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THE MAGISTRATES SCRIPTVRE. PSALME. 82. 6. 7. I haue said yee are gods, and yee all are the children of the most highest,
THE MAGISTRATES SCRIPTURE. PSALM. 82. 6. 7. I have said ye Are God's, and ye all Are the children of the most highest,
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but you shal die like men & fall like one of the Princes. I May call this text the Magistrats scripture, considering the state of kings & gouernors,
but you shall die like men & fallen like one of the Princes. I May call this text the Magistrates scripture, considering the state of Kings & Governors,
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how much good they might do, and how little they performe.
how much good they might do, and how little they perform.
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God becomes a rememberancer vnto them, and first shewes what a high calling Princes and rulers haue:
God becomes a rememberancer unto them, and First shows what a high calling Princes and Rulers have:
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and then least they should be proud of it, & make their magistracy a chaire of ease, he turnes vpon them againe,
and then lest they should be proud of it, & make their magistracy a chair of ease, he turns upon them again,
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as though he had another message vnto them, & tels them, that though they be aboue other,
as though he had Another message unto them, & tells them, that though they be above other,
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yet they shall die like other:
yet they shall die like other:
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and though they iudge here, yet they shall be iudged hereafter, and giue account of their stewardship how they haue gouerned,
and though they judge Here, yet they shall be judged hereafter, and give account of their stewardship how they have governed,
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as straite as their subiectes how they haue obeyed.
as strait as their Subjects how they have obeyed.
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A good memorandum for all in authoritie so to deale in this kingdome, that they lose not the kingdome to come.
A good memorandum for all in Authority so to deal in this Kingdom, that they loose not the Kingdom to come.
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I have said yee are gods, &c. How can he call them gods, which cals himselfe the onely God,I have said ye Are God's, etc. How can he call them God's, which calls himself the only God,
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& saith, there are no more gods but he? Esay 44. 5. 45. 21. I haue made thee Pharao his God, saith God to Moses, Exod. 7. 1. because he had giuen him power to speake vnto Pharao in his name,
& Says, there Are no more God's but he? Isaiah 44. 5. 45. 21. I have made thee Pharaoh his God, Says God to Moses, Exod 7. 1. Because he had given him power to speak unto Pharaoh in his name,
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and to execute his iudgements vpon them. Out of this name, Rulers may learne how to gouerne, & subiects how to obey.
and to execute his Judgments upon them. Out of this name, Rulers may Learn how to govern, & Subjects how to obey.
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As inferiour Magistrates do nothing but as the superiour Magistrate prescribeth: so they which rule vnder God, for God, must rule by the prescript of God,
As inferior Magistrates do nothing but as the superior Magistrate prescribeth: so they which Rule under God, for God, must Rule by the prescript of God,
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and do nothing but as their conscience tels them that God would doe himselfe.
and do nothing but as their conscience tells them that God would do himself.
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Therefore they which vse their power against God, which beare the person of God, and execute the will of the diuell:
Therefore they which use their power against God, which bear the person of God, and execute the will of the Devil:
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which make lawes against Gods law, and be enimies to his seruants, are worse then Balaam, which would not curse whom God blessed,
which make laws against God's law, and be enemies to his Servants, Are Worse then balaam, which would not curse whom God blessed,
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and so much as in thē lieth, make God a lier, because they cannot so wel be called gods as diuels; such gods go to hell.
and so much as in them lies, make God a liar, Because they cannot so well be called God's as Devils; such God's go to hell.
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I haue said yee are gods, &c. First this name enformes vs what kind of rulers & magistrates we shold choose.I have said ye Are God's, etc. First this name informs us what kind of Rulers & Magistrates we should choose.
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Those which excell all other men like gods amongst men:
Those which excel all other men like God's among men:
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for a king should be a man after Gods owne heart like Dauid, as all those whom God set ouer his people in his mercie,
for a King should be a man After God's own heart like David, as all those whom God Set over his people in his mercy,
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and not in his anger, had some note of excellencie aboue the rest, which God chose them by,
and not in his anger, had Some note of excellency above the rest, which God chosen them by,
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as it is the Magistrates marke:
as it is the Magistrates mark:
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the mildest man, Numb. 12. 3. or the wisest man, 1. Reg. 4. 31. or the iustest mā, Heb. 7. 2. As though if al these had met in one, the Inquisition should haue stayed there,
the Mildest man, Numb. 12. 3. or the Wisest man, 1. Reg. 4. 31. or the Justest man, Hebrew 7. 2. As though if all these had met in one, the Inquisition should have stayed there,
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& all giue place to him:
& all give place to him:
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but our vertues are so singled that he which was called the mildest, is not called the wisest,
but our Virtues Are so singled that he which was called the Mildest, is not called the Wisest,
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and he which was called the wisest is not called the iustest, as though God found some defect in his owne election,
and he which was called the Wisest is not called the Justest, as though God found Some defect in his own election,
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for when he chose one milde, another wise, and another iust:
for when he chosen one mild, Another wise, and Another just:
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he shewed that hee would haue one which is milde, and wise, & iust, like himselfe.
he showed that he would have one which is mild, and wise, & just, like himself.
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Elisha thought that the single spirite was not enough, but required that the spirite of Eliah might be doubled vpon him, Elisha Thought that the single Spirit was not enough, but required that the Spirit of Elijah might be doubled upon him,
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because he was a Prophet which should teach other.
Because he was a Prophet which should teach other.
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So we should picke out thē which haue a double spirit to be Magistrats, because they must gouerne other;
So we should pick out them which have a double Spirit to be Magistrates, Because they must govern other;
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as God picked forth Iosua in Moses his roome. He might haue chosen manie out of all Israel, which had the spirite of wisedome,
as God picked forth Iosua in Moses his room. He might have chosen many out of all Israel, which had the Spirit of Wisdom,
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but he chose Iosua, of whom he saith that he was full of the spirite of wisedome, Deut. 24. 9. Shewing that if one be better then another, he should be chosen before the rest.
but he chosen Iosua, of whom he Says that he was full of the Spirit of Wisdom, Deuteronomy 24. 9. Showing that if one be better then Another, he should be chosen before the rest.
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Therefore Samuel went ouer all the sonnes of Ishai, to annoint a successour to Saul, and put backe one after another which thought themselues fit:
Therefore Samuel went over all the Sons of Jesse, to anoint a successor to Saul, and put back one After Another which Thought themselves fit:
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yet there was but one amongst them which pleased God, & the Prophet could scarce discerne him:
yet there was but one among them which pleased God, & the Prophet could scarce discern him:
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so necessarie it is that this choice be committed to none but the godly, because he which would haue chosen the best, yet liked another before him.
so necessary it is that this choice be committed to none but the godly, Because he which would have chosen the best, yet liked Another before him.
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Therefore there was such a scrutenie amongst the tribes to finde out the mā whom God had chosen,
Therefore there was such a scrutenie among the tribes to find out the man whom God had chosen,
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as Iethro taught Moses to cull out of all the people, those which had best courage and feared God,
as Jethro taught Moses to cull out of all the people, those which had best courage and feared God,
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and dealt truely, and hated couetousnes.
and dealt truly, and hated covetousness.
