1. GOds Direction is the soule 1. The summ. of this Psalme, and the Kings 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 haue a part, whose calamities touch the Kings heart. God pittieth them at the instance of the King, promiseth him, and them better successe. In confidence whereof 2. The title. Aquila reddit titul. [...] Symmachus, [...] Septuagint. [...] vt in­telligeremus esse titulum memorabilem, dignum qui nunquam abo­leatur. the King purposeth, proiecteth, and he, and his through God doe valiantly.

2. Michtam of Dauid, or the golden Psalme is the title of this celestiall song. No monument, columne, statue, or Pyramis more memorable, more remarkable in perpetuam rei memoriam then this Epigraphe or Inscription, to teach both Prince and people what to doe, and how to deale in ca­ses of greatest import, and consequence. How [Page 2] to the humble, when we are humbled, and where to seeke refuge; when we are distressed what to doe, and how to deale with persons of all rankes, estates, qualities, and conditions.

3. Composed was this Psalme, at what time 3. The occa­sion. 2 Sam. 8. 3. 1 Chron. 18. 3. the King stroue with Aram Naharim, and with Aram Zobah in the vallye of salt; where Abishai the brother of Ioab at the first onset slew sixe thousand, and Ioab prosecuting the victorie, slew twelue thousand more, in which conflict, and slaughter of eighteene thousand; Siria was cleane vanquished, and subdued.

4. Yet hath not the King his Quietus est; Idu­maea also is to be subiected, for they of Edom had rebelled, and ayded Siria.

The King therefore consults God touching his purpose, and intendment against the Idumaeans, laies forth to view former calamities happened to his people, whereby he moueth God to pittie them; Afterward receiuing warrant from God, and grounding his confidence thereon, hee resol­ueth with himselfe, and encourageth his armie to doe valiantly. This is the occasion, title, and summe of this psalme.

5. The text hath a twofold reference the one 4. The refe­rence. to the context, what God speakes in this psalme. The other to what God hath taught me to speake to the soule of this regall Auditorie from the [Page 3] light of this psalme. God speakes verse 6. and the king acts, v. 6. 7. 8. God giues warrant, and the king giues warning. God speakes in his Holinesse, Quod nasce­retur ex te Sanctum voca­bitur. Luk. 1. Deus erat in Christo mundū reconcilians sibi 2 Cor. 4. Non sarcasticè, sed sacrè deri­det, vt. Psal. 2. or from his holy place, or by his holy one the Messiah, and the king goes on reioycing, Deuideth Shechem, Meeteth out the valley of Succoth, Ap­propriateth Gilead, and Manasses, Makes Ephraim his counsel, Shewes that Iuda is imperiall, Depresseth Moab, Hath Philistia in derision; And resolueth ouer Edom to cast out his shooe. The other reference looks to what God teacheth me to say hence, and leadeth me to the Topique of Obedience in the booke of Homilies. This Obedience also hath a double reflect. The one vpward in the kings obe­dience vnto his God, the king of kings. The o­ther downewards reflecting vpon the people in their obedience, and euangelicall allegeance vnto the king their naturall Leige Lord, and Soue­raigne.

6. In the text I see three passages in great ful­nesse. 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, euen of king Da­uid, a man after Gods owne heart, indeed Gods deare Darling, & Annointed. 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 regall Extent. Out and Ouer to, wherein is exquisite skill. I will cast out, ouer. 2. The Pati­ent is Edom, or Idumaea the land where Esau dwelt, and of him is called Edom. 3. The Proiect [Page 4] is that Edom must be subdued, and more then that; for it must be so subdued, that it must be subiected Prouerbi [...] di­cuntur, quasi Perro verba, quia praeter li­teralem sensū, quem exterius praetendunt, procul aliud interius dicunt Nam in terra aurum, in u [...]ce nucleus, in hirsut is casta­ne arum oper­culis fructus latēs requiritur ita in paraboli [...], sensus mysticus excudatur. euen vnto vilenesse, expressed in that then vsuall, and prouerbiall manner of speech in casting out a shoe; so the text speaketh plainely, Ouer Edom will I cast out my shoe. The life of this text, together with the remarkable Praecedents, and Subsequen­ces begins motion at the sixt verse of this Psalme, (as I haue said,) from whence as from a fountaine of liuing waters this Kingly Power, Purpose, Proiect and Resolution receiue Strength, Warrant, Guidance, and effectuall Operation. God speakes and decrees, and many noble, wise, worthy, waighty, and ex­cellent affaires are really and actually performed, For Kings haue much to doe, God guide them.

The text admits a double sence and meaning, 6. The sence and meaning of the text. Quam speciosi pedes Euange­lizantium pa­cem. Nahum. 1 Rom. 10. the one plaine and obvious in the letter or history. The other couched more abstrusely in the mistery or prophecie. In the mystery by the spirit of Pro­phecy is meant by casting out a Shoe ouer Edom, the spirituall enlargement of the territories of the Kingdome of the Messias, by the preaching of the Gospell vnto the Gentiles, such as those Idumaeans or Edom were, amongst which people the Gospell should take footing, and leaue 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 tydings, and euerlasting happi­nesse to the people. Deepely and diuinely in this kind haue laboured Saint Ambrose, Nazianzene and Gregory. More plainely and yet pithily, Cle­mens [Page 5] Alexandrinus, Origen, Chrysostome and Cyrill August de es­sent: diuin [...]. Hieronym: in cap. 11. Esaiae. besides Saint Augustine, Hieronyme and moderne writers sans number. I purpose not to dwell or once to deale in the mystery. The plaine letter, and this familiar, ordinary, prouerbiall phrase in the history, affoords a fulnesse to my purpose, the various readings whereof I now set out in a vewe, that it may be the better vnderstood. Saint 7. The diuers readings of the text. Ierome reades the text thus, Super Idumaeam ince­dam calciamento meo: that is to say, I will goe or treade vpon Idumaea with my shoe. The Tygu­rines render it as it is here translated to my hand. [...] Apollin. in locum. Here the Tal­mudis [...]s streame runs muddy, for they as some others now adaies will be tampering, and preiudi­cing Kings affaires, which God-wot they eyther fowly mistake or no whit vnderstand. Aram Naha­rim in the ti­tle of the Psalme is Mesopotamia The Chaldee Paraphrase makes the text speake thus, I haue set my Shoe vpon the collors of the [...]ecks of the stoutest Idumaeans; or as Nebiensis hath it, My Shoes haue trode vpon their necks in the hinder parts. Apollinarius metaphraseth it into Ante Idumaeam. The Talmudists vnderstand it without limitation conceiuing that all the land of Canaan should first haue beene subdued before [...]ny other nation had beene dealt withall. And [...]eare not to affrōt Dauid herewith, saying, that he [...]iolated Gods purpose in subduing Mesopotamia, & Syriah Zobah, as is plain in the title of this Psal. [...]nd yet suffered the Iebusites to dwell in Ierusa­ [...]m, and so neere 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 Extention, Immission, or Proiection of [Page 6] the shoe, eyther vpon the neckes of people, or o­uer their Countries is meant nothing els but to ouercome, subdue, bring vnder power, possesse, and subiect euen to vilenesse such men, and such Countries.

The very vulgar acceptation of the word Pos­session 8 The truth of this fami­liar sence. in the Grammaticall sence importeth as much. For the etimologie of Possessio is no more but Pedū positio. This manner of speaking also hath allusion to the positiue Law recorded in Deut. For Deut. 25. 6, 7, 8, 9, 10. the letter of the Lawe is, that if the kinsman would not marry the brothers widow, and raise vp seede vnto his brother. The widow loosing his shoe, and spitting in his face, he lost the claime 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. practise also of this lawe we finde recorded in the booke of Ruth in the case of Elimelecks land be­tweene Boos and the kinsman about the widow Ruth; who had her interest by right of her hus­band in the said land.

