pleaſed God, and the Prophet could ſcarce diſcerne him: ſo neceſſarie it is that this choyce bee committed to none but to the godly, becauſe he which would hauehave choſen the beſt, yet liked another before him. Therefore there was ſuch a ſcrutinie amongſt the tribes to finde out the man whom God had choſen,Exo. 18. 21. as Iethro taught Moſes to cull out of all the people thoſe which had beſt courage, and feared God, and dealt truly, and hated couetouſnes. Therefore a wicked man may not ſupply the place of God,Mat. 23. 2. as the Scribes and Phariſies ſate in Moſes Chaire:Act. 1. 20. but as it is ſaid of Iudas, Let another take his place: ſo let better take their place, for they which are called Gods, muſt be like God. If all ſhould be holy as he is holy, 1. Ioh. 3. 3.how much more ſhould they be pure as he is pure, wiſe as he is wiſe, iuſt as he is iuſt, which beare his name, which ſupplie his perſon, and guide the world vntounto good or euill? If the race ſhould be to the ſwift,Eccl. 9. 11. and the battell to the ſtrong,2. Sam. 9. 2. then as Saul did exceed all the men of Iſrael from the ſhoulders vpward, ſo he which commaunds others, ſhould exceede other in giftes of grace, that they may know him from the reſt, and ſay, this is hee, for he exceedes the reſt in vertue, as Saul did in ſtature, like the King of Bees, which is faireſt of all the hiue. Therefore if Pharao would let none but Ioſeph gouerne Egypt, Pharao ſhall riſe vp againſt thoſe Kings,Gen. 4. 28. which care not whom they place ouer their people, imitating Rehoboam, which made them his companions, whome he ſhould hauehave expelled from his Court. 1. King. 12. 8.
Secondly,Gen. 48. 16. this extolleth the calling of Magiſtrates. As Iacob honored Ioſephs children, when he ſaid they ſhould bee called after his name: ſo God honoureth the Magiſtrates, when he giues them his owne name, calling them Gods, as though there were a kinde of Godhead in them.Pro. 24. 23. Theſe things pertayne to the wiſe, and they themſelues do not alwayes ſee it, yet he which hath a ſpirituall eye, and carries the patterne of GOD in his hart, may ſee another like neſſe of God in Magiſtrates, than in common perſons. As the builders of the Temple had a ſpeciall wiſedome and ſpirit,Exod. 31. 3. & 35. 31. which God gaue them for that worke which they were choſen too:1. Sam. 16. 13▪ ſo when Samuel had anoynted Dauid, hee ſaith, that the ſpirite of the Lord came vppon Dauid from that day forward: as though hee had anoeher ſpirite after than he had before. There is difference betweene Kings & inferior Magiſtrates:1. Sa. 28. 26 for the Prince is like a great Image of God, the Magiſtrates are like little Images of God, appoynted to rule for God, to make lawes for God,2. Cro. 9▪ 6. to reward for GOD, to puniſh for God,Numb. 9. 8. to ſpeak for God,Pſal. 2. 6. to fight for God, to reforme for God: and therefore their Battelles are called the Lordes battailes, and their Iudgements the Lordes Iudgements, and their Throne the Lords Throne, and the Kings themſelues his Kings, to ſhewe that they are all for God, like his hands: by ſome he reacheth mercy,Mat. 14. 19. by ſome iuſtice, by ſome peace, by ſome counſel, as Chriſt diſtributed the loaues and the fiſhes by the hands of his Diſciples. This God requires of all when he cals them Gods, to rule as he would rule, iudge as he would iudge, correct as he would correct,2. Cro. 9. 8. reward as hee would reward, becauſe it is ſaid, that they are inſtead of the Lord God… that is, to doe as he would doo, as a Scholler writes by a Copie. This is a good ſtudie for Magiſtrates in all their iudgementes, to conſider what GOD would doo, becauſe they are in ſteede of God, I rule for God, I ſpeake for God, I iudge for God, I reward for God, I correct for God: then as hee woulde doo and determine, ſo muſt be my ſentence.Mat. 11. 29. As we ſhould thinke how Chriſt prayed before we pray, and how hee ſpake before we ſpeake, becauſe his actions are our inſtructions: ſo they ſhould thinke how Chriſt would iudge before they iudge,Deu. 17. 10. becauſe Gods lawe is appoynted for their lawe. Such a thought muſt needes leuel the way before them, & put them in mind of a good & iuſt & holy iudgement, becauſe God is good & iuſt and holy.