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Therefore a wicked man may not supply the place of God, as the Scribes & Pharisies sate in Moses chaire,
Therefore a wicked man may not supply the place of God, as the Scribes & Pharisees sat in Moses chair,
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but as it is said of Iudas, let another take his place:
but as it is said of Iudas, let Another take his place:
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so let better take their place, for they which are called gods must be like God.
so let better take their place, for they which Are called God's must be like God.
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If all should be holy as he is holy:
If all should be holy as he is holy:
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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,
how much more should they be pure as he is pure, wise as he is wise, just as he is just, which bear his name, which supply his person,
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and guide the world to good or euill.
and guide the world to good or evil.
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If the race should be to the swift, and the battell to the strong, then as Saul did exceed all the men of Israell from the shoulders vpward:
If the raze should be to the swift, and the battle to the strong, then as Saul did exceed all the men of Israel from the shoulders upward:
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so he which commaunds other, should exceede other in gifts of grace, that they may know him from the rest, so he which commands other, should exceed other in Gifts of grace, that they may know him from the rest,
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and say this is hee that excells the rest in vertue, as Saul did in stature:
and say this is he that excels the rest in virtue, as Saul did in stature:
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like the king of Bees, which is fairest of all the hiue.
like the King of Bees, which is Fairest of all the hive.
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Therefore if Pharao would let none but Ioseph gouerne Egypt, in whom was the spirite of God, Gen. 41. 38. much more ought Christian Princes in the choosing of Iosephs in their common wealthes.
Therefore if Pharaoh would let none but Ioseph govern Egypt, in whom was the Spirit of God, Gen. 41. 38. much more ought Christian Princes in the choosing of Joseph's in their Common wealths.
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And therefore they ought not to be like Rehoboam, which made them his counsellers, whom he should haue banished the court, 1. Reg. 12. 8.
And Therefore they ought not to be like Rehoboam, which made them his Counsellers, whom he should have banished the court, 1. Reg. 12. 8.
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Secondly, this extolleth the calling of Magistrates, as Iacob honoured Iosephes children, whē he said they should be called after his name:
Secondly, this extolleth the calling of Magistrates, as Iacob honoured Joseph's children, when he said they should be called After his name:
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so God honoureth the Magistrates, when he giues them his owne name, calling them gods, as though there were a kind of godhead in them.
so God Honoureth the Magistrates, when he gives them his own name, calling them God's, as though there were a kind of godhead in them.
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These things pertaine to the wise and they themselues doe not alwayes see it:
These things pertain to the wise and they themselves do not always see it:
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yet he which hath a spirituall eye, and carrieth the paterne of God in his heart, may see another likenesse of God in Magistrates then in common persons:
yet he which hath a spiritual eye, and Carrieth the pattern of God in his heart, may see Another likeness of God in Magistrates then in Common Persons:
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as the builders of the temple had a speciall wisedome and spirite, which God gaue them for that work which they were chosen vnto.
as the Builders of the temple had a special Wisdom and Spirit, which God gave them for that work which they were chosen unto.
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So when Samuel had annointed Dauid, he saith that the spirite of the Lord came vpon Dauid from that day forward,
So when Samuel had anointed David, he Says that the Spirit of the Lord Come upon David from that day forward,
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as though he had another spirite after, then he had before. So there is a difference betweene kings and subiects:
as though he had Another Spirit After, then he had before. So there is a difference between Kings and Subjects:
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though they be not gods, yet they are liker God then other:
though they be not God's, yet they Are liker God then other:
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the Prince is like a great image of God, the Magistrates are like little images of God, appointed to rule for God, to make lawes for God, to reward for God, to punish for God, to speake for God, to fight for God, to reforme for God:
the Prince is like a great image of God, the Magistrates Are like little Images of God, appointed to Rule for God, to make laws for God, to reward for God, to Punish for God, to speak for God, to fight for God, to reform for God:
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and therefore their battailes are called the Lords battailes, and their iudgements the Lords iudgements,
and Therefore their battles Are called the lords battles, and their Judgments the lords Judgments,
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and their throne the Lordes throne, and the kings themselues, his kings, to shew that they are al to god like hands:
and their throne the lords throne, and the Kings themselves, his Kings, to show that they Are all to god like hands:
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by some he reacheth mercie, by some iustice, by some peace, by some counsell, as Christ distributed the loaues and the fishes by the hands of his disciples:
by Some he reaches mercy, by Some Justice, by Some peace, by Some counsel, as christ distributed the loaves and the Fish by the hands of his Disciples:
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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, reward as he would reward,
this God requires of all, when he calls them God's, to Rule as he would Rule, judge as he would judge, correct as he would correct, reward as he would reward,
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because it is said that they are in steede of the Lord God, to doe as he would doe.
Because it is said that they Are in steed of the Lord God, to do as he would do.
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This is a good studie for Magistrates in all their iudgements to consider, what God would doe,
This is a good study for Magistrates in all their Judgments to Consider, what God would do,
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because they are in steede of God.
Because they Are in steed of God.
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I rule for God, I speake for God, I iudge for God, I reward for God, I correct for God:
I Rule for God, I speak for God, I judge for God, I reward for God, I correct for God:
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how would God doe? how would he determine? And it shall be my sentence:
how would God do? how would he determine? And it shall be my sentence:
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as we should thinke how Christ prayed before we praie, and how hee spake before we speake,
as we should think how christ prayed before we pray, and how he spoke before we speak,
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because his actions are our instructions:
Because his actions Are our instructions:
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so they should thinke how Christ would iudge before they iudge, because Gods law is appointed for their law.
so they should think how christ would judge before they judge, Because God's law is appointed for their law.
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Such a thought must needs leuell the way before them, and put them in minde of a good and iust,
Such a Thought must needs level the Way before them, and put them in mind of a good and just,
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and holy iudgement, because God is good, and iust, and holie.
and holy judgement, Because God is good, and just, and holy.
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Thirdly, they are called gods, to teach them how they should gouerne, howsoeuer other care for the glorie of God, the performance of his wil, the reformation of his church, Princes,
Thirdly, they Are called God's, to teach them how they should govern, howsoever other care for the glory of God, the performance of his will, the Reformation of his Church, Princes,
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and rulers, which are gods themselues, are to doe the businesse of God as their owne busines:
and Rulers, which Are God's themselves, Are to do the business of God as their own business:
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because they are gods, Gods businesse is their busines, Gods law is their law, Gods honour is their honour.
Because they Are God's, God's business is their business, God's law is their law, God's honour is their honour.
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When the king, or iudge, or magistrate doth seek the kingdome and glorie of God, he should thinke that he seekes his own kingdome and glorie,
When the King, or judge, or magistrate does seek the Kingdom and glory of God, he should think that he seeks his own Kingdom and glory,
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and therefore seeke it and further it as earnestly & diligently as he would his owne,
and Therefore seek it and further it as earnestly & diligently as he would his own,
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and rule and iudge, and speake, and punish, and consult, as he would for himselfe: euen as Dauid counted Gods foes his foes, and Gods friends his friends:
and Rule and judge, and speak, and Punish, and consult, as he would for himself: even as David counted God's foes his foes, and God's Friends his Friends:
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and Moses persecuted thē which were Idolaters against God, as he did them which were traitors to him.
and Moses persecuted them which were Idolaters against God, as he did them which were Traitors to him.