Moreouer the frequent vse of this phrase mee­ting vs very often in the booke of God, makes this to be the meaning of the words, as cleere as the day. This king else-where singing his trophe [...] saith, They are fallen vnder my feet. Caleb the son [...] Psal. 18. 38. Deut. 1. 36. Ibid. 2. 5. Iephunneth shall possesse the land hee hath trod [...] vpon. But the people must not meddle with Mo [...] [Page 7] Seir, for God would not giue them thereof so much as a footes breadth; yet euen the place, whereon the Deut. 11. 24. soles of their feet should tread from the Wildernesse of Lebanon, and from the riuer Euphrates, vnto 25. the vtmost sea should be theirs. If wee take the words yet more properly, and punctually, as the shooe to be first taken off, and so cast out, and ouer, then the words signifie not Subiugation only, but Regum est, par­cere subiectis, & debellare superb [...]s. Debellation also of the proud, and imperious Idu­maeans. The prouerbiall phrase importing that [...]hose stout-hearted people should be glad to car­ry shooes after the King, and further implying [...]hat these Idumaeans, or Edomites were not wor­ [...]hy to come so neere vnto the Kings person, as to [...]ntie the latchet of his shooe, and therefore [...] defiance of them, the king would cast off his [...]ooe out at them, and ouer them to, yea & as af­ [...]erward it came to passe in the daies of Amos the Amos 2. 6. [...]rophet, that the wicked rich men sold the poore [...]r shooes, whereby was signified the base esteeme [...]ey rated the poore at; so now was Edom estee­ [...]ed in the eyes of the king. For he now purpo­ [...]th, and resolueth to be vnto them as Asher, of Deut. 33. 25. [...]hom Moses prophesieth, that his shooes should be [...]n, and brasse, to bruise, breake, and subdue where [...]er he came. Lastly, Antiquitie tells vs as much. [...]r as the manner is now adaies in the beleague­ [...]g of a Citie, the Assailants oft-times cast their [...]signes ouer the Wall into the Citie, not only to courage their souldiers to follow their colours, [...]t also in token that they resolue not to depart [Page 8] thence vntill they haue wonne the Citie: so in R. Him Manu­el in tractatu d [...] more regum in obsidione vr­bium 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 resolued Action. Iosu. 10 24. 25. ancient times they vsed to cast ouer the Walls their Gauntlets, Gloues, or Shooes to betoken the same things. Thus it is plaine by seuerall readings of the text, by positiue law, and practise of the same, by scripture phrase, and approued Antiquity that the Intendment and absolute resolution of the king was to subdue, and subiect, as hee had done Moab to be his Pollubrum; so Edom also to be his Scabellum, that is, euen to Conculcation.

10. What scruple now should let the king thus to resolue? The Lord God of heauen had taught the king, and he knew well how to distinguish be­tweene an Edomite and an Ephramite, otherwise he would neuer haue placed the one at his head, the other at his foot. The one to be the strength of his counsell, the other to feele the waight, and crushing of his foot. Besides, the king had a faire President before him: Iosuah at Gods command had done the like to the kings of Ierusalem, He­bron, Iarmuth, Lachish, and Eglon fiue in number, vpon whose necks he caused his Captaines, an [...] men of warre to put their feet in Triumph, and s [...] not to feare, or to be dismaied, for God wou [...] doe so to all their enemies against whom the [...] Iosu. 9. 4. should fight. The like also Iosuah hauing receiue [...] 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 vpon the [...] euery one knowing that by the shooe both Sy [...] [Page 9] dochicos and Metonymic [...]s is vnderstood the foot. Ex. 3. 5. Iosu. 5. 15. When Moses, and Iosuah were commanded to loose their shooes from of their feet; What other thing was meant thereby, but that God would subdue Pharoh, and his to the one, and Iericho, and hers to the other. And to assure them, that those, who haue the Lord of hosts for their guide, need not feare, or depend vpon humane Elias Creteusis in Orat. 1. Nazianz. 11. 146. power; because they dwell vnder the protection of the Almightie. Shooes we vse to saue our feet from euery offence that may happen in our iourneying, but those that relie vpon the Lord of hosts, and resolue with their God shall not need to trust in the arme of flesh, for rather then faile innumerable, and inuisible armies of Angels shall bee commanded to see that they dash not their feet against a stone. In all this Explication I see foure things, tending to Application which are these, 1. The trampling on, and treading downe of Profanenesse by the King. 2. The exceeding carefull condition of a King. 3. The loyall submission of a Subiest: And 4. A Direction for the purposes, and proiects of both. The first of these we see in this [...]oble Kings purpose, and designe, which is, Ouer Edom to cast out his shooe; whereby wee learne that,

God tels the King, that Conculcation is Edoms doome, and the King resolues to doe it.

1. Edom is Esau, and Esau is a prophane person, 2. The reue­lation of the point. Heb. 12. 16. so the spirit of God speaketh of Esau. Least there be any fornicatour, or prophane person, as Esau, who for one morsell of meat sold his birth-right; Prophane persons care not for any title, claime, or interest to heauen, so they may enioy their sinnes without Controlement, and haue the plea­sures of this world, albeit they continue but a short time, Edom is Profanenesse, and Edomites are prophane persons, who are well knowne to the King by their Crie, Crueltie, Pride, Rebellion, Riot, Contempt of God, and scorning of good men, and all goodnesse. The cry of Edom is, Downe Psal. 137. 7. with it, Downe with it, euen to the foundation there­of. Albeit this crie exasperate the raising of holy Ierusalem. In the law of Requitall therefore the King resolues, Downe with them, Downe with them, euen to the very trampling, and treading vnder foot. Prophanenesse is most cruell. For it is vn­reasonable, vnmercifull, and implacable. A pro­fane Amos 1. 11. person like Edom will pursue his brother with the sword, casteth off all pittie, his anger teareth perpetually, and keepeth his wrath foreuer. Witnesse dogged Doeg the Edomite, who slew fourescore, & fiue persons that did weare a linnen Ephod, when the Kings seruants would not put forth their hand [Page 11] to fall vpon the Priests of the Lord. Toward such therefore the king extends no mercy vntill he haue subdued them to his foot. Proud is Pro­fanenesse also as Lucifer. For, the pride of heart hath deceiued Edom the profane person, Hee 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 downe to the ground? But God hath made, and ordained the kings power to trample on thee, albeit thou be neuer so big-bon'd a Nim­rod, yea, and to tread thee vnder his feet. And 4. though thou Exalt thy selfe as the Eagle; yea, and though thou set thy nest among the starrs, yet thence will I bring thee downe saith the Lord. Rebelli­ous, and riotous is profanenesse, to the King trai­terous, and treacherous to the Common-wealth. What can hee bee but a faithlesse wretch to the king, who hath not the Lord for his God? And what a bane is he to the Common-wealth, who practiseth nothing daily, but to runne to the ex­cesse of all riotous liuing. Kings therefore as they tender their owne safetie, and the good of their countries endeauour by all possible meanes to sub­due, and subiect if it were possible euen to annihi­lation such rebels, and wretches, that they may not appeare or peepe once aboue ground.

