The Kings Shoe

THE KINGS SHOOE, or Edom's doom.

1. G Ods Direction is the soul of this Psalm, 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 have a part, whose calamities touch the Kings heart. God pitieth them at the instance of the King, promiseth him, and them better success. In confidence whereof 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, 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 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 the King strove with Aram Naharim, and with Aram Zobah in the vallye 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; Siria 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 Siria.

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 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, 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 Manasseh, Makes Ephraim his counsel, Shewes that Judah 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 kings 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. 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 God's 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 Ouer to, wherein is exquisite skill. I will cast out, over. 2. The Patient is Edom, or Idumaea the land where Esau dwelt, and of him is called Edom. 3. The Proiect is that Edom must be subdued, and more then that; for it must be so subdued, that it must be subjected even unto vileness, expressed in that then usual, and proverbial manner of speech in casting out a shoe; so the text speaketh plainly, Ouer 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, Proiect 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, the one plain and obvious in the letter or history. The other couched more abstrusely in the mistery 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 it of glad tidings, and everlasting happiness to the people. Deepely and divinely in this kind have labored Saint Ambrose, Nazianzen and Gregory. More plainly and yet pithily, Clemens Alexandrinus, Origen, Chrysostom and Cyril besides Saint Augustine, Hieronyme and moderne 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 vewe, that it may be the better understood. Saint 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 Tygurines render it as it is here translated to my hand. The Chaldee Paraphrase makes the text speak thus, I have set my Shoe upon the collors of the •… ecks of the stoutest Idumaeans; or as Nebiensis hath it, My Shoes have trode upon their necks in the hinder parts. Apollinarius metaphraseth it into Ante 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 •… ear not to affront 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 〈 in non-Latin alphabet 〉 , 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 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 in the Grammatical sense importeth as much. For the etimologie of Possessio is no more but Pedū positio. This manner of speaking also hath allusion to the positive Law recorded in Deut. For the letter of the Law is, that if the kinsman would not marry the brothers widow, and raise up seed unto his brother. The widow loosing 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 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 else-where singing his trophe •… saith, They are fallen under my feet. Caleb the son 〈◊〉 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 footes breadth; yet even the place, whereon the soles of their feet should tread from the Wilderness of Lebanon, and from the river Euphrates, unto 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, then the words signify not Subiugation only, but Debellation also of the proud, and imperious Idumaeans. The proverbial phrase importing that •… hose stout-hearted 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 Kings 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 •… 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 •… 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 nowadays in the beleague •… g of a City, the Assailants ofttimes cast their •… signs over the Wall into the City, not only to courage their soldiers to follow their colors, •… t also in token that they resolve not to depart thence until they have won the City: so in ancient times they used to cast over the Walls their Gauntlets, Gloues, or Shooes to betoken the same things. Thus it is plain by several readings of the text, by positive law, and practice 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 President before him: Joshua at God's command had done the like to the kings of Jerusalem, Hebron, Iarmuth, 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 •… should fight. The like also Joshua having receive •… 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 •… everyone knowing that by the shoe both Sy •… dochicos and Metonymic •… s is understood the foot. When Moses, and Joshua were commanded to loose 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 human power; because they dwell under the protection of the Almighty. Shooes we use to save our feet from every offense 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 then 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 Kings purpose, and design, which is, Ouer Edom to cast out his shoe; whereby we learn that,