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Fourthly, they are called gods to encourage them in their office, and to teach them that they need not feare nor dread the persons of men,
Fourthly, they Are called God's to encourage them in their office, and to teach them that they need not Fear nor dread the Persons of men,
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but as God doth that which is iust and good without the iealosie of men;
but as God does that which is just and good without the jealousy of men;
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so they should forget themselues to be men, which are led by the armes betweene fauour and feare,
so they should forget themselves to be men, which Are led by the arms between favour and Fear,
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and thinke themselues gods which feare nothing.
and think themselves God's which Fear nothing.
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This boldnes is so necessarie in them, which shold iudge all alike, that in Deut. 3. 28. Moses encourageth Iosua: in Iosua. 2. 18. the people encourage him:
This boldness is so necessary in them, which should judge all alike, that in Deuteronomy 3. 28. Moses Encourageth Iosua: in Iosua. 2. 18. the people encourage him:
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in the 9. verse, God doth encourage him, saying, that he wil be with him:
in the 9. verse, God does encourage him, saying, that he will be with him:
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but here he is with him, for hearing God call them gods, shewes that God is there,
but Here he is with him, for hearing God call them God's, shows that God is there,
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nay, that they are as God, which powres such a princelike spirite vpon them, as he did vpon Saul, so soone as he was king.
nay, that they Are as God, which Powers such a princelike Spirit upon them, as he did upon Saul, so soon as he was King.
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So hearing that they are gods, it should change them, and make them excell the order of men,
So hearing that they Are God's, it should change them, and make them excel the order of men,
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vntill they resemble God, after whō they are named: as Salomon studied and prayed till hee was wiser then al that he gouerned.
until they resemble God, After whom they Are nam: as Solomon studied and prayed till he was Wiser then all that he governed.
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Then they need not blush to read this testimonie, I haue said ye are gods, &c. or else it will seeme a checke vnto them.
Then they need not blush to read this testimony, I have said you Are God's, etc. or Else it will seem a check unto them.
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As manie sit in gods place, and yet neuer knew that the scripture called them gods, nor why they haue this name no more then Naball: so many play Nabal in their offices,
As many fit in God's place, and yet never knew that the scripture called them God's, nor why they have this name no more then Nabal: so many play Nabal in their Offices,
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and are readier to aske who is Dauid? who is Christ? when his cause comes before them,
and Are Readier to ask who is David? who is christ? when his cause comes before them,
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then speake or doe any thing for him.
then speak or do any thing for him.
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But the womē go before them like Abigail, as though God would shame them with the weaker vessel.
But the women go before them like Abigail, as though God would shame them with the Weaker vessel.
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Doth anie man but they forget his name? Princes and rulers haue manie names of honour,
Does any man but they forget his name? Princes and Rulers have many names of honour,
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but this is the honorablest name in their titles, that they are called gods:
but this is the honhonourablest name in their titles, that they Are called God's:
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other names haue bene giuen them of men for reuerence or flatterie, but no mā could giue them this name but God himselfe.
other names have be given them of men for Reverence or flattery, but no man could give them this name but God himself.
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Therfore their name is a glasse wherin they may see their duetie, how God doth honour thē,
Therefore their name is a glass wherein they may see their duty, how God does honour them,
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and how they should honour him, and think what am I more then he, that God should set me in his owne chaire,
and how they should honour him, and think what am I more then he, that God should Set me in his own chair,
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& giue me his owne name more then to another? he hath not done so to al. They which are called his children are happie, they which are called his disciples at happie, they which are called his seruants are happie:
& give me his own name more then to Another? he hath not done so to all They which Are called his children Are happy, they which Are called his Disciples At happy, they which Are called his Servants Are happy:
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but how happie are they whom he calleth gods? It seemes that if he could haue called them by a higher name then his owne he would haue called them by some other name;
but how happy Are they whom he calls God's? It seems that if he could have called them by a higher name then his own he would have called them by Some other name;
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but this word is enough to put them in minde of all that they should do:
but this word is enough to put them in mind of all that they should do:
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thinke that yee are gods, and it wil make you ashamed to obey the diuel, or the world, or the flesh in any thing.
think that ye Are God's, and it will make you ashamed to obey the Devil, or the world, or the Flesh in any thing.
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Therfore how can that Romish Antichrist, which sits in the temple of God with his kings & Magistrates,
Therefore how can that Romish Antichrist, which sits in the temple of God with his Kings & Magistrates,
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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 noble,
and Set themselves against God be called God's? are they God's where God's cause is worst herd? Are they God's which make laws against God? are the God's persecuters of God's children? Nay does he notly which calls them noble,
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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,
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 fit down in God's place and speak against him? judge against him? Decree against him? Does iniquity become God's? does partiality become God's? do Bribes become God's? They Are greedy God's, Idol God's, belly God's,
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and may be termed gods, because they are like the God of this world, which do but staie like Nebuchadnezar, vntill their iniquities be full, that they may be cast out like beastes, a derision to them whom they gouerne.
and may be termed God's, Because they Are like the God of this world, which do but stay like Nebuchadnezzar, until their iniquities be full, that they may be cast out like beasts, a derision to them whom they govern.
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But they which regard this honorable testimony of God, as Nehemiah said, whē he was tempted to fly, should such a mā as I fly? So whē they are tēpted 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 vsurer? or a prophaner? vpō whom all eyes are set to take their example,
But they which regard this honourable testimony of God, as Nehemiah said, when he was tempted to fly, should such a man as I fly? So 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 Exampl,
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and would harken sooner then vnto God himselfe? Thē he resolueth to rule according to his name, knowing that all the soules which might be wonne by him, shalbe required of him,
and would harken sooner then unto God himself? Them he resolveth to Rule according to his name, knowing that all the Souls which might be won by him, shall required of him,
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as the sins of Israel were imputed to Ieroboam. Thus God doth flatter them as it were to profite them, and cals them gods, to teach them their duetie to God.
as the Sins of Israel were imputed to Jeroboam. Thus God does flatter them as it were to profit them, and calls them God's, to teach them their duty to God.
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All should be godly, but they shold be like gods:
All should be godly, but they should be like God's:
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that is, as I may say, more thē godly, or the next to God in godlines.
that is, as I may say, more them godly, or the next to God in godliness.
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If anie come betweene, they loose their honour, and should thinke themselues put downe like a guest which is set lower,
If any come between, they lose their honour, and should think themselves put down like a guest which is Set lower,
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or a Iustice turned out of his office.
or a justice turned out of his office.