Thirdly, they are called Gods, to teach them how they ſhould gouerne. Howſoeuer other care for the glory of God, the performance of his will, the reformation of his Church, Princes and Rulers which are Gods themſelues, are to doe the buſineſſe of God as their owne buſines, becauſe they are Gods. Gods buſines is their buſines, Gods Lawe is their Lawe, Gods honour is their honour. When the King, or Iudge, or Magiſtrate, doth ſeek the Kingdome and glorie of God, he ſhould thinke he ſeeketh his owne Kingdome and glorie. And therefore ſeeke it, and further it as earneſtly and diligently as hee would his owne, and rule, and iudge, and ſpeake and puniſh, and counſaile as he would for himſelfe.Pſal. 139. 21▪ Euen as Dauid counted Gods foes his foes, and Gods friendes his friendes. And Moſes perſecuted them that were Idolaters againſt God,Exo. 32. 27. as he did them which were Traytors to himſelfe.Numb. 16. 16.
If this were obſerued, we ſhould ſee ſuch a change, that diuers which take ſhould giuegive, & they which giuegive ſhould take, they which labour ſhould reſt, & they which reſt ſhould labour. Howe can they pray to God, which know that the lawes of God are not obeied, that his will is not regarded, but the poore vnpitied, becauſe of the remiſſenes, in not bridling the inſolent? It may ſeeme that in Eliah his anſwere to Achab, it was propheſied who ſhould trouble Iſraell to the worldes end,1. King. 18. 18. for ſpeaking to the wicked Magiſtrate, he ſayd, It is thou which troublest it. So the vngodly Rulers, and graceleſſe ſtriuers againſt lawful rule, in their owne hearts calling themſelues Gods, not being ſo called of God, are cauſe of all diſorder in eueryevery Common weale.
Fourthly, they are called Gods, to encourage them in their office, and to teach them that they need not dread the perſons of men: but GOD dooth that which is iuſt and good without the ielouſie of men, ſo they, vponupon the Bench and in all cauſes of Iuſtice ſhould forget themſelues to be men, which are lead by the armes betweene fauour and feare, and thinke themſelues Gods, which feare nothing. This boldneſſe is ſo neceſſarie in them which ſhould iudge all a like, that in Deut. 3. 28. Moſes encourageth Ioſhua, in Ioſ. 1. 18. the people encourage him, in ver. 9. God doth encourage him, ſaying that hee will be with him: but here he is with him: for hearing GOD call them Gods, ſhewes that God is there, nay, that they are hee: which ſhould ſtrike a wonderfull minde into them, As a princely ſpirite came vponupon Saul ſo ſoon as he hee was king, ſo hearing that they are Gods, it ſhould change them, & make them excell the order of men, vntill they reſemble God,Kings. 3. 9▪ after whom they are named, as Salomō ſtudied and prayed till he was wiſer than all that he gouerned:King. 4. 30. then they need not bluſh to reade this teſtimonie, I hauehave ſayd yee are Gods: Or elſe it wil ſeeme a checke vntounto them like the mocke which GOD gaue to Adam when he ſaid that he was become like himſelfe. Gen. 3. 22.As many ſit in Gods place, and yet neuer knew that the Scripture called them Gods, nor why they hauehave this name, no more than Nabal: ſo many play Nabal in their offices, and are readier to aske,1. Sā. 25. 25▪ Who is Dauid? Who is Chriſt? (when his cauſe comes before them) then ſpeake or doe any thing for him, but the women goe before them againe like Abigail, as though GGD would ſhame them with the weaker veſſell. I cannot compare them fitter then with King Agrippa, who thought it better to be a Chriſtian almoſt, than altogether. This is the Religion of theſe times, they feare nothing more then to be counted too preciſe: but God doth call them more thā preciſe, for he calles them Gods, of all men then they ſhould not forget his name. Princes and Rulers hauehave many names of honour, but this is the honourableſt name in their Titles, that they are called Gods: other names hauehave been giuen