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 man , 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 2. King . 2. 9. might be doubled vpon him , because he was a Prophet which should teach other . So we should picke out than 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 1. Sam. 16. 5. 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 1. Sam. 10. 20. amongst the tribes to finde out the man whom God had chosen , as Iethro taught Moses to cull Exod. 18. 21. 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 Matth. 23. 2. 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 : 1. Sam. 9. 2. 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 , when 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 1. Sam. 16. 13. 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 1. Sam. 28. 26. 2. Chron. 9. 6. are called the Lords battailes , and their iudgements the Lords Psal. 2. 6. iudgements , and their throne the Lordes throne , and the kings themselues , his kings , to shew that they are al to god like hands : by some he reacheth mercie , by some iustice , by some peace , by some counsell , as Christ distributed the loaues and the fishes Matth. 14. 19. by the hands of his disciples : this God requires of all , when he cals them gods , to rule as he would rule , iudge as he would iudge , correct as he would correct , reward as he would reward , because it is said that they are in steede of the Lord God , to doe 2. Chron. 9. 8. as he would doe . This is a good studie for Magistrates in all their iudgements to consider , what God would doe , because they are in steede of God . I rule for God , I speake for God , I iudge for God , I reward for God , I correct for God : how would God doe ? how would he determine ? And it shall be my sentence : as we should thinke how Matth. 11. 29. Christ prayed before we praie , and how hee spake before we speake , because his actions are our instructions : so they should thinke how Christ would iudge before they iudge , because Gods law is appointed for their law . Such a thought must needs leuell Deut. 17. 19. the way before them , and put them in minde of a good and iust , and holy iudgement , because God is good , and iust , and holie .

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 , and rulers , which are gods themselues , are to doe the businesse of God as their owne busines : because they are gods , Gods businesse is their busines , Gods law is their law , Gods honour is their honour . 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 , and therefore seeke it and further it as earnestly & diligently as he would his owne , and rule and iudge , and speake , and punish , and consult , as he would for himselfe : euen as Dauid counted Gods Psal. 139. 21. foes his foes , and Gods friends his friends : and Moses persecuted Exod. 32. 27. them which were Idolaters against Num. 16. 15. God , as he did them which were traitors to him .

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 , but as God doth that which is iust and good without the iealosie of men ; so they should forget themselues to be men , which are led by the armes betweene fauour and feare , and thinke themselues gods which feare nothing . 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 : in the 9. verse , God doth encourage him , saying , that he wil be with him : but here he is with him , for hearing God call them gods , shewes that God is there , nay , that they are as God , which powres such a princelike 1. Sam. 10. 9. spirite vpon them , as he did vpon Saul , so soone as he was king . So hearing that they are gods , it should change them , and make them excell the order of men , vntill they resemble God , after whom they are named : as Salomon studied 1. King . 3. 9. and prayed till hee was wiser then al that he gouerned . Then 1. King . 4. 30. they need not blush to read this testimonie , I haue said ye are gods , &c. or else it will seeme a checke vnto them . As manie sit in gods place , and yet neuer knew that the scripture called them gods , nor 1. Sam. 25. 25. why they haue this name no more then Naball : so many play Nabal in their offices , and are readier to aske who is Dauid ? who is Christ ? when his cause comes before them , then speake or doe any thing for him . But the women go before them like Abigail , as though God would shame them with the weaker vessel . Doth anie man but they forget his name ? Princes and rulers haue manie names of honour , but this is the honorablest name in their titles , that they are called gods : other names haue bene giuen them of men for reuerence or flatterie , but no man could giue them this name but God himselfe . Therfore their name is a glasse wherin they may see their duetie , how God doth honour them , and how they should honour him , and think what am I more then he , that God should set me in his owne chaire , & 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 : 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 this word is enough to put them in minde of all that they should do : thinke that yee are gods , and it wil make you ashamed to obey the diuel , or the world , or the flesh in any thing . Therfore how can that Romish Antichrist , which sits in the 2. Thess. 2. 4. temple of God with his kings & Magistrates , and set themselues against God be called gods ? Are they gods where Gods cause is worst heard ? are they gods which make lawes against God ? Are the gods persecuters of Gods children ? Nay doth he notly which cals them noble , or soueraigne , or gracious ? If they deserue not their titles , how do they deserue their places ? Can they thinke of their names and not be abashed ? Can they sit downe in Gods place and speake against him ? iudge against him ? decree against him ? Doth iniquitie become gods ? doth partialitie become gods ? do bribes become gods ? They are greedie gods , Idol gods , belly gods , and may be termed gods , because they are like 2. Cor. 4. 4. the God of this world , which do but staie like Nebuchadnezar , Dan. 4. vntill their iniquities be full , that they may be cast out like beastes , a derision to them whom they gouerne .