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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,
For so God does humble them, and disgrace them which dishonour their callings, as he did Saul when the princely Spirit departed from him, his Sons & his daughters,
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and his subiects did fauour Dauid more then him, that he could do nothing with them:
and his Subjects did favour David more then him, that he could do nothing with them:
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because God did not loue him, he would not let his seruants loue him:
Because God did not love him, he would not let his Servants love him:
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but when Dauid came to the crowne, because he had grace with God, he prospered in all that he went about, & reformed what he would;
but when David Come to the crown, Because he had grace with God, he prospered in all that he went about, & reformed what he would;
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for the Lord (as he saith) subdewed the people to him, that is, made them incline to his will:
for the Lord (as he Says) subdued the people to him, that is, made them incline to his will:
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as we read of Saul, in the beginning of his raigne before he had rebelled, a band of mē did cleaue vnto him:
as we read of Saul, in the beginning of his Reign before he had rebelled, a band of men did cleave unto him:
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of whom it is said, whose hearts God had touched:
of whom it is said, whose hearts God had touched:
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as though while the rulers hearts do stand toward God, the peoples harts should stand towards them,
as though while the Rulers hearts do stand towards God, the peoples hearts should stand towards them,
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& they should carry thē like God to all their desires: as it is said of Dauid, whatsoeuer the king did, pleased all the people.
& they should carry them like God to all their Desires: as it is said of David, whatsoever the King did, pleased all the people.
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Thus their name tels them how they should rule, and by consequent, teacheth vs how we shold obey.
Thus their name tells them how they should Rule, and by consequent, Teaches us how we should obey.
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God cals them gods, therefore he which contemneth them contemneth God: God cals them fathers, therefore we must reuerence them like fathers:
God calls them God's, Therefore he which contemneth them contemneth God: God calls them Father's, Therefore we must Reverence them like Father's:
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God cals them Kings, Princes, Lords, iudges, powers, rulers, and gouernors, which are all names of honour:
God calls them Kings, Princes, lords, judges, Powers, Rulers, and Governors, which Are all names of honour:
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& shall we dishonour whom God doth honor? Our first lesson is, Feare God:
& shall we dishonour whom God does honour? Our First Lesson is, fear God:
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the next is, Honor the king, 1. Pet. 2. 17. We may not put king before God,
the next is, Honour the King, 1. Pet. 2. 17. We may not put King before God,
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nor any other before the king, that is as Paul interpreteth, We must obey for conscience sake, not against cōscience,
nor any other before the King, that is as Paul interpreteth, We must obey for conscience sake, not against conscience,
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for thē we put the king before God, which Christ saith, haue no power but from God,
for them we put the King before God, which christ Says, have no power but from God,
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& therfore cannot make themselues magistrates, no more thē they can make thēselues gods.
& Therefore cannot make themselves Magistrates, no more them they can make themselves God's.
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As none but God could giue this name, so no man which exalteth himselfe can chalenge this honor, no more thē Simon Magus was greater because he called himselfe a great mā;
As none but God could give this name, so no man which Exalteth himself can challenge this honour, no more them Simon Magus was greater Because he called himself a great man;
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but they to whō God saith, I haue called you gods, as though he had the naming & appointing of thē.
but they to whom God Says, I have called you God's, as though he had the naming & appointing of them.
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Euery power is frō God, for by nature no mā can chalēge power ouer other, but by the word:
Every power is from God, for by nature no man can challenge power over other, but by the word:
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& therfore euerie soule which is subiect to God, must be subiect to them, for he which cals them kings, cals vs subiects:
& Therefore every soul which is Subject to God, must be Subject to them, for he which calls them Kings, calls us Subjects:
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this is their patent, as the queene of Sheba said to Salomon, that God hath chosen thē kings,
this is their patent, as the queen of Sheba said to Solomon, that God hath chosen them Kings,
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and set them vpon the throne.
and Set them upon the throne.
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As he said, and all things were made, so as he saith all things should be.
As he said, and all things were made, so as he Says all things should be.
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Therefore vnlesse I say, that they haue their ordination from God, though they be lords, and Iudges, & Magistrates, yet are no Lords, no Iudges, no Magistrats of God.
Therefore unless I say, that they have their ordination from God, though they be Lords, and Judges, & Magistrates, yet Are no lords, no Judges, no Magistrates of God.
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And therefore the Pope and his Cardinals, to whom God neuer said, Yee are Lords, or Iudges, or Magistrates, are no Lords, no Iudges, no Magistrates of God:
And Therefore the Pope and his Cardinals, to whom God never said, Ye Are lords, or Judges, or Magistrates, Are no lords, no Judges, no Magistrates of God:
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but that which the Lord saith, they are that they are, & no more, thogh they put on a triple crown,
but that which the Lord Says, they Are that they Are, & no more, though they put on a triple crown,
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and as the Lord cals them, so men should call them, if they were worthy to be called as others were, Watch men, Pastors, Doctors, & Teachers:
and as the Lord calls them, so men should call them, if they were worthy to be called as Others were, Watch men, Pastors, Doctors, & Teachers:
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but seeing they be not worthie of these titles, why should they haue higher? They which giue them more then the Lord giues them, make thē proud and insolent,
but seeing they be not worthy of these titles, why should they have higher? They which give them more then the Lord gives them, make them proud and insolent,
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and tyrannous, more then they which are Lords and Iudges, and Magistrates in deede.
and tyrannous, more then they which Are lords and Judges, and Magistrates in deed.
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But for these titles and base borne honour, which they haue incroched from men that puffe them,
But for these titles and base born honour, which they have encroached from men that puff them,
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& trouble them like Sauls armor, they would either intend the dutie of ministers, and teach as the Apostles did,
& trouble them like Saul's armour, they would either intend the duty of Ministers, and teach as the Apostles did,
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or else forsake those offices, and be ashamed of abiding in that calling which belongeth not vnto them; as Zacharie speaketh:
or Else forsake those Offices, and be ashamed of abiding in that calling which belongeth not unto them; as Zacharias speaks:
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whereas now they are so combred & mingled, as one saith of the Pope, he is neither God nor man: whereas now they Are so cumbered & mingled, as one Says of the Pope, he is neither God nor man:
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so may it be said of both him and his Cardinals, that they are neither good ministers,
so may it be said of both him and his Cardinals, that they Are neither good Ministers,
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nor good magistrates, but linsie wolsie, a mingle mangle betweene both, and like neither. Seeking a superfluous title, they haue forgotten all necessarie studies:
nor good Magistrates, but linsie wolsie, a mingle mangle between both, and like neither. Seeking a superfluous title, they have forgotten all necessary studies:
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for they neuer preach nor write, but to maintaine their kingdome, which fals like the towre of Babel, faster then they build.
for they never preach nor write, but to maintain their Kingdom, which falls like the tower of Babel, faster then they built.
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Therefore as Naomi said, call me no more Naomi, which signifieth beautiful, but cal me Mara which signifieth bitter.
Therefore as Naomi said, call me no more Naomi, which signifies beautiful, but call me Mara which signifies bitter.
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So they may say, call vs no more bishops, or pastors, or doctors, which signifieth preachers,
So they may say, call us no more Bishops, or Pastors, or Doctors, which signifies Preachers,
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but cal vs robbers, & sleepers, and giants, & pharisies, whom we succeed, for they haue no other reasō why they shold be called bishops which do not watch,
but call us robbers, & sleepers, and Giants, & Pharisees, whom we succeed, for they have no other reason why they should be called Bishops which do not watch,
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or pastors which do not feed, or doctors which do not teach, but that the Idols were called gods, though they were vnlike God.
or Pastors which do not feed, or Doctors which do not teach, but that the Idols were called God's, though they were unlike God.
