with you and go as far as he that is strongest to wrestle in these shameful Olympicks so you evidently proclaim you are not good Christians Let the remembrance hereof be a bridle to your desires lest your exultation be turned to a provocation The third Preservative is To remember for what end God hath wrought this Deliverance of us and hath restored our King to his Subjects is it not that we may live a godly and peaceable life under him sure it is and we cannot live a godly life if we live sensually like beasts God hath not delivered us that we should abuse his creatures mispend time and beast our selves Hab. 2.15 16. Direct 3. Let this our joy be constant not a flash like the sudden motion of lightning in the Air but a continued and lasting rejoycing the spirits and life that runneth in the veins and arteries of all the duties we owe to our King making us to perform them constantly joyfully and chearfully They must not be presented as some Ancients complained the benefits they received were viscata beneficia benefits that hing to the fingers of those who give them like Bird-lime but let our duties be the offerings of free hearts If it happen that his Majesties Affairs should call from us for some of our means let us answer chearfully and give with joy Some years ago gladly would we have had the occasion of doing it Doct. last It is the Lord that raiseth Kings and restoreth to their wonted Honours and Priviledges Noble Wise and Faithfull Counsellours It was Gods wise Providence brought Joseph to Pharaoh and Moredcai to Ahasuerus and holy and wise Daniel to Darius it is the Lords hand that bringeth out from under the cloud of restraint and violence to their wonted Honour and Priviledges the Councels and Representatives of Kingdomes Vse 1. This again giveth us matter of praise that God having restored our King as at first so he is in a way of restoring our Counsellours as at the beginning setting over us men of our own Nation and Blood men of Honour Prudence and Conscience Tales sunt praesidia Regni non exercitus non The sauri Such not Treasures nor Armies are the strength and defence of a Kingdom to sit at the Helm of Affairs and sweept away the Strangers that abode in the Cities of our Solemnities as Cobwebs in our neatest Rooms staining all our Glory the product of the poysonous Spiders that had creept in unto the Palaces of our King and also restoring our Publike Councels the High Courts of Parliament in these Kingdoms to their wonted and ancient Priviledges Those many years by past the Parliaments of these Kingdoms have been very Monsters an omnigadarum of the three Kingdoms without Head and Shoulders a model not heard of before amongst us and the fundamental mould of Parliaments according to the Laws of the respective Kingdomes hath been quite out of fashion yea Courts of that kind have been like the Samaritan betwixt Jerusalem and Jericho lying deadly wounded or rather like Lazarus in the absence of his Lord and Master both dead and buried Now the Lord is preparing for their Resurrection and as he did to Lazarus kindly inviteth them in the presence of our King and the countenance of his Royal Authority to arise and come out from the grave of violence in which they have been long imprisoned The Lord make them and the whole Land with them to remember both their Deliverer and Deliverance that what Diogenes held for an unquestionble truth there was nothing so soon forgot as a benefit received may be found a lie both as to them and us Vse last Let us pray since God is restoring our Counsellours as at the beginning that he would give them also Wisdom and the fear of His Name that the King may be happy in their Councels as they are happy in a Gracious and most Wise King And since God is giving to Cesar what is Cesars and to them what is theirs that both may give to God what is Gods the fresh remembrance of Usurpation on themselves warning them not to incroach upon him That all these who have sown in tears may reap in joy That our King may be established for ever upon the Throns of his Royal Ancestors for which I shall and I hope without hazard of accusation I may turn the promise made to David Psal 89.20 in a prayer for him O Lord as thou hast found King Charles thy Servant and with holy oyl hast anointed him so let thy hand hold him fast and thy arm strengthen him Let never his enemies be able to oppresse him nor the son of wickednesse any more to hurt him but smite down his foes before his face and plague them that hate him Let thy truth and mercy be with him and in thy Name exalt his horn So be it even so be it O Lord. To this Lord who is able to perform all these even to our God who hath restored our Judges as at first and our Counsellours as at the beginning and hath purged out the tinne and the drosse of Vsurpers be praise glory and honour for now and ever Amen FINIS ERRATA Epist p. 2. l. 5. r. sickness line last for ever read also Page 12. line 3 4. for Prov. 24 21. read 1 Pet. 2.17 p. 20. l. 12. for debauching r. demeaning p. 26. l. 25. r. concomitant p. 34. l. 26. he looketh r. they look p. 38. l. 16. their r. his p. 43. l. 8. unto r. into p. 45. l. 17. r. inadvertency p. 46. l. 9. unto r. in p. 47. l. ult hath r. have p. 53. l. 5. r. restore p. 57. l. 11. r. timpany p. 66. l. 19. of r. off p. 78. l. 15. her r. their p. 85. l. 20. r. death-threatning p. 88. l. 7. del Kings p. 89. l. 6. r. omnigatherum