2. Contemners they are of God, and cursed Scorners of all goodnesse, Lucian-like, and Iulian­like behauing themselues in Citie, Court, and Countrie, especially when they come into the Church, and assembly of the saints. For there [Page 12] they shew themselues true Edomites indeed. It is Luk. 1 10. Alios video stare, & nuga­ridum preces fiunt; neque solum dūpreces 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 Eccā Tonstrina, aut vnguentaria 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 vtitur 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 reue­rently, and so Religiously did they then vse the place of Gods 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 meruaile if God should send out a thunder-bolt not only vpon them, but vpon vs also; that are present with such vipers, for surely these things deserue a thun­derbolt saith that Father. Know wretched mis­creant, that the Church of God is not a Barbers shop saith he further, or an Apothecaries house, or a common Court, but a place of Angels, the Court of heauen, and heauen it selfe. The king therefore being iealous of Gods worship in imi­tation of Christ, whips such out of his presence, Court, Citie, and Countrie, shewing by that base punishment, that such kinde of people are base, not sonnes, but seruants, and seruile slaues of the deuill. For while the Priest stands offering vp the prayers of all, these profaners slyre, and laugh fearing nothing. Into a Princes Court they enter not; without looking to order their habit, coun­tenance, and gesture, but entring into the Church, which is the Court of the heauenly king, these Edomites prate, iangle, and walke. And as the [Page 13] swine putteth his filthy foote into the very same trough, where hee putteth his mouth to take his meate; so these profane men and women prate there to their dogge, 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 hee that had offended might flye, and finde pardon; onely those Sanctuaries were for some kinde of faults, but the Church is for all kind, so that wee heartily, and vnfeinedly cry, Lord forgiue. What a comfortable Meditation is this, if wee follow [...]t? What a blessing doe those prophane Mis­ [...]rants lose, who contemne, and scorne so great fa­uour from the king of heauen? Wicked profane men forget, and forgoe this blessing, and will not [...]e reformed, vntill Gods wrath by the Kings po­wer [...] liquisti [...] dū so­queris, o profane. breake 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 goodnesse, what holy and good man could euer escape the virulence of these Edomites either a­ [...]ue or dead? Munster is tearmed a mad man. Pet. Martyr a paultry Iacke, Bucer infoelix puer. Philip Melancthon a foole, Zanchius a dolt, Caluin is accu­ [...]d by Surius the Commentor rather then the Commentator, and Bellarmine to haue dyed of [...]e disease called Pthiriasis, when it was but [...]hthisis at the most an ordinary disease. Chemniti­us [Page 14] is called the Archaeretique. Luther, the ince­stuous Monke, Zuinglius, the Helvetian Swash-buck­ler, Doctor Fulke, the Protestants post-horse, Iohn Hus, an haereticall fire brand, and Theodore Beza, a Monster, and such like scornefull, and contumeli­ous reproaches wherewith those profane Edo­mites haue alwaies not spared to lade the memo­riall of such as were pretious with godly Princes on earth, and now are without doubt blessed with the Lord in heauen. The king then thus discer­ning these bad members, and perceiuing their spirits by such ouert, and open transactions resolues with Princely courage to quell them vnder foote, that they may neuer bee able to hold vp their heads. He resolues in City they shall beare no office, in Court they shall haue no place, in [...]omer. Iliad. 8 3. The pra­ctise. Church no dignity, in Countrey no regiment. O most gratious king [...]. Shoote so still, Re­solue so still. Let not the cry of the Edomites pre­uaile, 1. Edoms cry. that would downe with Church, Chancell, Steeple, Bells and all, that cry Downe with Ecclesia­sticall policy, Downe with Prelates, Downe with the foundations, and yet what hath the righteous done? 2. Edoms cruelty. 1. Sam. 22. 19. Let not cruell Doegs haue leaue, for fearce is their wrath, not onely towards the Priests of the Lord, but euen in Nob the City of the Priests will they smite with the edge of the sword, both men, wo­men, 3. Edoms pride. children, and sucklings, oxen, and asses, ye [...] and sheepe too. Let not the pride of their hearts haue their desire, for they will be too proud, put them in feare, and by the power that God hath [Page 15] giuen you let them know themselues to bee but men, and of the worst sort too. Riotous they are 4 Edoms riot and rebellion. already, and rebellious they will not sticke to bee [...]rebus sic stantibus,) if occasion be offered, which profane Edomites greedily looke for. And suffer [...]ot blessed Soueraigne a contemner of God, and [...]f Religion to aduance himselfe neere vnto your [...]cred person, but let all such know the waight of [...]our Princely power, and Gods doome of them, which is to be crushed, to be bruised, to be broken, [...]d to haue their backs alwayes bowed downe, [...]d neuer to bee able to hold vp their imperious [...]d profane purposes. Let them haue their de­ [...]rt, pay them their hire as the Lord haue spo­ [...]n it. And thinke not Dread Soueraigne that [...]u shall escape the scorne of Edomites. For when [...]od shall take away your breath o noble lion [...]nd lions must die) a liuing dogge with such pro­ [...]ne persons shall be more pretious then a dead [...]n; yea those stinking dead flies will corrupt the [...]eete oyntment of the Apothecarie. Trample [...], and treade downe therefore all those enemies [...] your God, of his Church, of your court, cities, [...]d Countryes. Let none of those wicked ones Psal. 101. [...]nd in your presence, cut them off from your [...]ourt, suffer them not to liue, nor to tarrie 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 aduance Ephra­ [...]tes, depresse Edomites, supplant profanenesse, [...]d tread downe wickednesse euen to the ground. [Page 16] God preserued Iaphet to dwell in the tents of Sem.

The second of these obseruations I see in v [...] ­hilico 1. The 2. ob­seruation. Psalmi, which is that.

1. Incumbred I say on all sides, vpon all occasi­ons. See the context, the people are cast off. The 2. The reue­lation of the point. king must interceede to bring them in againe. The people are scattered, and God is angry with them, the King must cry to God, O turne thee to vs againe. If the land tremble with feare; be bro­ken with faction, shake with the breaches thereof. The king is importuned to cry, Heale the breach [...] oh Lord. Let hard things attend the state, and [...] God make the land drinke the wine of Astonish­ment. The king must cry for an ensigne to be dis­played, that his beloued may bee deliuered, th [...] God may saue with his right hand, and m [...] heare the king when he calleth vpon him.

In case of famine, the woman that was dec [...] ued by her neighbour in the siege of Samari [...] when they were constrained in the famine to e [...] [Page 17] their owne children, and to make their wombes, 2. Reg 6. 26, tombes to bury their seede, the king was importu­ned by the women with Helpe 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 Maie­sties progresse 1620. Petiti­ons were put vp to our So­ueraigne that some order might be ta­ken against the cheapenes of corne, wherein it was also sug­gested that some Mer­chants had of set purpose by importa­tion brought in corne hi­ther to con­tinue still the cheapnes of graine. Pellu­cidum, & pis­culentum mendacium. with this. If the Lord doe not helpe thee, how shall I helpe thee? In case of the plague of pestilence the King is perplexed, and cryeth when hee saw the Angell of the Lord smite the people, Loe I haue sinned, and I haue done wickedly, but these sheepe what haue they done, let thine hand I pray thee be a­gainst me, and against my fathers house. In case of warre and hostility be it either domestique or for­raine, who is called vpon? whom doth it con­cerne more? who mustereth, who mastereth the occasioned occurrences but the king? Thus be it Dearth, Death, or Deuill that troubleth the State, the King lyes at stake for all. Doe you thinke the case is otherwise in Plenty, peace, or pros­perity? Surely nothing lesse.

