dark-eyed or narrow-eyed in seeing our own felicity no that which we desired to see with so much vehemence let us now look upon it intensively oh let us embrace that Rachel with all manner of affection for which we endured so many years of hardship to obtain her Oh that our God went at a great price with us that we would weigh him out a National gratitude according to the value of his favours that our apprehension were as signal as his goodness We can never Arithmetically requite him let us give him some Geometrical proportion Let us conspire together to send him a bountifull present yea say here Lord take a freewill-offering for the benefit of our liberties lives consciences Thou hast given us a Kingdom-redemption accept of a Kingdom-retribution Oh that we knew how to retaliate to weigh out God a recompense according to the shekel of the Sanctuary that every one of us would strive who should have the most devout heart or the most thankfull hand Will we be sparing to such a munificent God can there ever be enough given for such Halcyon-dayes What have ye gained by them shall God rise up a looser no let the extension of our commemoration and remuneration answer the latitude of Gods benevolence and benediction It becometh well the just to be thankfull then what degree of thankfulnesse do we owe to God Almighty ye that are strict in your engagements and desire to satisfy every man to a Deneere remember your obligation to Heaven and pay God his debt his preservation-debt The felicity of the Nation is manifest the piety of the Nation is tried We are the happyest people upon earth let us be the holyest people upon earth wheresoever God hath his spiritual race let the English-man be the Saint Let every one of the Reformed Church be a transformed Protestant It is a shame that here should be a Libertine or that any Sectary or Papist should excell us in purity Gods mercies require more innocency at our hands the brightnesse of his favours oblige us to brightnesse of sanctity yea that the Kingdom all over should shine in the radiancy of grace Oh therefore let us enamel our blessings and as we have reigning mercies amongst us so let us set a Crown upon the head of them Let here be the new creatures the children of light the lively stones the seed of the blessed the trees of righteousnesse the people that are partakers of the divine nature that have a lot amongst them which are sanctified that are bought from men men that this world is not worthy of yea let the whole Land be turned into a Kingdom of Priests We ought to do this for our very sights sake our Objects do require us to be such Ornaments and our mercies such Mirrours What should be seen in us when so much is seen by us We see that which we did not see we see that which we were once afraid we should never have seen Though we be now in fruition and our eyes do see yet let us remember how remote this happinesse was at what a distance the Object was placed from us we had it but in expectation or our greatest propinquity to it was in a promise the sight reserved to the future Thine eyes shall see 2 Part. The King I have done with the opening of the Cabinet I now come to take out the Gemme Seeing there is a sight I would fain see what it is Is it the best of the Nation then I wipe mine eyes to look upon him Hath he been hid in a cloud then it will be pleasure to see him when God does present him Hath he not for many years been seen and is now the seeing time come then I can no longer with-hold mine eyes from him no I passionately desire to see the King Thine eyes shall see the King The King From hence observe that A King is the perfection of all earthly Objects Of all desireable and delectable Sights that this world can afford a King is the splendour of them Thine eyes shall see the King He is publici decoris lampas the lamp of publick brightnesse Cassiod Seneca in Hecuba Matthias Agrittius Lud. Vives ad Henr. 8. Homer Greg. in Pastorali Agap diae de off reg Philo Iud. de Charit Aug. de 12. abus grad 6. Procop. in Genes 2. Naz. Tertull. Chrysost Coelitum egregius labor the Master-piece of the divine Artisan Excubitor communis salutis The Watch-man or Sentinel of the common safety magnum regni columen the great pillar of the Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavenly dew to water a Nation Caput quod ab alto providet The head which from above doth provide for multitudes Oculus innatus corpori the eye set in the head to look for the general good Peritus Gubernator the skilfull Marriner which doth preserve the whole bark from perishing Paxillus reipublicae the stay or supporter upon which hang the weight of a whole Commonwealth Ignis qui urit lucem praebet The fire which doth burn up all the wicked and doth give light to all the Godly Yea the Ancients knowing the high benefit of such a supreme Governour know not how to bestow Elogies and Encomiasticks enough upon him And doth not Scripture concur with these and set out a King with as great lustre yes I have said ye are Gods Ps 82.6 As if a King were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Medal wherein Gods own Image is represented Alter Deus in terris another God upon earth For