throne of grace do yeeld our selues body and soule vnto thee for all thy benefits which thou from our birth hast heaped vpon vs as though we had alwayes done thy will although wee occupied about vaine things neuer marked neuer loued neuer serued neuer thanked thee so heartelie for them as we esteeme a mortall friende for the least courtesie Therefore we come with shame and sorrowe to confesse our sinnes not smal but grieuous not a few but infinite not past but present not secret but presumptuous against thy expresse word and will against our owne conscience knowledge and liking if any had done thē but our selues O Lord if thou shouldest require but the least of them at our hands Sathā would chalenge vs for his and we should neuer see thy face againe nor the Heauens nor the Earth nor all the goodnes which thou hast prepared for mā What shall we do then but appeale vnto thy mercie and humblie desire thy fatherly goodnes to extend that compassiō toward vs which thy beloued sonne our louing sauiour hath purchased so mightely so gratiously and so dearely for vs we beleeue and know that one drop of his bloud is sufficient to heale our infirmities pardon our iniquities and supplie our necessities but without thy grace our light our strength our guide we are able to do nothing but sinne as wofull experience hath taught vs too long and the example of them which are void therof whose life is nothing else but the seruice of the world the flesh and the diuel Therefore good father as thou in speciall fauour hast appointed vs to serue thee like as thou hast ordained all other creatures to serue vs so may it please thee to send downe thy heauenly spirite into this earthly mansion to illuminate our minds mollifie our hearts change our affections subdue our reason regenerate our wils and purifie our nature to this duetie so shall not thy benefites nor thy chastismentes nor thy word returne void but accomplish that for the which they were sent vutill we be renued to the image of thy sonne Good Lord we beseech thee looke downe in the multitude of thy compassions vpon thy millitant Church this sinful Realme thy gracious handmaid our dread soueraigne her honourable Counsell the ciuill Magistrates the painfull Ministers the two Vniuersities the people that sit in darknes and all that beare thy crosse Gather vs into one cōmunion of thy truth and giue vnto euerie man a spirite to his calling that we being mindfull of the accompt and that we are called Christians may firmely resolue speedely begin continually perseuer in doing suffering thy holy will Good Lord blesse and sanctifie our meeting that no temptation hinder me in speaking nor them in hearing but that thy word may be heard and spoken as the word of 2. King 2. 9. 1. Sam. 16. 5. 1. Sam. 10. 20. Exod. 18. 21. Matth. 23. 2. 1. Sam. 9. 2. 1. Sam. 16. 13. 1. Sam. 28. 26. 2. Chron. 9. 6. Psal. 2. 6. Matth. 14. 19. 2. Chron. 9. 8. Matth. 11. 29. Deut. 17. 19. Psal. 139. 21. Exod. 32. 27. Num. 16. 15. 1. Sam. 10. 9. 1. King 3. 9. 1. King 4. 30. 1. Sam. 25. 25. 2. Thess. 2. 4. 2. Cor. 4. 4. Dan. 4. Nehem. 6. 1◠2. King 15. 30. 1. Sam. 22. 7. 1. Sam. 19. 4. 17. 1. Sam. 21. 17. 1. Sam. 14. 45. 2. Sam. 5. 10. 1. Sam. 10. 26. 1. Sam. 3. 26. Prou. 14. 21. Rom. 13. 5. Iohn 19. 11. Heb. 5. 4. Acts. 8. 9. Rom. 13. 7. 1. Pet. 2. 23. Iere. 27. 12. 2. Chron. 9. 8. Gen. 1. 1. Sam. 17. 39. Zach. 13. 4. Gen. 11. Ruth 1. 20. Exod. 20. 23. Exod. 9. 16. Gen. 11. 4. Gen. 5. 27.
