THE KING'S SHOE. MADE, AND ORDAINED TO TRAMPLE ON, AND TO TREAD DOWN EDOMITES; To teach in brief, what is Edom's doom; what the careful condition of a King; what the Loyal submission of a subject, and what Projects are only to best purpose. Delivered in a Sermon before the King at Theobalds', October the ninth, 1622 by WILLIAM LO, Doctor of Divinity, Chaplain to his Sacred Maiestiy in ordinary. In re sartoria sutore opus est. Sarata tecta erit res, si sutor non ultra crepidam. Anonym. LONDON, 〈◊〉 by I. L. for William Sheffard, and are to be sold at his shop, at the entering in of Pope's head Ally out of Lombard street. 1623. To his most worthy friends Master WILLIAM FREEMAN, and Master RALPH FREEMAN Merchants, a most natural, and most loving pair of truehearted brethren, Patroness of Piety, Patterns of much good. Grace be multiplied in Christ. Loving, and beloved brethren. Your true, natural, honest, and hearty affections, your mutual concurrence, and concordance in your Matrimonies, Patrimonies, legal Trade, and brotherly Trust; your Pious practice in endeavouring to recon●… unneighbourly grudges, and in composing of con●… among those of your own rank, and pro●…, your true, and hearty love to Sovereign, 〈◊〉, City, and Country, and your well wishing all; but especially your unfeigned love to God, and 〈◊〉 charity to the distressed, as they do suffi●… vindicate you from all aspersions of Malig●…, unless they are incarnate devils, and deter 〈◊〉 blackmouthed Shemei, or railing Rabshekah once to dare to vent any the least misprision of you in these particulars, so would they continue blessed memorial unto you, albeit I had never been borne, or these my lines had never been directed unto you; yea as these blessings from God stir up all good minds to love your civility, courtesy, Mansuetnesse, and good natures; so also are they as Precedents of godly disposition to others, who seeking after grace strive to imitate, and express that in themselves, which they behold, and see in you. Flattery I have ever hated, and accounted it the very basery of baseness, yea I know it dwells no where, but in a base beggarly, and degenerate breast. It is a plain Manifesto, to as many as know you, and me that not only public Motives, but private also both invite, and enforce me to the tendering of this my love, or rather to the rendering of this my thankfulness unto you for your charity extended, both to my dead, and to my living. And I trust the God of heaven for Christ his sake will never wipe out that Christian kindnesses which you have showed to both. Touching this occurrence, you see in the frontispiece what the sum is, which because it gave some content to his sacred Majesty; and for that I was not able, it being an itinerant Sermon so fully to express myself being straightened with shortness of time, & for as much as divers desired (because it was an unusual Scripture to be handled) that, what I had delivered with some speed in the voice of a living Man to a few, might be published to the view of many, I have been contented to bury it in a dead letter, and subject it to the censure of more than a good many curious in this censorious age. Especially having considered that indeed a man's lively voice moveth much, yet a man's writing teacheth more. Words spoken are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but writings are monuments, and memorial, words reach to them that are near, writings to them that are far off. Words to them that are alive, writings to them that are yet v●…borne. Speech profiteth the auditory to whom we speak, but writing profiteth all, and he that preacheth profiteth for an hour, but he that writeth profiteth for ever. These considerations I say persuaded me to this overture. And the best is, that usual by word of Ne suitor ultra crepidam, cannot justly be obtruded upon me. For I being conscious to myself of mine own unworthiness meddled not above my reach with the King's Sword, Robes, or Crown, but as my text pointed to his foot, so there did I cast down myself at the feet of Majesty, and tendered my service, and duty both to God, and to the King, in all submission, both of a subject, and servant; and I hope to the glory of God. Scoffing Ismaelites, mocking Esa●…itz, malevolent Iebusits, unbelieving Atheists, and profane Achrists usually take offence at the plainness of such texts; but where the holy Ghost speaketh familiarly as it were of set purpose, I had rather undergo ten thousand scoffs, and disgraces of such miscreants, then in the least decline the blessed intendment of so infallible an inditor, and so undoubted a penman. Such giddy spirits, and dizzy brains of foolishwise worldlings may as well scoff at Gideons' wet, and dry Fleece, his barley cake, his stratagem of judg. 6. 39 40 judg. ●…. 13. judg. ●…. 16. judg. 15. 4. Gen. ●…1. 1. 2. Gen. 44 12. Gen. 49. 14. Hosh. 7. v. 8. jos. 9 3. trumpets, and lamps in pitchers, at Joseph's lean, and fat kine, Sampsons' foxes; Benjamins cup in his sack, at Isachar the strong ass, at Ephraim's a cake on the hearth not turned, at the Gibeonites old clouted shoes, and diverse such like passages which are upon record in the old Testament. And in the new Testament at those familiar resemblances of the sour, of him that Mat. 13. Mat. 22. Rom. 9 21. Mat. 13. 33. Apoc. 3. 3. Luk. 17. 37. made a marriage for his son, and ordained a great supper, of the Potter's vessels, of the woman that leavened her bread, of the bridgeroome, of the thief, of the dead carcase, and the like. All which plainly show unto us the exceeding favour, and love of our God, who hath been pleased to subject his blessed spirit to speak unto us (sinful wretches) as things are, and ofttimes in usual, ordinary, and familiar phrases to reveal unto us high and heavenly mysteries. Not that hereby the Majesty of God's spirit is in the least disdignified, or disgraced, but rather thereby much magnified, and highly honoured. For this apparently showeth how contrariant the gracious Spirit of God is unto the gay, and garish gloze of the sons of men, wh●… for the most part study to invent, and devose, huge, haughty, and hoven words gilding them with outward lustre, enameling and varnish, and all to no other end, but to set out some rusty, rotten, & despicable design, Whereas the work of Christ's spouse is, to make borders of gold enamelled with silver. Men of this Cant. Sol. 1. 11. world gild silver with gold; but God guilds gold with silver. The king of heaven's daughter is all glorious within, the daughters of the sons of men are all glorious Psal. 45. 13. without. Hypocrisy blancheth, Sincerity is simple, plain, and pure. The plainness of this text will not offend good, and honest hearts, who may hence learn in brief, and as it were in a view what is the doom of profaneness, even to be trampled on, and to be trodden down, what is the careful condition of kings, what our loyal submission to our Sovereign, what Sanctity is required in ourselves, and what sincerity in all our Projects, and practices. What ever this be, I tender it unto you (most loving brethren) not only as a pledge of mine unfeigned love and affection, but also as a piece of my thankfulness, intending it also to the benefit of others. The God of heaven bless you both in all your legal, and godly affairs, prosper you, your children, and all your whole tribe, and grant you, and all yours eternal happiness in the 〈◊〉 mercies of Christ in whom I am. Yours much devoted, and ever to be commanded, WILLIAM LO. THE KING'S SHOE, or Edom's doom. PSAL. 60. 8. Over Edom will I cast out my shoe. 1. GOds Direction is the soul 1. The sum. of this Psalm, and the King's Action is the body of the same. The State is troubled, the King prayeth, God answereth and directeth, and accordingly the King acteth. The people have a part, whose calamities touch the King's heart. God pitieth them at the instance of the King, promiseth him, and them better success. In confidence whereof 2. The title. Aquila reddit titul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmachus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut intelligeremus esse titulum memorabilem, dignum qui nunquam aboleatur. the King purposeth, proiecteth, and he, and his through God do valiantly. 2. Michtam of David, or the golden Psalm is the title of this celestial song. No monument, column, statue, or Pyramid more memorable, more remarkable in perpetuam rei memoriam than this Epigraphe or Inscription, to teach both Prince and people what to do, and how to deal in cases of greatest import, and consequence. How to the humble, when we are humbled, and where to seek refuge; when we are distressed what to do, and how to deal with persons of all ranks, estates, qualities, and conditions. 3. Composed was this Psalm, at what time 3. The occasion. 2 Sam. 8. 3. 1 Chron. 18. 3. the King strove with Aram Naharim, and with Aram Zobah in the valley of salt; where Abishai the brother of joab at the first onset slew six thousand, and joab prosecuting the victory, slew twelve thousand more, in which conflict, and slaughter of eighteen thousand; Syria was clean vanquished, and subdued. 4. Yet hath not the King his Quietus est; Idumaea also is to be subjected, for they of Edom had rebelled, and aided Syria. Nunquam bella bonis, nunquam dissidia cessant; Sed quocum certet mens pia semper habet. The King therefore consults God touching his purpose, and intendment against the Idumaeans, lays forth to view former calamities happened to his people, whereby he moveth God to pity them; Afterward receiving warrant from God, and grounding his confidence thereon, he resolveth with himself, and encourageth his army to do valiantly. This is the occasion, title, and sum of this psalm. 