THE MAGISTRATE'S SCRIPTURE.  PSALM. 82. 6. 7. I have said ye are gods, and ye all are the children of the most highest, but you shall die like men & fall like one of the Princes. 
I May call this text the Magistrates scripture, considering the state of kings & governors, how much good they might do, and how little they perform. God becomes a rememberancer unto them, and first shows what a high calling Princes and rulers have: and then lest they should be proud of it, & make their magistracy a chair of ease, he turns upon them again, as though he had another message unto them, & tells them, that though they be above other, yet they shall die like other: and though they judge here, yet they shall be judged hereafter, and give account of their stewardship how they have governed, as strait as their subjects how they have obeyed. A good memorandum for all in authority so to deal in this kingdom, that they lose not the kingdom to come.  
I have said ye are gods, etc. How can he call them gods, which calls himself the only God, & saith, there are no more gods but he? Esay 44. 5. 45. 21. I have made thee Pharaoh his God, saith God to Moses, Exod. 7. 1. because he had given him power to speak unto Pharaoh in his name, and to execute his judgements upon them. Out of this name, Rulers may learn how to govern, & subjects how to obey. 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, and do nothing but as their conscience tells them that God would do himself. Therefore they which use their power against God, which bear the person of God, and execute the will of the devil: which make laws against God's law, and be enemies to his servants, are worse than Balaam, which would not curse whom God blessed, and so much as in them lieth, make God a liar, because they cannot so well be called gods as devils; such gods go to hell.  
I have said ye are gods, etc. First this name informs us what kind of rulers & magistrates we should choose. Those which excel all other men like gods amongst men: for a king should be a man after Gods own heart like David, as all those whom God set over his people in his mercy, and not in his anger, had some note of excellency above the rest, which God chose them by, as it is the Magistrates mark: the mildest man, Numb. 12. 3. or the wisest man, 1. Reg. 4. 31. or the justest man, Heb. 7. 2. As though if all these had met in one, the Inquisition should have stayed there, & all give place to him: but our virtues 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 justest, as though God found some defect in his own election, for when he chose one mild, another wise, and another just: he showed that he would have one which is mild, and wise, & just, like himself. Elisha thought that the single spirit was not enough, but required that the spirit of Eliah 
2. King. 2. 9  might be doubled upon him, because he was a Prophet which should teach other. So we should pick out than which have a double spirit to be Magistrates, because they must govern other; as God picked forth josua in Moses his room. He might have chosen many out of all Israel, which had the spirit of wisdom, but he chose josua, of whom he saith that he was full of the spirit of wisdom, Deut. 24. 9 Showing that if one be better than another, he should be chosen before the rest. Therefore Samuel went over all 
1. Sam. 16. 5.  the sons of Ishai, to anoint a successor to Saul, and put back one after another which thought themselves fit: yet there was but one amongst them which pleased God, & the Prophet could scarce discern 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. Therefore there was such a scrutiny 
1. Sam. 10. 20.  amongst the tribes to find out the man whom God had chosen, as jethro taught Moses to cull 
Exod. 18. 21.  out of all the people, those which had best courage and feared God, and dealt truly, and hated covetousness. Therefore a wicked man may not supply the place of God, as the Scribes & pharisees sat in 
Matth. 23. 2.  Moses chair, but as it is said of judas, 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, just as he is just, which bear his name, which supply his person, and guide the world to good or evil. If the race 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: 
1. Sam. 9 2.  so he which commands other, should exceed other in gifts of grace, that they may know him from the rest, and say this is he that excels the rest in virtue, as Saul did in stature: like the king of Bees, which is fairest of all the hive. Therefore if Pharaoh would let none but joseph 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. And therefore they ought not to be like Rehoboam, which made them his counsellors, whom he should have banished the court, 1. Reg. 12. 8.  
Secondly, this extolleth the calling of Magistrates, as jacob honoured josephes' children, when he said they should be called after his name: so God honoureth the Magistrates, when he gives them his own name, calling them gods, as though there were a kind of godhead in them. These things pertain to the wise and they themselves do not always see it: 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: as the builders of the temple had a special wisdom and spirit, which God gave them for that work which they were chosen unto. So when Samuel had anointed David, he saith that the spirit of the Lord came upon 
1. Sam. 16. 13.  David from that day forward, as though he had another spirit after, than he had before. So there is a difference between kings and subjects: though they be not gods, yet they are liker God than 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 laws for God, to reward for God, to punish for God, to speak for God, to fight for God, to reform for God: and therefore their battles 
1. Sam. 28. 26. 2. Chron. 9 6.  are called the Lords battles, and their judgements the Lords 
Psal. 2. 6.  judgements, and their throne the lords throne, and the kings themselves, his kings, to show that they are all to god like hands: by some he reacheth mercy, by some justice, by some peace, by some counsel, as Christ distributed the loaves and the fishes 
Matth. 14. 19  by the hands of his disciples: this God requires of all, when he calls them gods, to rule as he would rule, judge as he would judge, correct as he would correct, reward as he would reward, because it is said that they are in steed of the Lord God, to do 
2. Chron. 9 8.  as he would do. This is a good study for Magistrates in all their judgements to consider, what God would do, because they are in steed of God. I rule for God, I speak for God, I judge for God, I reward for God, I correct for God: how would God do? how would he determine? And it shall be my sentence: as we should think how 
Matth. 11. 29.  Christ prayed before we pray, and how he spoke before we speak, because his actions are our instructions: so they should think how Christ would judge before they judge, because God's law is appointed for their law. Such a thought must needs level 
Deut. 17. 19  the way before them, and put them in mind of a good and just, and holy judgement, because God is good, and just, and holy.  