become pitch and brimstone to maintaine the fire of Gods scorching wrath in thy sinewes spirits and inward bowels drinking out in full measure the dregges of the wine of his rage and fury and canst thou be so blind and reachlesse that for the vaine pleasure of sinne for a little while thou wilt constraine God to torment thee euerlastingly who it may be euen at this instant if thou wilt still trie his patience and long sufferance will sodainly take thy spirite from thee or come in iudgement to recompence to all sinners by his finall sentence in the burning of the whole world the stipend of horror shame confusion vtter reprobation and waigh with thy selfe that to approch to God is the chiefest ioy of the chosen to behold his glorious countenance in the face of his sonne whereas thy sinnes doe separate thee from him and make thee afraid to speake to him by prayers which is thy chiefest and greatest solace in this mortall life How much more wil thy vngodlinesse make thee wish delay of the last iudgement the speedie and present comming whereof is a chiefe prop of our fight in the midst of so manie troubles and temptations and withall remember how the diuell that roring lyon laboureth by this impure act to make thee most filthie and lothsome in the sight of God and reioyceth to see thy gracious father mercifull Sauiour and comfortable sanctifier so abused and withstood and angred by thee whom he hath wonderfully made carefully preserued and deerely redeemed and tenderly loued that if it may be thou shouldest by vtter apostasie dishonour him in the face of the world who hath aduanced thee in the presence of all his Angels and though thou be so sure in faith that thou canst not vtterly fall the consideration whereof should make thee more duetifull and not incourage thee in a sinful course yet maist thou by little and little and by often falling bring thy selfe into a better liking both of the wicked and of wickednes itselfe whom thou oughtest to hate with a perfect hatred and then God by iust iudgement cast thee into a sure sleepe that thy filthihesse may be seene of men and thou condemned to the griefe of the righteous and scorned to thy shame of the vngodly and in the meane season by prouoking Gods iudgement be spoiled of thy goodly ornaments of thy godly desires of religious thoughts of zealous affections of christian communication of holy indeuours of assured perswasions of faith of stedfast waitings through hope of constant suffering by patience and heartie reioicings from loue In the perfect consummation of which things because all happinesse consisteth beware thou carelesse wretch lest sodainly by thy abhominable filthinesse thou either for a time wholly depriue thy selfe of comfortable feeling of these things or much diminish thy present graces and blessings receiued of the holy spirite to the glorie of God the Father But why doe I vtter my voice or striue to make a dead carkas moue O quicken thou me that art the fountaine of life and call thou out of heauen thy dwelling place that my wandring soule may heare the voice of her shepheard and follow thee whither soeuer thou leadest nay of thy tender compassion take me vp vpon thy shoulders and carrie me gently into thy fold againe for theeues haue stolne me away and haue bound my feete so that I cannot go and they watch for me vntil thou art gone that they may carrie me away quicke from thy pastures O do thou therfore presently deliuer me and giue me thy helping hand O cast thou downe by thy spirite my raging lust and by thy grace subdue mine vntamed affection I am weake O Lord and vnable to resist the force of my mightie aduersarie send thy helpe from aboue and saue me out of the iawes of the cruell lion thou hast deliuered me out of the mouth of hell ô let not the gates thereof anie more preuaile against me let me not anie longer be occupied in vngodlinesse least mine enime triumph ouer me saying in his malicious hart there there so would I haue it Let this sinne be farre from me ô Lord that I should defile my selfe anie more with this notorious wickednesse worke therefore in mine heart an vtter detestation of it that I may euer hereafter keepe my selfe pure and vnspotted for thy kingdome Thou that art able to make of stones children to Abraham mollifie I praie thee my stonie heart that all manner of son like affections may be imprinted therein plucke vp ô good father these rootes of bitternesse that no vnsauorie fruite may come of the tree which thou by thine owne hand hast planted I desire I looke I call I crie for thy assistance that I may cōquer this vnruly motiō O blessed sauiour that hast grāted so manie petitions vpon earth to them that were carefull for the bodie fulfill I pray thee this my desire not for health nor strēgth nor riches nor honour nor for food nor apparell but for thine heauenlie grace and inspiration yea let me lose all those rather thē be left to my sinfull flesh that I should be ruled anie longer thereby Mortifie good father in me the old bodie of sinne and giue vnto me a new bodie purged frō these dead workes to serue the liuing God renew my spirite dayly that I may cast away these works of darknes let it be enough ô merciful Father that my weaknesse in failing heretofore hath bin made known vnto me least I shold be too proud Now let thy strength appeare in putting this mine enimie vnder my feete that thereby I may be bold to put my confidence in thee Why should my bodie made by thine hand and my soule framed according to thine image be giuen ouer as a pray into the hands of Sathan Deliuer me ô Lord from the snare of the hunter and preserue me from the hand of mine enimie who lieth in waite for my spirituall life and laboureth mine euerlasting destruction so shal I praise thee for thy great goodnes and magnifie thy name for giuing me conquest ouer my aduersarie that is too strong for me To thee I fly for succour till this tempest be ouer past hide me I pray thee vnder thy shield bucker that none of the fierie dartes of Sathan take hold on me Good Lord for the loue thou bearest vnto mankind or thy sons sake who hath taken our nature vpon him graunt that I may not be tempted aboue my strength and that in all temptations I may flie vnto thee as a horne of my saluation yeelding thee most humble and heartie thankes for that thou hast giuen me a desire to withstand my sinfull flesh which thy worke I beseech thee for thy namesake to perfect and fully accomplish VVatch and pray lest you enter into temptation the spirite indeed is vvilling but the flesh is vveake Matth. 26. 41. Another zealous prayer ETernall God almightie and all mercifull we thy vnworthy seruants prostrate before thy