them of men for reuerence or flatterie, but no man could giuegive them this name but God himſelfe. Therefore their name is a glaſſe wherein they may ſee their duetie, how God doth honour them, and how they ſhould honour him. What am I more than he, that God ſhould ſet me in his owne Chaire, and giuegive me his owne name more than others? he hath not done ſo to all: but if they which are called his children are happie, Matth 5.they which are called his diſciples are happie, they which are called his ſeruants are happie: how happie are they whom he calleth Gods? It ſeemes, that if GOD could hauehave called them by a higher name than his owne,1. Sam. 18. 23 he would hauehave called them by ſome other name, but this worde is enough to put them in minde of all that they ſhould doo. Thinke that yee are Gods, and it will make you aſhamed to obey the diuell, for then ye are like Gods no more, but like ſinnefull men, and the pooreſt vaſſal which ſerues God in a cottage, is liker God than you. Are they Gods which oppreſſe Gods children? Nay, dooth not he lie which calles them worſhipfull, or noble? If ſuch deſerue not their titles, how can Antichriſt of Rome thinke of his vſurped names, and not be abaſhed? Can he ſit downe in Gods place and ſpeake againſt him, iudge agaiſt him, decree againſt him, euen in the Temple of God reſiſting God?
Againe, for another ſorte of Gods: Doth iniquitie become Gods? 2. Theſ. 2. 4.Doth partialitie become Gods? doo bribes become GODS? They are greedie Gods, 1. Cor. 4. 4.Idol Gods, bellie Gods, and may be tearmed Gods, becauſe they are like the God of this worlde, which doe but ſtay (like Nabuchadnezzar) vntill their iniquities be full,Dan. 4. that they may bee caſt out like beaſtes, as a deriſion to them they gouerne. But they which regarde this honourable teſtimonie of God,Nehe. 6. 11. as Nehemiah ſayd when he was tempted to flie, Should ſuch a man as I flie? ſo when they are tempted with bribes, ſhould ſuch a man as I take bribes? ſhoulde ſuch a man as I doe wrong? ſhould ſuch a man as I be a lyar, or a ſwearer, or a ſcoffer, or a drunkard, or a gameſter, or a vſurer, or a prophaner, vponupon whome all eyes are ſet to take their example, and would harken ſooner than to God himſelfe? Then he reſolueth to rule according to his name, knowing that all the ſoules which might be wonne by him, ſhall be required of him, as the ſinnes of Iſrael were imputed to Ieroboam. Thus GOD doth catechize them in their owne names, and calles them Gods, 1 King. 15. 30.to teach them their duetie to God. All ſhould be godly, but they ſhould bee like Gods: that is, (as I may ſay) more then godly, or the nexte to GOD in godlyneſſe. If any come betweene them, they loſe of their honour, and would thinke themſelues put downe, like a gueſt which is ſet lower, or a Iuſtice which is turned out of office. For ſo GOD doth humble them and diſgrace them, which diſhonour their calling, as he did Saul: when the princely Spirite departed from him,1 Sam. 22. 7. his ſonnes, and his daughters, and his ſubiects did fauour Dauid more than him,1 Sam. 19. 4 that he could do nothing with them,1. Sa 18. 7. becauſe God did not louelove him, hee would not let his ſeruaunts louelove him. But when Dauid came to the Crowne,1. Sā 22. 17. becauſe he had grace with God,2. Sam. 5. 10 he proſpered in all that he went about, and euer reformed what he would: for the Lord (as hee ſaide) ſubdued the people vntounto him: Pſal. 18. 48that is, made them incline to his will: as wee reade of Saul in the beginning of his raigne before hee had rebelled,1. Sa. 10. 26 a band of men did cleaue to him, of whom it is ſayd, whoſe hearts God hath touched: as though while the Rulers hearts doe ſtand toward God, the peoples hearts ſhould ſtand toward them, and they ſhould carrie them like God to all their deſires: as it is ſaid of Dauid,2. Sa. 32. 6. What ſoeuer the King did, pleaſed all the people.
