Nobilâ—um That 's the first but the least Secondly Son of Nobles may be in respect of several descents on either side or of several descents on both The last is far most Honourable and that 's the Noblenesse of our Charles the 2. the Son of Nobles by many and many descents on both sides First on his Royal Fathers side descended from many and many most Noble Kings of several Kingdomes and of all the most Noble Races in this When the Race of King Henry the 8. was ended with Queen Elizabeth Pretences were made by divers to the Crown of England but after due enquiries made they were all found in the Royal Grandfather of our most noble Charles the 2. And when the Businesse of Recognition was on foot in the Parliament Tertio Iacobi it was made evident by that Renowned Earl of Northampton that the Pretences of the Britains from King The right Honorable Earl of Northampton's Speech for that Recognition M. S. Brutus were in King Iames as from Cadwallo Those of the Scots by Fergus those of the Picts by the daughter of Hengist those of the Saxons by the sister of Edgar those of the Danes by the daughter of King Christian and those of the Normans by Margaret eldest daughter to King Henry the 7. in whom the Red and White Roses were most sweetly damasked York and Lancaster well united by that happy Match of Henry the 7. Son to the Noble Earl of Richmond and Elizabeth eldest daughter to Edward the 4. from whom came Prince Arthur who died young and Henry the 8. whose Race ended in Queen Elizabeth and left the Royal Dignities to the Race of Princesse Margaret by Iames the 4. of Scotland and so they became the Royal Birth-rights to King Iames the first of England and sixth of Scotland and so to our most Royal Soveraign Charles the 2. the rightest Lineal Descendant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by many most noble Descents on that side of his Royal Father Secondly the Son of Nobles also as descended from many Races of French Kings by that most Noble Daughter of France his Royal Queen Mother An Honour of no little estimate but so highly valued as there is almost no Nation Lupan Commen de Magistr Traesectur francâ—r Praefat. saith Lupanus quae non ad francos Reges originem referat adeo magnum â—st fortibus nasci which derives not some honour from French Kings so much it is to be of such consanguinity Were it feasible in a Sermon to shew you all the streams of Royal Bloud that have flowed into the Noblest Veines of our most Noble Charles the 2. from all the high born Kings and Queens on all sides in all descents you could not but most highly honour his Nobleness by Extraction and think it no Hyperbole but his Birth-right to be Gwillim's Display of Heraldry Sect 6. c. 7. stiled the Noblest King in Christendome as that Herauld honours him and worthiest of all the Honours that Loyal Subjects can do a Soveraign who is in Solomon's rightest sense The Son of Nobles The Second way of Noblenesse is by Education or Institution a Noblenesse that God himself looks after For when he designed Moses to be Ruler of his People Israel he preordained his Education to be in the Court of Egypt and not as a servant there but as the son of a Noble Princesse Acts. 7. 21 22. who nourished him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Luke as her own Son and so he was learned in all the Wisdome of the Deus effecit ut adoptaretur à filâ—a Pharaonis Macar Homil. 9. Egyptians A Prince-like Institution and merely by Divine appointment as Macarius well observeth Nor would God have David to be a King before he had been a Courtier and that not merely as one of King Saul's Retinue but as of Royal Affinity Son in Law to the King no light matter as David himself hinted to the servants of Saul 1 Sam. 18. 23. But so he was to prepossess him with a Noble Spirit by Noblenesse of Institution Such regard has God himself to Noble Education Nothing more needfull for improving innate Inclinations to Noble Mindednesse And such Inclinations use to be in Noble Extractions seminals of right Noblenesse When Noble Birth and Noble Breeding Nichoâ— de Lyâ—a in hunc Vers Dionys Carthus in Lâ—cum meet as they should they make right Noble indeed as Lyra notes sâ— invâ—cem ornant sayes Dionysius Carthusianus they mutually adorne each other like a precious Gem in an Ornament of gold The Gold of Noble Extraction is ever fitly adorned with the Gem of Noble Education and right it is for both to be deemed precious Gold D. Baâ—â—hol Chassan de Glor. Muâ—â— par 8. is so even from the very Mine and so Nobility from the Wombe for as Chassanaeus sayes Nobilitas transit in filios in infinitum The honour of Noble Birth for ever descends and that of Noble Breeding should ever ascend Noble Temperaments be in Noble Extractions and Noble Tendencies in such Temperaments and such tendencies be easily heightened with right Institutions Well therefore might the Preacher bestow the Honour of the Text upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The son-ship of Nobility has the start of others to be bettered by Noble Breeding And Nobleness of Breeding should ever follow that of Birth And it is By Iâ—st â—â—tion in virtue wisedomâ— and poliâ—â—â— which Education Sonâ— of Nobles â—specially ought to have Pemb. Analytâ—cal expos a. i. e. Pacificus sive pacatus Eucherius de Nomâ—n Hâ—br S. Hieron Interp. Nom. Matâ—h not unlikely but Solomon might have an Eye to Nobleness of Breeding in asserting what he does of the Son of Nobles who so eyes the Education of our right a Solomon may see him heightened by it to the Zenith of right Nobleness advantaged by Institutions by Afflictions and by Intercessions First of Institutions both Civil and Sacred these by such a Church-Discipline those by such a Court-Discipline as could not but season him rightly for Court and Church-Concernments His Tutors in both were more than Ordinary and his Institutions by more than Tutors No Vives no Coxe no Ascham could have instilled better Principles into his Noble soul then have been by Tutors nor any Bachanan so good Much less could Aristotle or Plâ—to or Senâ—â—a have bettered the same though famous Tutors to great Princes And I may tell you that his Noblenesse of Education derives not all advantages nor most from Tutors though most able but from a most Royal and most Religious Father of ever blessed Memory in quo instar omnium auxiliorum erat who could doe and did as much as all besides and much more His Moods and Methods were like himself most truly Noble witnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 27. that part of his Royal Likenesse entituled To the Prince of Wales And witnesse those Effects which verifie S. Austinâ— touching Discipline who sayes it is Magistra