2. For Plenty in some States is oft times more intollerable then Penury. Prodigall bloods are then most ranke, and most vnquiet. Haue not I seene Maiestie petitioned against the cheapenesse of corne? yea and I remember well how it moo­ued passion into extremity, and that most iustly. For what should a father doe? that carefully hath prouided for his children to feede plentifully, and then they exclaime of being too full. In Peace [...]he stirring braines of a State are neuer at rest in [...]euising Monopolies, Exemptiōs, Engrosings, & what [...]ot? And who in all these and the like is impor­tuned, [Page 18] and incumbered but the king? Many driuers, but few that can hold the plow aright, as the old [...]. Plato. verse saith, yea here one only stands and must looke to all. All rankes and conditions referre vnto the King, Peeres, Prelates, People, All euen from sea to sea, and from the riuer 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 vpon some pretence or other. Who is troubled with forraign affaires but the king? who releeueth the carefull and aduenturous Merchant in transmarine parts, but the Kings alliance, and reference with the States beyond the seas? Saint Augustine wrote a tract, De cura pro mortuis gerenda, I am sure none better then Kings may write, De cura pro vi [...] gerenda, yea and pro mortuis too. For if a subiect come to a violent and vntimely end, doth not the Coroner inquire of his death that the Kings Dele­gates may bee assertained how the Kings subiect came by his death, and order is taken accordingly. A purblinde Paynime could say of the carefull Condition and restlesse 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 peoples sheep­heards. Of which Analogie, Philo, Plato, Aristotle, Clemens Alexandrinus, Basile, and Procopius haue lately descanted. The plaine song Euthymius in his preface to the booke of the Psalmes hath briefly [Page 19] deliuered. Shewing that the king who compo­sed this Psalme was by Gods direction first taught by a shepheards sollicitous imployment, how to gouerne a State, and was fitted thereunto at the first by his carefullnesse amongst and ouer vnrea­sonable creatures. Whereby he afterwards con­ceiued the more readily, and practised more dili­gently how to Watch, to Striue for his flocke, to expose himselfe to dangers, to Contend against wild beasts, theeues, famine, cold, to goe out, and in before them, to call them to the pastures, to the shades, to the fountaines of running water; to re­call them to the folds, to cause them to flocke with his Croke, with his voice, with his whistle, with his pipe; sometimes chearing them, some­times deterring them, sometimes curbing them, sometimes curing them, in all, desiring not onely to haue them his fat flocke, but also his well dis­posed, and well ordered slocke, That so he might feede them according to the integrity of his heart, and Psal. 78. 72. guide them by the skilfulnesse of his hands, Which Caietaine expresseth thus with innocency of heart, Caietain. c. 10. 16. Prudence of head, and Example of hand. Kings then you see haue their Hearts full, their Heads full, and their Hands full. Cast 'your eye once more vpon the Context. Is there cause of Diuision? The king must haue skill in Arithmetique. Of mensuration? He must bee a good Geometrician. Of Appropriation? A spirit of Discretion is requi­red in him. Of Election for Counsell? Many cir­cumstances in that Realtie to be considered. Doth [Page 20] he longe Prospicere & alteri saeculo serere, Not onely profound, but euen in a manner propheticall 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 haue deriued king ( quasi Cūning) 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 carefullnesse, and manifold incumberances attend the height of So­ueraignty, when the Princes, Peeres, Prelates, Peo­ple, all referre vnto it, at all times, vpon all occasi­ons, and from all places? Waigh we then this re­gall waight vpon the ballances of our loue, duty, and allegeance, and we shall learne our obedience the better.

What honest, and good Christian heart in 2. The pra­ctise of the point. consideration of the premisses is not mooued, na [...] resolued hereby to practise that most holy, and A­postolike counsell. That first of all Supplications prayers, Intercessions, and giuing of thankes be made for all men. For kings, and for all that are in autho­rity, 1 Tim. 2. [...]. 2. 3 that we may leade a quiet and peaceable life i [...] all godlinesse, and honesty, for this is good and ac­ceptable in the sight of God our Sauiour. For Kings I say by name, and for their Delegates, yea and that vpon all occasions. In time of trouble, The Psal. 20. 1. 2. Lord heare him in the day of trouble, the name of the God of Iacob defend him. Send him helpe from his Sanctuary, and strengthen him out of Sion. In the time of his Deuotion: Remember all his offe­rings [Page 21] O Lord, and accept his burnt Sacrifice. Graunt him according to his owne heart, and fulfill all his counsell. In the desire of his triumph. The king Psal. 21. 1. 2. &c. shall ioy in thy strength O Lord, right glad shall hee be in thy Saluation. For thou hast giuen him his hearts desire, and not denied the request of his lipps. In request for his life. He asked life of thee O Lord, and thou gauest him length of daies, euen a life for euer, and euer. In loue to his posteritie. Giue thy iudgements O God vnto the king, and thy righteous­nesse to the kings sonne. So shall he iudge thy people with righteousnesse, and thy poore with iudge­ment.

For the enlargement of his territoris. Let him Lord haue dominion from sea to sea, and from tho Riuer to the lands end. For the well ordering of his Court. O Lord, let the King set no wicked thing Psal. 101. 3, 4, &c. before his eies, let him hate Apostataes. Let Lord the froward depart from him, let him not know a wicked person. Hee that slaundereth, or hath an high looke, or a proud heart, let him not endure, and he that telleth lies, let him not tarrie in his sight. Against all his enemies. Doe vnto them O Lord as vnto the Midianites, as vnto Sisera, as vnto Iabin; Which perished at Endar, and became as the dung of the earth. Make their chiefetaines like Oreb, and [...]eeb, yea their Princes as Zebah, and Zalmanah. Make them Lord as a wheele, as slubble before the [...]inde, Fill their faces with shame; let them be con­founded, and troubled for euer. This ought to bee our continuall pious practise vpon these, and all o­ther [Page 22] occasions whatsoeuer that occurre, as the law of God, Nature, and Nations, as our dutie, loue, and allegeance doe more force, and obligue vs to doe.

Looke to a third lesson, which is written in the very brow of this text thus: 2. The third Obseruation.

1. For as concerning the Power, of a King that 1. The Pro­bate thereof. is without all controuersie, and doubt. Whether we respect the extent. For euery soule in euery Rom. 13. 1. Gualt: in locum Col. 3. 21. thing, to euery superiour (so S. Peter teacheth) must be subiect. Or the māner. Euery soule ( Omnis anima ex animo) euen from the heart must be sub­iect; not with eye seruice only, as men-pleasers, but with faithfull, and good mindes, as herein also seruing the Lord. Or the absolutenesse. For I say Bern: Ep: 24. ad Archiep. Senon-ensem. euery soule 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 endeuour to exempt themselues from regall Power; yet it is sufficient for a tempe­rate sober minded Christian to know, that Christ alitèr iussit, alitèr gessit, (saith the same Fa­ther.) Hee taught otherwise, hee wrought otherwise. In vaine is it then, for the dizzie braines of wret­ched [Page 23] men to coyne a counterfeit exemption, where the God of heauen hath made no excepti­on. Moreouer note that the Mandate is indefinite Subiection is proper vnto 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 barre that the God of heauen hath set against the opposite hands, hearts, and imaginati­ons of all the sonnes of Belial in this case. First against the violence of hand, Though not mine an­nointed. Psal. 105. Eccles. 10. vltimo. 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 doe, thou art a Traitour, and those treasonable thoughts of thine, if past or present are to be repented of, and the future to be preuen­ted with more blessed cogitations. So that hereby we see the Soueraigne Power vindicated from all controulement. For if Powers be not so consonant as they should be, yet Habent sanctitatem vnctionis, Aquinas in cap. 13. ad Rom. licet non habent sanctitatem vitae. But this is not all For it may be obiected thus. Put the case that the Power of kings bee peremptory, yet I hope the Will of kings is not. Yes their very Will is not on­ly positiue, and Indicatiue, but also peremptory, and imperatiue. Ouer Edom will I cast out my shoe. The Power of a king is from God, and inuested in the kings owne person, for all inferiour Delegates whatsoeuer deriue their authority personally, that is, from the kings person, which person of a king [...]n law is mixta persona, & iurisdictionis capax; [Page 24] and this personall power regulates its owne will. It is required then of Subiects. iussa capessere, non praerogatiuarum, & Priuilegiorum apices excutere. It is for Subiects to suffer the Will of a Soueraigne to be done either of vs, or on vs. Of vs, when the kings Will is regulated by Gods wisdome, and by Iussit quod splendida bilis. Gods revealed Will. On vs, when his Will is wil­fully distempered by misguiding, and misperswa­ding passion, or otherwise.