THE MAGISTRATES SCRIPTVRE PSALME 82. 6. 7. I haue said yee are gods and yee all are the children of the most highest 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 how much good they might do and how little they performe God becomes a rememberancer vnto them and first shewes what a high calling Princes and rulers haue and then least they should be proud of it make their magistracy a chaire of ease he turnes vpon them againe as though he had another message vnto them tels them that though they be aboue other yet they shall die like other and though they iudge here yet they shall be iudged hereafter and giue account of their stewardship how they haue gouerned as straite as their subiectes how they haue obeyed A good memorandum for all in authoritie so to deale in this kingdome that they lose not the kingdome to come I have said yee are gods c. How can he call them gods which cals himselfe the onely God 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 and to execute his iudgements vpon them Out of this name Rulers may learne how to gouerne subiects how to obey 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 and do nothing but as their conscience tels them that God would doe himselfe Therefore they which vse their power against God which beare the person of God and execute the will of the diuell which make lawes against Gods law and be enimies to his seruants are worse then Balaam which would not curse whom God blessed 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 I haue said yee are gods c. First this name enformes vs what kind of rulers magistrates we shold 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 all those whom God set ouer his people in his mercie and not in his anger had some note of excellencie aboue the rest which God chose them by as it is the Magistrates marke 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 all giue place to him but our vertues are so singled that he which was called the mildest is not called the wisest and he which was called the wisest is not called the iustest as though God found some defect in his owne election for when he chose one milde another wise and another iust he shewed that hee would haue one which is milde and wise iust like himselfe Elisha thought that the single spirite was not enough but required that the spirite of Eliah might be doubled vpon him because he was a Prophet which should teach other So we should picke out thē which haue a double spirit to be Magistrats because they must gouerne other as God picked forth Iosua in Moses his roome He might haue chosen manie out of all Israel which had the spirite of wisedome 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 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 yet there was but one amongst them which pleased God the Prophet could scarce discerne him 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 Therefore there was such a scrutenie amongst the tribes to finde out the mā whom God had chosen as Iethro taught Moses to cull out of all the people those which had best courage and feared God and dealt truely and hated couetousnes Therefore a wicked man may not supply the place of God as the Scribes Pharisies sate in Moses chaire 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 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 to good or euill 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 so he which commaunds other should exceede other in gifts of grace that they may know him from the rest and say this is hee that excells 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 in whom was the spirite of God Gen. 41. 38. much more ought Christian Princes in the choosing of Iosephs in their common wealthes 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. Secondly this extolleth the calling of Magistrates as Iacob honoured Iosephes children whē he said they should be called after his name 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 These things pertaine to the wise and they themselues doe not alwayes see it 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 as the builders of the temple had a speciall wisedome and spirite which God gaue them for that work which they were chosen vnto So when Samuel had annointed Dauid he saith that the spirite of the Lord came vpon Dauid from that day forward as though he had another spirite after then he had before So there is a difference betweene kings and subiects though they be not gods yet they are liker God then other 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 and therefore their battailes are called the Lords battailes and their iudgements the Lords iudgements and their throne the Lordes throne and