the exercise of which Organ and Instrument the power of man both doth appear and is represented Gods power and hand in Scripture sometimes is taken for His punitive Justice 1 Sam. 6.5 Job 13.21 Sometimes it is taken for his preserving Mercy and delivering power from evil Isa 11.11 It is this last acceptation here it goeth under As if God had said I will put no longer out my power to punish you for your sins but will turn it into another channel for thy Restauration and building up Which affordeth to us this Doctrine God doth not alwayes keep his Church in the furnace of affliction but alloweth them times of Release and Deliverance He doth not alwayes chide saith the Psalmist nor keep his anger for ever Psal 103. ver 9. He is not worse to his Saints nor he willed them to be to their servants He commanded to grant unto them their years of Jubile and can it be possible that he will deny unto his Church her times of Joy He hath given to her times of Jubile and solemn Manumission from her Oppressors changing her ashes unto beauty and making the bones broken to rejoyce Psal 51.8 What was Christs lote in his death is the Churches in this life he carried his crosse a while and then he was eased by Simon of Serene The Church may be under a heavy burden of calamity but he will not let it rest upon her lote lest his people put forth their hand unto iniquity which stream if we should follow up to its source we will find it billowing out from the fountain of Gods love and no product of the Churches merit It is upon this score we are to reckon all the favours that we have of late received in this Church and Kingdom yea the Church Triumphant as to her glorious attainments speaketh in no other language and hereupon we ought to go out to meet the Lord with praise who hath compassed us about with songs of deliverance Psal 32.7 And since he cometh out to us with changed dispensations of providence let us meet him with changed dispositions of heart have we not good reason so to do since the three bitter cups 1. Of astonishment and desolation 2. The cup of fury 3. The cup of trembling mentioned Ezek. 23.33 Isa 51.17 which we have been drinking of these many years are changed unto three joyful cups the cup of Blessing the cup of Consolation the cup of Salvation used frequently among the Jews and this day put morally in our hands 1. The cup of Blessing 1 Cor. 10.16 which was used by the Jews at their solemn Feasts so called because of these Blessings and Thanksgivings annexed We have this put in our hands this day having in our Kings return received many Blessings and so there is required much Blessing and Thanksgiving from us which if we pay we make use of this cup let us not forget thus to drink liberally for there is no fear of excesse thereby The second cup was the cup of Consolation used by friends in time of mourning Jer. 16. 7. to moderate their sorrow and refresh their spirits and this also is presented to us in the return of our gracious King for was not loyal and faithful hearts mourning for three dead Kingdoms the death of a pious and wise King and the affliction of his Royal Successor now here they have all consolation both as to the resurrection of three Kingdoms the condign punishment of unparalelled parricids and the following glory and happinesse to his present Majesty The third cup is the cup of Salvation Psal 116.13 The Ancients after signal deliverances used first to offer Sacrifices and thereafter to have solemn Feasts at which they rejoyced in God and moderatly but yet chearfully made use of the creatures after which they had a cup which every one lifted up as they drank and this was called the cup of Salvation for hereby they testified how highly their hearts were lifted up to God in the sense of their deliverance from their enemies and the miseries under which by them they were born down This also is given to us this day for we have received salvation from our enemies deliverance from our oppressors and so have good reason morally to lift up our hearts to God in the sense of his goodnesse as they did this cup ceremonially even with spiritual rejoyceing in his Name Thus we have shortly spoke to the change now we come to the branches or if you will the effects thereof The first is I will purely purge away all thy drosse and take away all thy tinne The second is And I will restore thy Judges as at the first c. The first holdeth out the malum ablatum the evil that is removed The second the bonum collatum the good that is restored For the first It holdeth out the evil that is to be removed what this was it will not be amisse that we make some enquiry Some think it only to be the grown of prosanity and loosenesse of life and the creeping in of Idolatry and Hypocrifie expressed here by the names of drosse and tinne others think the evil thus expressed includeth with these sins the unlawful wicked and usurped Power lifted up over them the time of which may fitly be referred to the dayes that Senacherib came up against Judah 2 King 18.13 who took many of their fenced cities or els to the time of Achaz for Isaiah prophesied in the reign of both these Kings when the Kingdom was under the feet of the Kings of Israel and Edom 2 Chron. 