Therefore looking into this Diuine ordinaunce, what a power they hauehave ouer the people, which they ſhoulde neuer hauehave got from men, if GOD had not giuen it them, I hauehave thought it an eaſie matter to redreſſe an hundred things which trouble Chriſtendome without reaſon, and none would kicke agaynſt it, if theſe Gods would caſt downe their Crownes, and begin to the reſt, for all ſtay vponupon them, like the alarme which ſoundeth firſt to the battell: for our experience ſhewes, that there will bee no great good done, if the example of the beſt giuegive not light vntounto the reſt.
Oh, woulde that Princely ſpirite woulde once come vponupon them to go before the people,Numb. 27. 17. which Moſes appoynted for the Kings place, and not lagge after them like Herod which ſayde,Mat. 2. 8. he would come after the wiſe men to Chriſt:Ioh 3. 1. for if Nicodemus come by night, no maruaile though the reſt come not at all. Thus their name tels them how they ſhould rule, and by conſequence teacheth how we ſhould obey: God calles them Gods, therefore he which contemneth them contemneth God: God cals them fathers, therefore wee muſt reuerence them like Fathers: God cals them Kings, Princes, Lords, Iudges, Powers, Rulers, Gouernours, which are names of honor: and ſhall we diſhonor them whom GOD doth honour? Our firſt leſſon, is Feare God: Pro. 24. 21.the next is, Honour the King: that is, (as Paul interpreteth) Wee muſt obey for conſcience, 1. Pet. 2. 17.not againſt conſcience: Rom. 13. 5.for that were to put a ſtraunger before the King, and the King before God, which Chriſt ſaith, hauehave no power but from God: and therefore cannot make themſelues Magiſtrates,Ioh. 19. 11. no more then they can make themſelues Gods. Heb. 5. 4.As none could giuegive this name but GOD, ſo no man which exalteth himſelfe can challenge this honour, no more then Simon Magus was great,Act. 8. 9. becauſe hee called himſelfe a great man. But they to whom GOD ſaith, I hauehave called yee Gods, as if he had the naming and appointing of them.Rom. 13. 2. EueryEvery power is from God, for by nature no man can challenge power ouer other, but by the Word, 1. Pet. 2. 13and therefore eueryevery ſoule which is subiect to God muſt be ſubiect to them, for hee which calles them Kings cals vsus Subiects: Ier. 27. 12this is their patent (as the Queene of Sheba ſayd to Salomon) that God had choſen them kings and ſet them vponupon the throne. 2. Cro. 9. 3.As he ſayd,Gen. 1. and all things were made, ſo as he ſaith, al things ſhould be. Therefore vnles ye heare this, I ſay that ye are Lords, Iudges, and Magiſtrates, ye are no Lords, no Iudges, no Magiſtrates of GOD. And therefore the Pope and his Cleargie to whom God neuer ſayd, yee are Lords, or Iudges, or Magiſtrates, are no Lordes, no Iudges, no Magiſtrates of GOD, but that which the Lorde ſayth they are, that they are, and no more, though they put on a triple crowne. If they were worthie to bee called as others, Paſtors, Doctors, and Teachers, wee woulde giuegive them thoſe titles. They which giuegive them more then the Lord giues them, make them proud, and inſolent, and tyrannous, more then they which are Lords; Iudges, and Magiſtrates indeede. But for theſe vſurped titles and baſ-borne honour which they hauehave encroached from men (which puffe them vp, and trouble them like Sauls armour) they woulde hauehave intended the duetie of Miniſters and Teachers,1. Sa. 17. 