2. In his irregular, and exorbitant Will, wee must be Patients, in the other we must be Agents, readie to goe, to runne, to die, to doe all things with singular cheerefulnesse, and alacritie. In the the kings transcendent, and extrauagant will, wee must be Patients couching downe vnder the bur­then, weeping by the waters of Babilon (not war­ring) but looking vp to God for release. In this case a Buckler, not a sword is to be vsed. For the command is not, that we should be subiect to ver­tuous, and godly Gouernours, but (as I haue said) it is indefinite to Powers, in that they be Powers. For if the Power shall be willing to cast out, or o­uer vs euen his shooe, none ought to dare once to lift vp his heele against it. Albeit the will of a So­ueraigne be to cast out, or ouer vs his shooe. Shall wee cast our selues out of our dutie of Allegiance? or seeke to cast away our king? Absit. Heare in 1 Sam. 8. 7. this point what the Lord said to Samuel; They haue not cast thee away, but they haue cast me away, saith the Lord, that I should not raigne ouer them; for asmuch as all Power is of God. Rom. 13▪

[Page 25]To conclude this point then, if the chiefe Apo­stles Saint Peter, and Saint Paul enioyned all men in their times to submit themselues vnto gouer­nours, albeit they were worshippers of Deuills, and cruell persecutours 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 eleuenth tombe of his Annalls hath well and honestly obserued against the bloody practises, and turbulent proiects of statizing Ie­suites. But this is not all neither, for there is great skill in these Proiestments, which ignorance of state affaires in many, may cause them maruelou­sly to mistake. Conceiuing that certaine passages may be the kings Will onely, when as it is indeede the kings most excellent, and exquisite Skil of, and in the affaires and mysteries of state. The king de­uides Scechem, but it is arithmetically with iustice distributiue, to auoide Confusion, as Iethro taught Moses. He measureth out Succoth, but it is to set lymmits, that the bundaries may bee exactly knowne, to the end that no furious Iehu, no migh­ty hunting Nimrod doe oppresse the helplesse multitude. He appropriates Gilead, and Manasses, but it is Geometrically with commutatiue iustice, that Anabaptisticall Communitie the aberration of Anarchies might be auoided, and that Meum, and Tuum might be the better knowne, He aduan­ceth Ephraim, but hee knowes therein what hee doth very well; it is to be sure of faithfull Coun­sellours. [Page 26] He setleth Iuda, 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 Sleighting. But now when the king must deale with Moab, or must haue to doe with Edom; It is as proper in regall Skill, and policy of state to make Moab, that is like an haggard hawke to come to hand, and to suppresse Edom to the feete; 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 haue it in derision, as it is to bee carefull for Iuda touching the time to come. So then wee see what an high pitch of policy they flie, who mannage, and sway the scepter of kingly cunning. It is not for owles, battes, and wagtailes to soore toward this pitch, their sight serues them not, their flight is impt with feathers of a lower traine.

3. Is there then any Power then like this among the sonnes 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 vs, albeit Preces & la­chryma arma Christian [...]rum: we suffer death for it. Is any Skill branched into more Species, or is of an higher straine, that must attend so many, so mighty, so manifold occasi­ons, and occurrances? If then any Power resist this regall Power, & preuaile, we may boldly pro­nounce of that Power, and that time; that, It is the Luk. 22. houre and power of Darkenesse. If any Will affront [Page 27] this absolute Will of the king. It is a masterlesse Wilfulnesse, and deuoyd of Conscience, which nei­ther Perk. in tract: Consc. Gods lawe properly by absolute, and soue­raigne authority, nor yet mans lawe which taketh power from Gods Law, can order or bind. Indeed this Wilfulnes is rather a furious Rage in the va­lour of man, then Christian courage; it is rather a peeuish and peruerse passion, then any sanctified sobriety of mans faculty that way. If any Sk [...]l will be curious to prie and search into the secrets ther­of, and to waue this Cunning, albeit it be the Coun­terplea of some brabbling Lawyer; yet it may re­ceiue this lawfull reply, That Lawe hath a dire­ctiue Lex habet vim directiuam, non coactiuam in reges. Rat. Quia omnis Potentia actiua est principium transmu tandi in aliud. Gregor. de valentia. Calvin. in 1. Cor. 14. & lib Instit. 4. cap. 10. §. 30. power, not a coactiue ouer kings. And Gregorius de Valentia renders the reason, for that all actiue power is a Principall that transferres into another, and reflects not. Besides Master Caluin saith very truely, That the Directions, and Edicts that come out from the Power, Wil, and Skill of a king are some­what more then humane traditions to be accompted of, for that they haue not onely their foundation vpon the generall Commandement, but also they haue their warrant from the mouth of Christ himselfe.

4. So then to the kings rightly regulated, and well gouerned Will, wee ought all of vs that bee Subiects like a swarme of Bees to follow the ma­ster bee, like flockes of sheepe to follow the Ante­cedent, like Cranes to follow our captaine, ordine literato, as Ierome saith in his epistle to Rusticus. And if it be a distempered, and misguided Will, yet in this case we must not rebell, nor resist in a­ction, [Page 28] no nor reuile, or curse in faction, or thought, but wee ought obeying God, rather then man, keepe our minds and consciences pure, and vndefi­led before God, but suffer wee must euen vnto death if the will of God be so, rather then in any sort to breake out against our Soueraigne. And I had rather haue my Soueraigne treade on mee, then some to looke vpon me. For pes hominis est beatior oculo suis. The foote of a man is better then the eye of a swine. But in this scripture is the case so, doth the king here take vpon him these seue­rall Proiects of Diuision, Mensuration, Appropriati­on, Exaltation, Conculcation, and Subiugation euen to vilenes out of his owne absolute Power, or doth the king follow his owne Will, or relye vpon his owne Skill? O nothing lesse, indeede the king acts Ase of himselfe, for he is Aperse; but not Ex se, not out of himselfe: that is, non ex suo ipsius cerebro, like the [...], that subsist onely out of their owne substance. For this very Psalme com­piled by this good king, is a Mirrour for all Magistrates, and a patterne for all priuate 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 vs off. Thou hast scattered vs. Thou hast beene displeased with vs. Thou hast made the land to tremble. Thou hast bro­ken it. Thou hast shewed thy people hard things. Thou hast made vs drinke the Wine of astonishment. Thou giuest an Ensigne to them that feare thee, that it may be displayed because of thy truth, that thy be­loued [Page 29] may be deliuered. Giue helpe in trouble; Vaine Psal. 60. 11, 12. is the helpe of man. Through God we shall doe vali­antly. And in the very phrase of my text the king saith, It is God that shall tread downe our enemies. Here we see the king acknowledgeth when they faile, and when they preuaile; They faile, when God is offended with them, they preuaile, when the God of Iacob is pleased to returne to them a­gaine. The king also consults God in the purposes of his Will. Quis ducet? Quis deducet? Who will bring me into the strong citie? Who will bring mee into Edom. Nonnè tu. Wilt not thou O God? For his Skill, the king doth nothing, wills nothing, re­solues of nothing vntill he haue direct, and per­fect warrant from God. Marke then how ready the God of heauen is to guide such a king. God speakes in his holinesse to the king. And so the king limmits his Power by Gods permission, regulates his Will by Gods direction, or dereth his Skill as he hath Gods Oracle for his Warrant.