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If their bodies had growne as far out of square since Christs ascension, as their titles,
If their bodies had grown as Far out of square since Christ Ascension, as their titles,
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& pompe, and honor, they might stand in the maine sea and not drowne, for their heads would be aboue the water. It followeth.
& pomp, and honour, they might stand in the main sea and not drown, for their Heads would be above the water. It follows.
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But ye shal die as a man. Here he distinguisheth betweene mortall gods, and the immortall God.But you shall die as a man. Here he Distinguisheth between Mortal God's, and the immortal God.
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Yee haue seene their glorie, now behold their end, They shall die like other.
Ye have seen their glory, now behold their end, They shall die like other.
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It had bene a great Sessions for all other to die, but for Magistrates, for Princes,
It had be a great Sessions for all other to die, but for Magistrates, for Princes,
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for Kings, for Emperors to die as they die, what a battell is this? which leaues no man aliue, shall the gods die to? He giues them their title,
for Kings, for Emperor's to die as they die, what a battle is this? which leaves no man alive, shall the God's die to? He gives them their title,
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but he tels them their lot. Though their power, though their welth, thogh their honour, though their titles, though their tyrannie,
but he tells them their lot. Though their power, though their wealth, though their honour, though their titles, though their tyranny,
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though their traine, though their friends, though their ease, though their pleasure, though their diet,
though their train, though their Friends, though their ease, though their pleasure, though their diet,
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thogh their clothing be not like other, yet their end shall be like other, nay their ends are like to be more feareful thē other:
though their clothing be not like other, yet their end shall be like other, nay their ends Are like to be more fearful them other:
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for God makes them examples of great mē, as he did of Pharao, & therfore we see so manie strange and sodain deathes of Princes more then of other.
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.
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Therefore he spake with the least when he said, Yee shall die like other: for few of them escape the sword, knife, or poison, which other neuer feare: Therefore he spoke 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:
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but if all your subiectes were your friends, yet yee shall die like other:
but if all your Subjects were your Friends, yet ye shall die like other:
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for are ye not cold when winter comes? are ye not withered whē age comes? are yee not weake when sicknesse comes? and shall yee not go whē death comes? Therefore be not proud of thine honor,
for Are you not cold when winter comes? Are you 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,
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as though it would last alwayes, for thou shalt die, and then all thine honor shall forsake thee,
as though it would last always, for thou shalt die, and then all thine honour shall forsake thee,
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and another shall rise in thy place, as great as thou, and when his glasse is run, another shall follow him,
and Another shall rise in thy place, as great as thou, and when his glass is run, Another shall follow him,
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and so another till death haue all.
and so Another till death have all.
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Be not cruell in thine authoritie, as though it would last alwayes, for thou shalt die,
Be not cruel in thine Authority, as though it would last always, for thou shalt die,
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and then thine authority shall die with thee, & they which remaine aliue shall send curses after thee,
and then thine Authority shall die with thee, & they which remain alive shall send curses After thee,
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because thy life was a scourge.
Because thy life was a scourge.
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Be not secure for thy wealth, as though it would last alwayes, for thou shalt die,
Be not secure for thy wealth, as though it would last always, for thou shalt die,
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& then another shall take thy riches, and thou shalt go to giue account how thou camest by them.
& then Another shall take thy riches, and thou shalt go to give account how thou camest by them.
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How many things doth he implie whē he saith ye shall die? this is a barre in their armes, which makes the proudest peacocke lay downe his feathers so often as he thinks vpō it,
How many things does he imply when he Says you 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,
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though he pricke them vp againe.
though he prick them up again.
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Whereby the holy Ghost would haue them learne, that nothing will make them liue, and rule,
Whereby the holy Ghost would have them Learn, that nothing will make them live, and Rule,
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and deale so well in their thrones, as to remember that they shall die and shortly giue account for all.
and deal so well in their thrones, as to Remember that they shall die and shortly give account for all.
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Signifying that prosperity makes vs forgetfull of our ende, and that these mortall gods liue as though they were immortall.
Signifying that Prosperity makes us forgetful of our end, and that these Mortal God's live as though they were immortal.
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A hard thing for Princes to remember death, when they haue no leisure to thinke of it,
A hard thing for Princes to Remember death, when they have no leisure to think of it,
dt j n1 p-acp n2 pc-acp vvi n1, c-crq pns32 vhb dx n1 pc-acp vvi pp-f pn31,
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but chop in the earth before they be ware. Like a man which walketh ouer a field couered with snow, sees not his way,
but chop in the earth before they be aware. Like a man which walks over a field covered with snow, sees not his Way,
cc-acp vvb p-acp dt n1 c-acp pns32 vbb j. j dt n1 r-crq vvz p-acp dt n1 vvn p-acp n1, vvz xx po31 n1,
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but when he thinkes to run on, suddenly falls into a pit:
but when he thinks to run on, suddenly falls into a pit:
cc-acp c-crq pns31 vvz pc-acp vvi a-acp, av-j vvz p-acp dt n1:
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euen so they which haue all things at will, and swim in pleasure, which as snow couereth their way and dazeleth their sight,
even so they which have all things At will, and swim in pleasure, which as snow Covereth their Way and dazzleth their sighed,
av av pns32 r-crq vhb d n2 p-acp n1, cc vvi p-acp n1, r-crq p-acp n1 vvz po32 n1 cc vvz po32 n1,
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while they think to liue on & to reioyce still, suddenly rush vpō death, & make shipwrack in the calme sea.
while they think to live on & to rejoice still, suddenly rush upon death, & make shipwreck in the Cam sea.
cs pns32 vvb pc-acp vvi a-acp cc pc-acp vvi av, av-j vvb p-acp n1, cc vvi n1 p-acp dt j-jn n1.
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Therfore it is good for them to heare they ar gods: so it is meet to know they shal dy.
Therefore it is good for them to hear they Are God's: so it is meet to know they shall die.
av pn31 vbz j p-acp pno32 pc-acp vvi pns32 vbr n2: av pn31 vbz j pc-acp vvi pns32 vmb vvi.
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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,
Wherefore you shall die Says 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,
q-crq pn22 vmb vvi vvz pns31 p-acp dt ord n2, c-acp cs pns31 vmd vvi d n1 cst pns32 vmd vvi pp-f n2 r-crq pns31 vvd av a-acp, pns31 vvz pno32 av-j a-acp pns32 vvb,
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& deferres not to another time, but where he calles them gods, there he calles them wormes meat,
& defers not to Another time, but where he calls them God's, there he calls them worms meat,
cc vvz xx p-acp j-jn n1, cc-acp c-crq pns31 vvz pno32 n2, a-acp pns31 vvz pno32 n2 n1,
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lest they should crow betweene the praise and the checke. I haue saide ye are gods, but ye shall die.
lest they should crow between the praise and the check. I have said you Are God's, but you shall die.
cs pns32 vmd vvi p-acp dt n1 cc dt n1. pns11 vhb vvd pn22 vbr n2, cc-acp pn22 vmb vvi.