39. as the Apoſtles did, whereas nowe they are ſo cumbred and mingled by their vſurping ouer Princes, that they are neither good Miniſters, nor good Magiſtrates, but Linſie wolſie, a mingle mangle betweene both, nay vtterly falne from both, being no ſhepherds but woolues, of whoſe ſlaughters all Chriſtian Kingdomes hauehave been the ſhambles, who ſeeking a ſuperfluous title, they hauehave for gone all neceſſarie dueties: and but for their formalities, a man could not knowe of what profeſſion they are, for they neuer preach nor write, but to maintaine their kingdome which falles (like the Tower of Babel) faſter then they build.Gen. 11. Therefore as Naomi ſayd, Call me no more Naomi, Ruth. 1. 20.which ſignifieth beautifull: but call me Mara, which ſignifieth bitter: ſo they may ſay, Call vsus no more Biſhops, or Paſtors, or Doctors, or Preachers, but call vsus robbers, and ſleepers, and giants, and Phariſies, whom we ſucceed. For why ſhould they be called Biſhops which doe not watch, or Paſtors which doe not feede, or Doctors which doe not teach, or Iuſtices which doe not Iuſtice? except this bee the reaſon, The Idols were called Gods,Exo. 20. 23. though they were vnlike God. If their bodies had growen as farre out of ſquare ſince Chriſts aſcenſion, as their titles, pompe and honour, they might ſtand in the maine ſeas and not be drowned, for their heads would crowe aboue the water.
It followeth: But yee ſhall die as a man. Heere hee diſtinguiſheth betweene mortall Gods and the immortall God. Yee hauehave ſeene their glorie, now behold their ends, They ſhall all die like others. Though they be neuer ſo rich, ſo goodly, ſo mightie, ſo honourable while their date laſteth, yet they may as trulie as Iob call Corruption their father, Iob. 17. 14.and the worme their mother: for the graue ſhall be the last bed of all fleſh. As they were borne like men, ſo they ſhall die like men, the ſame comming in and going out is to all: nay, if ye reſpect but the bodie, hee might ſay, yee ſhall die like beaſtes: for Man being in honor, (ſaith Dauid) may well be compared vntounto beaſts that periſh: Pſal. 49.though hee bee in honour, yet he periſheth like the beaſts which hauehave no honour, and death will not take his kingdome for a raunſome, when GOD dooth but ſay, his time is come. When Eſay had ſaide, that All fleſh was graſſe: Eſay 40.as though hee would correct his ſpeech, hee addes, and the glorie of it is as the flower of the field. As if he ſhould ſay, Some men hauehave more glorie than other, and they are like flowers, the other are like graſſe: no great difference, the flower ſhewes fairer, but the graſſe ſtands longer, one ſieth cuttes both downe, like the fatte ſheepe and the leane that feede in two paſtures, but are killed in one ſlaughter. So though the great Man liue in his pallace, and the poore man dwelles in his cottage, yet both ſhall meete at the graue, and vaniſh together. Euen they which are Lordes and Iudges and Counſailers now, are but ſucceſſors to them which are dead, and are neerer to death now than when I beganne to preach of this theame. It had been a great Seſſions for all other to die: but for Magiſtrates, for Princes, for Kinges, for Emperors to die as they die: What a battell is this, that leaues no man a liue? Shall the Gods die too? Hee giues them their title, but he telles them their lot. Though their power, though their wealth, though their honour, though their titles, though their train, though their friends, though their caſe, though their pleaſures, though their diet, though their cloathing be not like other, yet their ende ſhall be like other: nay, their endes are like to bee more fearefull than other: For GOD makes him examples of great men, as he did of Pharaoh, and therefore wee ſee ſo many ſtrange and ſodaine deathes of Princes,Exod. 9. 16. more than of other.