me think I see in a King a semblance of Gods infinite being his quickening spirit his out-stretched arm and his glorious Majesty He is not the Divinity but a Synopsis of the Divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a God exemplified or effigiated Why are Kings so promised to Abraham Kings shall come out of thy loines and so prophesied of by Jacob Judah shall have a Scepter and so passionately desired by the people Give us a King and so confirmed by God Almighty by an Institution an Oath and by the holy oyle yea why is God himself called the great King the King of glory and the King of Kings if there were any thing upon earth more eminent then a King As it is the greatest curse upon earth to want a King For many dayes shall passe in Israel without a King Hos 3.4 and because we feared not the Lord therefore we have no King Hos 10.3 So it is the greatest blessing to have a King for the shout of a King is amongst them Num. 23.21 and the Lord hath given you a King 1 Sam. 12.13 and Why dost thou cry out Is there not a King in thee Micah 4.9 as if a King were there all were well When I read of so much reverence awfull subjection enjoyned to Kings that we must submit to them for the Lords sake and not resist them for fear of damnation that we must not provoke them to wrath not stand in
Homer Iliad 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To expect long and at last to return empty is tedious and vexations Petrarch dial 110. Nunquam expectatio tranquillitasque simul cohabitant Long waiting and satisfaction do never dwell together The hope that is deferred doth afflict the soul The brests of consolation yield us no sweetnesse till we milk out and be delighted with the abundance of glory Es 66.11 Espousals do not satisfy a bride but actual wedding The Israelites had many a sad grone till they entred the Land of Canaan and Noah till the Arke rested upon the Mountains of Ararat Better is the sight of the eyes then the wandring of the desire Eccles 6.9 The wandring of the desires is pain and grief but the seeing with the eyes is contentment therefore David praised God that he set one upon his Throne his eyes seeing it 1 Kings 1.48 And God did comfort up his dear people Mal. 1.5 that their eyes should see that God would be magnified from the border of Israel Sensible comforts are most satisfactory not those which have their prediction but their production such as are come to an accomplishment and are brought to eye-sight Thine eyes shall see 1. This doth shew first that God is the God of sights Appl. the thing that is hid he can bring forth to light Job 28.11 He can shew wonders in the Heavens and the Earth Joel 2.28 yea so delight our eares and affect our eyes that we shall stand in a kind of amazement and say Who hath heard such a thing and who hath seen such things Es 66.8 How great are his signes how mighty are his wonders Dan. 4.3 oh then we that are all for rare things and strange sights why do we not cleave close to God is there any which can so dazle our eyes Is not he the God of objects yes he is the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wonder-worker Naz. Hugo de Operat trium dierum dedit oculis quod vix comprehendere potest oculus He hath given so much to the eye that the eye cannot comprehend it If we would be Spectatours of bright things then we should never separate our selves from him who doth make every thing to shine with radiant beames no we should frui Deo sicut luce oculus enjoy God Aug. l. 2. de Civit. Dei c. 3. as the eye doth the light If we provoke the eyes of his glory he will vex our eyes with sad sights but if we do that which is acceptable in his eyes he will do that which shall be delectable to our eyes We are enemies to the joy of our lives and not worth the eyes in our heads which do incense God for this is that which do hinder us from many glorious things which we might behold Doth God usually transport the wicked no they scarce see an admirable thing in their life-time the extasying sights are for the righteous they are the pure eyes which see ravishments God doth reserve his prime Objects for his Hidden Ones for them that are unto him as the apple of his eye or cleansed eyes let us then be the pleasure of his eyes because he is the God of our Objects it is he that saith I will delight thy senses it is he that saith Thine eyes shall see Secondly this doth shew us that we may depend upon God for wonders the eyes of all things look upon thee and they may for he is the God of the eyes and hath the curious and marvellous sights for them The pictures with orient colours do hang in his gallery the exquisite polished elaborate master-pieces are to be seen in his Providence Totus manus est He is all hand Aug. Deus in una existentia omnia praehabet Dionys de Div. nom l. 5. c. 2. Aquin. 