28. These forementioned sins being the effects of the bad Government of these unfaithful Rulers following al 's naturally thereupon as the inferior Sphears do the motion of the first mover The Dutch Notes favoureth this interpretation and Vrsin upon the place hath also a hint thereat which I incline to follow thinking it a spiritual thrift to joyne such Interpretations as do not jusle one with another and shall accordingly handle the words but shall first speak to the removing of the usurping external and then to the removing of the usurping internal power For the first The removing of the external usurping power I will purely purge away thy drosse and take away all thy tinne Here be three things wrapped up 1. What is to be removed Thy drosse and all thy tinne these two expressions point at two several kinds of their present Rulers The first of which decyphering such who had neither title nor qualification for that office some of their off-scourings who did associat with the Invaders or els some of these who did invade and wanted sails for such a bottome as they imbarked into these were simply unprofitable and al 's uselesse for the Commonwealth as drosse to a Gold-smith The second delineateth another kind and generation of them who had accomplishment and parts but no just title to the office of Magistracy their qualification giving to them a show but their cruelty and oppression
both in attaining and retaining the same making them to differ al 's far from the true Magistrate as Tinne from Silver and Gold these are comparatively unprofitable and more burdensome in their little finger then the righteous Ruler in his loyns Whence these two Propositions may be gathered First Sometimes the basest of men climb up to the exercise of Government Secondly Such sort of Rulers are most unprofitable to a Kingdome 1. Sometimes the basest of men climb up to the exercise of Government did not Abimelech that Bramble come to be Lord and Lawgiver to all his Brethren Judg. 9 And Zimri that King-killing monster though his time of enjoyment thereof was short to the Throne of his Master Athenion a man of no great extract arriveth at the Government of the famous City of Athens Jack Cade had no worse successe who associating with Birds of his own feather proveth like the Dragon in the Revel with this difference that whil'st the one draweth Stars from Heaven with his tail the other draweth his associats to be stars in the heaven of Magistracy Yesterday Mushromes and Peeces of most uselesse drosse from the filthy dung-hill of obscurity and basenesse though they proved but meteors and of no long continuance And it is no wonder it falleth thus out if you will look unto the ladder by which they mount up to this pinnacle the first step of which is a great pretence for the liberty of the Subject raising Hew and Cry as if some had stollen this from the people whereas none but themselves have such a design This great Thief and Mountybank imitateth the pitty Thief his younger Brother who cutteth his neighbours purse and then cryeth out with the first hold the Thief bewitching so the people that with Esops Dog they grip at the shaddow of Liberty and lets the substance slip many people being so fick of a feverish credulity that they promise to themselves in new Magistrates mountains of commodity dreaming in their change to fall on such a Master as the King of Moroco promiseth to be to his Subject one that will do justice to all men make the Sun to shine and the Clouds to rain and the Earth to prove fruitful The second step is The winding of themselves as the Serpent did himself into Paradise into such a degree of Military command as may fit them for some State prodigy and the moulding of all Affairs according to the patern of their own pleasure The Spirit of God giveth the Sword to those that have the right to judge most clearly in Scripture but they think the right to judge belongeth to these who have the Sword coercive and punitive power they make the constituent the Spirit of God the consequent of Magistracy but this is not the first lie that they have given to the Spirit of God The third step is Making use of that Sword-power to the impoverishing of all their enemies chastising them by this rod of Iron thereby eating up like a moath their Estates and as a Horse-leach souking out the blood and vitals of their Fortunes do cruelly make them transgressours for a word and put their tongues in the stocks and their persons in prison that they may captivate their spirits to despondency or by breaking their hearts cause them to mend their pace to eternity The fourth step is The secret underminding of the honour and credit of those whose study it was to stand in the way of their rebellious projects as Absolom did with his Royal Father and if these be so blamelesse as they can have no true and just ground to render them odious from by a devote artifice they can charge them with crimes as being enemies to Religion and the power of Godlinesse of which themselves are guilty in an eminent manner The fifth step of this ladder is The making use of some Spiritual Heraulds so Adonijah did with Abiathar the Priest 1 King 1.7 to denounce wrath and judgement against all the opposits And like Achabs false prophets prophefie successe and honour to them sending their rebellions designs abroad to the acquaintance of the vulgar under the impresse of Divine Authority these not being