Beatitas Britanniae Or KING CHARLES The SECOND ENGLANDS BEATITUDE AS reached to the Incorporation of the HONOUR of EAY in the County of Suffolk March 31. 1661. being the Lords Day before their Election of Burgesses and the Week before the Choice of Knights for the County By EDWARD WILLAN Vicar of Hoxne in Suffolk Sen. Trag. Decet timâ—ri Caesarem at plus diligi LONDON Printed for John Wâ—â—â—ams at the Crown in St. Paul's Church-yard 1661. To the Right HONOURABLE HENRY HOWARD Brother to the most Noble EARLE And LORD-LIEUTENANT of SUFFOLK Right Honourable IT is to God we live engaged for the blessing of a King so good he made him good he made him King and all his subjects blessed in him fortunatos nimium bona si Virgil. sua norint Yet to your good HOONUâ— I stand for ever obliged also for the most early intimations of the Blessing with the blesseful representations of his Royal goodnesse It was a favour like your self Right NOBLE a very ray of your own Noblenesse to be a Phosphorus then to one so much benighted with anxietudes for that long absence of our Phaebus It is nothing now to be shown the day-light of our glorious Day-star it being of his essence so to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes de Regno a Macroh shine As Synesius said of that Light which rules by Day that King of Stars the Day making Sun But in that saddest night to shew his lucifluous irradiations and to elongate the beams of his glorious lustre to such a distance as Hoxne was something indeed Few or none would represent him rightly as your Honour did before the smilings of that Aurora at his rising from the neather world And that welcome day brake first from your preenlightened self in these obscurer parts Yea sub nocte silenti your softest syllables of such a day approaching made me soon rejoyce in hope and in such hope as made me not ashamed nor yet afraid to awaken others and bid them put on their loyalties Virgil. again so long laid off Yea those twi-light hopes of having a King again our own King and he such a King soon turned darker sayings and Pulpit Aenigmaes into broad day light expressions Riddles of danger to Readings of happy deliverance Aposiopâ—sis to Pleonasmus sic solet laetitia â— Greg. arcana mentis aperire I could not but deem it an offence to the King of kings not to preach my constant Auditors into resolves of open loyalty or not to presse all others whereever I came to pray for the blessing of such a Sovereign and his most expetible Restauration No duty seemed more incumbent then the undeceiving of the seduced Many nor any word of exhortation more in season then Reddite Caesari quae Caesaris sunt Nor did any find better liking with the best then arguments of that complexion I cannot forget the noble favours that one Sermon for Gods own government as the best did find with all the most honourable loyalties of Audley End for the Arguments sake and for the rightest designations of it For that was preached to prepare the hearers for the happinesse of a King this to make its hearers see their happinesse in such a King It is a Sermon of happinesse and the happinesse of the Sermon it will be to have your Honours tutelation Be pleased to read your interest in Englands Beatitude And the God of all Beatitudes and Honours blesse your Honour with Beatitudes both lasting and everlasting it is and shall be the Prayer of Yeur Honours most heartily devoted as obliged Servant EDWARD WILLAN ENGLANDS BEATITUDE Eccles 10. 17. Blessed art thou O Land when thy King is the sons of Nobles and thy Princes eat in due season for strength and not for drnnkennesse IT is the Desire of a Pet Lom sent iâ—b 4. Distin 49. Aquin. sum 12. q. 2. ar 7. 〈◊〉 in Hoâ—â—enâ— all Men to be blessed but not the endeavours And it is the endeavour of some to be blessed but not by light means And some be blessed without their endeavors but will not rightly understand it God blesses them as he blesses all the Land but they can hardly deem it a blessing or dain to blesse him for it because not what their fanatick Crosse-grain'd souls desired Their minds were to blesse themselves with that National â—â—rse the want of a King But God hath crossed their minds with a National blesse even this of my Text. And blessed be his Name for ever Let all that love the Lord say so though others will 〈◊〉 We are bound to blesse the Lord and rejoyce in his mercy â—â—â—ugh some repine and pine away to see God truly good to this ouâ—â—â—rael We can do no lesse to prove â—ur selves true sons of the 〈◊〉 and loyal subjects Nor they much more to proclaim themselves right sons of Belial very Malignants whose eyes are a Deut. 13. 13. a Chron. 13. 7. Matth. 20. 15. Prov. 25. 