For so God doth humble them and disgrace them which dishonour their callings as he did Saul when the princely spirit departed from him his sons his daughters and his subiects did fauour Dauid more then him that he could do nothing with them because God did not loue him he would not let his seruants loue him 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 for the Lord as he saith subdewed the people to him that is made them incline to his will as we read of Saul in the beginning of his raigne before he had rebelled a band of mē did cleaue vnto him of whom it is said whose hearts God had touched as though while the rulers hearts do stand toward God the peoples harts should stand towards them they should carry thē like God to all their desires as it is said of Dauid whatsoeuer the king did pleased all the people Thus their name tels them how they should rule and by consequent teacheth vs how we shold obey God cals them gods therefore he which contemneth them contemneth God God cals them fathers therefore we must reuerence them like fathers God cals them Kings Princes Lords iudges powers rulers and gouernors which are all names of honour shall we dishonour whom God doth honor Our first lesson is Feare God the next is Honor the king 1. Pet. 2. 17. We may not put king before God nor any other before the king that is as Paul interpreteth We must obey for conscience sake not against cōscience for thē we put the king before God which Christ saith haue no power but from God therfore cannot make themselues magistrates no more thē they can make thēselues gods 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 but they to whō God saith I haue called you gods as though he had the naming appointing of thē Euery power is frō God for by nature no mā can chalēge power ouer other but by the word therfore euerie soule which is subiect to God must be subiect to them for he which cals them kings cals vs subiects this is their patent as the queene of Sheba said to Salomon that God hath chosen thē kings and set them vpon the throne As he said and all things were made so as he saith all things should be 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 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 but that which the Lord saith they are that they are no more thogh they put on a triple crown 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 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 and tyrannous more then they which are Lords and Iudges and Magistrates in deede But for these titles and base borne honour which they haue incroched from men that puffe them trouble them like Sauls armor they would either intend the dutie of ministers and teach as the Apostles did or else forsake those offices and be ashamed of abiding in that calling which belongeth not vnto them as Zacharie speaketh whereas now they are so combred mingled as one saith of the Pope he is neither God nor man so may it be said of both him and his Cardinals that they are neither good ministers nor good magistrates but linsie wolsie a mingle mangle betweene both and like neither Seeking a superfluous title they haue forgotten all necessarie studies for they neuer preach nor write but to maintaine their kingdome which fals like the towre of Babel faster then they build Therefore as Naomi said call me no more Naomi which signifieth beautiful but cal me Mara which signifieth bitter So they may say call vs no more bishops or pastors or doctors which signifieth preachers 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 or pastors which do not feed or doctors which do not teach but that the Idols were called gods though they were vnlike God If their bodies had growne as far out of square since Christs ascension as their titles pompe and honor they might stand in the maine sea and not drowne for their heads would be aboue the water It followeth But ye shal die as a man Here he distinguisheth betweene mortall gods and the immortall God Yee haue seene their glorie now behold their end They shall die like other It had bene a great Sessions for all other to die but for Magistrates for Princes 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 but he tels them their lot Though their power though their welth thogh their honour though their titles though their tyrannie though their traine though their friends though their ease though their pleasure though their diet 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 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 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 but if all your subiectes were your friends yet yee shall die like other 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 as though it would last alwayes for thou shalt die and then all thine honor 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 haue all Be not cruell in thine authoritie as though it would last alwayes for thou shalt die and then thine authority shall die with thee they which remaine aliue shall send curses after thee because thy life was a scourge Be not secure for thy wealth as though it would last alwayes for thou shalt die then another shall take thy
arme and heaped treasures of raigne haile and snow to doe thee seruice Hath he not in the midst of the world laid the foundations of the earth that thou mightest haue a stable habitation and mightest from thence behold euerie way thou lookest the wals of his beautifull pallace Hath he not gathered the waters into one place and made the drie land appeare and drawne forth by his power a pure substāce of aire betweene heauē earth that fishes might multiplie in the seas foules in great aboundāce flie in the opē face of the firmament tender plants hearbs flowers and trees in all varietie grow and fructifie vpon the ground yea creeping things cattell and beasts increase in infinite number in pastures fields gardēs orchards groues and all these to doe thee pleasure Hath he not further giuen thee springs and riuers gold and siluer pearles and iewels euen plentie of streames stoanes and mettal to furnish thee with whatsoeuer for profite thou