5. The text hath a twofold reference the one 4. The reference. to the context, what God speaks in this psalm. The other to what God hath taught me to speak to the soul of this regal Auditory from the light of this psalm. God speaks verse 6. and the king acts, v. 6. 7. 8. God gives warrant, and the king gives warning. God speaks in his Holiness, Quod nasceretur ex te Sanctum vocabitur. Luk. 1. Deus erat in Christo mundum reconcilians sibi 2 Cor. 4. Non sarcasticè, sed sacrè deridet, ut. Psal. 2. or from his holy place, or by his holy one the Messiah, and the king goes on rejoicing, Deuideth Shechem, Meeteth out the valley of Succoth, Appropriateth Gilead, and Manasses, Makes Ephraim his counsel, Shows that juda is imperial, Depresseth Moab, Hath Philistia in derision; And resolveth over Edom to cast out his shoe. The other reference looks to what God teacheth me to say hence, and leadeth me to the Topique of Obedience in the book of Homilies. This Obedience also hath a double reflect. The one upward in the king's obedience unto his God, the king of kings. The other downwards reflecting upon the people in their obedience, and evangelical allegiance unto the king their natural Liege Lord, and Sovereign. 6. In the text I see three passages in great fullness. 5. The parts of the text. 1. An Agent. 2. A Patient. 3. A Proiect. 1. The Agent is the person of a king, and by way of Excelling; of the king, even of king David, a man after Gods own heart, indeed God's dear Darling, & Anointed. From whose person issueth in the Revewe. 1. A Power to act. Projiciam. 2. An intendment, or rather a resolution to act. I will. 3. A regal Extent. Out and Over to, wherein is exquisite skill. I will cast out, over. 2. The Patient is Edom, or Idumaea the land where Esau dwelled, and of him is called Edom. 3. The Project is that Edom must be subdued, and more than that; for it must be so subdued, that it must be subjected Prouerbi●… dicuntur, quasi Perro verba, quia praeter literalem sensum, quem exterius praetendunt, procul aliud interius dicunt Nam in terra aurum, in u●…ce nucleus, in hirsutis castane arum operculis fructus latens requiritur ita in paraboli●…, sensus mysticus excudatur. even unto vileness, expressed in that then usual, and proverbial manner of speech in casting out a shoe; so the text speaketh plainly, Over Edom will I cast out my shoe. The life of this text, together with the remarkable Praecedents, and Subsequences begins motion at the sixth verse of this Psalm, (as I have said,) from whence as from a fountain of living waters this Kingly Power, Purpose, Project and Resolution receive Strength, Warrant, Guidance, and effectual Operation. God speaks and decrees, and many noble, wise, worthy, weighty, and excellent affairs are really and actually performed, For Kings have much to do, God guide them. The text admits a double sense and meaning, 6. The sense and meaning of the text. Quam speciosi pedes Euangelizantium pacem. Nahum. 1 Rom. 10. the one plain and obvious in the letter or history. The other couched more abstrusely in the mystery or prophecy. In the mystery by the spirit of Prophecy is meant by casting out a Shoe over Edom, the spiritual enlargement of the territories of the Kingdom of the Messias, by the preaching of the Gospel unto the Gentiles, such as those Idumaeans or Edom were, amongst which people the Gospel should take footing, and leave steps and prints behind Amb: institut. Virgin. cap. 14. Nazianzen. de orat. Sanct. Gregor. hom. 7. in Euangel. Cl●…m. 5. Strom. it of glad tidings, and everlasting happiness to the people. Deeply and divinely in this kind have laboured Saint Ambrose, Nazianzen and Gregory. More plainly and yet pithily, Clemens Alexandrinus, Origen, Chrysostome and Cyrill August de essent: diuin●…. Hieronym: in cap. 11. Esaiae. besides Saint Augustine, Hieronyme and modern writers sans number. I purpose not to dwell or once to deal in the mystery. The plain letter, and this familiar, ordinary, proverbial phrase in the history, affords a fullness to my purpose, the various readings whereof I now set out in a view, that it may be the better understood. Saint 7. The diverse readings of the text. Jerome reads the text thus, Super Idumaeam incedam calciamento meo: that is to say, I will go or tread upon Idumaea with my shoe. The tigurines render it as it is here translated to my hand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollin. in locum. Here the Talmudis●…s stream runs muddy, for they as some others now adays will be tampering, and preiudicing Kings affairs, which God-wot they either foully mistake or no whit understand. Aram Naharim in the title of the Psalm is Mesopotamia The Chaldee Paraphrase makes the text speak thus, I have set my Shoe upon the colours of the ●…ecks of the stoutest Idumaeans; or as Nebiensis hath it, My Shoes have trodden upon their necks in the hinder parts. Apollinarius metaphraseth it into Ant Idumaeam. The Talmudists understand it without limitation conceiving that all the land of Canaan should first have been subdued before ●…ny other nation had been dealt withal. And ●…eare not to affronted David herewith, saying, that he ●…iolated God's purpose in subduing Mesopotamia, & Syriah Zobah, as is plain in the title of this Psal. ●…nd yet suffered the jebusites to dwell in Ierusa●…m, and so near his Court. The Septuagint ●…ade the text with this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Saint Ambrose renders by Ambulare or Ingredi, both ●…hich import Conculcation; So that all agree in ●…is, that by Extension, Immission, or Projection of the shoe, either upon the necks of people, or over their Countries is meant nothing else but to overcome, subdue, bring under power, possess, and subject even to vileness such men, and such Countries. The very vulgar acceptation of the word Possession 8 The truth of this familiar sense. in the Grammatical sense importeth as much. For the etymology of Possessio is no more but Pedun positio. This manner of speaking also hath allusion to the positive Law recorded in Deut. For Deut. 25. 6, 7, 8, 9, 10. the letter of the Law is, that if the kinsman would not marry the brother's widow, and raise up seed unto his brother. The widow losing his shoe, and spitting in his face, he lost the claim and interest of such possessions as belonged to the woman in right of her husband. And the house of such a man was called Domus Discalceati, that is to say, The house of him that had his shoe loosed. The Ruth. 4. 7. practice also of this law we find recorded in the book of Ruth in the case of Elimelecks' land between Boos and the kinsman about the widow Ruth; who had her interest by right of her husband in the said land. Moreover the frequent use of this phrase meeting us very often in the book of God, makes this to be the meaning of the words, as clear as the day. This king elsewhere singing his trophe●… saith, They are fallen under my feet. Caleb the son 〈◊〉 Psal. 18. 38. Deut. 1. 36. Ibid. 2. 5. Iephunneth shall possess the land he hath trod●… upon. But the people must not meddle with Mo●… Seir, for God would not give them thereof so much as a feet breadth; yet even the place, whereon the Deut. 11. 24. soles of their feet should tread from the Wilderness of Lebanon, and from the river Euphrates, unto 25. the utmost sea should be theirs. If we take the words yet more properly, and punctually, as the shoe to be first taken off, and so cast out, and over, than the words signify not Subiugation only, but Regum est, parcere subiectis, & debellare superb●…s. Debellation also of the proud, and imperious Idumaeans. The proverbial phrase importing that ●…hose stouthearted people should be glad to carry shoes after the King, and further implying ●…hat these Idumaeans, or Edomites were not wor●…hy to come so near unto the King's person, as to ●…ntie the latchet of his shoe, and therefore 〈◊〉 defiance of them, the king would cast off his ●…ooe out at them, and over them to, yea & as af●…erward it came to pass in the days of Amos the Amos 2. 6. ●…rophet, that the wicked rich men sold the poor ●…r shoes, whereby was signified the base esteem ●…ey rated the poor at; so now was Edom estee●…ed in the eyes of the king. For he now purpo●…th, and resolveth to be unto them as Asher, of Deut. 33. 25. ●…hom Moses prophesieth, that his shoes should be ●…n, and brass, to bruise, break, and subdue where ●…er he came. Lastly, Antiquity tells us as much. ●…r as the manner is now adays in the beleague●…g of a City, the Assailants ofttimes cast their ●…signes over the Wall into the City, not only to courage their soldiers to follow their colours, ●…t also in token that they resolve not to depart thence until they have won the City: so in R. Him Manuel in tractatu d●… more regum in obsidione urbium Chirothecas, Manicas, & calceos proijciendi. Videri posset simile quiddam sibi velle Cicer●…, scribens mirari setamdiu morari Antonium, quia soleret ipse accipere manicas, nec diutius obsedionis metum sustinere. Philipp. 2. 9 The warrant of this resolved Action. Iosu. 10 24. 25. ancient times they used to cast over the Walls their Gauntlets, Gloves, or Shoes to betoken the same things. Thus it is plain by several readings of the text, by positive law, and practise of the same, by scripture phrase, and approved Antiquity that the Intendment and absolute resolution of the king was to subdue, and subject, as he had done Moab to be his Pollubrum; so Edom also to be his Scabellum, that is, even to Conculcation. 