11. Ar. Mont. Interpr therefore evil because that God is good to England and hath blessed it according to this Text Blessed art thou O Land when thy King c. Verbum dictum super rotis suis as it is in the sacred Adage â— word in due season and fit to season this or any Assembly a single assertion with a double condition Blessed art thou O Land that 's the assertion when thy King is the son of Nobles there 's the first condition And thy Princes eat in due season for strength and not for drunkennesse there 's the second On these two conditions hangs all the certainty of the assertion and to ascertain the Land to be blessed we need but ascertain these two conditions of a blessed Land when it may be truly said as truly it may Rex tuus natus clarissimis Thy King iâ— the son of Nobles and thy Princes eat in due season for strength and not for drunkennesse It may as truly be said beata teâ—â— blessed art thou O Land Any Land may be so stiled that iâ— so conditioned and so may England now as well as any Iâ—stead of â—â—ata terra blessed art thou O Land it may be said beata Britannia blessed art thou O England Thy King is thâ— son of Nobles c. But before I discusse these conditions that speak a Lanâ— blessed let me disclose the blessedness bespoken on theâ— conditions Beataterra the sense of beata is hinted by terrâ— A blessed Land the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessed of it self is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anâ— could it have stood by it self had been dubious but beiâ— adjected to the Substantive Land hath singled out some certain significance and can import none other Beatiâ—â—de bâ— what befits a Land blessed art thou O Land figuratively spoken locus pro incolis the Land for the Inhabitants by a Melâ—nymy of the subject yet not intending 〈◊〉 but National Psal 1. 1. 32. 2. Rom. 1. 25. 9. 5. blessednesse to them In
Scriptures we read of a 〈◊〉 Land of a blessed maâ— and of God blessed ever but must not think them blessed all Psal 1. 1. 32. 2. Rom. 1. 25. 9. 5. one way or with one kind of blessednesse they be three beatitudes and all of several species that of a Land very good that of man much better but that of God infinitely best The blessednesse of God is the greatest and highest good that of men next that of a Land in suo genere least and lowest for beatus homo is more in its proper sense then beata terra but benedictus Dominus more then both God is blessed of man man of God the Land of both yea God is blessed of man and of himself too without man and man is blessed but not of himself without God but of God and not without himself and the Land is blessed of God and man or of God by man Gods blessednesse is first and he is first blessed of himself S. August Supporta par 3. c. 2. Anselm Meditat. lib. 1. cap. 2. sibi sufficiens saith S. Austine self sufficient Blessednesse it self and the fountain of blessings fons vivus saith Anselmus an ever flowing and an overflowing fountain from him all blessednesse flows to persons and Nations and to him should all their blessings return as riverets and flouds of water Scalig. contra Carda Exerc. 46â— to the main from whence as Scaliger notes they borrow beginnings By him it is that man is beatus and a Land beata and by both should he be benedictus blessed of man and of men for being so of himself and for blessing them But he is not blessed of them as they are of him Mans blessing of God is merely Declarative but his blessing of man is more Man does not make but only speak God blessed and such a speaking of him so addes nothing to his own self-blessedness God is not the lesse blessed indeed though man blesses him not but man is if God blesses not him Man is not as God of himseif blessed nor can he be but God blesses him by communicating blessednesse unto him Gods meer speaking of any man blessed makes him blessed as Aquinas well observes his fiat does it nor can it be without him He is vita beati hominiis saith S. Austine the life of the blessed man S. August de Câ—â—itate Dei l. 19. his blessed life Summum bonum that makes it life and blessed Now the more man enjoyes him the more he joyes in him and his fulnesse of joy will be in his fullest enjoying of Idem Confess lib. 12. him but so we shall not be blessed of him without our selves He that made us without our selves will not save us without Id. de Triâ—it our selves as St. Austine well and truly It is indeed by Grace we are saved but not without cooperating Grace as that ornament Ephes 2. 5. of Hippo calls it we must be workers together with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle and so work out our own salvation 2 Cor. 6. 1. Thil. 2. 12. with fear and trembling Though it be with respect to saving Graces that men be stiled beati yet not so much to their having as their using of them as beati immaculati blessed are the undefiled in the way who walk in the Law of the Lord. Blessed are they that keep his Testimonies that seek him with the whole heart Psal 119. 1 2. where blessed is twice ascribed to the using of such graces and that blessednesse of another Nature and higher worth then this in my Text that spiritual this temporal Yet this is of worth too yea of much worth worth my pains in preaching and yours in hearing worth all mens prayers when they want it and all their thanks and praises when they have it as God be praised Antecellens â—m ibus eruditione â—opienâ—ia Arquer Dictionar The 1 Kings 4. 29 30 31. now they have This well inspired Preacher Solomon himself esteemed it an Argument worthy of himself so did the Holy Ghost in putting it into the pen of such an Amanuensis yet it is but terrene blessednesse a temporal benefit the blessednesse of a Land Terra beata blessed art thou O Land Blessed of God and man or of God by man for God gives the man and the men by whom it is blessed By him Prov. 8. 15. Kings reign and Princes have felicifying vertues as that of Temperance to eat in due season When such are beati the Land is beata blessed in them and blessed by them or for them Their blessednesse spiritual conduceth much to that of the Land which is but temporal meer civill happiness yet may help to render some more then civilly happy But not to mention what may be it is National blessedness and must be answered with National thankfulness We must acknowledge Gods blessing in it which is our way of blessing God as saith Aquinas Now to bless him so let us reassume Benedicâ—re nostrum est benefici â— ejus agnoscere Aquin. Tom. 13. the consideration of the two conditions the first concerns the King as supream the second his ministers here stiled Princes as subordinate As touching the King it is conditioned that he be the son of Nobles as touching the Princes that they eat in due season for strength and not for drunkenness In each condition observe twice two considerables first two and two ex parte Kegis concerning the King and then as many again ex parte Principum four and four in both all gradual Mediums to National blessedness or to the perfection of it see them in order and first in