A GODLY AND LEARNED SERMON CONCERNING THE MAGISTRATES dutie and death, preached at the Court, and now published for the common good, by Francis Dyllingham bachelour in divinitie.
ALMA MATER CANTABRIGIA
PRINTED BY IOHN LEGAT, PRINter to the Vniversitie of Cambridge. 1605.
TO THE RIGHT worshipfull, wise, and vertuous Ladyes, the Lady Anne Fleetwood, and Elizabeth Luke, grace and peace.
THe dayes and times beeing euill (right worshipfull & religious Ladyes) require preaching, they require also printing. Preaching and printing, so desperate is the case of many, will not preuaile. A great and maine cause of this deluge and flood of iniquitie is the negligence of Magistrates who will not adioyne the sword to defend the word. The Lord in his rich mercie towardes vs hath sent forth many worthie Ministers, who preach in season and out of season, yet oathes abound, the Lords Sabboths are prophaned. And why so? because these sinnes [Page] escape vnpunished. Caput audaciae, & maxima illecebra peccandi est impunitatis spes: The hope of impunity is an exceeding bayte vnto sinne. Wherefore I nothing doubt but that if Magistrates would faithfully execute their office, we should not haue such bold and presumptuous sinners as swarme amongst vs. Now that the Magistrate may execute his office according to Gods will, he must knowe the same: for which cause I thought good to publish this sermon, that those which will learne, may both knowe and practise. And as in this sermon is set out the Magistrates duty, so likewise in the same is set out the Magistrates death. The consideration of which should mooue all Officers to doe their duties. The Lord without all controuersie will call them one day to an account. And what account can many Magisters make? no doubt many can make an account of their debts accruing by vngodly vsury: Others may count their bribes. But how many can count and number the soules of men which haue reaped benefit by their gouerment! magistrates haue no greater thing then this, that they can punish sinners: they haue no better thing then that they will. Which if they would doe, no doubt many sinners might be conuerted and brought vnto God. Not to proceede any further in this point, as I haue published [Page] this sermon which concerneth the Magistrates duty, and his death: so I haue dedicated the same to your Worshippes, whose vertues shine like the starres. If I should speake all things answerable to your vertues, I might peraduenture seeme to some to flatter: If I should conceale some things I might bee thought of others enuious, as Hierome speaketh in the like case. Wherefore to leaue this matter of cōmendatiō, I humbly desire yee both to accept this my labour, as an argument of my duty and harty affection which I beare to each of you: the great fauours which I haue receaued at your hands, I confesse deserue a greater worke: But you are wise to know that in great things there are not alwaies good things, but in good things there are alwaies great things. Trusting then to the goodnes of the subiect matter, which is Gods word, I present this labour to your Worshippes. The Lord of his infinite goodnesse graunt that the good course which yee haue begun, yee may keepe fast vnto the end. And in so doing, as he hath highly aduanced you in this world, so will he aduance you in the world to come.
I haue said ye are Gods, and ye are all children of the most high:
But ye shall die as common men; and ye Princes shall fall like others.
THese words containe two parts: the first is an Exaltation; the second is an Humiliation. The exaltation is in these words, I haue said ye are Gods, &c. In which two things are to be considered: first, a proposition: secondly, the proofe of it. The proposition is in these words, Ye are all Gods, &c. The proofe taken a testimonio divino, from Gods testimonie, is in these words, I haue said. Touching the Humiliatiō, two things are likewise to be considered: first, what this humiliation is, to wit, death: secondly the māner of it, l [...]ke vnto common men; for so doth the Hebrew word signifie, as it is plaine and euident out of the 49 Psal. v. 2.
Concerning the Humiliation, Death must needes be a great humiliation vnto Princes. For as Ecclesiasticus saith, 41. cap. v. 1. O death, how bitter is the remembrance of thee to a man that liueth at rest in his possessions, vnto the man that hath nothing to vexe him, & that hath prosperitie in all things, yea vnto him that is able to receiue meate. Therfore Adrian asking what death was, receiued this answer, namely, that it was pavor divitum, the terrour of rich men, and it seemeth indeede so to be by Adrian his owne speach: for he beeing readie to die, vttered these wordes, Animula vagula, blandula, non vt soles dabis io [...]os: O my darling, now thou shalt not iest and scoffe as thou wast wont to doe. In death, as Iob saith, chap. 3. v. 19. there are small and great: and the seruant is free from his master.