10. What scruple now should let the king thus to resolve? The Lord God of heaven had taught the king, and he knew well how to distinguish between an Edomite and an Ephramite, otherwise he would never have placed the one at his head, the other at his foot. The one to be the strength of his counsel, the other to feel the weight, and crushing of his foot. Besides, the king had a fair Precedent before him: josuah at God's command had done the like to the kings of jerusalem, Hebron, jarmuth, Lachish, and Eglon five in number, upon whose necks he caused his Captains, an●… men of war to put their feet in Triumph, and s●… not to fear, or to be dismayed, for God wou●… do so to all their enemies against whom the●… Iosu. 9 4. should fight. The like also josuah having received warrant from God did to the Gibeonites, who●… he made hewers of wood, and drawers of wa●… to the whole congregation, putting them vnd●… tribute; and as it were setting his foot upon the●… every one knowing that by the shoe both Sy●… dochicos and Metonymic●…s is understood the foot. Ex. 3. 5. Iosu. 5. 15. When Moses, and josuah were commanded to lose their shoes from of their feet; What other thing was meant thereby, but that God would subdue Pharaoh, and his to the one, and jericho, and hers to the other. And to assure them, that those, who have the Lord of hosts for their guide, need not fear, or depend upon humane Elias Creteusis in Orat. 1. Nazianz. 11. 146. power; because they dwell under the protection of the Almighty. Shoes we use to save our feet from every offence that may happen in our journeying, but those that rely upon the Lord of hosts, and resolve with their God shall not need to trust in the arm of flesh, for rather than fail innumerable, and invisible armies of Angels shall be commanded to see that they dash not their feet against a stone. In all this Explication I see four things, tending to Application which are these, 1. The trampling on, and treading down of Profaneness by the King. 2. The exceeding careful condition of a King. 3. The loyal submission of a Subiest: And 4. A Direction for the purposes, and projects of both. The first of these we see in this ●…oble King's purpose, and design, which is, Over Edom to cast out his shoe; whereby we learn that, It is a regal resolution to trample 1. The first Observation. ●…n, and to tread down Profaneness ●…n Church, City, Court, and Country, be it in what personages soever. God tells the King, that Conculcation is Edom's doom, and the King resolves to do it. 1. Edom is Esau, and Esau is a profane person, 2. The revelation of the point. Heb. 12. 16. so the spirit of God speaketh of Esau. Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright; Profane persons care not for any title, claim, or interest to heaven, so they may enjoy their sins without Controlment, and have the pleasures of this world, albeit they continue but a short time, Edom is Profaneness, and Edomites are profane persons, who are well known to the King by their Cry, Cruelty, Pride, Rebellion, Riot, Contempt of God, and scorning of good men, and all goodness. The cry of Edom is, Down Psal. 137. 7. with it, Down with it, even to the foundation thereof. Albeit this cry exasperate the raising of holy jerusalem. In the law of Requital therefore the King resolves, Down with them, Down with them, even to the very trampling, and treading under foot. Profaneness is most cruel. For it is unreasonable, unmerciful, and implacable. A profane Amos 1. 11. person like Edom will pursue his brother with the sword, casteth off all pity, his anger teareth perpetually, and keepeth his wrath forever. Witness dogged Doeg the Edomite, who slew fourscore, & five persons that did wear a linen Ephod, when the King's servants would not put forth their hand to fall upon the Priests of the Lord. Toward such therefore the king extends no mercy until he have subdued them to his foot. Proud is Profaneness also as Lucifer. For, the pride of heart hath deceived Edom the profane person, He conceiteth Obadiah. cap. 1. v. 3. that he dwelleth in the clefts of the Rocks, And dwelling so high, he saith in his heart. Who shall bring me down to the ground? But God hath made, and ordained the king's power to trample on thee, albeit thou be never so big-boned a Nimrod, yea, and to tread thee under his feet. And 4. though thou Exalt thyself as the Eagle; yea, and though thou set thy nest among the stars, yet thence will I bring thee down saith the Lord. Rebellious, and riotous is profaneness, to the King traitorous, and treacherous to the Commonwealth. What can he be but a faithless wretch to the king, who hath not the Lord for his God? And what a bane is he to the Commonwealth, who practiseth nothing daily, but to run to the excess of all riotous living. King's therefore as they tender their own safety, and the good of their country's endeavour by all possible means to subdue, and subject if it were possible even to annihilation such rebels, and wretches, that they may not appear or peep once above ground. 2. Contemners they are of God, and cursed Scorners of all goodness, Lucianlike, and julian-like behaving themselves in City, Court, and Country, especially when they come into the Church, and assembly of the saints. For there they show themselves true Edomites indeed. It is Luk. 1 10. Alios video stare, & nugaridum preces fiunt; neque solum dumpreces fiunt, sed & dum sacerdos benedicit. Nescis quod cum Angelis stas? Cum illis cantas? cum illis hymnos dicis? & stas ridens. Non mirum esset, si fulmen emitteretur non solum in eos, sed etiam in nos. Digna enim fulmine sunt haec. Non est Eccan Tonstrina, aut unguentaria taberna, aut officina forensis Sed locus angelorum, Regia coeli, coelum ipsum. Chrysost. hom. 24 in Act. Hom. 36. in 1. Cor. Hom: in 2. Io. 14. Cum flagellis utitur Christus ostendit tales homines servile genus esse, non filios, sed seruos, vel macipia diaboli. said in Luke, that the whole multitude were without in Prayer, while the incense was burning, so reverently, and so Religiously did they then use the place of God's presence. But these Edomites as saith S. Chrysostome stand, and trifle while prayer is said, yea not only when Prayer is said, but when the Priest blesseth. Dost thou not know that thou standest with the Angels, singest with the Angels, sayest Hymns with them? and standest thou grinning, and laughing? It were no marvel if God should send out a thunderbolt not only upon them, but upon us also; that are present with such vipers, for surely these things deserve a thunderbolt saith that Father. Know wretched miscreant, that the Church of God is not a Barber's shop saith he further, or an Apothecary's house, or a common Court, but a place of Angels, the Court of heaven, and heaven itself. The king therefore being jealous of God's worship in imitation of Christ, whips such out of his presence, Court, City, and Country, showing by that base punishment, that such kind of people are base, not sons, but servants, and servile slaves of the devil. For while the Priest stands offering up the prayers of all, these profaners slyre, and laugh fearing nothing. Into a Prince's Court they enter not; without looking to order their habit, countenance, and gesture, but entering into the Church, which is the Court of the heavenly king, these Edomites prate, jangle, and walk. And as the swine putteth his filthy foot into the very same trough, where he putteth his mouth to take his meat; so these profane men and women prate there to their dog, where they pray to their God. Thus are they odious to God and the King for profaning the house of Almighty God. Churches are like those Cities of refuge, which God appointed among the Israelites, whether he that had offended might fly, and find pardon; only those Sanctuaries were for some kind of faults, but the Church is for all kind, so that we heartily, and unfeignedly cry, Lord forgive. What a comfortable Meditation is this, if we follow ●…t? What a blessing do those profane Mis●…rants lose, who contemn, and scorn so great favour from the king of heaven? Wicked profane men forget, and forgo this blessing, and will not ●…e reform, until God's wrath by the King's power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liquisti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dum soqueris, o profane. break out against them, as it did against Ni●…anor, Antiochus, and Heliodorus in the Macchabees ●…nd Belshazar in Daniel. 3. Scorners these are also of all good men, and goodness, what holy and good man could ever escape the virulence of these Edomites either a●…ue or dead? Munster is termed a mad man. Pet. Martyr a paltry jack, Bucer infoelix puer. Philip Melancthon a fool, Zanchius a dolt, Calvin is accu●…d by Surius the Commentor rather than the Commentator, and Bellarmine to have died of ●…e disease called Pthiriasis, when it was but ●…hthisis at the most an ordinary disease. Chemnitius is called the Archaeretique. Luther, the incestuous Monk, Zuinglius, the Helvetian Swashbuckler, Doctor Fulke, the Protestants post-horse, john Hus, an haereticall fire brand, and Theodore Beza, a Monster, and such like scornful, and contumelious reproaches wherewith those profane Edomites have always not spared to lad the memorial of such as were precious with godly Princes on earth, and now are without doubt blessed with the Lord in heaven. The king then thus discerning these bad members, and perceiving their spirits by such overt, and open transactions resolves with Princely courage to quell them under foot, that they may never be able to hold up their heads. He resolves in City they shall bear no office, in Court they shall have no place, in ●…omer. Iliad. 