reference to the King these four 1. That the Land has a King 2. That it has but one King it is Rex not Reges in the condition 3. That it has its own King Rex tuus thy King 4. That it has him by succession as descended from the race of Kings filius candidorum the son of Nobles Tantum cibi pot usque sumunâ— quantâ— viribus resiciendis sufficâ—at reliquum vero tempus omne fideliter Reipub. impendunt Anton. Corran in locum Secondly in reference to the Judges and Magistrates and other Worthies of the Land here honoured with the stile of Princes these four 1. That there be Princes in the Land 2. That they be Princes of the Land Principes tui thy Princes 3. That they be sober persons such as eat in due season 4. That they be of publick spirits as publick persons ought to be and aim at strength not drunkenness in eating At strength to doe their office and serve their Countrey not at Drunkenness to debauch their Honours and serve the Devil In those articles which refer to the King we may see what should be and is in England to make it blessed In these which refer to the Princes what is or should be to compleat the blessing To have a King and but one King and he both
the right King and a right King is but what should be and is in England the Lord be blessed to make it blessed and to have Princes in the Land Peers and persons of worth in Trust and Power and they Princes of the Land right English Worthies to whom there belongeth jus imaginis the HoÌ„nour 's Id est Jus Nobilitatis Sigon de jâ—re Rom. lib. 2. c. 20. of ancient families and they so qualified as Princes should be with Noble vertues to do right honourable service to God the King the Countrey eating in due season and aiming at strength for publick performances like publick persons not Drunkenness like sneaking sots in private Pemb. Analyt Expos Comâ—dere enim debent ut vivant Deo non vivere ut comedant Hugo Cardinal in locum Debaucheries not serving their own lust but the good of others as it is or should be to make the blessedness compleat Now for certain we have all the first in esse and all the last at least in fieri We have a King now God be blessed and we have our own King the good Lord bless him and be blessed for him and he Rex Nobilis a right King indeed The son of Nobles in Solomons rightest sense Gods blessing therefore to the Land for blessed art thou O Land when thy King is the son of Nobilitatem non dat unus dies â— ud Vives Satellit See Switzerland in Mercator ' s Atlas And in Archbish Abbot ' s Descript of the World Nobles And we have Princes too for an Honourable House of Peers again to redeem us from that other House and they Princes of the Land not subdititious Lords of adulterine Editions no Protectorian Mushromes meer Nullities Ephemeral but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of right Royal Creations vere Patricii the right English Nobility of nobler minds then to come down to those unenglished Confederates in the Land that would have it like to the Land of Confederates a very Anarchie Heroick persons and of Princelike sobriety to eat in tempoâ—â—suo and then but ad reficiendum as St. Jerome renders it to renew their strength exhausted with publick services Publici boni amantes as Corranus saies they should be lovers S. Hieron Interp. Bibl. Corranus in locum of publick good Such we have God be thanked though all it may be are not such And so all the Articles be true though not of all and known so to be though not to all Certainly true of many though not ascertained to the many â—ea all be such forought I know but certain it is that his Proclama Mâ—y 30. 1660. Proclama Augâ—st 13. 1660. Proâ—lama Septem 29. â—660 Claudian de 4. Honor. Cons Sacred Maiesty takes all due care to have all so witnesse his several Proclamations against Debauchery wherein he commands both Princes and people to be of sober Conversations that he in them might be as blessed by that condition on their part as they are in him by that and all conditions on his O that Claudians Regis ad exemplum c. were verified in this as in matters of lesse concernment that such as love or pretend to love his Majesty would shew it in †Joh. 14. 15. Seneca in Thyeste keeping those Royal Mandates as well as others Rex velâ—t honesta Would to God Seneca could now make good what follows 〈◊〉 non eadem volet Were all the people are but all Princes such as the King would have them the Land would surely be as blessed as Solomon can assert it by the Text. But suppose some defects in some and I do but suppose it â— suppositio nihil ponit yet all being perfect ex parte Regis â—â— Land may asself the title of blessed for as there is a blessednesse on both conditions together so in either by it self And they be not merely the joynt conditions of one onely blessednesse but the different advantages of divers so the â—â—ginal intends it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is plurale constructum as well as â—â—gulare As it may be rendred bâ—ata wâ—th St. Jerome or beâ—â—tu S. Hieron Interp. Bibl. with Pagnine and Mercer so â—t may beatitudines tuae 〈◊〉 Montanus latines it thy blessednesses And so much Buxâ—â—f a Master of that holy Language likewise observeth as Pagnine does with the Targum and Rabbinical Criticks Some Pagninus Tâ—e Linguâ— Sâ—â—ct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mâ—nt Bib. 