Thirdly, they are called gods, 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, and rulers, which are gods themselves, are to do the business of God as their own business: because they are gods, God's business is their business, God's law is their law, God's honour is their honour. When the king, or judge, or magistrate doth seek the kingdom and glory of God, he should think that he seeks his own kingdom and glory, and therefore seek it and further it as earnestly & diligently as he would his own, and rule and judge, and speak, and punish, and consult, as he would for himself: even as David counted God's 
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 fear nor dread the persons of men, but as God doth that which is just and good without the jealousy of men; so they should forget themselves to be men, which are led by the arms between favour and fear, and think themselves gods which fear nothing. This boldness is so necessary in them, which should judge all alike, that in Deut. 3. 28. Moses encourageth josua: in josua. 2. 18. the people encourage him: in the 9 verse, God doth encourage him, saying, that he will be with him: but here he is with him, for hearing God call them gods, shows that God is there, nay, that they are as God, which powers such a princelike 
1. Sam. 10. 9  spirit upon them, as he did upon Saul, so soon as he was king. So hearing that they are gods, it should change them, and make them excel the order of men, until they resemble God, after whom they are named: as Solomon studied 
1. King. 3. 9  and prayed till he was wiser than all that he governed. Then 
1. King. 4. 30.  they need not blush to read this testimony, I have said ye are gods, etc. or else it will seem a check unto them. As many sit in gods place, and yet never knew that the scripture called them gods, nor 
1. Sam. 25. 25.  why they have this name no more than Naball: so many play Nabal in their offices, and are readier to ask who is David? who is Christ? when his cause comes before them, then speak or do any thing for him. But the women go before them like Abigail, as though God would shame them with the weaker vessel. Doth any man but they forget his name? Princes and rulers have many names of honour, but this is the honourablest name in their titles, that they are called gods: other names have been given them of men for reverence or flattery, but no man could give them this name but God himself. Therefore their name is a glass wherein they may see their duty, how God doth honour them, and how they should honour him, and think what am I more than he, that God should set me in his own chair, & give me his own name more than to another? he hath not done so to al. They which are called his children are happy, they which are called his disciples at happy, they which are called his servants are happy: but how happy are they whom he calleth gods? It seems that if he could have called them by a higher name than his own he would have called them by some other name; but this word is enough to put them in mind of all that they should do: think that ye are gods, and it will make you ashamed to obey the devil, or the world, or the flesh in any thing. Therefore how can that Romish Antichrist, which sits in the 
2. Thess. 2. 4.  temple of God with his kings & Magistrates, and set themselves against God be called gods? Are they gods where God's cause is worst heard? are they gods which make laws against God? Are the gods persecutors of God's children? Nay doth he notly which calls them noble, or sovereign, or gracious? If they deserve not their titles, how do they deserve their places? Can they think of their names and not be abashed? Can they sit down in God's place and speak against him? judge against him? decree against him? Doth iniquity become gods? doth partiality become gods? do bribes become gods? They are greedy gods, Idol gods, belly gods, and may be termed gods, because they are like 
2. Cor. 4. 4.  the God of this world, which do but stay like Nebuchadnezar, 
Dan. 4.  until their iniquities be full, that they may be cast out like beasts, a derision to them whom they govern.  