8 3. The practice. Church no dignity, in Country no regiment. O most gracious king 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Shoot so still, Resolve so still. Let not the cry of the Edomites prevail, 1. Edom's cry. that would down with Church, Chancel, Steeple, Bells and all, that cry Down with Ecclesiastical policy, Down with Prelates, Down with the foundations, and yet what hath the righteous done? 2. Edom's cruelty. 1. Sam. 22. 19 Let not cruel Doegs' have leave, for fierce is their wrath, not only towards the Priests of the Lord, but even in Nob the City of the Priests will they smite with the edge of the sword, both men, women, 3. Edom's pride. children, and sucklings, oxen, and asses, ye●… and sheep too. Let not the pride of their hearts have their desire, for they will be too proud, put them in fear, and by the power that God hath given you let them know themselves to be but men, and of the worst sort too. Riotous they are 4 Edom's riot and rebellion. already, and rebellious they will not stick to be ●…rebus sic stantibus,) if occasion be offered, which profane Edomites greedily look for. And suffer ●…ot blessed Sovereign a contemner of God, and ●…f Religion to advance himself near unto your ●…cred person, but let all such know the weight of ●…our Princely power, and God's doom of them, which is to be crushed, to be bruised, to be broken, ●…d to have their backs always bowed down, ●…d never to be able to hold up their imperious ●…d profane purposes. Let them have their de●…rt, pay them their hire as the Lord have spo●…n it. And think not Dread Sovereign that ●…u shall escape the scorn of Edomites. For when ●…od shall take away your breath o noble lion ●…nd lions must die) a living dog with such pro●…ne persons shall be more precious than a dead ●…n; yea those stinking dead flies will corrupt the ●…eete ointment of the Apothecary. Trample ●…, and tread down therefore all those enemy's ●… your God, of his Church, of your court, cities, ●…d Countries. Let none of those wicked ones Psal. 101. ●…nd in your presence, cut them off from your ●…ourt, suffer them not to live, nor to tarry in ●…ur sight. So shall you destroy all the wicked of ●…e land, and cut off all wicked doers from the ●…ity of the Lord: so shall you advance Ephra●…tes, depress Edomites, supplant profaneness, ●…d tread down wickedness even to the ground. God preserved japhet to dwell in the tents of Sem. The second of these observations I see in v●…hilico 1. The 2. observation. Psalmi, which is that. The height of Sovereignty is daily encumbered with an exceeding weight and world of occurrences, affairs, and deep designs, all of surpassing, and especial care, singular skill, exquisite cunning, and important consequence. 1. Encumbered I say on all sides, upon all occasions. See the context, the people are cast off. The 2. The revelation of the point. king must intercede to bring them in again. The people are scattered, and God is angry with them, the King must cry to God, O turn thee to us again. If the land tremble with fear; be broken with faction, shake with the breaches thereof. The king is importuned to cry, Heale the breach●… o Lord. Let hard things attend the state, and ●… God make the land drink the wine of Astonishment. The king must cry for an ensign to be displayed, that his beloved may be delivered, th●… God may save with his right hand, and m●… hear the king when he calleth upon him. In case of famine, the woman that was deceived by her neighbour in the siege of Samari●… when they were constrained in the famine to e●… their own children, and to make their wombs, 2. Reg 6. 26, tombs to bury their seed, the king was importuned by the women with Help my Lord oh King; and the King is constrained to answer their importunity 2. Sam. 24▪ 17. Penuria multo, continet in ossi, ●…io. Copia ad proter viam meum perpell●… filium inquit pater in Acolasto. At Salisbury in his Majesty's progress 1620. Petitions were put up to our Sovereign that some order might be taken against the cheapness of corn, wherein it was also suggested that some Merchants had of set purpose by importation brought in corn hither to continue still the cheapness of grain. Pellucidum, & pisculentum mendacium. with this. If the Lord do not help thee, how shall I help thee? In case of the plague of pestilence the King is perplexed, and cryeth when he saw the Angel of the Lord smite the people, Lo I have sinned, and I have done wickedly, but these sheep what have they done, let thine hand I pray thee be against me, and against my father's house. In case of war and hostility be it either domestic or foreign, who is called upon? whom doth it concern more? who mustereth, who mastereth the occasioned occurrences but the king? Thus be it Dearth, Death, or Devil that troubleth the State, the King lies at stake for all. Do you think the case is otherwise in Plenty, peace, or prosperity? Surely nothing less. 2. For Plenty in some States is oft times more intolerable than Penury. Prodigal bloods are then most rank, and most unquiet. Have not I seen Majesty petitioned against the cheapness of corn? yea and I remember well how it moved passion into extremity, and that most justly. For what should a father do? that carefully hath provided for his children to feed plentifully, and then they exclaim of being too full. In Peace ●…he stirring brains of a State are never at rest in ●…euising Monopolies, Exemptions, Engrosing, & what ●…ot? And who in all these and the like is importuned, and encumbered but the king? Many drivers, but few that can hold the plough aright, as the old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato. verse saith, yea here one only stands and must look to all. All ranks and conditions refer unto the King, Peers, Prelates, People, All even from sea to sea, and from the river to the lands end. Some for their bodies that are ●…othsomely diseased, some for their minds that are distressed, some for their children, some for their state. Of all some upon some pretence or other. Who is troubled with foreign affairs but the king? who relieveth the careful and adventurous Merchant in transmarine parts, but the King's alliance, and reference with the States beyond the seas? Saint Augustine wrote a tract, De cura pro mortuis gerenda, I am sure none better than Kings may write, De cura pro vi●… gerenda, yea and pro mortuis too. For if a subject come to a violent and untimely end, doth not the Coroner inquire of his death that the King's Delegates may be ascertained how the King's subject came by his death, and order is taken accordingly. A purblind Paynime could say of the careful Condition and restless state of Kings and statesmen. Hom. Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo lib. de vita Mosis. Plato in Theaet. Arist. Ethic. 11 Clem. Alex. 1. Strom. Basil. hom. 16. Procop●…in Gen. c. 4. Euthym. in Praef, Psalm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Calling Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The people's shepherds. Of which Analogy, Philo, Plato, Aristotle, Clemens Alexandrinus, Basile, and Procopius have lately descanted. The plain song Euthymius in his preface to the book of the Psalms hath briefly delivered. Showing that the king who composed this Psalm was by God's direction first taught by a shepherd's solicitous employment, how to govern a State, and was fitted thereunto at the first by his carefulness amongst and over unreasonable creatures. Whereby he afterwards conceived the more readily, and practised more diligently how to Watch, to Strive for his flock, to expose himself to dangers, to Contend against wild beasts, thieves, famine, cold, to go out, and in before them, to call them to the pastures, to the shades, to the fountains of running water; to recall them to the folds, to cause them to flock with his Croke, with his voice, with his whistle, with his pipe; sometimes cheering them, sometimes deterring them, sometimes curbing them, sometimes curing them, in all, desiring not only to have them his fat flock, but also his well disposed, and well ordered flocke, That so he might feed them according to the integrity of his heart, and Psal. 78. 72. guide them by the skilfulness of his hands, Which Caietaine expresseth thus with innocency of heart, Cajetan. c. 10. 16. Prudence of head, and Example of hand. King's then you see have their Hearts full, their Heads full, and their Hands full. Cast ' your eye once more upon the Context. Is there cause of Division? The king must have skill in Arithmetic. Of mensuration? He must be a good Geometrician. Of Appropriation? A spirit of Discretion is required in him. Of Election for Counsel? Many circumstances in that Realty to be considered. Doth he long Prospicere & alteri saeculo serere, Not only profound, but even in a manner prophetical skill is to be sought for. Stand there Opposites in the Verstegan in le Restitution of decayed intelligences. way? Cunning; yea exceeeding Cunning, (of which word antiquaries have derived king (quasi Cunning) to be so called) must affront them, and sort them. Some to be Pollubra as Moabites, some Scabella as Edomites, some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Philistines. In all these passages see we not what great carefulness, and manifold incumberances attend the height of Sovereignty, when the Princes, Peers, Prelates, People, all refer unto it, at all times, upon all occasions, and from all places? Weigh we then this regal weight upon the balances of our love, duty, and allegiance, and we shall learn our obedience the better. What honest, and good Christian heart in 2. The practice of the point. consideration of the premises is not moved, na●… resolved hereby to practise that most holy, and Apostolic counsel. That first of all Supplications prayers, Intercessions, and giving of thanks be made for all men. For kings, and for all that are in authority, 1 Tim. 2. ●…. 