〈◊〉 〈◊〉 Rod. Hebraâ—â— in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O qâ—e tu es bien heureux o terre of the French Translatours turn it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O how happy art thou O Land As wâ—ndring at the happinesse or happinesses happy in having thy King the son of Nobles and happy in having thy Princes such as eat in due season for strength and not for drunkenness beata in that and beata in this blessed in either but wonderfull blessed in both together And not only so as by two single beatitudes one by the one condition another by the other but by many in each As 1. Blessed art thou O Land in having a King and 2. blessed art thou in having but one King and 3. blessed in having thine own King and 4. blessed in having such a King as thine own a King right Noble the son of Nobles and 5. blessed also in having Princes and 7. blessed in having them temperate persons such as eat in due season and 8. blessed in having them aim at strength not drunkenness in eating And suppose them not all several blessednesses yet be they severall addiâ—ions to that so accumulate in the Text and each addition is a blessing I cannot now review them all but must take up with those of the King or by him which speak us blessed and blessed and blessed exceedingly blessed Shall I run them over again to open the palm of the Time with the Text first blessed art thou O Land in having a King But secondly more blessed in having but one King And thirdly more and more blessed Filius Candidorum Periphrasis optimi Regis bene bâ—oté sancte eâ—uducati Anton. Coâ—â—an Annotar in having thine own King But fourthly most of all blessed in having such a King as thine own a King most truly Noble composed all of Nobleness of Noble bloud and a Noble soul Nobly descended Nobly disposed Nobly designed filius candidorum the son of Nobles and Noblest of such sons as maximus natu A Noble Climax the true Incrementum of Englands blessedness Let us pace the Gradation again and with steps more deliberate And in the first place let us well observe that our very first step towards National bliss is our having a King The Text supposeth any blessed Land to have so Nor does it pronounce a Land blessed without one The Land of Canaan it self was very unhappy when it wanted a King and was but merely miscalled the holy Land It was indeed neither holy not happy but therefore unhappy because
unholy therefore both because without a King When there was no King Judg 17. 6. 21. 25. is Israel every man did that which was right in his own eyes And when every man did so but few or none did that which was right in the eyes of God And when it was so in the Land how could it be blessed Great was the wickedness then and great the wretchedness in Israel witness those wofull stories towards the end of Judges where all the evils both 〈◊〉 and poenae of sin and suffering be often ascribed to the Jud. 18. 1. want of a King non erat Rex there was no King in Israel And as Israels woes in diebus illis were for want of a King so were Englands of late Non erat Rex in Anglia we had not our King in England But almost every man plaid Rex and did what seemed good in his own eyes Yea every man but those good English Protestants that were true Royalâ—istsâ— and had the fear of God before their eyes Alas they only might not do what seemed right to them and was right indeed or not without dangers of censure and suffering They might not do right to their God nor right to their King nor to their Countrey nor to their own souls except in secret They might not serve God as they ought nor pray for this blessedness of my Text without hazzarding liberties livelyhoods lives and all Indeed much tender pity was then pretended towards tender Consciences but none intended indeed for any but those erroneous No kind of piâ—tymight be extended to any good conscience that obliged to Loyalty nor to any pious soul that would not renounce the right English Protestancy The mercies designed for such were cruelties unless sequestrations proscriptions and trucidations were Acts of mercy or unless the forcing of men from conscience with Covenants and trappaning their souls with snares were mercies All sorts of Apostates might be indulged but no * Invidiam sortita est Religio S. August 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 17. 3. true sons of the Church of England as in Greece of old and in old Rome men might have worshipped any God but only the God of Israel the onely true God or might have worshipped him with any but his own true worship so in England of late men might have been any thing but onely what they should have been they might have been of any new Religion they listed or of no Religion at all if they listed as too many were But might not be for that good old way Jer. 6. 16. they had been and ever should have been any but the Divine service of our Church might have been used toleration for any besides might have been purchased The Jews might have a Synagogue and had in Englands Metropolis to deny our Saviour and contradicted his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But English Protestants might not be protected Many were ruined Religiâ—nis ergo and others ran the hazzard Theirs was the saddest condition of any because there was no King in England We then were like to Israel for want of a King and should not be unlike the better Israelites now we have one When God had blessed them with a King they loved him as their lives and styled him the †Lam. 4. 20. Lâ—cernam Israel 2 Sam. 21. 17. Quintus â— Curtius de Gest Alexandr lib. 10. Job 28. 13. Psal 27. 13 142. 5. Isa 38. 11. 53. 8. Ezec 26. 20 32. 23 23. Breath of their nosthrils and the Light of Israel We have now as just cause as I conjecture for the Light and Life of this our Israel went and came with our Soveraign The whole Land without him was but Corpus sine Anima a Body without a Soul as Qâ— Curtius said of an Army without a General We could not then look upon England as on Iobs or Davids or Isaiahs or Ieremies or Ezechiels Land of the Living It was a dying Life we living or a living Death we endured a state worse then Death indeed When this Preacher Solomon in his dayes had considered the oppressions done under the Sun and beheld the teares of such as were oppressed and had no Comforter On the side of their Oppressours there was power but they had no Comforter He praised the dead more then the living Eccles 4. 1 2. Noâ— could he have done otherwise of late had he considered the Oppressions done in England and behold the teares of such as were oppressed and had no comforter Proh dolor non erat Rex in Anglia there was no King in England to relieve the oppressed or to enliven those that were even worse than dead The Natural Bodie wanteth Life when it wants a Soul so did the Bodie of this Land when that Civil Soul King was parted from it And Carkess-like it corrupted apace and bred devouring Vermine which lived like themselves upon the Bodies of other Men's Estates while others their betters did not could not live as otherwise they might Alas good Subjects did not live but suffer for simplex vita non est vivere sed valere It is not to live merely to have life but to enjoy it But that we did not could not when the Civil Soul of our Nation and religious Soul of our National Church was forced to a sorrowfull state of separation Most heavy oppressions were all Surely oppression maketh the wise man mad Eccles 7. 