5. In all which doth not the king make a plaine Manifesto, and acknowledgement that his God is a Powerfull, Puissant, Iealous, Terrible, Strong, yea and a God to be feared; and therefore to bee consulted in all. In his owne onenesse the king durst not so much as say Proijciam; for feare least for his Presumption the king of heauen should say Eijciam. He would not say in his owne fancie; I will cast out, or ouer 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 [Page 30] 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 owne deuises of Diuision would become Confusions Pe­rez, his Measuring would proue out of measure sinfull; his Appropriating would be Impropria­tion, his exalting of the vnworthy, his neglecting of the best deseruing, his sleighting of the Preti­ous would proue dangerous in time to come. Yea the good king knew, that without this blessed di­rection from God, Monarchy would become the Wilfulnesse of one, Oligarchie of some few, Demo­cracie of many, and Anarchy of all. But now hauing consulted God, he is resolued, as Iehosophat spake to his iudges. To be of good courage, and to doe it, and assueredly God would be with the good. To doe as Iosuah did to the fiue kings, and to the Gibeonites mentioned before, hauing receiued the like warrant as Iosuah had from the mouth of God. In all this we see how the king goeth faire­ly on a fide ad fidem, from faith to faith. Namely from the Ground-worke of Faith, to [...] the Trust thereof, from the Trust, and Confidence to a reuerend boldnesse of approaching the throne of Grace; and so from these former to a full Perswasion of Faith to doe valiantly. Kings and great persona­ges haue their remembrance [...]. I am conscious to my selfe of mine owne weaknesse, and vnworthi­nesse once to open my mouth to teach, especially in this place, where the height of Soueraignty setled on Gods Sion, seeth, and suruayeth more, [Page 31] then tenne thousand Millions such Perpusilli as my selfe, that liue below in the valley; I will leaue that to my learned brethren that slie an higher pitch to speake of the kings Crowne, and of the kings Sword. It is sufficient for me, that from my heart acknowledge my selfe vnworthy to touch the hemme of the kings garment, it sufficeth me I say to point; but at his shooe, whose shooe points I am vnworthy to vnloose. Yet giue me leaue for Gods 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 plainely. The fourth Obseruation. Dei deposita, nostra proposita esse debent.

1. For the further enlargement hereof, if you The Proofe. lease but to set before you a Coelestiall, and ter­restriall Globe, and take in your hand a paire of Compasses, you may easily measure this out to [...]e full euen the length, breadth, heigth, and [...]epth of this tried, and knowne truth; you shall [...]bserue all along as you goe [...]ow ill it fares with [...]s here below, when the heauenly bodies are dis­ [...]mpered, and in velloped. And whole Coun­tries, Cities, and Cittadels on earth will shew you [Page 32] that a witlesse Proijciam, if it be warrantlesse hath euer receiued a checke from God with a witnes, e­uen a Reijciam, or an Eijciam, or a Deijciam te at the least. See this in case of Religion. That transcendent, extrauagant, and vnlimited Power of the Pope a­busing Super aspidem, & basiliscum, [...]mbulabis, conculcabis le­onem, & dra­conem. O por­tentum. Iose­phus Stephan: in tractatu suo satis lutulento non luculento vt 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 vpon the neckes of Kings, and other Gods Annointed. What hath it brought the Papacie vnto; but euen to Cecidit Ba­bilon. To what hath that wilfull Sic volo, sic in­bro brought the see of Rome, but that the God of heauen hath euer crossed that Wilfulnesse with Sic Nolo, Sic Rugeo. Imò dominus deus exercituum tales, Doctores, seductores, pastores impostores, Pr [...] ­latos Pilatos, Oppugnabit, Expugnabit, conculcabit. To what passe hath that subtile Skill of Equiuoca­tion, Mentall Reseruation, and the like cunning pra­ctises brought that holy frie, but euen to this, that they like Cassandra are not beleeued oft-times, when they tell the truth, and at the best it is as Syracides saith, A fine subtilitie, but vnrighteous. The old Graecians called it [...] Thats to say To dissemble deeply, and profoundly. And purblind Paganisme in blinde Homer, yet saw more then these, and learned, to detest it thus.

2. See in a Republique, What caused that mourn­full lamentation, and pittifull Hadadrimmon in 2 Chron. 35. 20. 21. 22. the fields of Israel, and Iuda, but because Iosiah abusing his Power, and growing head-strong, [Page 33] would needs causelesly fight with Pharoh Neco in the plaine of Migiddo, and neuer consult with God, whether the cause were right or wrong. What caused the fearefull Reuolt in the raigne of Rehoboam the sonne of Solomon, but his owne Wilfulnesse, being misguided by those younglings that were about him in his Court. For his words were I will adde to your yoke. I will chastice you 1 Reg. 12. 11. with Scorpions, &c. And to what disconsolate ends all the skilfull plots, and cunning proiects of the Herods, brought them, both that of the Wise men, and the other of the Spies. Are they not recorded [...]n the histories of the booke of God, and of the Church? I could easily enlarge my selfe in the [...]istories of the heathen. Wherein God hath not [...]eft himselfe without witnesse. For therein you [...]hall finde that the change, and alteration of go­ [...]ernments did chiefly arise from the headstrong Wilfulnesse of gouernours, as is most manifest in [...]he relation of their kings that were driuen out; of [...]heir Duumvirs, of their Triumvirs, and other se­ [...]erall formes of state, that were some of them al­ [...]ered, and changed, and some vtterly ouerthrowne [...]hereby. Yea I may come neerer home to Charles [...]he fift Emperour of Germany, and instance in him [...]mong many; who was in his first designes a most [...]ortunate Prince; but in his later time, when he [...]ilfully set himselfe against the Duke of Saxony; [...]he Land-graue of Hessen, Mauritius, and others of [...]he reformed religion, as if all had beene Edo­ [...]ites, he was most disgracefully beaten, constrai­ned [Page 34] to skale the Alpes by Torch-light, and most ingloriously compelled at last to abandon the field.

3. I could mention but that Wilfull inuasion in 88. and thats at home, and somewhat moderne; for which I hope we shall euer remaine thankfull to our God for our deliuerance. At what time doubtlesse the Man of sinne, that great Archi­mandrites the Pope of Rome had said in his heart; Ouer England will I cast out my shooe. But he spoke this in his humane slippers, and not in his papall shooes. For notwithstanding all that solemne Proiect long before consulted of in the Preparati­on, and at the time of the Inuasion strongly set on of purpose to cast out, and ouer to, yet this vn­warranted Wilfulnesse was ouercast, and receiued from God a memorable ouerthrow. 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 neerer home euen into our owne bo­wels, what time neither God nor Angel, nor Saint, nor man were consulted withall, but Diabo­li podex in specu was the oracle. I meane that matchlesse, and mercilesse treason of the gunpou­der plot. The Wickednesse, and Wilfulnesse of which Powder-blast I trust hath blowne vp all good opinion that any wise sober English heart should haue of such hellish Miscreants.