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, so the spirit of God speaketh of Esau. Least there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birth-right; Profane persons care not for any title, claim, or interest to heaven, so they may enjoy their sins without Controlement, 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 Crie, Crueltie, Pride, Rebellion, Riot, Contempt of God, and scorning of good men, and all goodness. The cry of Edom is, Down with it, Down with it, even to the foundation thereof. Albeit this cry exasperate the raising of holy Jerusalem. In the law of Requitall therefore the King resolves, Down with them, Down with them, even to the very trampling, and treading under foot. Prophanenesse is most cruel. For it is unreasonable, unmerciful, and implacable. A profane 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 Kings 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 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 kings power to trample on thee, albeit thou be never so big-bon'd a Nimrod, yea, and to tread thee under his feet. And 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 Common-wealth. 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 Common-wealth, who practiseth nothing daily, but to run to the excess of all riotous living. Kings therefore as they tender their own safety, and the good of their countries endeavor 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, Lucian-like, and Iulianlike 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 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. Chrysostom 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 thunder-bolt 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 Barbers shop saith he further, or an Apothecaries house, or a common Court, but a place of Angels, the Court of heaven, and heaven it self. 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 Princes 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, iangle, 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 favor from the king of heaven? Wicked profane men forget, and forgo this blessing, and will not •… e reformed, until God's wrath by the Kings power break out against them, as it did against Ni •… anor, Antiochus, and Heliodorus in the Maccabees •… nd Belshazzar 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 pure. Philip Melancthon a fool, Zanchius a dolt, Calvin is accu •… d by Surius the Commentor rather then the Commentator, and Bellarmine to have died of •… e disease called Pthiriasis, when it was but •… hthisis at the most an ordinary disease. Chemnitz is called the Archaeretique. Luther, the incestuous Monk, Zwingli, the Helvetian Swash-buckler, Doctor Fulke, the Protestants post-horse, John Hus, an heretical fire brand, and Theodore Beza, a Monster, and such like scornful, and contumelious reproaches wherewith those profane Edomites have always not spared to lade 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 ouert, 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 Church no dignity, in Country no regiment. O most gracious king 〈 in non-Latin alphabet 〉 . Shoote so still, Resolue so still. Let not the cry of the Edomites prevail, 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? Let not cruel Doeg's 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, 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 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 •… creed 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 then a dead •… n; yea those stinking dead flies will corrupt the •… eete ointment of the Apothecary. Trample •… , and tread down therefore all those enemies •… your God, of his Church, of your court, cities, •… d Countries. Let none of those wicked ones •… 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 Japheth to dwell in the tents of Sem.

The second of these observations I see in v •… hilico Psalmi, which is that.

1. Incumbred I say on all sides, upon all occasions. See the context, the people are cast off. The king must interceede 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 •… oh 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 dec •… ued by her neighbor in the siege of Samari •… when they were constrained in the famine to e •… their own children, and to make their wombs, 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 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 crieth when he saw the Angel of the Lord smite the people, Loe 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 fathers 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 then 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, Exemptiōs, Engrosings, & what •… ot? And who in all these and the like is importuned, and incumbered but the king? Many driuers, but few that can hold the plow aright, as the old 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 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 subject come to a violent and untimely end, doth not the Coroner inquire of his death that the Kings Delegates may be assertained how the Kings 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.

3. Calling Kings 〈 in non-Latin alphabet 〉 : The people's shepherds. Of which Analogy, Philo, Plato, Aristotle, Clemens Alexandrinus, Basil, 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 shepherds solicitous employment, how to govern a State, and was fitted thereunto at the first by his carefullnesse amongst and over unreasonable creatures. Whereby he afterwards conceived the more readily, and practiced 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 slocke, That so he might feed them according to the integrity of his heart, and guide them by the skillfulness of his hands, Which Caietaine expresseth thus with innocence of heart, Prudence of head, and Example of hand. Kings 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 Arithmetique. 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 Realtie to be considered. Doth he longe Prospicere & alteri saeculo serere, Not only profound, but even in a manner prophetical skill is to be sought for. Stand there Opposites in the way? Cunning; yea exceeeding Cunning, (of which word antiquaries have derived king ( quasi Cūning ) to be so called) must affront them, and sort them. Some to be Pollubra as Moabites, some Scabella as Edomites, some 〈 in non-Latin alphabet 〉 , as Philistines. In all these passages see we not what great carefullnesse, and manifold incumberances attend the height of Soueraignty, when the Princes, Peers, Prelates, People, all refer unto it, at all times, upon all occasions, and from all places? Waigh 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 consideration of the premisses is not moved, na •… resolved hereby to practice 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, 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 Savior. For Kings I say by name, and for their Delegates, yea and that upon all occasions. In time of trouble, The 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 fulfill all his counsel. In the desire of his triumph. The king 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 forever, and ever. In love to his posterity. Give thy judgments O God unto the king, and thy righteousness to the kings son. So shall he judge thy people with righteousness, and thy poor with judgment.