But they which regard this honourable 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 usurer? or a profaner? upon whom all eyes are set to take their example, and would hearken sooner than unto God himself? Then he resolveth to rule according to his name, knowing that all the souls which might be won by him, shallbe required of him, as the sins of Israel were imputed to jeroboam. Thus God doth flatter them as it were to profit them, 
2. King. 15. 30.  and calls them gods, to teach them their duty to God. All should be godly, but they should be like gods: that is, as I may say, more than godly, or the next to God in godliness. If any come between, they lose their honour, and should think themselves put down like a guest which is set lower, or a justice turned out of his office. For so God doth humble them, and disgrace them which dishonour their callings, as he did Saul when the princely spirit departed from him, his sons & his daughters, and his subjects did favour 
1. Sam. 22. 7.  David more than him, that he 
1. Sam. 19 4. & 17. 1. Sam. 21. 17.  could do nothing with them: because God did not love him, he would not let his servants love him: but when David came to the 
1. Sam. 14. 45.  crown, because he had grace with God, he prospered in all that he went about, & reform what 
2. Sam. 5. 10.  he would; for the Lord (as he saith) subdued the people to him, that is, made them incline to his will: as we read of Saul, in the beginning of his reign before he had rebelled, a band of men did cleave unto him: of whom it is said, whose hearts God had touched: as though while the ruler's hearts 
1. Sam. 10. 26.  do stand toward God, the people's hearts should stand towards them, & they should carry them like God to all their desires: as it is said of David, whatsoever the king did, 
1. Sam. 3. 26.  pleased all the people.  
Thus their name tells them how they should rule, and by consequent, teacheth us how we should obey. God calls them gods, therefore he which contemneth them contemneth God: God calls them fathers, therefore we must reverence them like fathers: God calls them Kings, Princes, Lords, judges, powers, rulers, and governors, which are all names of honour: & shall we dishonour whom God doth honour? Our first lesson is, Fear God: the next is, Honour 
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, have no power but from God, & 
john. 19 11.  therefore cannot make themselves magistrates, no more than they can make themselves gods. As none but God could give this name, so no man which exalteth himself can challenge this honour, no more than 
Heb. 5. 4.  Simon Magus was greater because 
Acts. 8. 9  he called himself a great man; but they to whom God saith, I have called you gods, as though he had the naming & appointing of them. Every power is from God, for by nature 
Rom. 13. 7.  no man can challenge power over other, but by the word: & therefore every soul which is subject to God, must be subject to them, for 
1. Pet. 2. 23.  he which calls them kings, calls us 
jere. 27. 12.  subjects: this is their patent, as the queen of Sheba said to Solomon, 
2. Chron. 9 8.  that God hath chosen them kings, and set them upon the throne. As he said, and all things were made, 
Gen. 1.  so as he saith all things should be. 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. 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: but that which the Lord saith, they are that they are, & no more, though they put on a triple crown, 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: but seeing they be not worthy of these titles, why should they have higher? They which give them more than the Lord gives them, make them proud and insolent, and tyrannous, more than they which are Lords and judges, and Magistrates in deed. But for these titles and base borne honour, which they have encroached from men that puff them, & trouble them like saul's armour, 
1. Sam. 17. 39  they would either intend the duty of ministers, and teach as the Apostles did, or else forsake those offices, and be ashamed of abiding in that calling which belongeth not unto them; as Zacharie speaketh: 
Zach. 13. 4.  whereas now they are so cumbered & 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 linsey wolsie, a mingle mangle between both, and like neither. Seeking a superfluous title, they have forgotten all necessary studies: for they never preach nor write, but to maintain their kingdom, which falls like the tower of Babel, 
Gen. 11.  faster than they build. Therefore as Naomi said, call me no more Naomi, which signifieth beautiful, but call me Mara which signifieth 
Ruth. 1. 20.  bitter. So they may say, call us no more bishops, or pastors, or doctors, which signifieth preachers, 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, 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 unlike God. If their bodies had grown as far out of square since Christ's ascension, as their titles, & pomp, and honour, they might stand in the main sea and not drown, for their heads would be above the water. It followeth. But ye shall die as a man. Here he distinguisheth between mortal gods, and the immortal God. Ye have seen their glory, now behold their end, They shall die like other. It had been a great Sessions for all other to die, but for Magistrates, for Princes, for Kings, for Emperors to die as they die, what a battle is this? which leaves no man alive, shall the gods die to? He gives them their title, but he tells them their lot. Though their power, though their wealth, though their honour, though their titles, though their tyranny, though their train, though their friends, though their ease, though their pleasure, though their diet, though their clothing be not like other, yet their end shall be like other, nay their ends are like to be more fearful than 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 than of other. 
