he doth present his people with regnal benedictions if his Subjects do know how to obey he doth know how to cherish if they do know how to be Liegemen he doth know how to be a King Here is the Mannah which doth feed all the Camp and the Alabaster box of pretious Spikenard which doth fill with the sweet savour of it the whole house where it is opened As excellent Majesty is added to him Dan. 4.36 so excellent magnificence doth flow from him as the land is the land of his dominion 2 Chron. 8.6 so it is the land of his beneficence To be a general ayd this he doth esteem his royalty to benefit all this he doth account as his high Prerogative For this Pyrrhus was stiled by his people Aquila the Eagle Plutarch because with a quick eye he looked through all his Regions Alexander l. 2. c. 11. and Artaxerxes was called Mnemon because he was mindful of all his Subjects wants Marmeus l. 11. Hist Rer. and Alphonsus the 10th of Aragon was named Largus for his large and liberal affection to all them within his Dominions yea how many Princes else were honoured with the illustrious Titles of Fundatores the Founders of the peoples happiness and Liberatores the Deliverers of them from slavery and Conservatores the preservers of their freedoms yea they knew not how to abound enough to them in exultations and exaltations approbations and acclamations traunces and triumphs they hung up Tablets and built Statues to them that what their minde and memories could not perpetuate their Marbles and Monuments might Oh they held themselves infinitely advanced generally blessed by them And indeed what are good Princes but storehouses where a whole Nation may have supply and Conduits where a State in general may fill its Pitchers here is the pool of Bethesdah which healed all sick of Diseases which when the Angel stirs the waters will step into it A good King doth give a publick call to all the people of the land wishing them to resort to him and they shall be favoured and fostered Come Nobles saith he come Bishops come Judges come Merchants come Prisoners come Enemies and ye shall find my beneficent Nature 1. Come Nobles ye which have been brought up in Scarlet and yet have embraced the Dunghil ye which are of Honorable houses and yet the Other-house had put you down which have been men of renown and yet Abjects have confronted you which are Nobles by birth and yet the children of base men viler then the earth which one would have disdeigned to set with the dogs of his flock have insulted over you which are Lords and servants of servants have striven to be your Masters which are to be the great Judges of the land to punish Malefactors and yet have been handled as if ye had been found amongst Theeves and been the grand Delinquents of the times which are to be the great Council of the Kingdom but have been used as if ye had not been fit to be Clerkes of the Council not to be the little finger of a Parliament but have been unhoused and could find no place to sit in unless ye would step down into an house of Commons Oh it doth pity me saith such a King to think how long ye have been obscured and lived rather like Cloister-men then Noblemen Come ye and ye shall find that ye have a King that will seek you out and take you up ye shall be no longer the Scorne and Mockage of the vulgar If ye know your Fountain of honor the spring is not yet dried up as ye were created by a Prince so by a Prince shall ye be confirmed ye are the Mighty of the Land 2 Kings 24.15 and ye shall be as Mighty as ever were any of your Progenitors without an Herald at Armes I will preserve to you your Scutcheons and Pedigrees I will re-establish you in your pristine honors and dignities and restore unto you PEEREAGE 2. Secondly come Bishops ye which have the Consecration of the Lord upon your Foreheads which are Starres in the right hand of God which have an Apostolical institution and an Apostolical succession which are the Advocates of faith the Champions of truth and the Bulwarks and Buttresses of the Protestant Church whose learned Treatises are your own fame the Schismaticks envy and the Jesuites tortures whose prudent milde and fatherly Government though the best discipline upon earth cannot be free from scandals and exceptions by them which would not in all things govern half so well hath been the Delight of judicious Princes the satisfaction of well-principled Nobles and more acceptable to the people in general and to Dissenters in particular then the coercive power of a more rigid party Oh ye which have the key of knowledge and the key of jurisdiction to whom belong the Pastoral staffe the stole and the chaire Oh it doth grieve me saith such a Prince that ye which have had such a Primitive calling and been reverenced by all Antiquity and been intertained with such an high and honorable reception wheresoever Monarchical government hath been setled that of late to the contempt of Apostolical Ordination the scorne of Ecclesiastical usage the shame of the Reformed Churches and the Inlet of heresy and blasphemy have been so declined decried despised defamed and even defaced and that because some would have you more then men and some have voyced you forth to be but trivial men and some have made you the worst of men well