For the enlargement of his territoris. Let him Lord have dominion from sea to sea, and from though River to the lands end. For the well ordering of his Court. O Lord, let the King set no wicked thing 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 chiefetaines 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 forever. This ought 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 obligue us to do.

Look to a third lesson, which is written in the very brow of this text thus:

1. For as concerning the Power, of a King that is without all controversy, and doubt. Whether we respect the extent. For every soul in every 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 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 endeavor to exempt themselves from regal Power; yet it is sufficient for a temperate sober minded Christian to know, that Christ aliter iussit, aliter gessit, (saith the same Father.) He taught otherwise, he wrought otherwise. In vain is it then, for the dizzie 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, 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. 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 Traitour, and those treasonable thoughts of thine, if past or present are to be repented of, and the future to be prevented with more blessed cogitations. So that hereby we see the Sovereign Power vindicated from all controulement. For if Powers be not so consonant as they should be, yet Habent sanctitatem vnctionis, 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 Indicatiue, but also peremptory, and imperatiue. Ouer 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 kings 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 praerogatiuarum, & Priuilegiorum 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 God's revealed Will. On us, when his Will is willfully 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 our selves out of our duty of Allegiance? or seek to cast away our king? Absit. Hear in 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.

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 honor religious kings, who are defendors of the faith, and nursing fathers of the Church, as Caesar Baronius in his preface to the eleventh tomb of his Annalls 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 maruelously to mistake. Conceiuing that certain passages may be the kings Will only, when as it is indeed the kings most excellent, and exquisite Skil of, and in the affairs and mysteries of state. The king deuides 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 Manasseh, but it is Geometrically with commutatiue justice, that Anabaptistical Communitie 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 Judah, It is to place for another 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 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 Manasseh 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 Judah touching the time to come. So then we see what an high pitch of policy they fly, who manage, and sway the scepter of kingly cunning. It is not for owls, bats, and wagtailes to soore toward this pitch, their sight serves them not, their flight is impt 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 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 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 occurrances? If then any Power resist this regal Power, & prevail, we may boldly pronounce of that Power, and that time; that, It is the hour and power of Darkness. If any Will affront this absolute Will of the king. It is a masterless Wilfulnesse, and deuoyd of Conscience, which neither 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 Wilfulnes is rather a furious Rage in the valor of man, then Christian courage; it is rather a peevish and perverse passion, then 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 directiue power, not a coactiue over kings. And Gregorius de Valentia renders the reason, for that all active power is a Principal that transferres 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 then human 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 then 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 then in any sort to break out against our Sovereign. And I had rather have my Sovereign tread on me, then some to look upon me. For pes hominis est beatior oculo suis. The foot of a man is better then the eye of a swine. But in this scripture is the case so, doth the king here take upon him these several Proiects 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 Ase of himself, for he is Aperse; but not Ex se, not out of himself: that is, non ex suo ipsius cerebro, like the 〈 in non-Latin alphabet 〉 , that subsist only out of their own substance. For this very Psalm compiled by this good king, is a Mirrour for all Magistrates, and a pattern for all private persons also. The King consults God in all.

For his Power. The king acknowledgeth whence 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 shown 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 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. Nonne 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 limmits 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, Iealous, 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 devises 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 Pretious would prove 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, Democracy of many, and Anarchy of all. But now having consulted God, he is resolved, as Jehoshaphat spake to his judges. To be of good courage, and to do it, and assueredly God would be with the good. To do as Joshua did to the five kings, and to the Gibeonites mentioned before, having received the like warrant as Joshua 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 Ground-work of Faith, to 〈 in non-Latin alphabet 〉 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 Perswasion 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 Soueraignty settled on God's Zion, seeth, and suruayeth more, then 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 kings Crown, and of the kings Sword. It is sufficient for me, that from my heart acknowledge myself unworthy to touch the hem of the kings 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.