But they which regard this honorable testimony of God , as Nehemiah said , when he was tempted Nehem. 6. 1● . 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 vsurer ? or a prophaner ? vpon whom all eyes are set to take their example , and would harken sooner then vnto God himselfe ? Then he resolueth to rule according to his name , knowing that all the soules which might be wonne by him , shal be required of him , as the sins of Israel were imputed to Ieroboam . Thus God doth flatter them as it were to profite them , 2. King . 15. 30. and cals them gods , to teach them their duetie to God . All should be godly , but they shold be like gods : that is , as I may say , more than godly , or the next to God in godlines . If anie come betweene , they loose their honour , and should thinke themselues put downe like a guest which is set lower , or a Iustice turned out of his office . For so God doth humble them , and disgrace them which dishonour their callings , as he did Saul when the princely spirit departed from him , his sons & his daughters , and his subiects did fauour 1. Sam. 22. 7. Dauid more then him , that he 1. Sam. 19. 4. & 17. 1. Sam. 21. 17. 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 1. Sam. 14. 45. crowne , because he had grace with God , he prospered in all that he went about , & reformed what 2. Sam. 5. 10. 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 men did cleaue vnto him : of whom it is said , whose hearts God had touched : as though while the rulers hearts 1. Sam. 10. 26. do stand toward God , the peoples harts should stand towards them , & they should carry them like God to all their desires : as it is said of Dauid , whatsoeuer the king did , 1. Sam. 3. 26. 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 Prou. 14. 21. 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 Rom. 13. 5. for conscience sake , not against conscience , for them we put the king before God , which Christ saith , haue no power but from God , & Iohn . 19. 11. therfore cannot make themselues magistrates , no more than they can make themselues gods . As none but God could giue this name , so no man which exalteth himselfe can chalenge this honor , no more than Heb. 5. 4. Simon Magus was greater because Acts. 8. 9. he called himselfe a great man ; but they to whom God saith , I haue called you gods , as though he had the naming & appointing of them . Euery power is from God , for by nature Rom. 13. 7. no man can chalenge power ouer other , but by the word : & therfore euerie soule which is subiect to God , must be subiect to them , for 1. Pet. 2. 23. he which cals them kings , cals vs Iere. 27. 12. subiects : this is their patent , as the queene of Sheba said to Salomon , 2. Chron. 9. 8. that God hath chosen them kings , and set them vpon the throne . As he said , and all things were made , Gen. 1. 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 them 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 , 1. Sam. 17. 39. 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 : Zach. 13. 4. 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 , Gen. 11. faster then they build . Therefore as Naomi said , call me no more Naomi , which signifieth beautiful , but cal me Mara which signifieth Ruth . 1. 20. 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 reason 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 Exod. 20. 23. 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 than other : for God makes them examples of great men , as he did of Pharao , & therfore we see so manie strange and sodain deathes of Princes more then of other . Exod. 9. 16. 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 when age comes ? are yee not weake when sicknesse comes ? and shall yee not go when 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 riches , and thou shalt go to giue account how thou camest by them . How many things doth he implie when 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 vpon it , though he pricke them vp againe . Whereby the holy Ghost would haue them learne , that nothing will make them liue , and rule , and deale so well in their thrones , as to remember that they shall die and shortly giue account for all . Signifying that prosperity makes vs forgetfull of our ende , and that these mortall gods liue as though they were immortall . A hard thing for Princes to remember death , when they haue no leisure to thinke of it , 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 when he thinkes to run on , suddenly falls into a pit : euen so they which haue all things at will , and swim in pleasure , which as snow couereth their way and dazeleth their sight , while they think to liue on & to reioyce still , suddenly rush vpon death , & make shipwrack in the calme sea . Therfore it is good for them to heare they ar gods : so it is meet to know they shal dy . Wherfore ye shall dy saith he in the next words , as if he would preuent some conceipt that they would take of words which he cast out before , he cools them quickly before they swel , & deferres not to another time , but where he calles them gods , there he calles them wormes meat , lest they should crow betweene the praise and the checke .