Exod. 9 16.  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: but if all your subjects were your friends, yet ye shall die like other: for are ye not cold when winter comes? are ye not withered when age comes? are ye not weak when sickness comes? and shall ye not go when death comes? Therefore be not proud of thine honour, as though it would last always, for thou shalt die, and then all thine honour shall forsake thee, and another shall rise in thy place, as great as thou, and when his glass is run, another shall follow him, and so another till death have all. Be not cruel in thine authority, as though it would last always, for thou shalt die, and then thine authority shall die with thee, & they which remain alive shall send curses after thee, because thy life was a scourge. Be not secure for thy wealth, as though it would last always, for thou shalt die, & then another shall take thy riches, and thou shalt go to give account how thou camest by them. How many things doth he imply when he saith ye shall die? this is a bar in their arms, which makes the proudest peacock lay down his feathers so often as he thinks upon it, though he prick them up again. Whereby the holy Ghost would have them learn, that nothing will make them live, and rule, and deal so well in their thrones, as to remember that they shall die and shortly give account for all. Signifying that prosperity makes us forgetful of our end, and that these mortal gods live as though they were immortal. A hard thing for Princes to remember death, when they have no leisure to think of it, but chop in the earth before they be ware. Like a man which walketh over a field covered with snow, sees not his way, but when he thinks to run on, suddenly falls into a pit: even so they which have all things at will, and swim in pleasure, which as snow covereth their way and dazzleth their sight, while they think to live on & to rejoice still, suddenly rush upon death, & make shipwreck in the calm sea. Therefore it is good for them to hear they are gods: so it is meet to know they shall die. Wherefore ye shall die saith he in the next words, as if he would prevent some conceit that they would take of words which he cast out before, he cools them quickly before they swell, & defers not to another time, but where he calls them gods, there he calls them worms meat, lest they should crow between the praise and the check.  
I have said ye are gods, but ye shall die. But for this die many would live a merry life, and feast, and sport, and let the world slide: but the remembrance of death is like a damp which puts out all the lights of pleasure, and makes him rub, and frown, and whine which thinks upon it, as if a mote were in his eye. O how heavy tidings is this to hear thou shalt die from him which hath life and death in his own hands: when the messenger is sent to them which reign like gods: as if he should say, even you which glister like Angels, whom all the world admires, and sues, & bows to: which are called honourable, mighty and gracious Lords: I will tell you to what your honour shall come: first ye shall wax old like other, than ye shall fall sick like other, than ye shall die like other, than ye shallbe buried like other, than ye shallbe consumed like other, than ye shallbe judged like other, even like the beggars which cry at your gate. One sickens, the other sickens: one dies, the other dies: one rots, the other rots. Look in the grave & show me which was Dives, and which was Lazarus. This is some comfort to the poor, that once he shall be like the rich: one day he shall be as wealthy, as mighty, as glorious, as a king: one hour of death will make them all alike: they which crowed over other, and looked down upon them like oaks, other shall walk upon them like worms, and they shall be gone as if they had never been. Where is Alexander that conquered all the world, and after sought for another, because one would not satisfy him? Where is Zerxes, which could not number his army for multitude? Where is Nemrod which built his nest in 
Gen. 11. 4.  the clouds? Where is Samson which slew an army with the jaw of an ass? Where is Constantine, Nero, Galigula, Titus, Vespasian, Domicius, thunderbolts in their kinds? One hundred Princes of England are dead and but one alive: the rest are gone to give account how they ruled here, when they sustained the person of God. Who would have thought (saith jeremy) that the enemy should have entered into jerusalem, and spoiled that fair City? yet he broke into it, and jerusalem was ransacked like other. Who would have thought that Herod which was honoured like a God, should have been devoured with worms, and savour that none could abide him? yet while he was in his pomp, suddenly he was strooken, & all his glory eaten with worms. Who would have thought that jesabel that beautiful temptation, should have been gnawn of dogs? yet she was cast to dogs, & not an ear left to season the grave. What would he think that should have seen Solomon in his royalty, & after see him in the clay? O world unworthy to be beloved who hath made this proud slaughter? Age, Sickness, & Death: the three sommoners which have no respect of persons, made them pay the ransom themselves, & bow to the earth whence they came: there lie the men which were called gods. How soon the flower of this world is faded! Yesterday the tallest Cedar in Libanus, to day like a broken stick trodden under foot: yesterday the stateliest upon earth, to day shrouded in earth, forsaken, forgotten, that the poorest wretch alive would not be like unto him, which yesterday crouched & bowed to his knees. Then woe to them which had the names of God and the sins of men, for the mighty (saith Esay) shallbe mightily tormented All their friends, and subjects, and servants forsake them, because they go to prison, to try the mercy of hell, & take what the spirit of darkness will heap upon them. There lie the men which were called gods, and thus ends the pilgrimage of kings, princes, and rulers, this is our life: while we enjoy it we lose it: like the sun which flies swifter than an arrow, and yet no man perceives that it moves. He which lived 900. years could not 