1. For the further enlargement hereof, if you lease but to set before you a Coelestiall, 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 Cittadels 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 this text, and other Scriptures as warrants for him to tread, and trample upon the necks of Kings, and other God's Anointed. What hath it brought the Papacie unto; but even to Cecidit Babylon. To what hath that willful Sic volo, sic inbro brought the see of Rome, but that the God of heaven hath ever crossed that Wilfulnesse with Sic Nolo, Sic Rugeo. Imo dominus deus exercituum tales, Doctors, seductores, pastores impostores, Pr •… latos Pilatos, Oppugnabit, Expugnabit, conculcabit. To what pass hath that subtle Skill of Equiuocation, Mental Reseruation, 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 subtilitie, but unrighteous. The old Grecians called it 〈 in non-Latin alphabet 〉 That's to say To dissemble deeply, and profoundly. And purblind Paganism in blind Homer, yet saw more then these, and learned, to detest it thus.

2. See in a Republic, What caused that mournful lamentation, and pitiful Hadadrimmon in the fields of Israel, and Judah, but because Josiah abusing his Power, and growing head-strong, 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 Reuolt in the reign of Rehoboam the son of Solomon, but his own Wilfulnesse, 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 with Scorpions, &c. And to what disconsolate ends all the skillful 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 Wilfulnesse 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 all •… 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, Maurice, and others of •… he reformed religion, as if all had been Edo •… ites, he was most disgracefully beaten, constrained to skale the Alps by Torch-light, and most ingloriously compelled at last to abandon the field.

3. I could mention but that Wilfull invasion in 88. and thats at home, and somewhat moderne; 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; Ouer England will I cast out my shoe. But he spoke this in his human slippers, and not in his papal shoes. For notwithstanding all that solemn Proiect 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 Wilfulnesse was overcast, and received from God a memorable overthrow. Nay yet I 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 gunpouder plot. The Wickedness, and Wilfulnesse 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 Deuolutions of all estates, by such exorbitancies became either miserably altered, strangely changed, or utterly extinguished. The bitter Mutations 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 devolued 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 garboiles 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 whooring after their own Wilfull, 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 devises should do good, •… r that their Guiles should be Gaines. What mean •… hen, nay, how dare the Macheavillian Deuiders •… ractise their Diuide & Impera without warrant? •… aying, it is good to fish in troubled waters, and •… herefore they will practice to set division be •… eene the King, & the Subject; & as if they were •… ke the Ephori in the state of Lacedaemon, or the •… ribuni in the state of Rome, or Demarchi oue •… the •… enate of Athens endeavor 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 Ludouicus Sfortia; & Caesar Borgia, put in practice such heady, and hellish positions. The ends that befell these two, for whom Macheauill that Florentine Secretary especially framed his hideous heap of politique 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 Aragon his Kitchine, and dying a death mos •… despicable. Let such mischiefs befall all such Catiffes, who take not God for their Oracle, but like furious Iehues, and big boned sons of Ana •… break thorough all in their Wilfulnesse, and dare the God of heaven to control them.