1. a. q. 4. a. 2. Roet God in his one existency hath the anticipation of all things which can be shewn Totam perfectionem essendi in se continet He doth include the perfection of every being in himself For other things it may be said that unumquodque est bonum suo bono Every thing is good by his own proper and particular good but God hath goodnesse in him not by way of limitation determination order species or measure but by indivision eminency and excesse he being the Abstract of all the concrete excellencies in the world Dionys de Divin nom l. 5. c. 3. Hilar. l. 8. de Tria Aug. in Enchir. c. 10. hom 3. for he is not hoc aut hoc sed omnia this or that but all things He is immensae virtutis vivens potens The living and powerfull thing of an unlimited virtue There is in God universitatis admirabilis pulchritudo the admirable beauty of the whole universe therefore those things which come from him are not onely good but valde bona very good God then can shew us better things and greater things and brighter things then ever we yet beheld If potent man as thou thinkest can make thee see strange things what can the Omnipotent God he can present to thee terrible things that is admirable things which thou lookedst not for even fill thy eyes with Wonders that thou shalt say whence come these Objects who ever thought to have seen such things oh the mysteries of Divine Providence oh the splendour of Gods actings The like was never seen in Israel Mat. 9.33 they were all amazed and glorified God saying we never saw it on this sort Mark 2.12 Who is like unto thee oh Lord amongst the Gods who is like unto thee glorious in holinesse fearfull in praises doing wonders Exod. 15.11 As if there were not in the whole world tongues lowd enough to sing out Gods praises or eyes bright enough to see the admiration which shine in his works When thou seest nothing but tears God can make thee see triumphs when thou seest nothing but Chains God can make thee see Crowns when thou seest nothing but Wounds God can make thee see Wonders He is not onely Jehovah-Shalom the Lord our Peace Judg. 6.24 or Jehovah-Nissi the Lord our Banner but Jehovah-Jireh our seeing God or the God that will foresee for us for the Lord seeth or will see for us What shalt thou not see if the Lord will but say Thine eyes shall see Thou shalt see a change of all thy miseries an end of all thy tryals all thy old disasters are gone God will create all things new things Is 43.19 and call thee by a new name Is 62.2 and build new gates to the House of the Lord. Jer. 26.10 and unto the Jewes shall arise a new light and joy and gladnesse and honour Ester 8.16 let not the faces of thy present enemies too much daunt thee for the Aegyptians whom thou hast seen to day thou shalt see no more hereafter Exod. 14.13 Let not the afflicted condition of profession too much perplexe thee for thou shalt see Jehoshuah put off
his filthy garments and behold a fair Diademe set upon his head and rich garments put upon his back Zach. 3.4.5 Let not the scattered stones of Sion too much trouble thee for thou shalt see Sion have her stones laid with Carbuncles and her foundations with Saphirs her very windows shall be made of Emeralds and all her gates of shining stones Is 54.11.12 thou shalt see Jerusalem a quiet habitation the City of solemnities and set up as the praise of Nations Talk not too much of the bloud and hunger and flavery which have been endured in the Nation for ye shall not see the sword and famine and yoak any more be not so much dejected to see the lamp of religion even extinguished for what seest thou and I said I looked and behold a Candlestick all of gold and a bowle upon the top of it and seven lamps and seven pipes to the lamps and two olive trees the one on the right side of the bowle and the other on the left side of the bowle to empty themselves into the pipes Zach. 4.2.3 After a grievous desolation there may be a glorious restauration after thou hast seen as sad sights as mans eyes can look upon thou maist see as chearing delightfull sights as mans eyes can behold thou maist see a new face a new fashion a new form a new frame a new Church a new State God may bring forth the first Dominion raise up the Tabernacle of David that is fallen close up breaches and build it as in the dayes of old Amos 9.11 she that was called Desolate Forsaken may be called Hephzibah Beulah my Delight is in her or my amiable spouse Is 62.4 she that hath been quenched to the last spark may prove a firebrand in the sheaf Zach. 12.6 she that hath been drunken with miseries may turn to be a cup of poyson to all them that are round about her Zach. 12.2 she that have lain amongst the pots may have silver wings given her and feathers like gold Ps 68.13 Sion that hath been beaten with instruments of iron may arise and thresh Micah 4.13 Jerusalem that lay in the dust may have her old old wast places repaired foundations laid for many generations Es 58.12 When the Sun of a Churches prosperity hath past the Meridian line and it is even about to set yet God can make the shadowes to return back many degrees as he did upon the Dyal of Ahaz when a grievous drought hath remained many years amongst the Saints God can make a little cloud to appear and though at first it be no bigger then a mans hand yet in time it may overspread the whole heavens and there may follow after it a great raine as it happened in the dayes of Achab we have never seen our last of favours if God pleaseth not to restrain his Providence for when our hand is past working can Gods hand