so foreseeing as to remember omne malum incipit in nomine domini that all wicked designs are covered under the fair pretences of Godlinesse And if these usurping heads intend the extension of that power to procure among those they are to invade some of the same Coat to pull a coal from the Altar to put both Church and State in a fire that so they may eat the fruits of that maxime of Machiavil divide impera divide and reign The sixth step is perjury Looking upon Oaths and Vows as pias fraudes holy ingines and these like a sleep-pillow they put under peoples heads to lull them fast asleep that they may neither see their projects nor fear their power of which they make as frequent use as the thief of his artificial lantern by which he beholdeth others and passeth unseen himself The seventh step is Blasphemy against the Kings Majesty for having blasphemed the Name of God it followeth that they blaspheme the King Gods Vicegerent These two like Simeon and Levi marcheth together in others hands it seemeth they have no purpose though out of no respect to him that Jude should be a false prophet who foretelleth ver 8. That in the latter times there shall be a generation who delight to speak evil of Dignities But though Jude fortelleth this yet he approveth it not for the same Spirit Jude spoke by Prov. 24.21 joyneth these two together Fear God and honour the King And Exod. 22.28 It is expresly forbidden Thou shall not revile the Gods that is the Magistrate nor curse the ruler of thy people and avouched to be a high contempt of Gods self 1 Sam. 8 7. The last step is blood Even the blood of Kings King-killing which in all ages hath been looked upon except among the Jesuites as the highest of villanies this they can go about and perpetrate with the boldest countenance that ever any thing was acted The light of nature taught the heathen that blood-shedding was a great pollution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pollute not thy hands with blood much more the shedding of the blood of Kings is of that nature Xiphilinus determineth it was not competent for Subjects to judge them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is to God alone the judging of Princes belong far lesse is it for Subjects to kill them Reges in ipsos imperium est Jovis Vse 1. We may behold hence that it is no wonder that such come up unto the batlements of Government since they climb by such a stair men that will extinguish the light of conscience within and draw a skryne betwixt it and any light the sun of Divine Truth in Gods Word doth communicate from without being like the unjust Judge Luke 18. neither fearing God nor reverencing man what great things of time may they not reach
founded the greatnesse of his family by his policie and ruined the same by his provocations the sins that kindled the Lords anger against these sons of Belial and hailed down vengeance on their heads Were first Their powring out as water on the ground the Royal Blood of the Lords Anointed * Quo nulla dudum splendidior malo illuxit orbi lampas in polo non sidus ullum puriore lumine coelicolis renidet without regard to his Sacred Person brinding him in the noontide of the day most barbarously to the place of Execution before the Gates of his own Palace and in the view of his Subjects separated the Head of the Head of three Kingdoms from his Shoulders a fact without all parallel and to be remembred with continual lamentation as to his losse and with everlasting detestation of their horrid cruelty this cryed aloud Wo to him that buildeth a town with bloud Hab. 2.12 The Lord will abhor the bloudy and deceitful man psal 5.6 Secondly The banishment of the Royal Family by which they were keeped long under the pressour of many afflictions others impudently insolently possessing that which was their Birth-right This cryed aloud for vengeance in the words of Hab. 2.6.11 Wo to him that increaseth that which is not his and inlargeth his desire as hell For the stone shall cry out of the wall and the beam out of the timber shall answer it Exurge vindex rubente Sacrilegos jaculare dextra And no wonder the voice hereof was loud since their sufferings were so singular Thirdly The wrongs done to Religion spoke in the same dealect and was a part of that fewel for Bethel was become Bethaven the Trojan horse of Toleration having entered the Ghurch of England with an Amsterdam in the Belly thereof and that at length it might be brought to this Land like the Altar of Damascus Was there not exotick formes of Government moulded above to make a gap for that Belgick Monster here so that Religion mourning cryed out with the Church Lam. 1.4 The wayes of Zion do mourn because none come to the solemn feasts all her gates are desolate her priests sigh her virgins are afflicted and she is in bitternesse Fourthly The Tribunal Seats of Justice cryed against them Novices and Children as to such imployments being left to Administer Justice Drymen and Sword-men were turned into Judges a strange kind of Metamorphosis They did suppose that their Sword had a kind of Omnipotency like the fiery tounges to the Apostles bringing immediat qualification I never heard of nor saw any of our Learned Lawyers who for the wel of the people were necessitate to plead before them but it put me in minde of some Pilgrims saying over their Matins to