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But for this die manie would liue a merrie life, and feast, and sport, and let the world slide:
But for this die many would live a merry life, and feast, and sport, and let the world slide:
cc-acp p-acp d vvb d vmd vvi dt j n1, cc n1, cc n1, cc vvb dt n1 vvb:
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but the remembrance of death is like a dampe which puts out all the lights of pleasure,
but the remembrance of death is like a damp which puts out all the lights of pleasure,
cc-acp dt n1 pp-f n1 vbz av-j dt n-jn r-crq vvz av d dt n2 pp-f n1,
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and makes him rub, and frowne, and whine which thinks vpon it, as if a mote were in his eye.
and makes him rub, and frown, and whine which thinks upon it, as if a mote were in his eye.
cc vvz pno31 vvi, cc n1, cc vvb r-crq vvz p-acp pn31, c-acp cs dt n1 vbdr p-acp po31 n1.
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O how heauie tidings is this to heare thou shalt dy from him which hath life and death in his owne hands:
O how heavy tidings is this to hear thou shalt die from him which hath life and death in his own hands:
sy q-crq j n2 vbz d pc-acp vvi pns21 vm2 vvi p-acp pno31 r-crq vhz n1 cc n1 p-acp po31 d n2:
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when the messenger is sent to thē which raigne like gods:
when the Messenger is sent to them which Reign like God's:
c-crq dt n1 vbz vvn p-acp pno32 r-crq n1 av-j n2:
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as if he should say, euen you which glister like Angels, whom all the world admires, and sues, & bows to:
as if he should say, even you which glister like Angels, whom all the world admires, and sues, & bows to:
c-acp cs pns31 vmd vvi, av pn22 r-crq n1 av-j n2, ro-crq d dt n1 vvz, cc vvz, cc vvz p-acp:
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which are called honorable, mightie and gracious Lords: I will tell you to what your honor shall come:
which Are called honourable, mighty and gracious lords: I will tell you to what your honour shall come:
r-crq vbr vvn j, j cc j n2: pns11 vmb vvi pn22 p-acp r-crq po22 n1 vmb vvi:
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first yee shall wax old like other, then yee shall fall sicke like other, then yee shall die like other,
First ye shall wax old like other, then ye shall fallen sick like other, then ye shall die like other,
ord pn22 vmb vvi j av-j j-jn, cs pn22 vmb vvi j av-j j-jn, cs pn22 vmb vvi av-j j-jn,
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then yee shalbe buried like other, then yee shalbe consumed like other, then yee shalbe iudged like other,
then ye shall buried like other, then ye shall consumed like other, then ye shall judged like other,
cs pn22 vmb|vbi vvn av-j j-jn, cs pn22 vmb|vbi vvn av-j j-jn, cs pn22 vmb|vbi vvn av-j j-jn,
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euen like the beggers which crie at your gate. One sickens, the other sickens: one dies, the other dies: one rots, the other rots.
even like the beggars which cry At your gate. One sickens, the other sickens: one die, the other die: one rots, the other rots.
av av-j dt n2 r-crq vvb p-acp po22 n1. pi vvz, dt n-jn vvz: crd n2, dt n-jn vvz: pi vvz, dt n-jn vvz.
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Looke in the graue & shew me which was Diues, and which was Lazarus. This is some cōfort to the poore, that once he shall be like the rich:
Look in the graven & show me which was Diues, and which was Lazarus. This is Some Comfort to the poor, that once he shall be like the rich:
n1 p-acp dt n1 cc vvb pno11 r-crq vbds fw-la, cc r-crq vbds np1. d vbz d n1 p-acp dt j, cst a-acp pns31 vmb vbi av-j dt j:
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one day he shall be as welthie, as mightie, as glorious, as a king: one houre of death will make thē al alike:
one day he shall be as wealthy, as mighty, as glorious, as a King: one hour of death will make them all alike:
pi n1 pns31 vmb vbi a-acp j, c-acp j, c-acp j, c-acp dt n1: pi n1 pp-f n1 vmb vvi pno32 d av-j:
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they which crowed ouer other, and looked downe vpon them like oakes, other shall walke vpon them like wormes,
they which crowed over other, and looked down upon them like oaks, other shall walk upon them like worms,
pns32 r-crq vvn p-acp j-jn, cc vvd a-acp p-acp pno32 av-j n2, j-jn vmb vvi p-acp pno32 av-j n2,
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and they shall be gone as if they had neuer bene.
and they shall be gone as if they had never be.
cc pns32 vmb vbi vvn c-acp cs pns32 vhd av-x vbn.
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Where is Alexander that conquered all the world, and after sought for another, because one would not satisfie him? Where is Zerxes, which could not number his armie for multitude? Where is Nemrod which built his nest in the clouds? Where is Sampson which slew an armie with the iaw of an asse? Where is Constantine, Nero, Galigula, Titus, Vespatian, Domicius, thunderboltes in their kinds? One hundred Princes of England are dead and but one aliue:
Where is Alexander that conquered all the world, and After sought for Another, Because one would not satisfy him? Where is Xerxes, which could not number his army for multitude? Where is Nimrod which built his nest in the 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:
q-crq vbz np1 cst vvd d dt n1, cc a-acp vvd p-acp j-jn, c-acp pi vmd xx vvi pno31? q-crq vbz np1, r-crq vmd xx vvi po31 n1 p-acp n1? q-crq vbz np1 r-crq vvd po31 n1 p-acp dt n2? q-crq vbz np1 r-crq vvd dt n1 p-acp dt n1 pp-f dt n1? q-crq vbz np1, np1, np1, np1, np1, np1, n2 p-acp po32 n2? crd crd n2 pp-f np1 vbr j cc p-acp crd j:
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the rest are gone to giue account how they ruled here, when they sustained the person of God.
the rest Are gone to give account how they ruled Here, when they sustained the person of God.
dt n1 vbr vvn pc-acp vvi n1 c-crq pns32 vvd av, c-crq pns32 vvd dt n1 pp-f np1.
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VVho vvould haue thought (saith Ieremy) that the enimy should haue entered into Ierusalem, Who would have Thought (Says Ieremy) that the enemy should have entered into Ierusalem,
r-crq vmd vhi vvn (vvz np1) cst dt n1 vmd vhi vvn p-acp np1,
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and spoiled that faire Citie? yet he brake into it, and Ierusalem was ransackt like other.and spoiled that fair city? yet he brake into it, and Ierusalem was ransacked like other.
cc vvd cst j n1? av pns31 vvd p-acp pn31, cc np1 vbds vvn av-j j-jn.
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Who would haue thoght that Herod which was honored like a God, should haue bin deuoured with wormes,
Who would have Thought that Herod which was honoured like a God, should have been devoured with worms,
q-crq vmd vhi vvd d np1 r-crq vbds vvn av-j dt n1, vmd vhi vbn vvn p-acp n2,
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and sauour that none could abide him? yet while he was in his pomp, sodainly he was strokē,
and savour that none could abide him? yet while he was in his pomp, suddenly he was stroken,
cc n1 cst pix vmd vvi pno31? av cs pns31 vbds p-acp po31 n1, av-j pns31 vbds vvn,
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& al his glorie eatē with worms.