Therefore hee ſpake heere with the leaſt when hee ſaide, Yee ſhall die like other, for verie fewe of them eſcape the Swoorde, or knife, or poyſon, which other neuer or very ſeldome feare. But if all your ſubiectes were your friendes, yet yee ſhall dye like them: for are yee not colde when Winter comes, are yee not withered when ages comes, are yee not weake when ſickeneſſe comes, and ſhall yee not goe (aſwell as the meaneſt) when death comes?
Therefore bee not proud of thine honour as though it would laſt alwaies, for thou ſhalt dye, and then all thine honour ſhall forſake thee, and another ſhall riſe in thy place as great as thou: and when his glaſſe is run, another ſhall follow him, and ſo another, till death hauehave all.
Bee not cruell in thine authoritie, as though it woulde laſte alwaies: for thou ſhalt dye, and then thy Authoritie ſhall dye with thee: and they which remayne aliue, will ſende infinite curſes after thee, becauſe thy life was as a ſcourge vntounto them.
Be not ſecure for thy wealth, as though it would laſt alwaies: for thou ſhalt die, and then another ſhall take thy riches, and thou ſhalt goe to giuegive account how thou commeſt by them. How many things dooth hee implie when he ſaith, yee ſhall die? This is a Barre in their armes, which makes the proudeſt peacocke laye downe his feathers when hee thinkes vponupon it, though he pricke them vp againe: whereby the holy ghoſte woulde hauehave them learne, that nothing will make them liue, and rule and deale ſo well in their thrones, as to remember that they ſhall die, and ſhortlie giuegive account for all: ſignifying, that proſperitie makes vsus forgetfull of our endes, and that theſe mortall Gods, liue as though they were immortall. A hard thing for Princes to remember death: they hauehave no leaſure to thinke of it, but chop into the earth before they beware, like a man which walketh ouer a field couered with ſnow, and ſees not his way, but when hee thinketh to runne on, ſodainly falles into a pit: euen ſo they which hauehave all things at will, and ſwim in pleaſure, which as a ſnowe couereth their waie, and dazeleth their ſight: while they thinke to liue on, and reioyce ſtill, ſodainely ruſh vponupon death, and make ſhipwrack in the calme ſea.
Therefore, as it is good for them to heare they are Gods: ſo it is meete to knowe they ſhall die. Wherefore ye ſhall die, ſaith he, in the next wordes, as if hee would preuent ſome conceit that they would take of the wordes which hee caſt out before, hee cooles them quicklie before they ſwell, and deferres not to another time, but where he calles them Gods, there hee calles them wormes meate, leſt they ſhould crow betweene the praiſe and the checke, I hauehave ſaid ye are Gods, but ye ſhall die, &c. but for this die, manie would liue a merrie life, and feaſt, and ſport, and let the world ſlide: but the remembrance of death is like a dampe, which puts out all the lightes of pleaſure, and makes him rub and frounce and whine which thinkes vponupon it, as if a moate were in his eie. O how heauie tidings is this, to heare thou ſhalt die from him which hath life and death in his owne handes, when the meſſage is ſent to them which raigne like Gods, as if he ſhould ſay, Euen you which gliſter like Angels, whom all the world admires, and ſues, and bowes to, which are called honourable, mightie, and gracious Lords, I will tell you to what your honour ſhall come: Firſt ye ſhall wax olde like others, then ye ſhall fall ſicke like other, then ye ſhall die like other, then ye ſhall be buried like other, then ye ſhall bee conſumd like other, then ye ſhall bee iudged like other, euen like the Beggers which crie at your gates; one ſickens, the other ſickens; one dies, the other dies, one rots, the other rots, looke in the graue and ſhewe me which was Diues, and which was Lazarus. This is ſome comfort to the poore, that once he ſhall be like the rich, one day he ſhall bee as wealthie, as mightie, and as glorious as a King, one hower of death will make all alike: they which crowed-ouer other, and looked downe vponupon them like Oakes, other ſhall walke vponupon them like worms, and they ſhall be gone, as if they hadde neuer beene. Where is Alexander that conquered all the worlde, and after ſought for an other: becauſe one woulde not ſatisfie him? Where is Xerxes which coulde not number his Armie for multitude? Where is Nemrod, which built his neſt in the clowdes?Gen. 11. 4. Where is Sampſon which ſlewe an armie with the iawe of an Aſſe?Iud. 15. 15. Where is Conſtantine, Nero, Caligula, Titus, Veſpaſian, Domitian, thunderbolts in their times? One hundred Princes of Englande are dead, and but one aliue, the reſt are gone to giuegive account how they ruled here when they ſuſtained the perſon of God.