Gen. 5. 27.  hold out one hour longer, and what hath he now more than the child which lived but a year? Where are they which founded this goodly City? which possessed these fair houses? which walked these pleasant fields? which erected these stately temples? which kneeled in these seats? which preached out of this place but 30. years ago? Is not earth turned to earth? and shall not our sun set like theirs when the night comes? Yet we cannot believe that death will deal with us. as he hath dealt with them: though all men die, yet every man dreams, I shall scape, or at least I shall live till I be old. This is strange, men cannot think that God will do again that which he doth daily, or that he will deal with them as he deals with other. Tell us that all other shall die, and we believe it: tell one of us that we shall die, and we believe it sooner of all then of one: though we be sore, though we be weak, though we be sick, though we be elder than those whom we follow to the ground. So they thought which lie in this mould under your feet, as you do. If wisdom, or riches, or favour could have entreated death, these which lived before us would have kept our possessions from us: but death would take no bail, we are all tenants at will, and we must leave this cottage whensoever the landlord will put another in our room; at a years, at a months, at a weeks, at a days, at an hours warning or less. The cloth which we wear upon our backs, the graves which are under our feet, the sun which sets over our heads, the meat which goes into our mouths, do cry unto us, that we shall wear, & set, & die, like the beasts, and souls, and fishes, which now are dead in our dishes, but even now were living in their elements. Our fathers have summoned us, and we must summon our children to the grave. Every thing, every day suffereth some eclipse, nothing stands at a stay, but one creature calls to another, let us leave this world. while we play our pageants upon this stage of short continuance, every man hath a part, some longer, & some shorter, & while the actors are at it, suddenly death steps upon the stage like a haulke, which separates one of the doves from the flight, and shoots his dart, where it lights, there falls one of the actors dead before them, & makes all the rest aghast. They muse and mourn, & bury him, and then to the sport again: while they sing, and play, and dance, death comes again and strikes another: there he lies, they mourn him and bury him, as they did the former, and play again: so one after another till the players be vanished, like the accusers which came before Christ, and death is the last upon the stage. So the figure of this word passeth away. Many which stand here may lie here or elsewhere within this twelvemonth: but thou thinkest it is not I, and he thinketh it is not he, but he which thinketh so, cometh soon to it: if we should live but a year, we would prepare ourselves to die, and do all that God would have us, that we might live in heaven, and scape the fiery lake, where the glutton hath not a drop of water to cool the tip of his tongue. But now we know not whether we shall live a week to an end, we will do nothing that he bids us, but abide the venture: so one is taken after another, and because we are not ready, therefore we go against our will like Lot's wife out of Sodom. This is our fashion to set the best last, until we cannot forsake our sins, nor hope of mercy. Thus I have proclaimed to all Kings, Princes, judges, Counsellors, and Magistrates, that which Esay did to one, Set thy things in order for thou shalt die. Yet 25. years were behind, when the Prophet warned him to set all things in order, yet I cannot promise you 25. years, for many princes do not reign so long, for one that doth. That which Esay spoke to one, here God pronounceth of all, Ye shall die: therefore take the message which is sent unto you, & when you think of your honour, think of your end. These two remembrances to bear in mind, that ye are gods, and think that ye shall die. The holy ghost thought enough to teach you how to live, and how to rule: and for us that have not so much as the name of an immortal thing, like them which are called gods, that we may be like God hereafter: let us prepare before the account, for none are in heaven, but they which left the world before the world left them.   

A GODLY PRAYER TO BE SAID AT all times.  
BEcause I have sinned O Lord, and done wickedly in thy sight, and provoked thee to anger by my abominable wickedness, making my body which thou hast ordained a vessel for thine honour, an instrument to most detestable filthiness, o Lord be merciful unto me, & pardon me this great wickedness: look not upon me good father with the eyes of justice, neither do thou draw against me the sword of judgement, for them how shall I that am but dust stand in thy presence, when thy wrathful indignation cometh forth as a whirlwind, and thy heavy displeasure as a mighty tempest: seeing the earth trembleth, the depths are discovered, and the very heavens are shaken when thou art angry? Exercise not therefore thy fury against me, that am but as chaff before the wind, and as stubble against a flaming fire: though I have sinned grievously in thy sight, preferring my wicked desire before thy holy commandment: esteeming the pleasure of a moment before eternal and everlasting joys: nay, which is worse, making more account of vileness and vanity, and extreme folly, and madness, then of the glory and majesty of the most excellent, wonderful, and blessed God, nothing dreading his displeasure whose wrath maketh the devils to quake, and burneth unquenchable unto the bottomless pit of hell: whose might is so great that by the breath of his nostrils he is able in the twinkling of an eye to destroy a thousand worlds: yet am I bold, prostrating myself before the throne of thy majesty, heartily to beseech and humbly to entreat thee, that thou wilt not