4. By this we see then plainely, that when great ones will make lust their law, and their owne Wi [...] their Warrant, kings are dethroned, and driuen out, Duumvirs deiected, Triumvirs reiected, and Deuolutions of all estates, by such exorbitancies [Page 35] became either miserably altered, strangely chan­ged, or vtterly extinguished. The bitter Mutati­ons Non declinabis ad dixteram nimis superci­liose, [...] ad si­nistram nimi [...] superstitiosè Lyran: in cap. 5 Deut. of estates proceed euen 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 devolued from this people to that people, as water is powred out of one vessell into another; the dissipations of States, when as by aberration of Anarchy they be­come as a vast, and roaring Wildernesse, and the [...]umultuous vexations, & grieuous garboiles of se­ [...]erall signiories, euen all these, & such like miseries proceed from hence, because men of eminent place will not consult God in their actions, but will goe a whooring after their owne Wilfull, and [...]isleading inuentions.

5. If then vnwarrantable proiects prosper not [...]ith Kings in case of state, nor with Churchmen [...] case of religion; what hope can priuate men [...]aue to thinke that their deuises should doe good, [...]r that their Guiles should be Gaines. What meane [...]hen, nay, how dare the Macheavillian Deuiders [...]ractise their Diuide & Impera without warrant? 1. I will de­uide Sche­chem. [...]aying, it is good to fish in troubled waters, and [...]herefore they will practise to set diuision be­ [...]eene the King, & the Subiect; & 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 oue [...] the [...]enate of Athens endeuour to maintaine a power [...] the people against the higher powers founded [...]y God. But God hath in all ages confounded [Page 36] such Babel builders, who with Ludouicus Sfortia; & Caesar Borgia, put in practise such heady, and hellish positions. The ends that befell these two, for whom Macheauill that Florentine Secretary especially framed his hideous heape of politique proiects, might bee a warning to all succeeding times; the one comming to a violent, and vntime­ly end; the other liuing ingloriously in the Prince of Arragon his Kitchine, and dying a death mos [...] despicable. Let such mischiefes befall all such Catiffes, who take not God for their Oracle, but like furious Iehues, and big boned sonnes of Ana [...] breake thorow all in their Wilfulnesse, and dare the God of heauen to controle them.

6. How dare those Measurers, and improuen 2. I will meete out the valley of Succoth. ▪ of their land grind the faces of the poore toyling, sweating, laborious husbandman with rackings, and raisings of rents vntill they haue made vp the measure of their sinnes out of measure sinfull? Doe they conceaue, that their heires shall euer comfortably enioy their substance, or their Babes after them the Remainders. A Iesuiticall spirit first deuized these improuements to the racking of Heretiques as they tearmed them, and others since, who haue made great outward semblance of i [...] ­tegritie, haue yet beene like apes to imitate those mis­guiding miscreants. Make a modell (say they) of a [...] your land to a Mole-hill, that so you may lie i [...] your bed, & see in a view euery field, closse, groue [...] meadow, acre, and head land in your Farme [...] whereby you may set it to the vtmost aduan­tage. [Page 37] For it is lawfull for you to make the most of your owne, it makes no matter, albeit the Te­nant, and his, eate whig, and whay, and all that hee hath bee at your command, whiles your great knightship, and your new vpstart Mushrom ladie must like prodigious Commets be feared and aw­ed in al the country. In al this you no one whit con­sult with God, who teacheth by his Apostle, That Christian charity seeketh not her owne. 1. Cor. 13.

But to what passe comes all this great ouerture of impronement? how doth it prooue with them? Surely these improouers are like to the men of Ba­bel, who worshipped Succoth Benoth, that is, an hen and chickens as some Talmudists haue conceited: so vaine is this great Landlords boasting, for whiles he, and his for a time doe ruffle in their sil­ken ragges like some Montebankes of Italy, his Will­ship; Worship I would haue said, is not an ace aboue a begger, but must after a little while desire some of his Tenants to be bound with his greatnesse for taking vp of an hundered 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 ouer their owne lands onely by their vnmeasurable, and vnreasonable manner of Improuements, rackings, and grindings of the poore husbandmens faces; but they will also, (and aske God no leaue) rush in­to Gods Inheritance by Appropriating that to their profane vse, which was giuen for the perpe­tuating of Gods seruice on earth.

[Page 38]But how doe you thinke? Are not they trow▪ ye traitours to God, who ( [...],) clip, and washe the Coine that God hath set his own stamp vpon? How much more they, who sweepe all away, and say Gilead is mine, and Manasses is mine, yea all is mine, (quoth the diuel) when in truth they haue no interest nor title, no not to, or in the least tittle. Yet ofttimes in such a depopulatiō, not the tenāts hou­ses only; but the Chappell, Church, and Chancel, Bels, Baldricks, & all are troden downe vnder foot, and are turned into vncouth Desolations, for Ohim and Zim, and dancing Satyrs, for Owles, and Iack­dawes to build in by day, and to roust in by night. Welfare the zeale of former times, for our forefa­thers, when they gaue ought to the Church, they set as a barre to posterity for touching it, this fearefull execration. Si quis dempserit, clepseritue, &c. If any shall hèreafter seeke to alter, or claime any thing from the Church to which we haue giuen, let his account be without fauour in the day of the Lord. Memorable therefore shall that answer bee of a right worthy and noble personage of this kingdome to the question mooued, what might be the cause that diuers of the Nobility and Gen­try of our Nation do not in these times maintaine the ancient port, hospitality, & good vsage towards their Tenants in their fines, and takings, as their forefathers haue done, notwithstanding the heires haue improoued the Remainders left vnto them by almost a third, and diuers also haue receiued al­most a third more in fauours from their Soue­raignes, [Page 39] and yet all will not serue. Surely saith he, I see the former times were Datiue, but ours are Ablatiue. For our auncestours were neuer well, but when they were giuing something vnto the Church, and we in our time seeke, and study no­thing els but what we may pull, and seuere from the Church, and therefore I am perswaded God blessed them with plenty, and blowes vpon vs, and ours with penury. For shall we hate the wolfe, be­cause he is rauening, and thinke the foxe a goodly creature, there is no colour for it in the world. Be­sides we see our Pride Epicurisme, and loose life haue compelled vs to leaue our ancient Mansions in the Countrey, and to hide our selues in poore Celles in, or about the chamber of the kingdome, Elogium vere aureum & viro longe nobilissimo dignum. To which purpose, and resolution of this [...]ious noble man, it were easie out of the records, and Court rowles of many Cathedrall Churches [...]n England to affront euen tabellis obsignatis, the Gainesaiers of the truth. For many▪ Donations were giuen in dayes of Yore to the Church as thanksgi­ [...]ings to God for recoueries of health after a long [...]nd dangerous sicknesse, for deliuerances from [...]angers by sea, by land, and such like occasions [...]efore euer the tearmes of Satisfaction, Merit, [...]r Superarrogation were euer heard of in the world. 4. Ephram is the strength of my head. Inda is my law-giuer.