2. 3 that we may lead a quiet and peaceable life i●… all godliness, and honesty, for this is good and acceptable in the sight of God our Saviour. For Kings I say by name, and for their Delegates, yea and that upon all occasions. In time of trouble, The Psal. 20. 1. 2. Lord hear him in the day of trouble, the name of the God of jacob defend him. Send him help from his Sanctuary, and strengthen him out of Zion. In the time of his Devotion: Remember all his offerings O Lord, and accept his burnt Sacrifice. Grant him according to his own heart, and fulfil all his counsel. In the desire of his triumph. The king Psal. 21. 1. 2. etc. shall joy in thy strength O Lord, right glad shall he be in thy Salvation. For thou hast given him his hearts desire, and not denied the request of his lips. In request for his life. He asked life of thee O Lord, and thou gavest him length of days, even a life for ever, and ever. In love to his posterity. Give thy judgements O God unto the king, and thy righteousness to the king's son. So shall he judge thy people with righteousness, and thy poor with judgement. For the enlargement of his territoris. Let him Lord have dominion from sea to sea, and from the River to the lands end. For the well ordering of his Court. O Lord, let the King set no wicked thing Psal. 101. 3, 4, etc. before his eyes, let him hate Apostates. Let Lord the froward depart from him, let him not know a wicked person. He that slandereth, or hath an high look, or a proud heart, let him not endure, and he that telleth lies, let him not tarry in his sight. Against all his enemies. Do unto them O Lord as unto the Midianites, as unto Sisera, as unto jabin; Which perished at Endar, and became as the dung of the earth. Make their chieftains like Oreb, and ●…eeb, yea their Princes as Zebah, and Zalmanah. Make them Lord as a wheel, as slubble before the ●…inde, Fill their faces with shame; let them be confounded, and troubled for ever. This aught to be our continual pious practice upon these, and all other occasions whatsoever that occur, as the law of God, Nature, and Nations, as our duty, love, and allegiance do more force, and oblige us to do. Look to a third lesson, which is written in the very brow of this text thus: 2. The third Observation. Not only the power of the King, but his Will, and skill also are both positive, and indicative, peremptory, and Imperative. 1. For as concerning the Power, of a King that 1. The Probate thereof. is without all controversy, and doubt. Whether we respect the extent. For every soul in every Rom. 13. 1. Gualt: in locum Col. 3. 21. thing, to every superior (so S. Peter teacheth) must be subject. Or the manner. Every soul (Omnis anima ex animo) even from the heart must be subject; not with eye service only, as men-pleasers, but with faithful, and good minds, as herein also serving the Lord. Or the absoluteness. For I say Bern: Ep: 24. ad Archiep. Senonensem. every soul to, without exception. Si quis ten●… quenquam excipere, conatur decipere, as S. Bernard reasoneth with the Archbishop of Senon in France. If seditious Papists, and tumultuous Anabaptists, and other Sectaries endeavour to exempt themselves from regal Power; yet it is sufficient for a temperate sober minded Christian to know, that Christ alitèr iussit, alitèr gessit, (saith the same Father.) He taught otherwise, he wrought otherwise. In vain is it then, for the dizzy brains of wretched men to coin a counterfeit exemption, where the God of heaven hath made no exception. Moreover note that the Mandate is indefinite Subjection is proper unto them as they are Powers, 1 Pet. 2. 18. not only if they be good, and gentle, but also if they be sullen, froward, and disorderly. In fine see the Plea in bar that the God of heaven hath set against the opposite hands, hearts, and imaginations of all the sons of Belial in this case. First against the violence of hand, Though not mine anointed. Psal. 105. Eccles. 10. ultimo. Then against the virulence of tongue; Curse not the King. And lastly, against the giddy thoughts; Curse not the King, no not in thy thought. For if thou do, thou art a Traitor, and those treasonable thoughts of thine, if past or present are to be repent of, and the future to be prevented with more blessed cogitations. So that hereby we see the Sovereign Power vindicated from all controlment. For if Powers be not so consonant as they should be, yet Habent sanctitatem unctionis, Aquinas in cap. 13. ad Rom. licet non habent sanctitatem vitae. But this is not all For it may be objected thus. Put the case that the Power of kings be peremptory, yet I hope the Will of kings is not. Yes their very Will is not only positive, and Indicative, but also peremptory, and imperative. Over Edom will I cast out my shoe. The Power of a king is from God, and invested in the kings own person, for all inferior Delegates whatsoever derive their authority personally, that is, from the king's person, which person of a king ●…n law is mixta persona, & iurisdictionis capax; and this personal power regulates its own will. It is required then of Subjects. iussa capessere, non praerogativarum, & Privilegiorum apices excutere. It is for Subjects to suffer the Will of a Sovereign to be done either of us, or on us. Of us, when the kings Will is regulated by God's wisdom, and by jussit quod splendida bilis. Gods revealed Will. On us, when his Will is wilfully distempered by misguiding, and misperswading passion, or otherwise. 2. In his irregular, and exorbitant Will, we must be Patients, in the other we must be Agents, ready to go, to run, to die, to do all things with singular cheerfulness, and alacrity. In the the kings transcendent, and extravagant will, we must be Patients couching down under the burden, weeping by the waters of Babylon (not warring) but looking up to God for release. In this case a Buckler, not a sword is to be used. For the command is not, that we should be subject to virtuous, and godly Governors, but (as I have said) it is indefinite to Powers, in that they be Powers. For if the Power shall be willing to cast out, or over us even his shoe, none ought to dare once to lift up his heel against it. Albeit the will of a Sovereign be to cast out, or over us his shoe. Shall we cast ourselves out of our duty of Allegiance? or seek to cast away our king? Absit. Hear in 1 Sam. 8. 7. this point what the Lord said to Samuel; They have not cast thee away, but they have cast me away, saith the Lord, that I should not reign over them; for as much as all Power is of God. Rom. 13▪ To conclude this point then, if the chief Apostles Saint Peter, and Saint Paul enjoined all men in their times to submit themselves unto governors, albeit they were worshippers of Devils, and cruel persecutors of Christians; how much more should we now obey, and honour religious kings, who are defendors of the faith, and nursing Caes. Baronius in prafat ad 11. tom: annal. fathers of the Church, as Caesar Baronius in his preface to the eleventh tomb of his Annals hath well and honestly observed against the bloody practices, and turbulent projects of statizing Jesuits. But this is not all neither, for there is great skill in these Proiestments, which ignorance of state affairs in many, may cause them marvellously to mistake. Conceiving that certain passages may be the kings Will only, when as it is indeed the kings most excellent, and exquisite Skill of, and in the affairs and mysteries of state. The king divides Scechem, but it is arithmetically with justice distributive, to avoid Confusion, as jethro taught Moses. He measureth out Succoth, but it is to set lymmits, that the bundaries may be exactly known, to the end that no furious jehu, no mighty hunting Nimrod do oppress the helpless multitude. He appropriates Gilead, and Manasses, but it is Geometrically with commutative justice, that anabaptistical Community the aberration of Anarchies might be avoided, and that Meum, and Tuum might be the better known, He advanceth Ephraim, but he knows therein what he doth very well; it is to be sure of faithful Counselors. He settleth juda, It is to place for an other age. In all this here is no cause of Depression, no occasion of Conculcation, no, nor any matter of Slighting. But now when the king must deal with Moab, or must have to do with Edom; It is as proper in regal Skill, and policy of state to make Moab, that is like an haggard hawk to come to hand, and to suppress Edom to the feet; as it is to settle Ephraim at the head, or Gilead and Manasses at the side. And it is as proper in the cunning of a king to Sleight Philistia, and to have it in derision, as it is to be careful for juda touching the time to come. So then we see what an high pitch of policy they fly, who manage, and sway the sceptre of kingly cunning. It is not for owls, bat's, and wagtails to sore toward this pitch, their sight serves them not, their flight is imped with feathers of a lower train. 