I find that the most Orthodox Fathers the Holy Apostles and our Blessed Saviour met with as base aspersions and as curs'd language therefore these things do not move me your calling is just the Orders are faultless I cannot expect you to be Angels it is well that I finde you for the generall to be the wifest and the best of Men. Therefore gather together ye are not utterly a lost calling your King knew the worth of you and the Church feels the want of you I will therefore put your â—rosier again into your hands invest you in your ancient Robe and establish you in your Prelacy 4 Come Judges ye which have Benches to exercise judicature in and are the Oracles of the land to determine the great difficulties of right which sit by the Kings Writ and do represent the Kings person that as in him is the Portion of the Law-giver so there is in you the Portion of the Sence-givers for though ye be not Law-makers yet ye are Law-Remembrancers the Text is not yours but the Commentary is yours for what are ye but the great Interpreters of the mysteries of Statutes and Usages Yea the great Antiquaries of Records and Customes Ye have eyes so cleere that ye can see as far as the Conquest and can Spy out the motions of Government in the Saxon Heptarchy yea that finde out the ballance of the Romane justice nay perhaps if need were could glance at Brutes groundsel and settle
your pride from your backs your lusts out of your members your riots out of your palats your blasphemies out of your lips your oppression out of your hands and your malice out of your hearts that ye would know your sins and bewail them reflect upon them and renounce them that ye would say we have sinned we are greived that we have sinned so often and do vow that we will sin no longer that ye might say we have once been at Church and heard one penitential sermon that here we have met with conviction and will carry home conversion oh that it might be said that ye came blind but go away seeing that ye came remorsless and goe away contrite ye came guilty and go away innocent oh I stand waiting to see a little water in your eyes a little shame in your cheeks a little smiting upon your breasts a little turning of your feet oh I stay for a circumcised ear a rent heart and a renewed life Do it for the love of your souls do it for love to your Countrey for the land that hath been stained with transgression for the land which hath suffered for transgression and for the Land which may perish by transgression Though a great part of the Land should be impenitent yet have ye repentance unto life pacifie Gods wrath for your selves and sacrifice for your Countrey so if greater judgements should be reserved for the land and this Nation which will not be reformed must be weather-beaten again yet ye may have an hiding place from the storm that if the destroying Angel should smite on all sides your sprinkled door-posts may be past over that ye may be taken like the two legs or the piece of an ear out of the mouth of the Lion or plucked like a brand out of the fire Oh therefore search and try your ways and turn again unto the Lord if iniquity be in your hands put it far away leave not an hoof in Egypt spare not one Amelekite but put the whole cursed race to the edge of the sword loath your selves in all your abominations turn from every evil way throughly amend your wayes and your doings I would I could convert the whole Nation howsoever I do desire to renew you let it be the fruit of my Ministry the priviledge of the meeting the blessing of the day Oh remember that there is no such refuge as repentance nor no such Sanctuary as submission God cannot be angry with you if ye seek his favour by humiliation or howsoever ingratiate your selves into him by reformation It is sin that is Gods professed adversary take away this and there is not a frown in Gods brow nor a fret in his brest his razor is laid aside his vial of indignation is set by his thunderbolts fall out of his hand Attonement with the land if there be the amendment of the land because judgement to the land if there be the transgression of the land For the transgression of the Land PART II. Now let us come to the sad disease Many are the Princes thereof Baynus Rhemus Cope hold both Kings successively and several Governments to be here understood but R. Sal. Mercer Salazer with many others do understand onely seveveral Governments because of the Antithesis between many Princes and the man and so insist onely Polyarchy to be here intended Some thinke the meaning to be that God for the transgression of the Land did take away Prince after Prince which maintained the same Government and if I thought that this were the true sense my Observations should be these 1 That sin is the great blood-sucker 2 That Princes are not exempted from judgment 3 That till God be appeased for the transgression of the Land there is a succession of misery 4 That the heaviest judgment upon a Nation is the destruction of Princes 5 That Princes above all others ought to look to the transgression of the Land because it is most fatal and Epidemical to the Throne 6 That the sins of that Land are heinous which do take away Princes by heaps But I find by many judicious Expositors that this is not the meaning