Hauing thus resolued this text of holy Scripture, I am now to deliuer the doctrines that arise from the same. Before I take this thing in hand, this question may be mooued, How Magistrates can be called the children of the high God, seeing it may be truly averred that all of them doe not feare God, all of them are not regenerate and borne of the holy Ghost? To this question this answer is to be suted, [Page 3] namely that the children of God are so called in a double respect. First, in respect of regeneration, 1. Ioh. 3.1. and so magistrates are not here called the sonnes of the most high God. Secondly, in respect of honour and dutie: and so they are here called the sonnes of the most High, because God hath greatly aduanced them, and so by dutie they are bound to feare him. The word in the Hebrew phrase will beare this construction: The sonnes of the high, that is, high. As psal. 29.1. The children of Gods, that is, Gods. And Amos 9.7. The children of the Aethiopians, that is, the Aethiopians. So speaketh Homer, [...], the children of the Grecians, that is, the Grecians.
This question beeing thus assoiled, I proceed to the doctrines. Magistrates are called Gods, not that men should imagine that omnis Deorum potestas est ad illos translata, aut saltem cùm illis communicata, Tullic. all the power of God is conferred, or at least wise communicated vnto them. This was the pride of Alexander and Domitian, who would be called Gods. But they are so called to teach vs, first, that such should be chosen Magistrates as doe excell others in godlines, like vnto gods amongst [Page 4] men. Euen as Gods attributes are in him [...], in an excellencie; so should vertue be in Magistrates in a kind of eminencie. A Magistrate must be [...], a perfect man without fault. Well said the heathen man Aristotle in the 7. booke of his Ethic. chap. 1. [...], vertue is not in God, but a more diuine thing. As Magistrates must not be onely liberall, but they must be also magnificall: so they must not content themselues with ordinarie vertues, but they must haue vertue in an high degree; not that they can equalize Gods attributes: for Dei potestas est infinita, Regum praefinita: Dei potestas immens [...], R [...]gum dimensa: Gods power is infinite, the power of Magistrates prefinite; Gods power is immensurable, the power of Princes may be measured.
If Magistrates did thus excell in vertue, this benefit would come thereby vnto subiects, namely, that they should be vertuous also. Of Iosua his time this is recorded, Iosu. 24.1. that Israel serued the Lord all the daies of Iosua. And Iustine writeth that ante Philippum & Alexandrum in Macedonia tam clarorum virorum proventus non floruit; before Philip and Alexander [Page 5] there was not such a floorish of famous men. For such commonly are subiects as their gouernours are. Actions are visible words, [...], 10. Ethic. wordes will not so soone be receiued as actions. Swearing, lying, couetous, and whorish gouernours make like people. And thus much of the first point.
Secondly, Magistrates are called Gods, to teach vs, that we should obey them as in Gods stead: Rom. 13.2. He that resisteth the higher powers, resisteth the ordinance of God. [...], obedience is the mother of well doing: nothing can be well done without obedience. And therefore subiects should not striue to excell one another in riches, honour, and preferment, but in obedience. What then may Magistrates conceiue of Papists, who hold this position, Bell. lib. 5. de bono Pont. cap. 7. that, licet spirituali principi imperare principibus, & de eorum bonis temporalibus disponere, it is lawfull for the Pope to command Princes and to dispose of their temporalities. Vntill they recant and relinquish this position, how can Papists be good subiects? yet for a thousand yeares, saith Langius out of Otho Frising. non lego aliquem regno privatum, I doe not [Page 6] read any depriued of his kingdome. The same is testified by Gotfridus also. Behold the antiquitie of Poperie: now touching the obedience of subiects: it must be first grounded vpon knowledge: secondly, it must be voluntary: thirdly, it must be constant and continuall. Touching knowledge, obedience cannot be voluntarie and constant, except it be founded vpon knowledge: for voluntatis obiectum est bonum cognitum, the obiect of the will is a knowne good. To effect this, a learned and godly Ministerie must be placed in euery parish: for where the dumbe ministerie resideth, men are neither taught their dutie towards God, nor allegeance towards the Prince, nor loue towards one another. If it be obiected, that there are not learned and godly Ministers enough: I answer with Gratian and Thomas Aquinus, that prae [...]tat pa [...]os habere dignos Ministros, quam plures inutiles: it is better to haue a few worthie Ministers, then many that are vnprofitable. Secondly, obedience must be voluntarie. This may be effected by the Magistrates clemencie and mercie towardes his subiects: amariqui vult languide regnet, he that will be loued, must raigne remissely: yet as seueritie [Page 7] must be mild, so clemency must not be dissolute. Artaxerxes his speach is worthy to be followed of magistrates, magis honorificum est opulentes facere, quàm opulentem fieri, it is more honorable to enrich then to be enriched. And Galba his practise is to be abhorred, who would make his citizens siccissimas spongias, most dry sponges. Thirdly, obedience must be constant and continuall; which will then come to passe, when it proceedeth of conscience. The benefits that subiects receaue from their Gouernors are continuall, therefore their obedience must be continuall. O that Papists and Athists would consider of this! But as Herodian saith, tenax est memoria iniuriarum, the memory of man keepeth fast an iniury, it easily forgetteth benefits.