3. Is there then any Power then like this among the sons of men, which is immediately from God, A quo rex secund: post quem primus, saith Tertull. in ●…ol. ●…ont. gent. cap. 30. Tertullian in Apologetico. Is any Will more absolute, which must not be affronted though irregular; but must be suffered to be done on us, albeit Preces & lachryma arma Christian●…rum: we suffer death for it. Is any Skill branched into more Species, or is of an higher strain, that must attend so many, so mighty, so manifold occasions, and occurrences? If then any Power resist this regal Power, & prevail, we may boldly pronounce of that Power, and that time; that, It is the Luk. 22. hour and power of Darkness. If any Will affront this absolute Will of the king. It is a masterless Wilfulness, and devoid of Conscience, which neither Perk. in tract: Consc. God's law properly by absolute, and sovereign authority, nor yet man's law which taketh power from God's Law, can order or bind. Indeed this Wilfulness is rather a furious Rage in the valour of man, than Christian courage; it is rather a peevish and perverse passion, than any sanctified sobriety of man's faculty that way. If any Sk●…l will be curious to pry and search into the secrets thereof, and to wave this Cunning, albeit it be the Counterplea of some brabbling Lawyer; yet it may receive this lawful reply, That Law hath a directive Lex habet vim directivam, non coactivam in reges. Rat. Quia omnis Potentia activa est principium transmu tandi in aliud. Gregor. de valentia. Calvin. in 1. Cor. 14. & lib Instit. 4. cap. 10. §. 30. power, not a coactive over kings. And Gregorius de Valentia renders the reason, for that all active power is a Principal that transfers into another, and reflects not. Besides Master Calvin saith very truly, That the Directions, and Edicts that come out from the Power, Will, and Skill of a king are somewhat more than humane traditions to be accounted of, for that they have not only their foundation upon the general Commandment, but also they have their warrant from the mouth of Christ himself. 4. So then to the kings rightly regulated, and well governed Will, we ought all of us that be Subjects like a swarm of Bees to follow the master be, like flocks of sheep to follow the Antecedent, like Cranes to follow our captain, ordine literato, as Jerome saith in his epistle to Rusticus. And if it be a distempered, and misguided Will, yet in this case we must not rebel, nor resist in action, no nor revile, or curse in faction, or thought, but we ought obeying God, rather than man, keep our minds and consciences pure, and undefiled before God, but suffer we must even unto death if the will of God be so, rather than in any sort to break out against our Sovereign. And I had rather have my Sovereign tread on me, than some to look upon me. For pes hominis est beatior oculo suis. The foot of a man is better than the eye of a swine. But in this scripture is the case so, doth the king here take upon him these several Projects of Division, Mensuration, Appropriation, Exaltation, Conculcation, and Subiugation even to vileness out of his own absolute Power, or doth the king follow his own Will, or rely upon his own Skill? O nothing less, indeed the king acts Ace of himself, for he is Aperse; but not Ex se, not out of himself: that is, non ex suo ipsius cerebro, like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that subsist only out of their own substance. For this very Psalm compiled by this good king, is a Mirror for all Magistrates, and a pattern for all private persons also. The King consults God in all. For his Power. The king acknowledgeth whence Psal. 60. 1. 2. 3. 4. 5. he hath it. O God thou hast cast us off. Thou hast scattered us. Thou hast been displeased with us. Thou hast made the land to tremble. Thou hast broken it. Thou hast showed thy people hard things. Thou hast made us drink the Wine of astonishment. Thou givest an Ensign to them that fear thee, that it may be displayed because of thy truth, that thy beloved may be delivered. Give help in trouble; Vain Psal. 60. 11, 12. is the help of man. Through God we shall do valiantly. And in the very phrase of my text the king saith, It is God that shall tread down our enemies. Here we see the king acknowledgeth when they fail, and when they prevail; They fail, when God is offended with them, they prevail, when the God of jacob is pleased to return to them again. The king also consults God in the purposes of his Will. Quis ducet? Quis deducet? Who will bring me into the strong city? Who will bring me into Edom. Nonnè tu. Wilt not thou O God? For his Skill, the king doth nothing, wills nothing, resolves of nothing until he have direct, and perfect warrant from God. Mark then how ready the God of heaven is to guide such a king. God speaks in his holiness to the king. And so the king limits his Power by God's permission, regulates his Will by God's direction, or dereth his Skill as he hath God's Oracle for his Warrant. 5. In all which doth not the king make a plain Manifesto, and acknowledgement that his God is a Powerful, Puissant, jealous, Terrible, Strong, yea and a God to be feared; and therefore to be consulted in all. In his own oneness the king durst not so much as say Proijciam; for fear least for his Presumption the king of heaven should say Eijciam. He would not say in his own fancy; I will cast out, or over this or that, for he knew that God could cast him out, yea cast him off, and cast him away to; that God could cast his breath out of him, and then he must die, and all his thoughts, pro●…, and purposes would perish. Yea this good king knew that if he consulted not God; his own devices of Division would become Confusions Perez, his Measuring would prove out of measure sinful; his Appropriating would be Impropriation, his exalting of the unworthy, his neglecting of the best deserving, his slighting of the Precious would prove dangerous in time to come. Yea the good king knew, that without this blessed direction from God, Monarchy would become the Wilfulness of one, oligarchy of some few, Democracie of many, and Anarchy of all. But now having consulted God, he is resolved, as jehosophat spoke to his judges. To be of good courage, and to do it, and assueredly God would be with the good. To do as josuah did to the five kings, and to the Gibeonites mentioned before, having received the like warrant as josuah had from the mouth of God. In all this we see how the king goeth fairly on a fide ad fidem, from faith to faith. Namely from the Groundwork of Faith, to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Trust thereof, from the Trust, and Confidence to a reverend boldness of approaching the throne of Grace; and so from these former to a full Persuasion of Faith to do valiantly. Kings and great personages have their remembrance●…. I am conscious to myself of mine own weakness, and unworthiness once to open my mouth to teach, especially in this place, where the height of Sovereignty settled on God's Zion, seeth, and suruayeth more, than ten thousand Millions such Perpusilli as myself, that live below in the valley; I will leave that to my learned brethren that sly an higher pitch to speak of the king's Crown, and of the kings Sword. It is sufficient for me, that from my heart acknowledge myself unworthy to touch the hem of the king's garment, it sufficeth me I say to point; but at his shoe, whose shoe points I am unworthy to unloose. Yet give me leave for God's cause in this point to be a Remembrancer only, and to tell you what I see further in this Oracle of Scripture, and that is this plainly. The fourth Observation. Dei deposita, nostra proposita esse debent. All our Projects, and Purposes are then, and then only legal, and evangelical, when God saith A men unto them, otherwise to Religion, Republic, and private Estates, they ●…roue detriments, and Deiectments. 1. For the further enlargement hereof, if you The Proof. lease but to set before you a Celestial, and terrestrial Globe, and take in your hand a pair of Compasses, you may easily measure this out to ●…e full even the length, breadth, height, and ●…epth of this tried, and known truth; you shall ●…bserue all along as you go ●…ow ill it fares with ●…s here below, when the heavenly bodies are dis●…mpered, and in velloped. And whole Countries, Cities, and Citadels on earth will show you that a witless Proijciam, if it be warrantlesse hath ever received a check from God with a witness, even a Reijciam, or an Eijciam, or a Deijciam te at the least. See this in case of Religion. That transcendent, extravagant, and unlimited Power of the Pope abusing Super aspidem, & basiliscum, ●…mbulabis, conculcabis leonem, & draconem. O portentum. josephus Stephan: in tractatu suo satis lutulento non luculento ut Lor: abutitur hoc loco ad supplicem exosculationem pedum Vicarij Christi; summi pontificis. O Ce●…ebellum. this text, and other Scriptures as warrants for him to tread, and trample upon the necks of Kings, and other Gods Anointed. What hath it brought the Papacy unto; but even to Cecidit Babylon. To what hath that wilful Sic volo, sic inbro brought the see of Rome, but that the God of heaven hath ever crossed that Wilfulness with Sic Nolo, Sic Rugeo. Imò dominus deus exercituum tales, Doctores, seductores, pastors impostores, Pr●…latos Pilatos, Oppugnabit, Expugnabit, conculcabit. To what pass hath that subtle Skill of Equivocation, Mental Reservation, and the like cunning practices brought that holy fry, but even to this, that they like Cassandra are not believed ofttimes, when they tell the truth, and at the best it is as Syracides saith, A fine subtility, but unrighteous. The old Grecians called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That's to say To dissemble deeply, and profoundly. And purblind Paganism in blind Homer, yet saw more than these, and learned, to detest it thus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Homer: Iliad. 2. See in a Republic, What caused that mournful lamentation, and pitiful Hadadrimmon in 2 Chron. 35. 20. 21. 22. the fields of Israel, and juda, but because josiah abusing his Power, and growing headstrong, would needs causelessly fight with Pharaoh Neco in the plain of Migiddo, and never consult with God, whether the cause were right or wrong. What caused the fearful Revolt in the reign of Rehoboam the son of Solomon, but his own Wilfulness, being misguided by those younglings that were about him in his Court. For his words were I will add to your yoke. I will chastise you 1 Reg. 12. 