7. abroad Such as made some wise men mad and some mad men Wise So wise as to see their want of a King yea so wise as to understand that England's real Comfort is onely in a Royal Comforter It was merely by Antiphrasis that some would needs be miscalled Conservators and others Protectors when Pâ—ety and Loyaltie could find no Protection because no King in England But blessed be the King of Rev. 17. 14. kings we have one now to do us right one that hath already enlivened and enlightened the Land as holy Iob has Iob 33. 30. it Luce viventium with the Light of the living And nothing now can seem more seasonable than Acts of Oblivion in reference to the late Oppressours and to the Powers on their side Yet nothing can be less sutable than present forgetfulness of such Oppressions in reference to God our Saviour who hath so redeemed us from them It is indeed S. Chrys Homil. ad popul Antiochen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Chrysostome saies of Sadness to retrive any thoughts of those injurious Times Yet must they be thought of not to corroborate Animosities nor yet renovare dolores to rub old sores much less to beget Resolves cruorem cruore reponere if †Tertul. Lactant. Institut l. 5. S. Hieron Epist 128. ad Fabiol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 13. Memineris quod servus fuisti in â—erra c. Deu. 5. 15. noble Tertullian's phrase may be so taken to recompence evil for evil But for more pious purposes As first
abound and I need there in to look no farther than the Race of King Brutus from whom this Island took the Name of Britany for that of Albion There I have read more than once those memorable Instances of Manlius and Mempritius and of Morgan See the Abridgement of the Chronicle of England and Cunidagius and of Ferrer and Porrer who fell from Ruling together to ruining one another for sole Supremacy till Ferrer ended his dayes and Porrer that Royal Race of Brutus soon after So fatal it has been to have the Kingly Power of this Land divided Nor has it been lesse fatal to have this Kingdome divided into many as by the Saxons into Seven The Land was never so blessed as since See Cambd. Britan. that Heptarchy was turned to a Monarchy Not many but one Supream felicifies a Land Homer's advice to Greece was ever Hom. Iliad â— as apt for England 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let their be one Lord Paramount one King One puts by emulations Claud. Dubâ— Orat. in laâ— l. Reg. Dignita as Dubrelius truely sayes And for the Peace of the Land now blessed be the Authour of Kingship we have a King and but one now It is again a Monarchy as it should be and so terra beata That 's the Second And Thirdly to blesse us more and more God hath restored our right King to us We have our own King once again not an Intruder but the lawfull Heir given us by him who made him for us One born for England Hom. Iliad Arist Ethic. lib 8. c. 11. Vt gregem Psal 77. 20. O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 10. 11. vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 1. Princeps Pastorum 1 Pet. 5 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Homer stiled his Agamemnon The Shepherd of the People appointed of God without doubt to lead his people like a flock And like the good Shepherd his entrance into his sheepfold was by the right way of Royal Right that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the door Not like that late Intruder who climbed up some other way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same was a thief and a robber But thanks to him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our rightest leader is returned in peace though that Intruder was fetch 't away in a bluster Long may our welcome Shepherd lead the flock Whos 's own the sheep are See Arist Ethic. lib. â— cap. 12. and he careth for the sheep No Protector to an own King An own King takes the good of his Kingdome for his own and mindes rem populi as his own But own advantage Freigii Quaest Pol. Aristot Politic. l. 5. Donaâ— Acciaiol Commentat in Arist â— Poâ—it Osorius de Regis Instit Discipl lib. 3. own interest is the aim of Intruders and of Tyrants as Freigius notes with Aristotle And what was it but proprium commodum that the late self-minders miscalled The Good old Cause No Tyrants to such intruding Saint seemers They commonly blasphemed our Noble Sovereign with the nick name of Young Tarquin but were themselves the proud Ravishers They ravished the Body of his Polâ—tical Lucretia they ravished his Kingdome his Royal Palace and his Princely Revenues And those * By Proclamat against Sequestrations 1643. all Intruders were proclaimed Abbâ—tâ—ors of Treason against K. Charles the 1. who was traiterously murdered Intruding Pulpiteers who Pimping for them as some serving men use to doe to debauch Young Masters were Ravishers too and taught them first the way by ravishing all the fairest Personages in the Land with violent and adulterate sequestrations embracing filthy Luâ—re if not fair Lucretia too and taking to themselves the Bodies of other men's Estates without taking care for the estates of those other men's bodies quite forgetting the a Acts 3. 13 time of Restitution of all things and as little dreaming of such a time as this for the Restitution of some things But blessed be that b Dan. 7. 9 13. Ancient of dayes for restoring these dayes so like to those of old The Land begins to be like it self again by it's own King beata terra That 's the Third The Fourth is the Crown of all the formerâ— and most of all felicifies the Land It is that we have a Royal Soveraign See Ari. Montan. See Vatabl. See Tâ—em Iun. See S. Ierome See also Dr. Crakenthorp Ser. 2 Chron. 