Againe, Magistrates are called Gods, to teach them that they should not feare the faces of men; as God himselfe iudgeth without respect of persons, so should magistrates. This duty is commanded Iosua, in the first chap: Feare not (saith the Lord) be of a good courage, and I will bee with thee: There are two arguments to mooue magistrates to courage: one is a recept; the other is a promise. Magistrates [Page 8] must be like vnto Appius, of whome Liuy reporteth this, that non minae plebis, the menaces of the peole could not put him from his mind. Iustum & tenacem propositivirum, non ciuium ardor praua iubentium, non vultus instantis tyranni mente quatit solidâ; a righteous & constant man is not driuen from his mind either by the fury of people, or by the countenance of a tyrant. A Magistrate must haue courage to resist bribes. Phillip was wont to say, that Nulla ciuitas tam munita est, quin si asinus auro onustus ingredi possit, expugnari queat, No city is so well fensed, but if an asse laden with gold can enter in, it may be vanquished. So it is to be feared that golden asses will enter into offices, except magistrates haue courage to resist bribes. Buying and selling of offices is the ruine of church and common wealth.
Fourthly, Magistrates are called Gods, to teach them that they should honor God, as God hath honored them by investing them with his owne titles. Wherfore they must remember that they be not the seruants of the flesh, or of Sathan, or of the world. Magistracy is not immunitas, but munus, not an immunitie, but a duty: It is not vacatio, but vocatio; not a vacation [Page 9] but a vocatiō. To effect this, magistrates must haue godly men about them. The Aegiptians will haue a king (saith one) to be most sincere; therefore they place excellent men about him, that by the sight of them, he himselfe may be excited to vertue. Psal. 101.7. There shall no deceytfull person dwell in my house, saith the prophet Dauid & he that telleth lyes, shall not remaine in my sight. O that magistrates would haue a care to reforme their families, as good Iosua had, who saith, that he and his house will serue the Lord. But are not many magistrates men swearing swaggerers, and swaggering swearers? are they not prophane dicers, dauncers, and dronkards? Secondly, if the Magistrate will honor God aright, he must not suffer two religions in a land. Salomon saith, that the king that sitteth vpon his throne, 20. Prou. with his countenance disperseth all euill. The Angell of Pergamus is reprehended, Reuel. 2. because he suffered the doctrine of the Nicolaitans. The good kings are noted in scripture, because they tooke not away the high places; O rem miseram! Dominum ferre non potuimus, seruo seruimus, O wofull case; we could not abide the master, now we serue his seruantes. Papae mortuo parebimus, quem [Page 10] viuum ferre non potuimus? shall wee obey the Pope, beeing dead, seeing we could not endure him aliue?