the Lady of Loretto for they understood no more what was spoke unto them nor that statue there what is uttered by the Pilgrims So our Laws were wrested not only through affection to their followers but also through Ignorance how to execute the same Fifthly Many impoverished and born down family by unjust Forfeiture Imprisonment Sequestration and their inhancing all Traffick to themselves cryed to God That for the oppression of the poor and the fighs of the prisoners he would arise Lastly The blond of many of all Degrees shed not only in War but in Peace and in cold blood cruelly as well as unjustly Tutlfield the burying of several persons before their breath expired and selling others as Slaves all these called for vengeance and for fire to come out from Shechem against Abimelech and from Abimelech to destroy Shechem These were the fewel amongst them of Gods indignation the friends appearing for us to speak a word for the oppressed were Gods Mercy His Faithfulnesse and His Justice His Mercy pleaded for pity His Faithfulnesse for accomplishment of His promise His Justice for vindication of His people His Mercy stirred Him up to help His Faithfulnesse to make haste His Justice to avenge so that you see clearly here the representation of that Catastrophe and deserved ruine of these bloudy Traitors both as to its manner and motives Vse 2. How may honest-hearted upright men sit down and blesse God that they have been keeped in bad times from medling with these Monsters such have yet keeped though it may be they have loosed much a very precious jewel that these who have gained most in these times never took pains to possesse a good conscience which is better nor all the others rich attainments and besides that much honour and now they may hope to reap the fruits of their integrity and faithfulnesse Vse 3. We may hereby see that it is not so easie as every one doth imagine to read the Book of Providence Though Usurpers may have a fair Gaile of successe filling all their Sails for a while yet the fire of Gods wrath may seaze on their Ship at last and stop the course of their Domination it is then evil arguing from Providence God in the depth of His Wisdom by His Providence in this late change hath defeat all arguments therefrom by which they endeavoured to prove the equity of their unparalleled rebellion and cruelty Thus we have spoke to the removal of the unlawful external power We come now to speak of the removing of the internal and infernal power of sin which followeth as naturally one the other as the shaddow doth on the body for in point of policie Usurpers connive at sin for keeping up of themselves though that power leaneth on a weak reed that hath such supporters Concerning this we shall speka to two things First Of the thing purged out Secondly Of the manner of its out-purging First Of the thing purged out it is drosse and tinne where you may behold the nature of all sin in the general Secondly Of one sin in particular First Of all sin in the general it is unprofitable this is set out by the title given to it drosse which is simply unprofitable and tinn which is unprofitable comparatively in regard of Silver or Gold Hence take this Doctrine Doct. Sin it is an upofitable thing Rom. 6.21 Matth. 7.16 Do men gather grapes of thorns or figs of thistles no more can the grapes of any spiritual comfort or the figs of true contentment be gathered off the thistles and thornes of sin and if we will either look to its contrary or consequences we will perceive it a truth unquestionable It 's contrary the thing that is directly contrary to sin is Godlinesse these two are al 's far opposit to one another as good is to evil and Godliness of its nature being gainful 1 Tim. 6.6 sin must not be any wayes advantagious I know there be some like Gehazi and Demas that intertaineth an Atheistical conceat that a holy walking with God spoileth profit Concerning whom I find a Reverend Divine say such hath stroak hands with the devil upon the tearms which our Saviour refused Luk. 4.6 But I say upon lesse nor
Means Quamvis nemo à Deo angustiatur ad peccandum These were the Birds that waited on the Bird of prey in the night time of our misery Having spoke to that which is imported We come next to what is reported And it is the bringing the Lawful and Ancient Magistracy the Royal Power of Judah to the wonted pitch of Luster Glory and Extent I will restore your Judges as at the first Here be three things worthy of our searching after First A favour Secondly The mould in which the favour is cast Thirdly The Moulder or great Artist that shapes this favour after that fashion First The favour and it is twofold a principal one or master-piece I will restore your Judges as at the first c. The second is subordinate and very useful though it be not of that degree with the first And your Counsellours as at the beginning Which you may take asunder in these three A twofold object and one act We shall begin with the object The first of which is thy Judges The word in the first Language is Shephtaich which is often used for the Inferiour yet frequently also as is evident from the Book of Judges for the Supream Magistrate I find most of the Interpreters take it in this sense here And because judging is one of the most eminent acts of Magistracy the Supream Magistrate borroweth his denomination