deal with me according to my merits, for I have deserved that thou shouldst rain down fire and brimstone from out of heaven upon me to devour me, or to open the earth underneath me, to swallow me up quick unto hell: but thou art gracious and full of compassion, and rich in mercies, therefore do men put their trust under the shadow of thy wings. I have none in heaven to fly unto but thee, nor in earth, of whom I may receive any comfort, but at thy favourable hands, which are stretched out day and night to receive all that by earnest repentance turn unto thee, being ready to ease all those that are laden with the burden of their sin, and to refresh their distressed consiences. In the multitude of thy mercies I approach unto thee O Lord, desiring thee to look down from the height of thy sanctuary upon me poor and wretched sinner, and to wipe away mine offences and to blot out my misdeeds, especially this my ungracious, unclean, and ungodly act, that it may not come up in remembrance with thee, nor be imputed to me for ever, for thy sons sake O Lord, in whom thou art well pleased, in whom thou wast fully satisfied upon the cross for my sins: grant me free pardon and remission of that I have so foolishly by my exceeding frailty committed against thee in this shameful deed. But O thou my unclean and unthankful soul! my ungodly and rebellious heart! what did I sinful wretch, and execrable caitiff, so blindly and desperately attempt? How art thou become quite senseless, that thou wast so ready to anger thy most loving God, and to provoke thy most mighty judge, that thou mightest satisfy thy filthy flesh, suborned both by thine and God's most malicious adversary, to grieve and vex the spirit of the Lord, and to damn thyself for ever? Hath not God of his singular favour made the heavens of old, and placed the sun and moon in them, two glorious lights with innumerable stars, a wonderful workmanship for thy use and benefit? Hath he not lifted up the clouds by his strong arm, and heaped treasures of reign, hail, and snow to do thee service? Hath he not in the midst of the world laid the foundations of the earth, that thou mightest have a stable habitation, and mightest from thence behold every way thou lookest the walls of his beautiful palace. Hath he not gathered the waters into one place, and made the dry land appear, and drawn forth by his power a pure substance of air between heaven & earth, that fishes might multiply in the seas, fowls in great abundance fly in the open face of the firmament, tender plants, herbs, flowers, and trees in all variety, grow and fructify upon the ground: yea creeping things, cattle and beasts increase in infinite number, in pastures, fields, gardens, orchards & groves; and all these to do thee pleasure? Hath he not further given thee springs and rivers, gold and silver, pearls and jewels even plenty; of streams, stones, and metal, to furnish thee with whatsoever for profit thou needest, or for pleasure desirest? Hath he not made thee Lord and ruler over all his creatures, even over the huge Elephants, the Whale, the strong Lion, and Unicorn, and horse of war? over the savage Tigers, bears & wolves? over the mighty Eagle, Griffin, Vultur, Ostrich and haulke? Art thou not clad & defended, fed & enriched, cheered and renowned by these his creatures, & that all the parts of thy body, & senses of thy mind might be partakers of his goodness, and with his sweetness refreshed, comforted & delighted in great measure? Yea above all this, hath he not breathed into thy body an immortal soul, that thou mightest remain with him in glory for ever? Did he not at the first frame thee like unto himself, that he might therefore love thee as his son? Did he not cast into thy spirit the beams of his wisdom, that thou through thy understanding mightest behold him & his glory & stirred up sparks of goodness in thy heart, that thou mightest by thy affection embrace him and his bounty, and be made perfectly blessed by his infinite happiness, who when Adam thy ungrateful father by distrusting him that had faithfully promised, was thoroughly able to fulfil his will, and resolutely determined exceedingly to advance him, having given him this whole world in testimony thereof by discontenting his mind with the excellent estate he was placed in of unspeakable love, unless he might be as good as God himself, proudly desiring to make dust the fellow of him who was from everlasting infinitely full of wisdom, power, grace and majesty, and had done all this at the persuasion of the most traitorous rebel of his right gracious king, and spiteful enemy of his most bountiful master, even then when this most villainous conspiring with God's notorious adversary, had deserved immortal hatred against him & all that pertained unto him: yea thee as yet unborn, but contained in him whose whole mass by this impious disobedience became by just judgement a temple of cursed estate for ever, and for ever: thou also thyself bringing forth fruit of contempt of his Law, who is most holy, merciful and mighty: yet even then I say, of unspeakable pity and compassion intended, nay promised, nay laboured to deliver him and thee from that dreadful vengeance which ye had purchased by your own wicked and ungracious demerits, and to reconcile you base abjects and vile castaways, and yet stubborn and spiteful haters of the great God jehovah, who when there was no means to be found in heaven, nor seas, nor in the earth, nor under the earth, but that he should damn his only begotten son, the very brightness of his glory, who never offended him, but was an eternal delight unto his soul, and rejoicing unto his spirit, that thou mightest be saved, a gross lump of slime and clay, still vexing him by thy wickedness: yet delivered his son into the full power of Satan, to put him to a most shameful death, by the hands of most detestable persons, and did cast him far away out of his favour, and threw him down into the bottomless pit of his unsupportable wrath and indignation, that thou mightest be placed between his