Fiftly, magistrates are called gods, to teach them that they should execute gods iudgments vpon such as God will haue punished. God will haue Blasphemers to be punished: so likewise should the magistrate punish them. Doth not this land (as Ieremy saith) mourne for othes? 23. 10. is not swearing the language of many? what other tongue can many speake? It is not onely a courtly, but also a country sinne. Ludouicus (as one reporteth) when he heard one sweare, seered his lippes with an hot iron. If all swearers as they deserue were thus handled, they would not so horribly abuse the name of the great god of heauen and earth. O worme thou that art but dust and ashes, how darest thou vse the name of God without reuerence? Assure thy selfe God will take vengeance vpon thee without repentance. Againe God will haue Adulterers to be punished: so likewise should Magistrates punish them. Parthi (saith Iustine) nulla delicta grauius puniunt quàm adulteria: the Parthians punish no sinne more greeuously then adultery. How they are punished with [Page 11] vs I appeale to mens owne consciences. The Locrians pull out the eyes of Adulterers: the Arabians punish them with death. The deuill gaineth many soules by this sinne: two at the least euery time, besides the baud. Againe, the Lord will haue Idolaters to be punished Deuter. 13.9. So should Magistrates punish them. and it seemeth to me that Magistrates by the consideration of their owne estates should punish this kind of men. Can a king abide one that would bee a fellow ruler with him? Can an husband suffer any one to be a fellow-husband with him? God is the king and husband of his people, and Idolaters robbe him of his honor. Therefore magistrates must haue an especiall care to punish this kind of men. Lastly, the Lord will haue prohaners of his Sabboths to be punished: so should magistrates punish them. The three first commandements are negatiue, the fourth is affirmatiue; teaching vs, that to keepe the sabboth, is a meanes whereby men may keepe the other three. The sabboth day is the market day of mens soules; yet what carelesse prouision men make for their soules, let the world iudge.
Sixtly, magistrates are called gods, not that they should be so saluted, or that they should vsurpe diuine authoritie. As for example we may not say to a iudge, this is my God. What then shall we conceaue of the blasphemous Popes, of whome some write thus, Papa est vicarius Dei, expressiùs Deus, the Pope is Gods vicar, more expressely, God himselfe. Againe, constat papam à nemine iudicari posse, quem constat á pio Principe appellari Deum, it is manifest that no man can iudge the Pope who verely was called of the godly Prince Constantine, God. Many such blasphemies could I recite, but I come to the vsurpatiō of Diuine authoritie. The Lord saith. 2. Corinth. 6.14 Bee not vnequally yooked with infidels: therfore to marry with infidels is vnlawfull, by Gods owne verdit: Yet (saith Bellarmine) the Pope may dispense in this matter, is not this to vsurpe diuine authoritie? should not the Pope keepe Gods lawes: Is he not a seruant of the same? yet he may dispense with them which euidently sheweth that he vsurpeth diuine authoritie. Againe, the Lord saith, that which he hath ioyned together, let no man separate, Math. 19.6. yet saith Bellarmine, ratified mariage may be [Page 13] dissolued by the Pope. To proceed; God saith, Honor thy father and thy mother: Yet saith (Bellarmine) it is lawfull for some to become monkes and Nuns without their Parents consent. God saith, Drinke yee all of this: But the Pope saith, yee shall not drinke all of this. God saith. None shall come neere to any of the kindred of his flesh: yet saith the papist, the Pope may dispense within the degrees forbidden of God himselfe. Many such contrarieties to Gods word might I recite, which plainly prooue that the pope vsurpeth diuine authoritie. Euery man should be a doer of Gods lawe, not a iudge of the same: yet the Pope will iudge Gods lawe, and so sheweth himselfe a lawlesse man. By which euery man may see that he is the man of whome Paul prophesyeth 2. Thes. 2.8. One thing more I will adde, and so conclude this point. In the yeare of our Lord 1471. saith Wernerus, the Iubily was changed, in which the Pope gaue pardons to men for their sinnes; that where sinne doth abound, there grace may abound. If this be not to vsurpe diuine authoritie, what is it to vsurpe the same? Thus much touching the proposition, now I come to the proo [...]e.
I haue said:) From whence we learne this doctrine, namely that magistrates hould their authoritie from God: so saith wisedome, Prou. 8.15. and 16. By me Kings raigne, and princes decree iustice: By me princes rule, and the nobles, and all the iudges of the earth. Therefore it is a proud challenge of Adrian to say: Ecce in potestate nostra est imperium, vt demus cui volumus, behould it is in our power to giue the Empyre to whome we will. As Adrian spake prowdly, so likewise did Hildebrand, who vsed this speach, ‘Petra dedit Petro, Petrus diadema Rodulpho.’