11. with Scorpions, etc. And to what disconsolate ends all the skilful plots, and cunning projects of the Herod's, brought them, both that of the Wise men, and the other of the Spies. Are they not recorded ●…n the histories of the book of God, and of the Church? I could easily enlarge myself in the ●…istories of the heathen. Wherein God hath not ●…eft himself without witness. For therein you ●…hall find that the change, and alteration of go●…ernments did chiefly arise from the headstrong Wilfulness of governors, as is most manifest in ●…he relation of their kings that were driven out; of ●…heir Duumvirs, of their Triumvirs, and other se●…erall forms of state, that were some of them al●…ered, and changed, and some utterly overthrown ●…hereby. Yea I may come nearer home to Charles ●…he fifth Emperor of Germany, and instance in him ●…mong many; who was in his first designs a most ●…ortunate Prince; but in his later time, when he ●…ilfully set himself against the Duke of Saxony; ●…he Land-grave of Hessen, Mauritius, and others of ●…he reform religion, as if all had been Edo●…ites, he was most disgracefully beaten, constrained to scale the Alps by Torchlight, and most ingloriously compelled at last to abandon the field. 3. I could mention but that Wilful invasion in 88 and thats at home, and somewhat modern; for which I hope we shall ever remain thankful to our God for our deliverance. At what time doubtless the Man of sin, that great Archimandrites the Pope of Rome had said in his heart; Over England will I cast out my shoe. But he spoke this in his humane slippers, and not in his papal shoes. For notwithstanding all that solemn Project long before consulted of in the Preparation, and at the time of the Invasion strongly set on of purpose to cast out, and over to, yet this unwarranted Wilfulness was overcast, and received from God a memorable overthrow. Nay yet I ●…lectere si nequeam superos, Acheronta mo vebo. Be●…tholdus Schwartz primus inuentor pulueris tormentarij, professione F an ciscanus. Paut●…l de viris illustrib: Germ: may come nearer home even into our own bowels, what time neither God nor Angel, nor Saint, nor man were consulted withal, but Diaboli podex in specu was the oracle. I mean that matchless, and merciless treason of the gunpowder plot. The Wickedness, and Wilfulness of which Powder-blast I trust hath blown up all good opinion that any wise sober English heart should have of such hellish Miscreants. 4. By this we see then plainly, that when great ones will make lust their law, and their own Wi●… their Warrant, kings are dethroned, and driven out, Duumvirs dejected, Triumvirs rejected, and Devolutions of all estates, by such exorbitancies became either miserably altered, strangely changed, or utterly extinguished. The bitter Mutations Non declinabis ad dixteram nimis superciliose, 〈◊〉 ad sinistram nimi●… superstitiosè Lyran: in cap. 5 Deut. of estates proceed even then from this, when the true worship of God is turned into superstitious, and supercilious conceits of men. The translations of States, when they are devolved from this people to that people, as water is poured out of one vessel into another; the dissipations of States, when as by aberration of Anarchy they become as a vast, and roaring Wilderness, and the ●…umultuous vexations, & grievous garboils of se●…erall signiories, even all these, & such like miseries proceed from hence, because men of eminent place will not consult God in their actions, but will go a whoring after their own Wilful, and ●…isleading inventions. 5. If then unwarrantable projects prosper not ●…ith Kings in case of state, nor with Churchmen 〈◊〉 case of religion; what hope can private men ●…aue to think that their devices should do good, ●…r that their Guiles should be Gaines. What mean ●…hen, nay, how dare the Macheavillian Deviders ●…ractise their Divide & Impera without warrant? 1. I will divide Schechem. ●…aying, it is good to fish in troubled waters, and ●…herefore they will practise to set division be●…eene the King, & the Subject; & as if they were Saturnus, & ●…upiter faciunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, M●…s, & 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ptolo●…. ●…ke the Ephori in the state of Lacedaemon, or the ●…ribuni in the state of Rome, or Demarchi over the ●…enate of Athens endeavour to maintain a power ●… the people against the higher powers founded ●…y God. But God hath in all ages confounded such Babel builders, who with Ludovicus Sfortia; & Caesar Borgia, put in practise such heady, and hellish positions. The ends that befell these two, for whom Macheavill that Florentine Secretary especially framed his hideous heap of politic projects, might be a warning to all succeeding times; the one coming to a violent, and untimely end; the other living ingloriously in the Prince of Arragon his Kitchine, and dying a death mos●… despicable. Let such mischiefs befall all such Caitiffs, who take not God for their Oracle, but like furious Jehu's, and big boned sons of Ana●… break thorough all in their Wilfulness, and dare the God of heaven to control them. 6. How dare those Measurers, and improuen 2. I will meet out the valley of Succoth.▪ of their land grind the faces of the poor toiling, sweeting, laborious husbandman with rackings, and raisings of rents until they have made up the measure of their sins out of measure sinful? Do they conceive, that their heirs shall ever comfortably enjoy their substance, or their Babes after them the Remainders. A jesuitical spirit first devized these improvements to the racking of Heretics as they termed them, and others since, who have made great outward semblance of i●…tegritie, have yet been like apes to imitate those misguiding miscreants. Make a model (say they) of a●… your land to a Molehill, that so you may lie i●… your bed, & see in a view every field, close, groue●… meadow, acre, and head land in your Farme●… whereby you may set it to the utmost advantage. For it is lawful for you to make the most of your own, it makes no matter, albeit the Tenant, and his, eat whig, and whey, and all that he hath be at your command, whiles your great knightship, and your new upstart Mushroom lady must like prodigious Comets be feared and awed in all the country. In all this you no one whit consult with God, who teacheth by his Apostle, That Christian charity seeketh not her own. 1. Cor. 13. But to what pass comes all this great overture of impronement? how doth it prove with them? Surely these improovers are like to the men of Babel, who worshipped Succoth Benoth, that is, an hen and chickens as some Talmudists have conceited: so vain is this great Landlords boasting, for whiles he, and his for a time do ruffle in their silken rags like some Mountebanks of Italy, his Will-ship; Worship I would have said, is not an ace above a beggar, but must after a little while desire some of his Tenants to be bound with his greatness for taking up of an hundred pound. So light is the gentleman become in his dancing the measures. 7. Yet it were somewhat mannerly if these Macheavellian 3. Gilead is mine, and Manasses is mine. statizers would cast out their shoe over their own lands only by their unmeasurable, and unreasonable manner of Improvements, rackings, and grindings of the poor husbandmen's faces; but they will also, (and ask God no leave) rush into God's Inheritance by Appropriating that to their profane use, which was given for the perpetuating of God's service on earth. But how do you think? Are not they trow▪ ye traitors to God, who (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) clip, and wash the Coin that God hath set his own stamp upon? How much more they, who sweep all away, and say Gilead is mine, and Manasses is mine, yea all is mine, (quoth the devil) when in truth they have no interest nor title, no not to, or in the least tittle. Yet ofttimes in such a depopulation, not the tenants houses only; but the Chapel, Church, and Chancel, Bells, Baldricks, & all are trodden down under foot, and are turned into uncouth Desolations, for Ohim and Zim, and dancing Satyrs, for Owls, and Iack-dawes to build in by day, and to roost in by night. Welfare the zeal of former times, for our forefathers, when they gave aught to the Church, they set as a bar to posterity for touching it, this fearful execration. Si quis dempserit, clepseritue, etc. If any shall hèreafter seek to alter, or claim any thing from the Church to which we have given, let his account be without favour in the day of the Lord. Memorable therefore shall that answer be of a right worthy and noble personage of this kingdom to the question moved, what might be the cause that diverse of the Nobility and Gentry of our Nation do not in these times maintain the ancient port, hospitality, & good usage towards their Tenants in their fines, and take, as their forefathers have done, notwithstanding the heirs have improved the Remainders left unto them by almost a third, and diverse also have received almost a third more in favours from their Sovereigns, and yet all will not serve. Surely saith he, I see the former times were Dative, but ours are Ablative. For our ancestors were never well, but when they were giving something unto the Church, and we in our time seek, and study nothing else but what we may pull, and severe from the Church, and therefore I am persuaded God blessed them with plenty, and blows upon us, and ours with penury. For shall we hate the wolf, because he is ravening, and think the fox a goodly creature, there is no colour for it in the world. Besides we see our Pride Epicurism, and loose life have compelled us to leave our ancient Mansions in the Country, and to hide ourselves in poor Cells in, or about the chamber of the kingdom, Elogium vere aureum & viro longe nobilissimo dignum. To which purpose, and resolution of this ●…ious noble man, it were easy out of the records, and Court rowles of many Cathedral Church's ●…n England to affront even tabellis obsignatis, the Gainesaiers of the truth. For many▪ Donations were given in days of Yore to the Church as thanksgi●…ings to God for recoveries of health after a long ●…nd dangerous sickness, for deliverances from ●…angers by sea, by land, and such like occasions before ever the terms of Satisfaction, Merit, ●…r Supererogation were ever heard of in the world. 