Who would hauehave thought (ſaith Ieremie) that the enemie ſhoulde hauehave entred into Ieruſalem, Lam. 4. 11.and ſpoyled that faire Citie? Yet he brake into it, and Ieruſalem was ranſackt like other. Who woulde hauehave thought that Herod, which was honoured like a GOD, ſhould hauehave beene deuoured with wormes, and ſauoured that none could abide him? Yet while hee was in his pompe like an Idol,Acts 12. 23. ſodainelie hee was ſtroken and all his glorie like the ſnuffe of a Candell,Iob. 12. 5. which all men looked vppon euen nowe when it ſhined, and now it ſo ſauors that they tread it vnderunder foote.
Who woulde hauehave thought Iezabel that beautifull temptation,2. Kin. 9. 36 ſhoulde hauehave beene gnawed with dogs? Yet ſhee was caſt vntounto dogs, & not an eare left to ſeaſon the graue. What woulde he thinke, that had ſeene Salomon in his Roialty, & after ſeen him in the clay? O world vnworthie to be beloued, who hath made this proud ſlaughter? Age, Sickenes and Death, the three ſumners which hauehave no reſpect of perſons, made them paie the ranſome themſelues, and bowe to the earth from whence they came: there lie the men that were called Gods. How ſoone the flower of this world is faded? yeſterdaie the talleſt Cedar in Libanus, to daie like a broken ſticke troden vnderunder foote: yeſterday the ſtate lieth vppon earth, to daie ſhrouded in earth, forſaken, forgotten, that the pooreſt wretch would not bee like vntounto him, which yeſterdaie crouched and bowed to his knees. Then woe to them which had the names of God, and ſinnes of men, for the mightie ſhall be mightilie tormented. All their friends and ſubiects and ſeruants forſake them, becauſe they goe to priſon to trie the merciemercy of hell, and take what the ſpirites of darkenes will heape vponupon them: there lie many of the men which were called Gods, and thus endes the pilgrimage of Kings, Princes, and Rulers. This is our life, while we enioy it, we loſe it, like the Sunne which flies ſwifter than an Arrowe, and yet no man perceiues that it moues: Hee which laſted nine hundred yeares, could not holde out one houre longer, and what hath hee now more than a childe, which liued but a yeare?Gen. 5. 27. Where are they which founded this goodlie Cittie, which poſſeſſed theſe faire houſes, and walked theſe pleaſant fieldes, which erected theſe ſtately Temples, which kneeled in theſe ſeates, which preached out of this place but thirtie yeares agoe? Is not earth turned to earth, and ſhall not our Sunne ſet like theirs when the night comes? yet wee cannot beleeue that death will finde out vsus, as he hath found out them: though all men die, yet eueryevery man dreames I ſhall ſcape; or at the leaſt I ſhall liue till I bee olde. This is ſtrange, men cannot thinke that God will doe againe that which hee dooth dailie, or that he will deale with them, as he deales with other: tell one of vsus that all other ſhall die, we beleeue it, tell one of vsus we ſhall die, and we beleeue it ſooner of all than of one, though we bee ſore, though wee bee weake, though we be ſicke, though wee bee elder than thoſe whome wee follow to the ground. So they thought which lie in this mould vnderunder your feete as you doe. If wiſedome, or riches, or fauour, could hauehave intreated death, thoſe which hauehave liued before vsus would hauehave kept our poſſeſſions from vsus, but death would take no bale, wee are all Tenants at will, and we muſt leaue this Cottage whenſoeuer the Landlord will put an other in our roome, at a yeares, at a moneths, at a weekes, at a daies, at an houres warning, or leſſe: the cloathes which we weare vponupon our backes, the graues which are vnderunder our feete, the Sunne which ſets