but that by many Princes there is to be understood several sorts of government brought into that transgressing Land Following their opinion from hence observe that many Princes are a judgment It is an heavy thing when the Bramble Thistle and Briar have the sole reign Iudg. 9. then the foot of pride doth strut in authority Psal 36.11 then the Leopard doth watch over the city Ier. 5.6 what are the people but the sheep of slaughter when God doth break his staffe of Beauty and staffe of Bands and rule them with the instruments of a foolish Shepheard Zach. 11. A Nation punished with variety of Governments is like the monstrous and prodigious Beast which had seven heads and ten horns Rev. 13.1 the several plagues in Egypt were scarce more grievous then several governments in a Nation then in stead of just Princes Ziims and Ohims and Satyrs and Iims and Dragons dwell in the Palaces Isa 13.21,22 Sure I am there are many sins where there are these many Princes Barnsf de populi improbitate l. 12. Pandect Crin de populi improb Brunfelfius saith that popular government is a pestilent government and so saith Crinitus Pausan in mes Pausanias saith he never saw it make any great progress and there are several instances given of variety of miseries which have come from that imperfect turbulent disordered and distempered government Plut. in Lacon Lycurgus would have no government counted happy in a Common-wealth which a man would not allow in his private family If no man can serve two Masters then doubtless no man can serve many Princes for many Princes are like many Empiricks which practise so long upon the weak patient that little vigour is left in the body When God takes away lawful government from a Nation he doth even take away peace from that people Cicero pro domo sua crebra tempestatum commutatio ex plebis colluvie For when the Crown and Diadem is removed then God overturn overturn overturn and the Nation shall be no more as it was till he come whose right it is and God doth give it him Ezek. 21.26,27 Many Princes are a cakexy which turn all the nutriment into ill humors till the good habitude be removed yea they are almost like many evil spirits afflicting and tormenting the Creature till the body be dispossessed of the Devil called Legion Tully saith that there is nothing where these governments are permitted but several changes of tempests Plato in Axiocho Plato saith that rage and rapine do abound where the government doth arise from the dregs of the common people Herod l. 3. Plut. in Nicia Seneca in Consol ad Helvid c. 6. Liv. Decad 4. l. 8. Herodotus saith that a violent torrent of sorrows and unbridled insolency doth accompany such a government
himself to be braved out of his Rights nor bought out of them for are such costly things to be exposed to sale or chaffered for as in a Tradesman's Mart no the Prince's Blood Royal should not be more precious unto him then his Royal Preheminences his Scepter and his Authority should be vendible alike For it it is a sad bargain for a King to get aid of his Subjects with the loss of the Gemms of his Crown and to gain Subsidies with the parting with something of his Prerogative this is a dearer price given then to buy Land at threescore years purchase It behoveth a King therefore to consider what Rights his Ancestours left him and to preserve them as his right-hand or right-eye this is a part of his Knowledg Secondly In preserving the Rights of his People for though the King ought to have a royal subsistance out of the Nation insomuch that all Callings ought to be Contributary to his Maintenance for the very Plowshare is not exempted The King consisteth by the field that is tilled Eccles 5.8 Yet I find that the King hath but his set portion Ezech. 48.21,22 A Princely Revenew he is to have but not to take up the whole Nation as crown-Crown-Land no as his Royal Grants ought not to be too large and liberal so his Royal Demands ought not to be too heavy and pressing If all were the Kings how then could Ahab sin in taking away Naboth's Vine-yard This may be Jezabel's Title or the Projectours Tenure but a Princes Royal heart doth abhor such a claim for indeed God ever established it A good King doth love his Subjects too well to tell them that he would be a King of Bondmen he is a base Subject that will suffer his King to remain poor and a King is too Noble to think that his chiefe Sovereignty is to make his Subjects poor Pesants may be so used but Subjects every where are not to be brought down so low as to have no other vest but a Canvas-suit They are no good Courtiers which hold this Paradox they rather seek their own lucre then their Princes lustre they are fitter to wait upon Dionysius the Tyrant then a Gracious Prince if they loved their Princes Honour as well as they do their own Intradoes they would disdain to expose their Prince to obloquy to satisfie their own greedy gripple desires but these are but the dregs garbage Lumbard excrements sweepings vervin of a Court a worthy Courtier doth scorn to salute such or to call them fellows for he finds that they are meer Horse-leeches Ferrets Caterpillers which thrust themselves into a Princes Service to serve their own Interests whose Faith is Fortune and their Grace Greatness