4. Ephram is the strength of my head. Inda is my lawgiver. 8. What also may we deem of those, who en●…eauour to advance no Ephramites or I●…daitz to ●…laces of eminency in Church and Commonwealth, but those who are most corrupt in their S●…risburiensis in Polycratico. Budae. de Ass. Cominaus saith lib. 6. cap. 8. That he passed his time in making and undoing men; quasi non ut prosit, sed ut praesit tantum. Aug. cont. Faustum, lib. 22. 56. In the reign of K. Edward the fourth, were ordained pen●…ll statutes in Parliament against excessive pride in Apparel, especially against long picked shoes, then usually worn, which grew to such an extreme, that the pikes in the toes were turned upward, and with silver chains, or silk lace's tied to the knee. Speed in his large history of great Brit. pag. 675. manners, and most corrupting others with bribes are set up. That scholar is learned enough with such if he can say these three words, Do, Dic●…, Addico. They care not whether he be Gileadite, or Ephramite, or whether he can say Sibboleth, or Shibboleth; so that he can tell who was Melchisedechs' father, and grandfather in their language, that is scholarship enough, Hinc illae lachrymae. Heu serui dominantur, aselli Ornantur phaleris, dephalerantur equi. 9 What God do ye think these, and such like painted sepulchres consult with? Surely I conceive they serve such a God as Lodovicus the eleventh, sometime the French king used to wear in his cap, which was a leaden God almighty. To which he would often say taking of his cap, and kissing it. Good God forgive me this sin also, what miserable outrage, or bloody act soever he had committed, as he had done many, and afresh would endeavour the like. With Diotrephes these strive to have the only preeminence, and to tread all others under foot. These spend more in their shoes, and shoestrings than served their more honest grandfathers in their whole apparel all their life time. These wilful ones consult as Saul did with the strange woman that hath Ob, that is with their harlots, courtesans, and whipsters, and whatsoever they wish them to do, be it never so ungodly, or base, they wilfully will do it, albeit they seem even to themselves to rage with reason. Or else some barmy project worketh in their pates, which causeth them to cast out their heels very lightly, or lift up their heels against God, as did that foolish Dutch Dynasta, who forsooth set his cap with a feather in it upon a long pike in Trivio, and all the boors that pass by that way, must bow and make a leg to his cap upon pain of death, which witless and senseless project, one William Tell refusing to obey, was enjoined for to save his life, to cleave an apple with an arrow set upon his son's head, the child being set some distance of. Munster in Cosmograph. Germ. Thither comes the foolish proiectour, and Tell, and a multitude of people. Tell brings with him ●…wo arrows, shoots one, and by God's direction cleaves the apple, hurts not the child, and saves his ●…wne life. The multitude give a shout, and mag●…ifie God for his mercy to the father and to the ●…onne. The Dynasta asks Tell, why he brought ●…wo arrows, he being to shoot but one. Tell ●…nswereth boldly, if I had killed my son with the one, I would have killed thee with the other. The tyrant commands hands to be laid on Tell, ●…e escapeth over an hedge, draweth forth his ●…rrow, shoots and kills the barmy Projector. The ●…eople rise, take part with Tell; hence follows a ●…onfederation (the cozenage of Princes) which ●…rooues a great impeachment, and prejudice to ●…he present state, En quod temmulenti & temerarii ●…tratagema? yet here this Wilfulness resteth not, ●…t is restless. For some giddy headed lizards stick not to make Gods Will to patronise their wilful, wicked, and uncharitable courses. Ask one of these why he dealeth so hardly with a neighbour to press him so sore with his shoe in case of a forfeiture, or the like. O brother saith he, this is an Edomite, Over him I may cast out my shoe, it is the will of God he should fall into my hands that ●… may afflist, and plague him for his impieties, and impurities as you know, etc. But if you reply and say, God will have us merciful in (some degree of Quality, albeit not in Equality) as he is merciful▪ Yea brother will he rejoin, and say, This is true in God's antecedent Will but not in his consequ●… will, God's antecedent will may be resisted, his consequent cannot. O the wit of man, and the conceits of lizards to creep into such thickets. God bless me from this hypochondriacal Divinity. Popisme indeed and Arminianism tends this way. But can a sober minded man think that Gods Will Damascen. lib. de fide Orthodox. cap. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (albeit as Damascen saith, it be Antecedent and Consequent, is contrary to itself. The will of m●… we know is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby man is moved▪ and doth move itself to that which is good only in show, and opinion of man, and this is not the Will of thy God. The Will of thy God is Abs●…lute, as being an Absolute Agent, having both Will, Skill, and Power, which causeth absolute perfectio●… The conformity of our Wills, with Gods is sec●…t in the form, which is the manner of Willing, ●… in the end which is the glory of God, or in the Efficient, when man willeth that which God by ●…is revealed Will would have him will, albeit God 〈◊〉 his secret will willeth another divers thing, as ●…hen a son prayeth for the life of his sicke-fa●…er, whom yet God by that sickness purposeth 〈◊〉 take away. The son sinneth not, albeit his ●…raying according to Gods revealed will seem 〈◊〉 affront God's secret will, which is to take the ●…ther away by death. Wilful art thou then O ●…ypocrite, that conceitest thou mayst make thy ●…rother an under trodden wretch with pretence of ●…ods secret purpose to colour thy wicked and ●…nwarranted projects. But blessed be God who hath enlightened a ●…mpe in the heart of our King, who from God's ●…outh hath known to maintain his Sechem, ●… Shares, Hundreds, Wapentakes, and tithings, ●… that in several Leets every man to a number of ●…nne may have justice throughout the land. He ●…th measured his Succoth into number weight, ●…d measure. The Clerk of the market having ●… care of all this. He hath appropriated hearty ●…leadites, man full Manasses, and wise Ephramites ●… be his favourites, Chieftains and Counsellors. ●…e have Benjamin to be our ruler, from whom, ●…d from his O God let not the sceptre depart till ●…ilo come in his second advent. Yea O Christ ●…ake the Kings, and his son's enemies thy foot●…ole. Cast thy shoe over Satan, and his Com●…ices over their sin, over all torment of consci●…ce that it may not touch them, over the Malediction of the Law that it come not near them, over Death, and Hell, that so through thee O God they may victoriously triumph. As for the Remainder, if there be any incestuous brood tha●… infest him, let them be like the Moabites, make them his Pollubra, to be useful unto him for his further, and future Designs, and when he hath done with them, let them be as an earthen Was●…pot subject to his Annihilation of them. If there be a profane race of Edomites, Esavits, jebusites, jesuits, and the like, let such be subjected even to Conculcation, yea let our King O God kick them out of his Court, Church, Cities, and Countries as Salem insipidum. If there be any forraignly transported with transmarine affection of any Nation whatsoever, let our King (O King of Saints) slight them as David did the Philistims. If the Tabernacles of Edomites, Moabites; and Hagarens. If Gebal, Ammon, and Amalech rise up against them, yea albeit Assur join with them, and help the children of Lot, and albeit the Edomites cric Down with them, down with them, even to the very ground, yet O God remember thy promised mercy ever of old, and make those enemies like the dung of the earth. Fill their faces with shame, and ever bow down their backs. That we alone thy people may always rejoice in thee, and may ever see upon our king, and his, that their Crown flourish. Assuring ourselves that thou O God wilt tread down his, and our enemies at last (whether they be spiritual or temporal) even under our feet. And we shall through thee do valiantly to the glory of thy great name, to the comfort of thy chosen, and to the salvation of our souls, and bodies for evermore. Say Amen, hereunto O faithful witness in heaven, that unto thee with thy holy Father, and the holy ghost we may render all praise, power, might, Majesty, and Dominion with the faithful in the Church, as it was in the beginning of time, & before all times, is now in all the world among all faithful ones, and shall be ever continued (when this world is ended) in that everlasting world of blessed Angels, and glorified Saints before Christ jesus his presence for evermore. Amen. FINIS.