ouer our heades, and the meates which go into our mouthes, doe crie vntounto vsus, that we ſhall weare, and ſet, and die like the beaſtes, and fowles, & fiſhes which now are dead in our diſhes, and but euen now were liuing in the Elements. Our Fathers hauehave ſummoned vsus, and wee muſt ſummon our children to the graue. Euerie thing euerie daie ſuffers ſome Eclipſe, nothing ſtandeth at a ſtay, but one creature cals to another, Let vsus leaue this world. While wee play our Pageants vponupon this ſtage of ſhort continuance, euerie man hath a part, ſome longer, and ſome ſhorter, and while the Actors are at it, ſodainelie death ſteps vponupon the ſtage like a hauke which ſeparates one of the Doues from the flight, he ſhootes his dart, where it lights, there fals one of the Actors dead before thē, and makes al the reſt agāſt, they muſe and mourne, and burie him, and then to the ſport againe: While they ſing, play, and daunce, death comes againe, & ſtrikes another, there he lies, they mourne him, and burie him as they did the former, and play againe: ſo one after another, till the plaiers bee vaniſhed like the accuſers which came before Chriſt, and Death is the laſt vponupon the ſtage, ſo the figure of this worlde paſſeth away. Iona. 8. 9.Many which ſtand heere, may lie here or elſwhere within this twelue monethmonth. But thou thinkeſt, It is not I, and hee thinketh, It is not he: but he which thinkes ſo, commeth ſooneſt to it. If I could make you beleeue, that ye hauehave but a yeare to liue, and that all which heare mee this day, ſhall come to the barre before this daie tweluemoneth returne againe, ye would prepare your ſelues to die, and leaue your ſinnes behinde you, and depart Chriſtians out of the Church, with a minde to do all that God wil hauehave you, that when the tweluemoneth is ended, ye might liue with Angels in heauen, and eſcape that fierie lake, where the Glutton begs but a drop of water to coole the tip of his tongue, and it will not bee graunted him, leaſt it ſhould eaſe him. But nowe wee know not whether we ſhall liue a weeke to an end, we will doe nothing that he bids vsus, but abide the venture, and trie the marker what God wil giuegive for ſinne, ſo one is taken after another,Gen. 19. 26. and becauſe we are not ready, we go againſt our will, like Lots wife out of Sodom. This is our faſhion to ſee the beſt laſt, till we can neither forſake our ſin, nor hope of merciemercy. Thus I hauehave proclaimed to all Kings,1. Kin. 20. 1. Princes, Iudges, Counſellors and Magiſtrates, that which Eſay foretold to one, Set thy things in order, for thou ſhalt die: Yet 15. yeeres were behind when the Prophet warned him to ſet al things in order. But I cānot promiſe you 15. yeeres, for many Princes do not raigne ſo long, for one that doth. That which Eſay ſpake to one, God here pronounceth of all, yee ſhall die, therefore the meſſage is ſent to you, and when ye think of your honour, think of your end. Theſe 2. notes, that ye are Gods, and that yee ſhall die, the holy Ghoſt thought enough to teach you how to liue, and how to rule. And that wee may bee all like Gods hereafter, let vsus prepare before the accompt: for none are in heauen but they that left the world, before it left them.
Therefore let vsus praie that GOD would keepe vsus in remembrance of his iudgements that the ſubtiltie of ſinne neuer ſteale our hearts from him, but that we may count this life a reſpite to repent before the Iudge ſit to deuide betweene the ſheepe and the goates, when we ſhall giuegive account of all his inſtructions, corrections and benefites, euen of this ſeede which hath beene ſowne ſince yee came in, how yee hauehave receiued his worde this houre.
FINIS.