therefrom And indeed it is no disparagement for Kings to be stilled so when God who is the King of Kings taketh this Epithite Psal 75.7 But here it may be objected that it cannot be well applyed to the Magistrate of Judah who was a single person because the word is in the Plural Number Answ The Prophet is not looking to one King personally but to a Series of them a Succession of Kings and this maketh him speak of them in the Plural Number I will give you a Line of Kings such as ye had before with the Glory and Extent due to them yet this was not promised absolutely but conditionally if they walked like his people which they not doing his promise was not binding The second object is Counsellours Which I find some understand of the Inferiour Magistrate Indeed the Restauration of the Superiour useth to raise up the Inferiour Magistrate and the latter is a consequent of the former these two are chained together Others by Counsellours understand these to which I incline who are assisting to the Supream Authority by their counsels of which we read 1 Chron. 27.32 2 Chron. 25.16 For the act it is restoring it is Shub in the Original and it signifieth to return make rest quiet and restore and it looketh to both these objects as wel Judges as Counsellours to the first principally and to the other seondarly The second thing in the words is The mould according to which the favour is cast And it is twofold as the favour it self is And the first is as at the first Some I find to expound this as to the first way of their Magistrates which was by Judges but that Government was neither so pleasant profitable nor honourable as the Government by Kings and so would not be the right Base to build their comfort upon The latter Interpreters leaveth those of this Judgement I think one of these two must be the intent of Gods Spirit As at the first to look to David and Solomon I will raise you up Kings such as they were Godly and Wise Kings such as these were of old Or else as at the first may refer to the Regal Authority I will give you Kings with such an extent of their Royal Power as they were wont to have before Invasion not only exercised in some few Cities in the Land of Judah but streached out over all Judah and the Dominions belonging thereto For the mould of the Counsellours as at the beginning I think it may refer either to the first foundation of that Kingly Government in that Line of the Family of David who indeed were Wise Prudent and Vigilant Men Or to some Wise Counsellours who had been with these Kings at their entry to their Raign and were removed by death through want of whose counsel their Affairs had not been so prosperous as of before The last particular is The moulder of both these the Author of this double Restauration both of the matter and manner of it which is God a work fit for such a Hand and a Hand fit for such a work Hence I shall present you with these following Doctrines First That it is a great mercy for a people to have their righteous King restored after long eclipse of his Greatnesse Secondly This Mercy is heightened when a people receiveth such a King surrounded with prudent and pious Counsellours Thirdly That it is God alone who raiseth and restoreth fallen and lapsed Magistrates Fourthly It is the same God who restoreth to their wonted Honours and Priviledges Noble Wise and Faithful Counsellours As to the first That it is a great Mercy to have a Righteous King restored after the long Eclipse of his Greatnesse The Lord would not have promised this to Judah at so remarkable a time as this in Hezekiah or Achaz his thraldome if it had not been of singular eminency Davids Restauration after Absolon his unnatural conspiracy and the change of Athaliah her Usurpation unto Joash his happy inauguration maketh the point evident But besides all this what the Word of God attributeth to Kings doth plainly imply this truth for in Scripture they are intitled the Light of Israel the Breath of our Nostrils and the shaddow under which we rest To have our eyes restored after depravation of them our breath after we have been almost stiffled or a refreshing shade in the scorching heat of Summer or in the time of a tempestuous rain are without all peradventure very refreshing and comfortable to these houses of dust even so is the restitution of a Righteous Prince unto a people chained unto a heavy bondage and justly compared with light to the eyes breath to the nostrils and a shelter against all their persecuters The reason hereof is Because such Just and Righteous Kings are the only fittest for the Government of Kingdoms And that in a fourfold respect First In regard of extraction people being upon that consideration more ready to yeeld unto them chearful obedience whereas otherwise they are very like to vex and grudge at others who presum to set themselves up to lord it over these to whom they are scarce equals But the Son Righteous Heir and immediate Successor of a King is cordially imbraced with chearfulnesse and delight of all the people unlesse it be by some few Traitors who are the bane of people and the reproach of Kingdoms Secondly In regard of Parts being descended from a Princely Stem Parents acquainted with and inured unto such imployments as attends Magistracy Nec imbellem feroces progenerant aquilae columbam The valiant and couragious Eagle doth not