9. 5 6 7. a right King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of Nobles Here the Preacher puts the Emphasis Blessed art thou O Land when thy King is the son of Nobles Some take it literally as Montanus renders it filius Heroum and filius Nobilium the same with our English and Vatablus means the same by filius Candidorum and so does Tremellius by natus clarissimis Others take it for a figurative Phrase the son of Nobles for truly Noble So S. Ierome has it beata terra cujus Rex nobilis est But I must not dilate upon the Grammar of the words Two things I conceive come under the sense 1. That he be Rex Nobilis a Noble King 2. That he be Rex Natu a King by succession as son of Nobles First a Noble King and a King may be so by Extraction or Education or Disposition Nobly born nobly bred nobly minded He is most truly noble that is so all three wayes And that 's the Noblenesse that so felicifies this Land See it in all three severally First by Extraction the primary meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Son of Nobles such a son ship is an Happinesse to a kingdome and an Honour to a King although Malvezzi to magnifie Malvez Romul Tarquin his Romulus and vilifie his Tarquin affirms that he is not glorious that is born a Prince but he that becomes one By his good leave and without it too we must needs honour Noble Birth and deem it glorious to be nobly born most glorious to be born a Prince We must give honour to whom honour is due and unto Caesar the things Rom. 13. 7 Matâ—h 22. 21. that are Caesar ' s and honour is his even from his Birth the prime part of Royal Birth-right The Text asserteth the Land's blessednesse according to the King's Noblenesse and this according to his Birth the Son of Nobles And it is remarkable that it sayes not Herois in the Singular Number but Heroum in the Plural of Nobles Which may be several wayes First in respect of both the immediate Parents He that was of an Hebrew father or an Hebrew mother was accounted Godwin ' s Moses and Aaron lib. 1. cap. 3. an Hebrew But he that was of such a Father and such a Mother was called an Hebrew of the Hebrews as S. Paul writes himself Philip. 3 5. so he that is of a Noble Father or a Noble Mother may be deemed some way Noble but he that is of both Noble is Noble of Nobles filius
Noble Tribe of Iudah with a promise that the Scepter should Psal 7â— 68. not depart from Iudah nor a law-giver from between his feet Gen. 49. 10. till Shiloh came So he likewise named the Race of David Psal 89. 35 36. 37. saying His seed will I make to endure for ever and his Throne as the daies of Heaven Psal 89. 29. and farther declaring himself there so much for Kingship by Royal Birth-right as that he vows to have it so But so he would not have done had he seen election of Kings to be better than succession and he must needs have seen it if it had been so And as in Israel so in other Kingdomes he hath raised some certain Families nearest to himself for the better management of his Publick businesse with the people and for the conduct of Civil Blessednesse unto them Denying to blesse them by Common Hands When Azarias and that Ioseph son to Zacharias in the time of the Macâ—abees would needs undertake the procuring of some blessing of Gods people God would not blesse their undertakings nor his people by them Because they were not of the seed of those by whose hand deliverance was given to Israel as it is given for a Reason 1 Maccab. 5. 62. Quia non erant de sâ—minâ— illorum c. Such emulous Undertakers were of late in England who intended or at least pretended to seek the welfare of the Land But God would not let the Land fare well by their pretences they were not of his approved Tribe The son of Nobles was not amongst them Nor was it his Political Capacity in a Notional separation but his Personal in a National Conjunction that God would blesse his people by God would have the Redeemer of Israel to be born a King and so the Râ—deemer of England too It is not for nothing that the Holy Ghost would the world take notice that ouâ— Saviours Kingship was by succession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Born the King of the Iews A King by Royal Birth-right Maâ—th 2. 2. Born with a right to sit upon the Throne of his Father David Isa 9. 7. And so in Gods ordinary way his Instruments of National Blessednesse be born with right to be inthroned When such be their People be blessed I shall only hint Two Reasons of Solomon's assertion and so thank you for your Noble Patience The first inferred from the Common Infelicities that arise with Ignoble Upstarts such as be dâ— vili loco assumpti exhaled from low Parentages to high Powers ut pluries laedunt saith Aquinas Aquin. de Reg. Princip lib. 4. c. 19. for the most part prove destructive Asperius nihil est humili cum surgit in altum None to the beggar on horseback Rome was never worse hacknied then when Ignoble Vpstarts mounted the saddle of Imperial Command When Opâ—lius Macrinus had Volateran Anthropol lib. 23. compassed the Death of the Emperour Caracalla and caused the Souldiers of his faction Oliver like to chuse him though of ignoble Birth to be Emperour that is Stilo novo Lord Protectour he soon became of that Oliverian Pride and Cruelty that he plotted the ruine of all that were not See his Life amongst the Roman Emperoâ—s by R. B. See his Life also by R. B. of his faction or that would not comply with all his wicked purposes So when Maximinus of ignoble birth too was made Empâ—rour by his Army Officers he also sought the destruction of the friends of his late Soveraign Alexander Severus and as O. C. did overawed the Senate and persecuted Christians as English Protestants were of late Such be the common evils when such evil Commons aspire Câ—trariâ—rum coâ—trariae sunt causae Beda to Monarchize Well therefore might Solomon say by the rule of Contraries Blessed art thou O Land when thy King is the son of Nobles The Second Reason may be from the National felicities Meâ—and in â—all that succeed with Noble Soveraigns o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Menander A good man is a common good true of every good man but most certainly so of every good King Whose greatest Noblenesse cannot but be the Royal Prerogative of greatest goodnesse yea most notable Blessings to Places and People have mostly attended most Noble Births I may instance in Caesar Augustus descended See his Life written by S. G. S. at the end of Plutarch ' s Liveâ— from the Noble Octavians whose publick Designes reformed his State with good Lawes repaired the Cities diâ—apidations so modelled publick Elections that honest Trustees might be impowered as our good Soveraign does with Religious Care to have such Burgesses chosen Iani Templum solâ— clausâ—â— Musarum solâ—s aperuit Emanuel Thesaur Caes Luc. 2. 