8. What also may we deeme of those, who en­ [...]eauour to aduance no Ephramites or I [...]daitz to [...]laces of eminency in Church and Common­wealth, [Page 40] but those who are most corrupt in their S [...]risburiensis in Polycratico. Budae. de Asse. Cominaus saith lib. 6. cap. 8. That he pas­sed his time in making and vndoing men; quasi non vt prosit, sed vt praesit tantum. Aug. cont. Faustum, lib. 22. 56. In the reigne of K. Edward the fourth, were ordained pen [...]ll statutes in Parliament against exces­siue pride in Apparell, e­specially a­gainst long picked shoes, then vsually worne, which grew to such an extreme, that the pikes in the toes were turned vpward, and with siluer chaines, or silke laces tyed to the knee. Speede in his large history of great Brit. pag. 675. manners, and most corrupting others with bribes are set vp. That scholler 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 scholler-ship enough, Hinc illae lachrymae.

9. What God doe ye thinke these, and such like painted sepulchers consult with? Surely I conceiue they serue such a God as Lodovicus the eleuenth, sometime the French king vsed to weare in his cap, which was a leaden God amightie. To which he would often say taking of his cap, and kissing it. Good God forgiue me this sinne also, what miserable outrage, or bloody act soeuer hee had committed, as hee had done many, and afresh would endeauour the like. With Diotrephes these striue to haue the onely preeminence, and to tread all others vnder foote. These spend more in their shoes, and shoe-strings then serued their more ho­nest grand-fathers in their whole apparrell all their life time. These willfull ones consult as Saul did with the strange woman that hath Ob, that is with their harlots, curtesans, and whipsters, and what­soeuer they wish them to doe, be it neuer so vn­godly, or base, they wilfully wil doe it, albeit they seem euen to themselues to rage with reasō. Or els [Page 41] some barmie proiect worketh in their pates, which causeth them to cast out their heeles very lightly, or lift vp their heeles against God, as did that foo­lish Dutch Dynasta, who forsooth set his cap with a feather in it vpon a long pike in Triuio, and all the boores that passe by that way, must bowe and make a legge to his cap vpon paine of death, which witlesse and senslesse proiect, one William Tell re­fusing to obey, was enioyned for to saue his life, to cleaue an apple with an arrowe set vpon his sonnes 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 arrowes, shootes one, and by Gods direction cleaues the apple, hurts not the child, and saues his [...]wne life. The multitude giue a shoute, and mag­ [...]ifie God for his mercy to the father and to the [...]onne. The Dynasta askes Tell, why hee brought [...]wo arrowes, he being to shoote but one. Tell [...]nswereth boldly, if I had killed my sonne with the one, I would haue killed thee with the other. The tyrant commands hands to bee laide on Tell, [...]e escapeth ouer an hedge, draweth foorth his [...]rrow, shoots and kills the barmie Proiector. The [...]eople rise, take part with Tell; hence followes a [...]onfederation (the cousenage of Princes) which [...]rooues a great impeachment, and preiudice to [...]he present state, En quod temmulenti & temerarii [...]tratagema? yet here this Wilfulnesse resteth not, [...]t is restlesse. For some giddy headed lizards sticke [Page 42] not to make Gods Will to patronize their wilfull, wicked, and vncharitable courses. Aske one of these why he dealeth so hardly with a neighbour to presse him so sore with his shoe in case of a for­feiture, or the like. O brother saith he, this is an Edomite, Ouer him I may cast out my shoe, it is the will of God hee should fall into my hands that [...] may afflist, and plague him for his impieties, and impurities as you know, &c. But if you reply and say, God will haue vs mercifull in (some degree of Quality, albeit not in Equality) as he is mercifull▪ Yea brother will he reioyne, and say, This is true in Gods antecedent Will but not in his consequ [...] will, Gods antecedent wil may be resisted, his con­sequent cannot. O the wit of man, and the con­ceits of lizards to creepe into such thickets. God blesse me from this hypocondriacall Diuinity. Po­pisme indeede and Arminianisme tends this way. But can a sober minded man thinke that Gods Wil Damascen. lib. de fide Ortho­dox. cap. 29. [...] (albeit as Damascen saith, it bee Antecedent and Consequent, is contrary to it selfe. The will of m [...] we know is but [...], whereby man is mooued▪ and doth mooue it selfe to that which is good on­ly in shew, 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, hauing both Will, Skil, and Power, which causeth absolute perfectio [...] The conformity of our Wills, with Gods is sec [...]t in the forme, 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 [Page 43] [...]is reuealed Will would haue him will, albeit God [...] his secret will willeth another diuerse thing, as [...]hen a sonne prayeth for the life of his sicke-fa­ [...]er, whom yet God by that sicknesse purposeth [...] take away. The sonne sinneth not, albeit his [...]raying according to Gods reuealed will seeme [...] affront Gods secret will, which is to take the [...]ther away by death. Willfull art thou then O [...]ypocrite, that conceitest thou maist make thy [...]rother an vnder troden wretch with pretence of [...]ods secret purpose to colour thy wicked and [...]nwarranted proiects.

But blessed bee God who hath enlightened a [...]mpe in the heart of our King, who from Gods [...]outh hath knowne to maintaine his Sechem, [...] Shares, Hundreds, Wapentakes, and Tythings, [...] that in seuerall Leets euery man to a number of [...]nne may haue iustice throughout the land. Hee [...]th measured his Succoth into number waight, [...]d measure. The Clarke of the market hauing [...] care of all this. Hee hath appropriated hearty [...]leadites, man full Manasses, and wise Ephramites [...] be his fauourites, Chieftaines and Counsellors. [...]e haue Beniamin to bee our ruler, from whom, [...]d from his O God let not the scepter depart till [...]ilo come in his second aduent. Yea O Christ [...]ake the Kings, and his sonnes enemies thy foot­ [...]ole. Cast thy shoe ouer Sathan, and his Com­ [...]ices ouer their sinne, ouer all torment of consci­ [...]ce that it may not touch them, ouer the Male­diction [Page 44] of the Lawe that it come not neere them, ouer Death, and Hell, that so through thee O God they may victoriously triumph. As for the Remainder, if there be any incestuous broode tha [...] infest him, let them bee like the Moabites, make them his Pollubra, to be vsefull vnto him for his further, and future Designes, and when hee hath done with them, let them be as an earthen Was [...] ­pot subiect to his Annihilation of them. If there be a profane race of Edomites, Esauits, Iebusites, Iesuits, and the like, let such bee subiected euen to Conculcation, yea let our King O God kicke them out of his Court, Church, Citties, and Coun­tryes as Salem insipidum. If there be any forraign­ly transported with transmarine affection of any Nation whatsoeuer, let our King (O King of Saints) sleight them as Dauid did the Philistims. If the Tabernacles of Edomites, Moabites; and Hagarens. If Gebal, Ammon, and Amalech rise vp against them, yea albeit Assur ioyne with them, and helpe the children of Lot, and albeit the Edomites cric Downe with them, downe with them, euen to the very ground, yet O God remem­ber thy promised mercie euer of old, and make those enemies like the dunge of the earth. Fill their faces with shame, and euer bow downe their backes. That we alone thy people may alwaies reioyce in thee, and may euer see vpon our king, and his, that their Crowne flourish. Assuring our selues that thou O God wilt tread downe his, and [Page 45] our enemies at last (whether they be spirituall or temporall) euen vnder our feet. And wee shall through thee doe valiantly to the glory of thy great name, to the comfort of thy chosen, and to the saluation of our soules, and bodies for euer­more. Say Amen, hereunto O faithfull witnesse in heauen, that vnto thee with thy holy Father, and the holy ghost we may render all praise, power, might, Maiestie, and Dominion with the faithfull in the Church, as it was in the beginning of time, & before all times, is now in all the world among all faithfull ones, and shall bee euer continued (when this world is ended) in that euerlasting world of blessed Angels, and glorified Saints before Christ Iesus his pre­sence for euermore.

Amen.