I haue saide ye are gods , but ye shall die . But for this die manie would liue a merrie life , and feast , and sport , and let the world slide : but the remembrance of death is like a dampe which puts out all the lights of pleasure , and makes him rub , and frowne , and whine which thinks vpon it , as if a mote were in his eye . O how heauie tidings is this to heare thou shalt dy from him which hath life and death in his owne hands : when the messenger is sent to them which raigne like gods : as if he should say , euen you which glister like Angels , whom all the world admires , and sues , & bows to : which are called honorable , mightie and gracious Lords : I will tell you to what your honor shall come : first yee shall wax old like other , then yee shall fall sicke like other , then yee shall die like other , then yee shal be buried like other , then yee shal be consumed like other , then yee shal be iudged like other , euen like the beggers which crie at your gate . One sickens , the other sickens : one dies , the other dies : one rots , the other rots . Looke in the graue & shew me which was Diues , and which was Lazarus . This is some confort to the poore , that once he shall be like the rich : one day he shall be as welthie , as mightie , as glorious , as a king : one houre of death will make them al alike : they which crowed ouer other , and looked downe vpon them like oakes , other shall walke vpon them like wormes , and they shall be gone as if they had neuer bene . 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 Gen. 11. 4. 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 : the rest are gone to giue account how they ruled here , when they sustained the person of God . Who would haue thought ( saith Ieremy ) that the enimy should haue entered into Ierusalem , and spoiled that faire Citie ? yet he brake into it , and Ierusalem was ransackt like other . Who would haue thoght that Herod which was honored like a God , should haue bin deuoured with wormes , and sauour that none could abide him ? yet while he was in his pomp , sodainly he was stroken , & al his glorie eaten with worms . Who wold haue thought that Iesabel that beautiful temptation , shold haue bin gnawn of dogs ? yet she was cast to dogs , & not an ear left to season the graue . 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 : the three sōmoners which haue no respect of persons , made them pay the ransome themselues , & bow to the earth whence they came : there lie the men which were called gods . How soone the flower of this world is faded ! Yesterday the tallest Cedar in Libanus , to day like a broken sticke troden vnder foote : yesterday the stateliest vpon 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 . Then wo to them which had the names of God and the sinnes of men , for the mightie ( saith Esay ) shal be mightily tormented All their friends , and subiects , and seruants forsake them , because they go to prison , to trie the mercie of hell , & take what the spirite of darknesse will heape vpon them . There lie the men which were called gods , and thus ends the pilgrimage of kings , princes , and rulers , this is our life : while we enioy it we loose it : like the sunne which flies swifter then an arrow , and yet no man perceiues that it moues . He which liued 900. yeers could not Gen. 5. 27. 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 temples ? 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 when the night comes ? Yet we cannot beleeue that death wil deale with vs . as he hath dealt with them : though all men die , yet euerie man dreames , I shall scape , or at least I shal liue till I be old . This is strange , men cannot thinke that God will doe againe that which he doth dayly , or that he will deale with them as he deales with other . Tell vs that all other shall die , and we beleeue it : tell one of vs that we shall die , and we beleeue it sooner of all then of one : though we be sore , though we be weak , though we be sicke , though we be elder then those whom we follow to the ground . So they thought which lie in this mould vnder your feet , as you do . If wisedome , or riches , or fauour could haue entreated death , these which liued before vs would haue kept our possessions from vs : 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 ; at a yeares , at a monethes , at a weeks , at a dayes , at an houres warning or lesse . 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 , & set , & die , like the beasts , and soules , and fishes , which now are dead in our dishes , but euen now were liuing in their elements . Our fathers haue sommoned vs , and we must sommon our children to the graue . Euerie thing , euerie day suffereth some eclipse , nothing stands at a stay , but one creature cals to another , let vs leaue this world . while we play our pageants vpon this stage of short continuance , euerie man hath a part , some longer , & 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 , and shootes his dart , where it lights , ther fals one of the actors dead before them , & makes all the rest agast . They muse and mourne , & bury him , and then to the sport againe : while they sing , and play , and daunce , death comes againe and strikes another : there he lies , they mourne him and burie him , as they did the former , and play againe : so one after another till the players be vanished , like the accusers which came before Christ , and death is the last vpon the stage . So the figure of this word passeth away . Manie which stand here may lie here or elsewhere within this tweluemoneth : but thou thinkest it is not I , and he thinketh it is not he , but he which thinketh so , commeth soonest to it : 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 , and scape the fierie lake , where the glutton hath not a droppe of water to coole the tip of his tongue . 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 : so one is taken after another , and because we are not readie , therefore we go against our will like Lots wife out of Sodom . This is our fashion to set the best last , vntill we cannot forsake our sinnes , nor hope of mercie . Thus I haue proclaimed to all Kings , Princes , Iudges , Counsellers , and Magistrates , that which Esay did to one , Set thy thinges in order for thou shalt die . Yet 25. yeares were behind , when the Prophet warned him to set all things in order , yet I cannot promise you 25. yeares , for many princes doe not raigne so long , for one that doth . That which Esay spake to one , heere God pronounceth of all , Yee shall die : therefore take the message which is sent vnto you , & when you thinke of your honor , think of your end . These two remembrances to beare in mind , that yee are gods , and thinke that yee shall die . The holy ghost thought enough to teach you how to liue , and how to rule : and for vs that haue not so much as the name of an immortall thing , like them which are called gods , that we may be like God hereafter : let vs prepare before the accompt , for none are in heauen , but they which left the world before the world left them .