14. and laboured so for a General Peace that he caused the Temple of Ianus to be shut up as it was that Third Time when the Prince of Peace our Blessed Saviour came into the world and was honoured with that Anglical Birth Song Glory to God in the highâ—st on earth peace c. In honour of whose Birth that Noble Augustus erected an Altar of Noble structure in the Roman Capitol with this Inscription THE ALTAR OF GOD THE FIRST BORN yea such a Lover of publick good he was noted Seneca de Clement lib. 1. cap. 1â— to be that he was worthily styled Pater Patriae I may likewise instance in that Noble Emperour Antoninus Pius See his Life written by R. â— amongst thâ— Roman Emperours which Sir-name was given him for pardoning many Delinquents at his first coming to Imperial Dignity A branch of Royal Piety which has no lesse flourished in our most pious Soveraign for which Clemency and other Noble Qualities that Antoninus was likewise called the Father of thâ— Virtues for Placabilitie Clemencie Sanctitie as faith Volateran he was reputed another Numa I could instance also Volateâ— Anthropol lib. 23. in the noble Emperour Gratianus who did the publick good of Banishing turbulent Hereticks of reducing others See his Life by â— B. to the true Religion and of repairing Churches for the publick Worship of God The time failes me to tell you of Noble Theodosius and his Noble son Arcadius and others that have been Publick Blessings to their subjects I must end with that Noble Emperour Iovinianus a famous Defender of the true Faith and of such as were faithfull to it as our most gracious Soveraign shewes himself to be Not mistaking faction for faith nor fanaticks for the faithfull but taking such to doe by curbing their Contentious spirits and countenancing those that were Orthodox and Orderly such as that holy Father Athanasius whom he restored to his Bishoprick of Alexandria as he did also others to theirs See Socrates Sâ—olâ—stâ— Eccle. Hist l. 3. â— 19 20. from which they had been unjustly sequestred And by the leading example of that good Emperour many were induced to be Christned and by his Christianity many were redeemed from Barbarian Slavery Such a memorable Benefit and publick good as our good Soveraign brought with him â—o this Land where his most Loyal Subjects were most barbarously enslaved by their fellow Subjects of all slaveries the most insufferable But by his most happy coming again to the Land the Land is most happily coming again to it self Terra Beata a blessed Land Blessed in having a King and blessed in having but one King and blessed in having our own King and blessed in having such a King as our own a King right Noble in right acceptation of the Son of Nobles Now the KING of Heaven blesse him and be forever blessed for him And so let us Pray A Prayer Blessed Lord thou hast blessed us and done great things for us whereof we are glad Thou hast turned away the Captivity of the Land and brought back the Captivity of our National Blessednesse We desire to blesse thy Name for all thy Mercies and Blessings but especially for restoring our thrice Noble Soveragin Charles the Second to the Land and the Land unto it self by him Thou hast given him Possession of many and many Hearts Lord help him to hold Possession Thou knowest the Mutability of the Many whose Placets are easily had but hardly held and whose humours are all for making a Darling great but their Consciences not at all for upholding a just Greatnesse But thou still and still the same God of Love and Mercy and Power unto him Uphold and defend him in his just rights and Regalities Make both sorts of Independent Pride come down to Allegiance that of the Covenant and that of the Engagement the Classical and the Congregational Make them both to bend under Royal Authority And keep down all such Corahs as pretend Religion and practise Rebellion Detect the Wickednesse of all such falsaries and Impostours whose voices are the voices of Reformation and Canting Incantamentations But their hands the hands of Violence Oppression Church-robbing King-killing and any such hellish Devillisme O thou God of Truth suffer not such Supplanters any more to cheat the credulous Many of their Loyalty their Religion their Liberty their Estates their Consciences Neither suffer such self-Sainting sons of Cruelty to have any power to touch thine Anointed any more Enervate all their Armes of flesh and cloath them with their demerited shame but upon himself let his Crown flourish And bless him spiritually as well as temporally inwardly as well as outwardly Let not the Greatness of his Court Royal lessen the Goodnesse of his Court of Conscience Suffer not that White Hall which is in him to be lost in that White Hall in which he is And let not any Feast be a Voider to that which has been his Continual Feast But let that Peace of Conscience which sugared all his sufferings and sweetned all their Sharpnesse be still and for ever thy Entertainment of him Let thy Royalty be Blessednesse to him as his is to thy People under him And to make us all his Obedient Subjects make us thy faithfull Servants Help us to honour and humbly obey him in thee and for thee Direct us and all that be concerned in that great Concernment of the Land the choice of Representatives Let all Elections tend to thy Glory the Honour and safety of thine Anointed the Peace and Prosperity of this Nation and National Church through Jesus Christ our Lord. FINIS