& all his glory eaten with worms.
cc d po31 n1 vvn p-acp n2.
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Who wold haue thought that Iesabel that beautiful tēptation, shold haue bin gnawn of dogs? yet she was cast to dogs,
Who would have Thought that Jezebel that beautiful temptation, should have been gnawn of Dogs? yet she was cast to Dogs,
q-crq vmd vhi vvn cst np1 cst j n1, vmd vhi vbn vvn pp-f n2? av pns31 vbds vvn p-acp n2,
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& not an ear left to seasō the graue.
& not an ear left to season the graven.
cc xx dt n1 vvd p-acp n1 dt n1.
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What wold he think that should haue seene Salomon in his roialty, & after see him in the clay? O world vnworthie to be beloued who hath made this proud slaughter? Age, Sicknes, & Death:
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:
q-crq vmd pns31 vvi cst vmd vhi vvn np1 p-acp po31 n1, cc p-acp vvi pno31 p-acp dt n1? sy n1 j-u pc-acp vbi vvn r-crq vhz vvn d j n1? n1, n1, cc n1:
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the three sōmoners which haue no respect of persons, made them pay the ransome thēselues, & bow to the earth whence they came:
the three sommoners which have no respect of Persons, made them pay the ransom themselves, & bow to the earth whence they Come:
dt crd n2 r-crq vhb dx n1 pp-f n2, vvd pno32 vvi dt n1 px32, cc vvi p-acp dt n1 c-crq pns32 vvd:
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there lie the men which were called gods. How soone the flower of this world is faded!
there lie the men which were called God's. How soon the flower of this world is faded!
pc-acp vvi dt n2 r-crq vbdr vvn n2. uh-crq av dt n1 pp-f d n1 vbz vvn!
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Yesterday the tallest Cedar in Libanus, to day like a broken sticke troden vnder foote:
Yesterday the Tallest Cedar in Lebanon, to day like a broken stick trodden under foot:
np1 dt js n1 p-acp np1, p-acp n1 av-j dt j-vvn n1 vvn p-acp n1:
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yesterday the stateliest vpō earth, to day shrowded in earth, forsaken, forgotten, that the poorest wretch aliue would not be like vnto him, which yesterday crouched & bowed to his knees.
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.
av-an cs av-js p-acp n1, p-acp n1 vvn p-acp n1, vvn, vvn, cst dt js n1 j vmd xx vbi av-j p-acp pno31, r-crq av-an vvn cc vvn p-acp po31 n2.
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Then wo to them which had the names of God and the sinnes of men, for the mightie (saith Esay) shalbe mightily tormēted All their friends,
Then woe to them which had the names of God and the Sins of men, for the mighty (Says Isaiah) shall mightily tormented All their Friends,
av n1 p-acp pno32 r-crq vhd dt n2 pp-f np1 cc dt n2 pp-f n2, p-acp dt j (vvz np1) vmb av-j vvn d po32 n2,
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and subiects, and seruants forsake them, because they go to prison, to trie the mercie of hell,
and Subjects, and Servants forsake them, Because they go to prison, to try the mercy of hell,
cc n2-jn, cc n2 vvb pno32, c-acp pns32 vvb p-acp n1, pc-acp vvi dt n1 pp-f n1,
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& take what the spirite of darknesse will heape vpon them.
& take what the Spirit of darkness will heap upon them.
cc vvb r-crq dt n1 pp-f n1 vmb vvi p-acp pno32.
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There lie the men which were called gods, and thus ends the pilgrimage of kings, princes,
There lie the men which were called God's, and thus ends the pilgrimage of Kings, Princes,
pc-acp vvi dt n2 r-crq vbdr vvn n2, cc av vvz dt n1 pp-f n2, n2,
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and rulers, this is our life: while we enioy it we loose it:
and Rulers, this is our life: while we enjoy it we lose it:
cc n2, d vbz po12 n1: cs pns12 vvb pn31 pns12 vvi pn31:
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like the sunne which flies swifter then an arrow, and yet no man perceiues that it moues.
like the sun which flies swifter then an arrow, and yet no man perceives that it moves.
av-j dt n1 r-crq vvz jc cs dt n1, cc av av-dx n1 vvz cst pn31 vvz.
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He which liued 900. yeers could not hold out one houre longer, and what hath he now more then the child which liued but a yeare? Where are they which founded this goodly Citie? which possessed these faire houses? which walked these pleasant fields? which erected these stately tēples? which kneeled in these seates? which preached out of this place but 30. yeares ago? Is not earth turned to earth? and shall not our sunne set like theirs whē the night comes? Yet we cannot beleeue that death wil deale with vs. as he hath dealt with them:
He which lived 900. Years could not hold 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:
pns31 r-crq vvd crd n2 vmd xx vvb av crd n1 av-jc, cc q-crq vhz pns31 av av-dc cs dt n1 r-crq vvd p-acp dt n1? q-crq vbr pns32 r-crq vvd d j n1? r-crq vvd d j n2? r-crq vvd d j n2? r-crq vvd d j n2? r-crq vvd p-acp d n2? r-crq vvd av pp-f d n1 cc-acp crd n2 av? vbz xx n1 vvn p-acp n1? cc vmb xx po12 n1 vvn av-j png32 c-crq dt n1 vvz? av pns12 vmbx vvi d n1 vmb vvi p-acp pno12 c-acp pns31 vhz vvn p-acp pno32:
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though all men die, yet euerie man dreames, I shall scape, or at least I shal liue till I be old.
though all men die, yet every man dreams, I shall escape, or At least I shall live till I be old.
cs d n2 vvi, av d n1 n2, pns11 vmb vvi, cc p-acp ds pns11 vmb vvi c-acp pns11 vbb j.
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This is strange, men cannot thinke that God will doe againe that which he doth dayly,
This is strange, men cannot think that God will do again that which he does daily,
d vbz j, n2 vmbx vvi cst np1 vmb vdi av cst r-crq pns31 vdz av-j,
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or that he will deale with them as he deales with other. Tell vs that all other shall die, and we beleeue it:
or that he will deal with them as he deals with other. Tell us that all other shall die, and we believe it:
cc cst pns31 vmb vvi p-acp pno32 c-acp pns31 vvz p-acp n-jn. vvb pno12 d d n-jn vmb vvi, cc pns12 vvb pn31:
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tell one of vs that we shall die, and we beleeue it sooner of all then of one:
tell one of us that we shall die, and we believe it sooner of all then of one:
vvb crd pp-f pno12 cst pns12 vmb vvi, cc pns12 vvb pn31 av-c pp-f d av pp-f crd:
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though we be sore, though we be weak, though we be sicke, though we be elder then those whom we follow to the ground.
though we be soar, though we be weak, though we be sick, though we be elder then those whom we follow to the ground.
cs pns12 vbb j, cs pns12 vbb j, cs pns12 vbb j, cs pns12 vbb jc cs d r-crq pns12 vvb p-acp dt n1.
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So they thought which lie in this mould vnder your feet, as you do.