own arms in the kingdom of heaven, in all royalty and glory, as his dear and entirely beloved son. Why therefore wast thou o my unholy and unthankful nature so ready and prone, so violent and headlong to commit things highly displeasant in his sight, who in a manner, and as far as it was possible slew himself for thy safety when he had no creature so disobedient unto him as thee? O thou my inward soul, and spirit of my mind awake and stand up to defend thyself, for thou art besieged with mighty enemies, the prince of darkness, the rulers of the air, the spiritual craftiness and policies of hell! why arisest thou not thou sluggard? thy foes in great number are prepared with many ambushmentes, having a huge army all maliciously bend with venomous darts to pierce thorough thy heart: they are entered thy hold at all five gates of thy outward senses: yea they have broken down thy inward doors, and have left thee but one window towards heaven to escape by, even thy prayers whereto the spirit of God waiteth thy speedy coming: make haste o thou heavy with sleep, or thou art taken by thy cruel enemies, whose hands are of iron, and their teeth of steel to grind thy very bones to powder: hearken no longer to that stinking harlot, thy wicked appetit, which lying in thy bosom, desireth nothing but thy utter destruction; she persuadeth thee that thou art in no present danger, that she may rejoice at thy miserable end. It may be thou thinkest O thou chief of fools and ox that art fed to the slaughter, that though thou go on a little way in thy pleasant path, thou mayst return back when thou wilt, and thy little wandering will not greatly be regarded. O thou unwise and sottish of heart! when wilt thou understand? Hath the son of God endured such pain for the smallest of thy sins, and makest thou so light account of so grievous crimes? Doth the law thunder curses, and plagues, and everlasting torments against thy least unordinate motions, and didst thou not dread to perform so shameless a practice? Knowest thou not that the eyes of God and his Angels behold the doing that thou wouldst be ashamed to do in the presence of ungodly men, or unclean beasts? or dost thou not consider how thou didst grieve the spirit of God, who hath vouchsafed of his infinite mercy to dwell in thy body to this end, chief that he might mortify thy carnal lusts? Why didst thou then defile his temple which he hath sanctified to be an house for himself to dwell in? take heed thou drive not out so worthy and noble a guest, by such swinish and fleshly behaviour, who if he once departed, then shalt thou be an hold for devils, and legions of damned spirits, that they may stuff thee full of all manner of iniquity, and then at length become pitch and brimstone to maintain the fire of God's scorching wrath in thy sinews, spirits, and inward bowels, drinking out in full measure the dregs of the wine of his rage and fury: and canst thou be so blind and reckless, that for the vain pleasure of sin for a little while, thou wilt constrain God to torment thee everlastingly, who it may be even at this instant, if thou wilt still try his patience and long sufferance, will suddenly take thy spirit from thee, or come in judgement to recompense to all sinners by his final sentence in the burning of the whole world, the stipend of horror, shame, confusion & utter reprobation: and weigh with thyself that to approach to God is the chiefest joy of the chosen, to behold his glorious countenance in the face of his son, whereas thy sins do separate thee from him, and make thee afraid to speak to him by prayers, which is thy chiefest and greatest solace in this mortal life. How much more will thy ungodliness make thee wish delay of the last judgement, the speedy and present coming whereof is a chief prop of our fight, in the midst of so many troubles and temptations: and withal, remember how the devil that roaring lion laboureth by this impure act to make thee most filthy and loathsome in the sight of God, and rejoiceth to see thy gracious father, merciful Saviour, and comfortable sanctifier so abused and withstood, and angered by thee whom he hath wonderfully made, carefully preserved, and dearly redeemed, and tenderly loved, that if it may be thou shouldest by utter apostasy dishonour him in the face of the world, who hath advanced thee in the presence of all his Angels: and though thou be so sure in faith that thou canst not utterly fall (the consideration whereof should make thee more dutiful and not encourage thee in a sinful course) yet mayst thou by little and little, and by often falling, bring thyself into a better liking, both of the wicked, and of wickedness itself, whom thou oughtest to hate with a perfect hatred, and then God by just judgement cast thee into a sure sleep, that thy filthihesse may be seen of men, and thou condemned to the grief of the righteous, and scorned to thy shame of the ungodly: and in the mean season, by provoking God's judgement, be spoiled of thy goodly ornaments, of thy godly desires, of religious thoughts, of zealous affections, of christian communication, of holy endeavours, of assured persuasions of faith, of steadfast waitings through hope: of constant suffering by patience, and hearty rejoicings from love. In the perfect consummation of which things because all happiness consisteth, beware thou careless wretch, lest suddenly by thy abominable filthiness, thou either for a time wholly deprive thyself of comfortable feeling of these things, or much diminish thy present graces and blessings received of the holy spirit, to the glory of God the Father. But why do I utter my voice, or strive to make a dead carcase move? O quicken thou me that art the fountain of life, and call thou out of heaven thy dwelling place, that my wandering soul may hear the voice of her shepherd, and follow thee whither soever thou leadest: nay of thy tender compassion take me up upon thy shoulders, and carry me gently into thy fold again: for thieves have stolen me away, and have bound my feet so that I cannot go, and