6. How dare those Measurers, and improuen of their land grind the faces of the poor toiling, sweating, 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 deuized these improuements 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 Mole-hill, that so you may lie i •… your bed, & see in a view every field, close, grove •… meadow, acre, and head land in your Farm •… 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 whay, and all that he hath be at your command, whiles your great knightship, and your new upstart Mushrom lady must like prodigious Commets 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 ouerture of impronement? how doth it prove 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 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 Montebankes of Italy, his Willship; 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 statizers would cast out their shoe over their own lands only by their immeasurable, and unreasonable manner of Improuements, rackings, and grindings of the poor husbandmens 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 ( 〈 in non-Latin alphabet 〉 ,) clip, and wash the Coine that God hath set his own stamp upon? How much more they, who sweep all away, and say Gilead is mine, and Manasseh 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 depopulatiō, not the tenāts houses only; but the Chapel, Church, and Chancel, Bels, Baldricks, & all are trodden down under foot, and are turned into uncouth Desolations, for Ohim and Zim, and dancing Satyrs, for Owls, and Iackdawes to build in by day, and to roust in by night. Welfare the zeal of former times, for our forefathers, when they gave ought to the Church, they set as a bar to posterity for touching it, this fearful execration. Si quis dempserit, clepseritue, &c. If any shall hereafter seek to alter, or claim anything from the Church to which we have given, let his account be without favor 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 takings, as their forefathers have done, notwithstanding the heirs have improoued the Remainders left unto them by almost a third, and diverse also have received almost a third more in favors from their Sovereigns, and yet all will not serve. Surely saith he, I see the former times were Datiue, but ours are Ablatiue. 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 color for it in the world. Besides we see our Pride Epicureanism, and loose life have compelled us to leave our ancient Mansions in the Country, and to hide our selves in poor Celles 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 Churches •… 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 recoueries of health after a long •… nd dangerous sickness, for deliverances from •… angers by sea, by land, and such like occasions •… efore ever the terms of Satisfaction, Merit, •… r Superarrogation were ever heard of in the world.

8. What also may we deem of those, who en •… eauour to advance no Ephraimites or I •… daitz to •… laces of eminency in Church and Commonwealth, but those who are most corrupt in their 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 Melchizedek's father, and grandfather in their language, that is scholar-ship enough, Hinc illae lachrymae.

9. What God do ye think these, and such like painted sepulchers 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 amightie. 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 endeavor 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 shoe-strings then served their more honest grand-fathers in their whole apparel all their life time. These willful ones consult as Saul did with the strange woman that hath Ob, that is with their harlots, curtesans, and whipsters, and whatsoever they wish them to do, be it never so ungodly, or base, they willfully will do it, albeit they seem even to themselves to rage with reasō. Or else some barmie 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 Triuio, and all the boores 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 sons head, the child being set some distance of. Thither comes the foolish proiectour, and Tell, and a multitude of people. Tell brings with him •… woe 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 •… on. The Dynasta asks Tell, why he brought •… woe 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 barmie Proiector. 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 Wilfulnesse resteth not, •… t is restless. For some giddy headed lizards stick not to make God's Will to patronize their willful, wicked, and uncharitable courses. Ask one of these why he dealeth so hardly with a neighbor to press 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 he 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 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 hypocondriacall Divinity. Popisme indeed and Arminianism tends this way. But can a sober minded man think that God's Will (albeit as Damascene saith, it be Antecedent and Consequent, is contrary to it self. The will of m •… we know is but 〈 in non-Latin alphabet 〉 , whereby man is moved▪ and doth move it self 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, Skil, and Power, which causeth absolute perfectio •… The conformity of our Wills, with God's 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 diverse thing, as •… hen a son prayeth for the life of his sick-fa •… er, whom yet God by that sickness purposeth 〈◊〉 take away. The son sinneth not, albeit his •… raying according to God's revealed will seem 〈◊〉 affront God's secret will, which is to take the •… there away by death. Willfull art thou then O •… ypocrite, that conceitest thou mayest make thy •… rother an under trodden wretch with pretence of •… ods secret purpose to color 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 Shechem, •… Shares, Hundreds, Wapentakes, and Tythings, •… 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 Clarke of the market having •… care of all this. He hath appropriated hearty •… leadites, man full Manasseh, and wise Ephraimites •… be his favorites, Chieftaines and Counselors. •… e have Benjamin to be our ruler, from whom, •… d from his O God let not the scepter depart till •… ilo come in his second aduent. Yea O Christ •… ache the Kings, and his sons 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 Designes, 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, Esauits, 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) sleight them as David did the Philistines. 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 our selves 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.