effect nothing yes Arise arise put on strength oh Arm of the Lord arise as in the old time as in the generations that are past Art not thou the same that cut in pieces Rahab and wounded the Dragon Is 51.9 God cannot be mastered with the greatest difficulty all State-tricks and politick designes are to him but as rotten cords and spiders webs Knowest thou not me saith the Lord The Lord is a man of war his name is Jehovah Exod. 15.3 Oh he which measure the waters in-his fist span the heavens comprehend the dust of the earth in a measure weigh the mountains in scales and the hils in a balance which doth dry up rivers cleave the rocks break the heads of the Dragons which doth account all the Inhabitants of the earth but as grashoppers to him and doth but look upon the earth and he maketh it to tremble what can resist his will or oppose his power no after thou hast spent out a life in groanes and tears he can adom thee with tabrets after thou hast been wasted with wars and thine own dwelling-place hath cast thee out he can lead thee into thine own house and make thee sit under thine own vine and thine own figge-tree in peace Rely upon this God then and expect Wonders from him when thy eye-bals have aked to behold any thing that is comfortable and nothing thou couldst discern though thy eyes were ready to fall out Deut. 28.65 yet then he may tell thee that happy sights are at hand yea say unto thee Thine eyes shall see Thirdly this doth shew that God is to have the honour of all rich blessings Doth this appertain to man 2 Sam. 7.19 to man to gratify the world with sights no it is God onely that saith thine eyes shall see Oh then that we are apt to turn our eyes the wrong way even to fixe them upon man rather then God! For man we see and think that by him we onely see that none presents objects to our eyes but this Inferiour Deity Thus we commit Idolatry with these petty-gods and sacrifice to these earthly Numens as if we would bury all the honour of happy things in dust-heaps or make the Sun-glasse more excellent then the Sun it self This hath been mans dim sight ever to see nothing but the face before us or to magnify the stream in stead of the Spring-head so that whereas we should adore God we have mens persons in admiration Jude 11. and for giving him in Heaven the just glory of all his free favours we bestow upon men flattering titles Job 32.22 whereby in stead of ascribing praise to the true Authour of our felicity we deify the Creature this hath alwayes been mans vanity or rather impiety to worship at the wrong Altar or sacrifice to our own nets and to burn incense to our own yame just as Hellespontius who would needs have Xerxes to be Jupiter in the shape of a Persian or the Athenians Herod l. 7. who because Demetrius Poliorcetes won Munychia from Cassander whereby they were freed from the Macedonian tyranny Sabell l. 7. Ennead 4. Cuspinian would needs have him received into the number of the gods and appointed a particular Priest to sacrifice to him saying that he was the onely god to them that was awaken and all the rest of the gods were asleep and Tribonian who because Justinian had been very succesfull in all his enterprises called him an immortal creature promising him that he should never dye but carry his flesh with him into heaven But when man hath plaid the Parasite never so long with his fellow-creature is it man that is the principal Agent no God knows he cannot of himself make one hair white or black Ier. 10.16 Calv. in 2. Hos Bern. Socrates God is such an absolute former of all things that ne pluviae gutta è coelo cadat nisi suo nutu not a drop of rain can fall out of the clouds but by his appointment therefore of all blessings Deus auctor fautor God is the Founder and Fosterer What then
not the Kingdom so happy as ye could wish it to be then leave accusing of Governours and prescribing of rules and prosecuting your seditious bents and settle the Nation upon the first foundation stone upon which it was called a Reformed Church I believe those blessed Martyis had in them more purity then all the Saints that have come after them it is no good manners to say that the fore-Fathers wanted a little of the childrens wit or integrity Had men past through their flames I would think they might equal them in fervour and sincerity but I cannot endure whole skins to rectify that which their Ancestours bequeathed to after-ages with such a flaming sacrifice Those Martyrs stakes are more precious to me then all the holocausts of zeal which I have seen upon the Altar since I would wish no other Heaven then they do enjoy nor desire any purer Religion then they preached to succession out of that flagrant pulpit give me Elias mantle which he left behind him when he was carried a way in the fiery Chariot I would think to see a prime Kingdom if I could see the primitive Protestant There were never such fervent Preachers since neither can we find such Zelots Away then with the language of Ashdod and let us speak the true language of Canaan away with passion against innocent Ceremonies and let us double this indignation against branded hypocrisy and cursed impiety Let us renew the Martyrs sanctity and this