Christ gaue the crowne to Peter, and Peter to Rodulphe. If Popes challenge authoritie to translate kingdomes, how can men thinke that Papists should be good subiects, if they may take kingdomes from Princes, and giue them to whome they will? Doe we not thinke that they may discharge subiects of their obedience vnto their lawefull magistrates? Consider this point al yee that are Gouernors, consider also that God saith, yee shall dye like men. God I say, who cannot lye; & with whome there is no change, nor shadow of change. Nec verbum ab intentione dissentit, [Page 15] quia veritas est: nec factum à verbo, [...] [...] tus est: his word doth not disagree [...] his meaning, for he is truth: nor [...] actions from his word, for he is powe [...] Assure your selues all yee magistrates tha [...] yee shall dye; God said, let there be light, & there was light: God saith, Magistrates shall dye, and dye they shall. Thus I haue finished the doctrines that arise out of the exaltation. Before I end the same, some man may mooue a question, and say, Are not ministers called Gods? Yes, as it appeareth Acts. 23.5. compared with Exod. 22.28. Yea, in the prophecy of Obadiah they are called sauiours. Therefore I may say, O praeclarum ministerium! quo id non gloriosius Magistratu? O excellent ministery more glorious then any magistracy. What then is the reason why ministers are so cō temned? The reasons are many. First, many ministers themselues dishonor god, & therefore it is iust with God to dishonor them. The Lord saith 1. Sam. 2.30. Them that honor me, I will honor them, & they that despise me, shal be despised. Are not many ministers dissolute in their liues? so that for their sakes others are contemned. Propter pauc [...]s spreti sumus omnes, for a few we are all contemned. Secondly, Ministers are [Page 16] poore [...] [...]abet infoelix paupertas durius, [...] [...]diculos homines facit; pouertie [...] [...]ng more wofull then this, that [...] men ridiculous. This to be a [...] [...]ause of the contempt of the Mini [...] [...]f God, all men see with their eyes. [...]gh they are singularly learned, and [...]e in them excellent gifts, yet so blinde [...]e people, that they regard not these things. Riches and honour are highly respected, but learning and pietie haue no reuerence. Is it not wofull that Gods ministers should bee in want, when as heathen men haue prouided for their Priests, in great abundance; as I might prooue out of histories? Thirdly, flatterie is a great cause why Ministers are contemned: who is so base as a flatterer? and most worthily: for though a flatterer be in appearance a pearle, yet in biting he is a viper, and in killing ranke poison. How many ministers now a daies sing placentia, and sowe pillowes vnder mens armes for their gaine? Fourthly, ministers are contemned thorough ignorance: for men knowing not the excellency of that calling, how should they reuerence it? Scientia neminem habet inimicum praeter ignorantem, ignorant men are the onely enemies to knowledge. [Page 17] Therefore not to be ouer long, I say with Paul, 1. Cor. 4.1. Let a man so thinke of vs as of the ministers of Christ, and disposers of the secrets of God. Fiftly, ministers are contemned, because they haue no authoritie in their hands: onely they haue the bare and naked word of God. If this were guarded with authoritie, it would make men subiect themselues vnto Gods ministerie. It seemeth strange to me, that ministers should bee sheepheards, and haue neither hooke nor dogge to keepe their sheepe. But I leaue this to the wisdome of those that are in authoritie. Sixtly, ministers are contemned, because of ridiculous sermons. It is now a daies an odious thing to be no preacher: and therefore many are so pulpit hungrie, that they will steppe into the pulpit, though very vnable to handle Gods word aright. Which thing hath not a little disgraced ministers. I wish these men would either amend, or els as they are pulpit hungrie, so they might bee fed with the pulpit. Many other causes of contempt, as the plentie of Gods word, and the malice of Sathan, might I haue recited, and enlarged these that are named: but I hasten to the second part of my text, which is the Humiliation [Page 18] of magistrates. Out of which we learne that magistrates are in great daunger of pride, because the Lord after he hath exalted them, immediatly setteth downe matter of humiliation. This might be prooued by many examples, as Nabuchadnetzar, and Herod; but I passe by them. Philip, as one reporteth, would be put in minde of this, that he was a man, and therefore he would not come out of his chamber before one had cried thrise, O Phillip, thou art but a man. By which example, euery man may see that magistrates are very prone to forget thēselues. A magistrate should remember 3 things, which may abate his pride. First, that he ruleth men: secondly, that he ruleth them by lawes: thirdly, that he shall not rule long. These three things well digested, may