needest or for pleasure desirest Hath he not made thee Lord and ruler ouer all his creatures euen ouer the huge Elephants the Whale the strong Lion and Vnicorne and horse of warre ouer the sauage Tigars beares wolues ouer the mightie Eagle Griffin Vultur Ostrich and haulke Art thou not clad defended fed enriched cheered and renowned by these his creatures that al the parts of thy bodie senses of thy minde might be partakers of his goodnes and with his sweetnes refreshed comforted delighted in great measure Yea aboue all this hath he not breathed into thy bodie an immortall soule that thou mightest remaine with him in glorie for euer Did he not at the first frame thee like vnto himselfe that he might therefore loue thee as his sonne Did he not cast into thy spirit the beames of his wisedome that thou through thy vnderstanding mightest behold him his glory stirred vp sparkes of goodnes in thy heart that thou mightest by thy affection imbrace him and his bountie and be made perfectly blessed by his infinite happinesse who when Adam thy vngratefull father by distrusting him that had faithfully promised was throughly able to fulfill his will and resolutely determined exceedingly to aduance him hauing giuen him this whole world in testimonie thereof by discontenting his minde with the excellent estate he was placed in of vnspeakeable loue vnlesse he might be as good as God himselfe proudly desiring to make dust the fellow of him who was from euerlasting infinitly full of wisedome power grace and maiestie and had done all this at the perswasion of the most traiterous rebel of his right gracious king and spitefull enimie of his most bountifull master euen then when this most villanous conspiring with Gods notorious aduersarie had deserued immortall hatred against him all that pertained vnto him yea thee as yet vnborne but contained in him whose whole masse by this impious disobedience became by iust iudgemēt a temple of cursed estate for euer and for euer thou also thy selfe bringing forth fruite of cōtempt of his Law who is most holy mercifull and mightie yet euen then I say of vnspeakable pitie and compassion intended nay promised nay laboured to deliuer him and thee from that dreadfull vengeance which ye had purchased by your own wicked and vngratious demerits and to reconcile you base abiects and vile castawayes and yet stubborne and spightfull haters of the great God Iehouah who when there was no meanes to be found in heauen nor seas nor in the earth nor vnder the earth but that he should damne his onely begotten sonne the verie brightnes of his glorie who neuer offended him but was an eternall delight vnto his soule and reioycing vnto his spirit that thou mightest be saued a grosse lumpe of slime and clay still vexing him by thy wickednes yet deliuered his sonne into the full power of Sathan to put him to a most shameful death by the hands of most detestable persons and did cast him farre away out of his fauour and threw him downe into the bottomlesse pit of his vnsupportable wrath and indignation that thou mightest be placed betweene his owne armes in the kingdome of heauen in all roialtie and glorie as his deere and entirely beloued sonne Whie therefore wast thou ô my vnholy and vnthankfull nature so readie and prone so violent and headlong to commit thinges highly displeasant in his sight who in a manner and as farre as it was possible slew himselfe for thy saftie when he had no creature so disobedient vnto him as thee O thou my inward soule and spirite of my minde awake and stand vp to defend thy selfe for thou art besieged with mightie enimies the prince of darknesse the rulers of the aire the spirituall craftinesse and pollicies of hell why arisest thou not thou sluggard thy foes in great nūber are prepared with manie ambushmentes hauing a huge armie all maliciously bent with venimous dartes to pearce thorow thy heart they are entered thy hold at all fiue gates of thy outward sences yea they haue broken downe thy inward doores and haue left thee but one window towards heauen to escape by euen thy praiers whereto the spirite of God waiteth thy speedie comming make hast ô thou heauie with sleepe or thou art taken by thy cruell enimies whose handes are of iron and their teeth of steele to grinde thy verie bones to powder harken no longer to that stincking harlot thy wicked appetit which lying in thy bosome desireth nothing but thy vtter destruction shee perswadeth thee that thou art in no present daunger that shee may reioice at thy miserable end It may be thou thinkest O thou chiefe of fooles and oxe that art fed to the slaughter that though thou go on a little way in thy pleasant path thou maist returne backe when thou wilt and thy little wandring will not greatly be regarded O thou vnwise and sottish of heart when wilt thou vnderstand Hath the sonne of God indured such paine for the smallest of thy sinnes and makest thou so light account of so grieuous crimes Doth the law thunder curses and plagues and euerlasting torments against thy least vnordinate motions and didst thou not dread to performe so shamelesse a practice Knowest thou not that the eyes of God and his Angels behold the doing that thou wouldest be ashamed to doe in the presence of vngodly men or vncleane beasts or doest thou not consider how thou diddest grieue the spirite of God who hath vouchsafed of his infinite mercie to dwell in thy bodie to this end chiefly that he might mortifie thy carnall lusts Why didst thou then defile his temple which he hath sanctified to be an house for himself to dwell in take heed thou driue not out so worthie and noble a guest by such swinish and fleshly behauiour who if he once depart then shalt thou be an hold for diuels and legions of damned spirites that they may stuffe thee ful of al manner of iniquitie and then at length