they watch for me until thou art gone that they may carry me away quick from thy pastures: O do thou therefore presently deliver me, and give me thy helping hand: O cast thou down by thy spirit my raging lust, and by thy grace subdue mine untamed affection. I am weak O Lord and unable to resist the force of my mighty adversary: send thy help from above, and save me out of the jaws of the cruel lion: thou hast delivered me out of the mouth of hell; o let not the gates thereof any more prevail against me: let me not any longer be occupied in ungodliness, lest mine enime triumph over me, saying in his malicious heart, there, there, so would I have it. Let this sin be far from me o Lord, that I should defile myself any more with this notorious wickedness: work therefore in mine heart an utter detestation of it, that I may ever hereafter keep myself pure and unspotted for thy kingdom. Thou that art able to make of stones children to Abraham, mollify I pray thee my stony heart, that all manner of son like affections may be imprinted therein: pluck up o good father these roots of bitterness, that no unsavoury fruit may come of the tree which thou by thine own hand hast planted. I desire, I look, I call, I cry, for thy assistance, that I may conquer this unruly motion. O blessed saviour, that hast granted so many petitions upon earth to them that were careful for the body, fulfil I pray thee this my desire, not for health, nor strength, nor riches, nor honour, nor for food, nor apparel, but for thine heavenly grace and inspiration: yea let me lose all those rather than be left to my sinful flesh, that I should be ruled any longer thereby. Mortify good father in me the old body of sin, and give unto me a new body, purged from these dead works to serve the living God: renew my spirit daily, that I may cast away these works of darkness: let it be enough o merciful Father, that my weakness in failing heretofore, hath been made known unto me lest I should be too proud. Now let thy strength appear, in putting this mine enemy under my feet, that thereby I may be bold to put my confidence in thee. Why should my body made by thine hand, and my soul framed according to thine image, be given over as a pray into the hands of Satan? Deliver me o Lord from the snare of the hunter, and preserve me from the hand of mine enemy, who lieth in wait for my spiritual life, and laboureth mine everlasting destruction: so shall I praise thee for thy great goodness, and magnify thy name for giving me conquest over my adversary that is too strong for me. To thee I fly for secure till this tempest be over past: hide me I pray thee under thy shield & bucker, that none of the fiery darts of Satan take hold on me. Good Lord for the love thou bearest unto mankind, or thy son's sake, who hath taken our nature upon him, grant that I may not be tempted above my strength, and that in all temptations I may fly unto thee, as a horn of my salvation, yielding thee most humble and hearty thanks for that thou hast given me a desire to withstand my sinful flesh: which thy work I beseech thee for thy namesake to perfect and fully accomplish.  
Watch and pray lest you enter into temptation: the spirit indeed is willing but the flesh is weak.  Matth. 26. 41.  

Another zealous prayer.  
Eternal God almighty and all merciful: we thy unworthy servants prostrate before thy throne of grace, do yield ourselves, body and soul unto thee for all thy benefits, which thou from our birth hast heaped upon us, as though we had always done thy will: although we occupied about vain things, never marked, never loved, never served, never thanked thee so heartily for them, as we esteem a mortal friend for the least courtesy. Therefore we come with shame and sorrow to confess our sins, not small, but grievous: not a few, but infinite: not past, but present: not secret, but presumptuous, against thy express word and will: against our own conscience, knowledge and liking, if any had done them but ourselves. O Lord, if thou shouldest require but the least of them at our hands, Satan would challenge us for his, and we should never see thy face again, nor the Heavens, nor the Earth, nor all the goodness which thou hast prepared for man. What shall we do then? but appeal unto thy mercy, and humbly desire thy fatherly goodness, to extend that compassion toward us, which thy beloved son our loving saviour hath purchased, so mightily, so graciously and so dearly for us: we believe and know, that one drop of his blood, is sufficient to heal our infirmities, pardon our iniquities, and supply our necessities, but without thy grace, our light, our strength, our guide, we are able to do nothing, but sin, as woeful experience hath taught us too long, and the example of them which are void thereof, whose life is nothing else but the service of the world, the flesh and the devil. Therefore good father as thou in special favour hast appointed us to serve thee, like as thou hast ordained all other creatures to serve us: so may it please thee to send down thy heavenly spirit into this earthly mansion, to illuminate our minds, mollify our hearts, change our affections, subdue our reason, regenerate our wills, and purify our nature to this duty: so shall not thy benefits, nor thy chastismentes, nor thy word return void, but accomplish that for the which they were sent, until we be renewed to the image of thy son. Good Lord we beseech thee, look down in the multitude of thy compassions, upon thy militant Church, this sinful Realm, thy gracious handmaid our dread sovereign, her honourable Counsel, the civil Magistrates, the painful Ministers, the two. Universities, the people that sit in darkness, and all that bear thy cross. Gather us into one communion of thy truth, and give unto every man a spirit to his calling, that we being mindful of the account, and that we are called Christians, may firmly resolve, speedily begin, & continually persever in doing & suffering thy holy will. Good Lord bless and sanctify 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