Land may be the joy of the whole earth Virtue would adorn the Nation grace would beautify it let us be beautifull Saints and God hath beautifull blessings for us even a King in his beauty Thine eyes shall see the King in his Beauty Thirdly this doth shew that there is no Governour amiable which doth want Beauty There is no ill face like to an ill Governour there is no deformed Morian or Monster like unto a wicked Ruler When the wicked are in authority the people sigh Prov. 29.2 oh it is a wofull thing when Princes are rebellions and companions of thieves Is 1.23 for then They hunt every man his brother with a net Micah 7.2 and The wicked devoureth the man that is more righteous then himself Hab. 1.13 They pant after the dust of the earth over the head of the poor and turn aside the way of the meek Amos 2.7 They drink up the deep waters and fowle the rest with their feet Ezech. 34.18 In their skirts is found the Bloud of the souls of poor Innocents Jer. 2.34 When wicked men rise up men hide themselves Prov. 28.28 There is a lamentation upon the house-tops Jer. 48.38 All faces gather blackness Jocl 2.8 They eat their bread with quaking and drink their water with trembling Ezek. 12.28 Their nights of pleasure are turned into fear Is 21.4 and well may they for not man seemeth then to be the Ruler but some savage Beast a Leopard watcheth over the Cities Jer. 5.6 A Lion teareth in pieces for his whelps and strangleth for his Lionnesse and filleth his holes with prey and his dens with ravine Nah. 2.12 Then nihil absurdum quod utile nothing is absurd Thucyd. l. 6. Polyb. hist l. 8. Appian l. 2. de bel civ Iornand de red Get. Herod l. 3. Xiphil in vit Ant. Carac Plutarch Val. M. l. 9. c. 2. Sueton. in Vitel. that is profitable and inimicissimi sunp qui libertati patrocinantur They are counted most spightfull against authority which do defend their liberty Satellites sunt commune maleficium The soldiery are then a common bane Such a Ruler ambitum suum brachio metitur doth measure his ambition by his arm if he doth not want force he will want neither title nor treasure Optimis invidet deterrimis delectatur He is ever envious against the worthyes and delighted most with Miscreants Then with Caracalla their sword is their Rent-gatherer and with Simonides they had rather want friends then mony then they sprinkle with Mithridates their hospital gods with bloud and with Vitellius they think no odour upon earth so sweet as the smell of an enemies carkasse Have not we had triall sufficient of this yes men which stroked us till they got upon our backs then gave us enough of the spur which cried up the Gospel and made Trades-men Preachers which talked much of the purity of faith and brought in blasphemy which would set up Christianity by pulling down Churches and fill the Nation with wisdome by destroying the Universities which would help the people to freedome by free quarter and administer justice by taking away the lawes which would take Tyranny out of the Land by multiplying Taxes and confirm inheritances by sequestration which would convert men without a conference and draw people out of darknesse by a light within them which a horred coremonies and brought in imaginations and reformed a Church by plucking out her heart which would settle us in peace by laying us in prison and send us to Heaven by climing Gibbets Now is thereany Beauty in this Government as much as there is in a viper and a Crocodilt Whensoever ye have such Usurpers enter your houses look to have your keyes wrung out of your hands whensoever such Executioners come expect nothing but the losse of your necks Oh meddle not with them then that are given to change be not Confederates with them which would set up an unlawfull Governour for ye had as good bring into the Nation a Tormentour or an Headsman an unjust Ruler can never be amiable no the true Beauty is in the legitimate Magistrate the King Thine eyes shall see the King in his Beauty Fourthly this doth shew that a right King is a rare Beauty For can the eye of man behold a more choice Object upon earth then a lawfull and righteous King no when the righteous are in authority the people rejoyce Prov. 29.2 for such an one is the Minister of God for good Rom. 13.4 when a King doth reign in justice and Princes rule in judgement that man shall be an hiding place from the wind and a refuge from the tempest as rivers of water in a dry place and as the shadow of a rock in a weary Land the eyes of the seeing shall not be shut and the eares of them that hear shall hearken the heart of the foolish shall understand knowledge and the tongue of the stutterers shall speak distinctly Is 32.1 2 3 4. yea and it followeth in the 16 17 18. v. of that chapter that in such a Kings dayes judgement shall dwell in the desart and justice shall remaine in the fruitfull field the work of justice shall be peace even the work of justice and quietnesse and assurance for ever yea the people shall dwell in the tabernacle of peace and in sure dwellings and safe resting-places Now these words though they be spoken mystically of Christ yet literally they are meant of any good King for a good King how beneficial is he A King by