abate the hautie spirit of many magistrates. Now Gouernours are in daunger of pride: first, in respect of their birth and parentage. They are nobly borne, but basely proud, as if parentage was not their ancestors good. Our stocke and our Auncestors are not our owne, but the things that we doe our selues, they are our owne. Why then are men puft vp with that is not their owne? Secondly, magistrates [Page 19] are in daunger of pride in respect of education; for they are nicely brought vp without the precepts of humilitie, and so must needes be haughtie. For education is a speciall meanes to frame a mans manners: nature is much, so is education also. Thirdly, magistrates are in daunger of pride in respect of their wealth and their riches: Diuitiae superbiores homines reddunt, riches make men proud. Charge rich men (saith S. Paul) that they be not high minded. Fourthly, magistrates are in daunger of pride in respect of flatterers. The magistrate hath vsually three sorts of men about him: the flatterer, the slanderer, and the craftie foxe. The Philosopher mooueth a question, whether a man needeth friends more in aduersitie, then in prosperitie? He determineth that friendes are more necessarie in aduersitie, then in prosperitie: and it is a truth in some respects; yet in some respects friends are more necessarie in prosperitie then in aduersitie. For true friends often admonish men in prosperitie, that they be not haughtie; which seeing magistrates want, needes must they be in danger of pride. This doctrine teacheth the magistrate two duties: the one is praier, the other vigilancie. [Page 20] Concerning praier, the magistrate must pray with Dauid, Psal. 36.11. that the foote of pride come not against him. And how can that magistrate bee but proud, that is not much in praier? for praier teacheth him whence he hath receiued all things. No maruell then though magistrates are so haughtie, seeing they practise praier so little. Concerning vigilancie, the magistrate as he must pray against pride, so must he watch against this sinne: for pride creepeth euen into good actions. It is like the Iuie which groweth vp with the tree, and in the ende killeth it: so pride groweth vp with good actions, and at the length destroieth them. And so I proceed to death, which is the magistrates humiliation. Xerxes (as Herodotus reporteth) beholding his armie, thought himselfe happie; but by and by he wept. Then Artabanus asked him this question: O king, why doest thou such straunge things? Xerxes answered, It pittieth mee to thinke of the estate of these men; for where shal any of thē be within this hundred yeares? Loe into what passions the consideration of death bringeth kings! And needs must death be a great humiliation to magistrates, for they know that they shall not [Page 21] rule in the life to come, as they doe in this life. Hecuba saith, It grieueth me to be a seruant amongst the dead, seeing I was a Queene vpon earth. Must it not needes then grieue magistrates to thinke that they shall be no better then other men [...]n death? yea, to thinke that they may be damned, howsoeuer they haue liued gloriously in this world? Wherefore I desire all magistrates to remember three things: first, whence they came, from the earth: secondly, whither they shall goe: to the earth: and before whome they shall giue an account: before the great God of heauen and earth. Let the magistrate imitate the mariner, who that he may guide his ship, sitteth in the hinder part thereof, and not in the former part: So should the magistrate looke to the hinder part of his life. The godly man is like to the partridge whi [...]h is pe [...] secuted in her life, but being dead shee is brought to great mens tables. The wicked man is like vnto the hauke, who in her life time sitteth vpon mens fists, but being dead, she is cast vpon the dunghill.
Now I will speake one word of the manner of magistrates death, and so conclude. They shall dye like ordinary men: first, in respect of the sudden death. Rex Epi [...]otarum tegulà percussus de equo decidit: the king of the Epirotians stricken with a tile fell from his horse. Alphonsus king of Spayne in a iourney dyed vnder a tree. Many such examples of sudden death might I recken vp. Secondly, they shall die like ordinarie men in respect of murther; for they may be murthered as well as common men.
Thirdly, they shall die like vnto ordinary men, in this respect, because they may murder themselue, as well as ordinary men doe. Histories abound with examples of great men who haue offered violence vnto themselues. Lastly, they shall dye like vnto ordinarie men, in respect [Page 23] of diseases; for they are subiect to the same diseases that common men are. Yea they are also subiect to the same terrours of conscience. All which doe declare the truth of this text of Scripture. The Lord of his infinite goodnes giue magistrates grace to liue the life of the righteous, that they may dye the death of the righteous. Amen.