So they Thought which lie in this mould under your feet, as you do.
av pns32 vvd r-crq vvb p-acp d n1 p-acp po22 n2, c-acp pn22 vdb.
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If wisedome, or riches, or fauour could haue entreated death, these which liued before vs would haue kept our possessions frō vs:
If Wisdom, or riches, or favour could have entreated death, these which lived before us would have kept our possessions from us:
cs n1, cc n2, cc n1 vmd vhi vvn n1, d r-crq vvd p-acp pno12 vmd vhi vvn po12 n2 p-acp pno12:
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but death would take no baile, we are all tenants at will, and we must leaue this cottage whensoeuer the landlord wil put another in our roome;
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;
cc-acp n1 vmd vvi dx n1, pns12 vbr d n2 p-acp n1, cc pns12 vmb vvi d n1 c-crq dt n1 vmb vvi j-jn p-acp po12 n1;
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at a yeares, at a monethes, at a weeks, at a dayes, at an houres warning or lesse.
At a Years, At a months, At a weeks, At a days, At an hours warning or less.
p-acp dt n2, p-acp dt n2, p-acp dt n2, p-acp dt n2, p-acp dt ng1 n1 cc av-dc.
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The cloth which we weare vpon our backes, the graues which are vnder our feet, the sunne which sets ouer our heads, the meate which goes into our mouthes, do cry vnto vs, that we shall weare,
The cloth which we wear upon our 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,
dt n1 r-crq pns12 vvb p-acp po12 n2, dt n2 r-crq vbr p-acp po12 n2, dt n1 r-crq vvz p-acp po12 n2, dt n1 r-crq vvz p-acp po12 n2, vdb vvi p-acp pno12, cst pns12 vmb vvi,
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& set, & die, like the beasts, and soules, and fishes, which now are dead in our dishes,
& Set, & die, like the beasts, and Souls, and Fish, which now Are dead in our Dishes,
cc vvn, cc vvi, av-j dt n2, cc n2, cc n2, r-crq av vbr j p-acp po12 n2,
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but euen now were liuing in their elements. Our fathers haue sommoned vs, and we must sōmon our children to the graue.
but even now were living in their elements. Our Father's have summoned us, and we must summon our children to the graven.
cc-acp av av vbdr vvg p-acp po32 n2. po12 n2 vhb vvn pno12, cc pns12 vmb vvi po12 n2 p-acp dt n1.
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Euerie thing, euerie day suffereth some eclipse, nothing stands at a stay, but one creature cals to another, let vs leaue this world.
Every thing, every day suffers Some eclipse, nothing Stands At a stay, but one creature calls to Another, let us leave this world.
d n1, d n1 vvz d n1, pix vvz p-acp dt n1, cc-acp crd n1 vvz p-acp j-jn, vvb pno12 vvi d n1.
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while we play our pageants vpon this stage of short continuance, euerie man hath a part, some longer,
while we play our pageants upon this stage of short Continuance, every man hath a part, Some longer,
cs pns12 vvb po12 n2 p-acp d n1 pp-f j n1, d n1 vhz dt n1, d av-jc,
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& some shorter, & while the actors are at it, sodainly death steps vpon the stage like a haulke, which separates one of the doues from the flight,
& Some shorter, & while the actors Are At it, suddenly death steps upon the stage like a haulke, which separates one of the Dove from the flight,
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and shootes his dart, where it lights, ther fals one of the actors dead before them,
and shoots his dart, where it lights, there falls one of the actors dead before them,
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& makes all the rest agast. They muse and mourne, & bury him, and then to the sport againe:
& makes all the rest aghast. They muse and mourn, & bury him, and then to the sport again:
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while they sing, and play, and daunce, death comes againe and strikes another:
while they sing, and play, and dance, death comes again and strikes Another:
cs pns32 vvb, cc vvi, cc vvi, n1 vvz av cc vvz j-jn:
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there he lies, they mourne him and burie him, as they did the former, and play againe:
there he lies, they mourn him and bury him, as they did the former, and play again:
a-acp pns31 vvz, pns32 vvi pno31 cc vvi pno31, c-acp pns32 vdd dt j, cc vvi av:
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so one after another till the players be vanished, like the accusers which came before Christ,
so one After Another till the players be vanished, like the accusers which Come before christ,
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and death is the last vpon the stage. So the figure of this word passeth away.
and death is the last upon the stage. So the figure of this word passes away.
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Manie which stand here may lie here or elsewhere within this tweluemoneth:
Many which stand Here may lie Here or elsewhere within this twelvemonth:
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but thou thinkest it is not I, and he thinketh it is not he, but he which thinketh so, commeth soonest to it:
but thou Thinkest it is not I, and he Thinketh it is not he, but he which Thinketh so, comes soonest to it:
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if we should liue but a yeare, we would prepare our selues to die, and do all that God would haue vs, that we might liue in heauen,
if we should live but a year, we would prepare our selves to die, and do all that God would have us, that we might live in heaven,
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and scape the fierie lake, where the glutton hath not a droppe of water to coole the tip of his tongue.
and escape the fiery lake, where the glutton hath not a drop of water to cool the tip of his tongue.
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But now we know not whether we shall liue a week to an end, we wil do nothing that he bids vs, but abide the venture:
But now we know not whither we shall live a Week to an end, we will do nothing that he bids us, but abide the venture:
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so one is taken after another, and because we are not readie, therefore we go against our will like Lots wife out of Sodom.
so one is taken After Another, and Because we Are not ready, Therefore we go against our will like Lots wife out of Sodom.
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This is our fashion to set the best last, vntill we cannot forsake our sinnes, nor hope of mercie.
This is our fashion to Set the best last, until we cannot forsake our Sins, nor hope of mercy.
d vbz po12 n1 pc-acp vvi dt js n1, c-acp pns12 vmbx vvi po12 n2, ccx n1 pp-f n1.
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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.
Thus I have proclaimed to all Kings, Princes, Judges, Counsellers, and Magistrates, that which Isaiah did to one, Set thy things in order for thou shalt die.
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Yet 25. yeares were behind, when the Prophet warned him to set all things in order,
Yet 25. Years were behind, when the Prophet warned him to Set all things in order,
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yet I cannot promise you 25. yeares, for many princes doe not raigne so long, for one that doth.
yet I cannot promise you 25. Years, for many Princes do not Reign so long, for one that does.
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That which Esay spake to one, heere God pronounceth of all, Yee shall die: therefore take the message which is sent vnto you,
That which Isaiah spoke to one, Here God pronounceth of all, Ye shall die: Therefore take the message which is sent unto you,
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& when you thinke of your honor, think of your end.
& when you think of your honour, think of your end.
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These two remembrances to beare in mind, that yee are gods, and thinke that yee shall die.
These two remembrances to bear in mind, that ye Are God's, and think that ye shall die.
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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,
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,
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like them which are called gods, that we may be like God hereafter:
like them which Are called God's, that we may be like God hereafter:
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let vs prepare before the accompt, for none are in heauē, but they which left the world before the world left them.
let us prepare before the account, for none Are in heaven, but they which left the world before the world left them.
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