they have little in them of a right Christian and nothing at all of a true Courtier they would sell the Kings Honour for their own advantage and bring him into a general hatred for their particular Accrument they will stir him up to pluck the whole Kingdom that they may get the Feathers to flay his Subjects like Beasts that they may have the profit of their skins A knowing King doth detest such and an intelligent Courtier doth defy such for both these see that they are but born for themselves that they tread inward that they look not right forward but are Goggle-eyed looking onely to their own Coffers famelici tri-parci meer Flesh-flies and Earth-worms Scandals to the King and Stains to the splendid Courtier What need have I of Mad men so what need hath a King of such Selfish men No a Prudent King doth prize them onely which advise him to maintain his People's Liberties as well as his own Royalties For a Prince is never more Glorious then when he shines before the eyes of his People in the bright beams of gentle Usage and moderate Taxes He that Ruleth over men must be just 2 Sam. 23.3 Sueton. Tiberius the First would have the sheep to be shorn but not skinned Euagr. Tiberius the Second liked not Tribute which was gathered with the Sobs of the people Lamprid. Alexander Severus would not have his Subject's Estates Merchandised And indeed every good Prince's Gold mines should chiefly ly in the hearts of his People That is the best Treasure which is sent into him by the Messengers of his Subjects affections The Fence of the People's Liberties is to be kept up for He that breaketh an Hedg a serpent shall bite him Stock up a Tree and it will bear no more but let it grow and there will be yearly fruit Imbargo Ships and there is no Voyage to be expected but let them go out freely and there will be Sea-fare abundant they will come sayling home into the Ports with Tunnage and Poundage beyond expression Let the People have a moderate freedom and the Prince hath an infinite Bank A King is not to be streightned in Means for that is the disgrace of the Nation Means must not be wrested in for that is the Groan of the Nation He is the richest Prince which doth desire no more Riches then a thankfull People is bound to part with Therefore for a Prince to preserve his People's Rights as it is his admired equity so it is a branch of his Governing Knowledg Thirdly In causing a free Administration of Justice for what is a Throne but a Judgement-Seat Yes the nether Judicatory to the Tribunal of Christ Jesus A King beareth not the Sword for nought but he is to have vengeance on them that do evil Rom. 13.4 A King's Sword is as necessary as his Crown Judgement is to be executed in the Morning and he that is spoiled is to be delivered out of the hands of the oppressour Jer. 12.12 Judgement is to run down like water and Righteousness like a mighty stream Amos 5.24 It is better that wicked men should hear ill in their Reputation then that the King should hear ill for connivence Plut. as Philip told Harpalus The Judg and the Altar should be both alike Aristot 3. Rhet. as Archytas said Fulgos. lib. c. 8. He is no good Praetor which doth prefer a bad cause before he Laws Wherefore is the Pruning-hook but to cut of withered branches wherefore is the Launcer but to take away dead flesh wherefore are not the Kites taken and the Beasts of Prey hunted to death why are common Barretours suffered to vex the Nation why are impudent Concubines kept openly why do just Heirs walk up and down the Streets in their filthy garments why do Damnable Blades swear as if there were neither Justice in the Land nor God in Heaven why do Cheaters Magicians Witches false-Coyners false-Witnesses Hereticks Blasphemers and all manner of execrable sinners pollute the Land defile the Church reproach the very Name of a Saviour and yet walk up and down the Streets and are not questioned are these no Guilts or is there no Punishment Is there nothing which doth blinde the eyes of the wise have the Judges
shaken their hands well from that which hinders them from inflicting condign punishment What uproars and Gallio care not for them Should these Foxes rest every night in their Burroughs and not be digged out Oh! seeing Judges are the King's Eyes whereby he should spy out Offences and his Lips whereby he should speak to the Land and his Hands whereby he should chastise Transgressours A King had need to arise in a Princely indignation and dash these Eyes buffet these Lips and cramp these Hands I read Alexand. ab Alex lib. 3. c. 5. that Darius crucified Sandaces for not executing Judgement and Valerius Max. lib. 6. cap. 4. that Cambyses flayed Sisannes for pronouncing false Judgement and that a Saxon King hung up Judges by the scores for neglecting Judgment If some Judges had been so served what a fatal Doom would there have been Oh! how many corrupt Humours do there abound because this good Physick is not administred Because sentence against an evil-doer is not executed speedily therefore the hearts of the children of men are fully set to do evil Ecc. 8.11 Are Judges in the King's stead then why do they not measure out Justice the Kings without Partiality or Corruption A wise King scattereth the wicked causeth the Wheel to turn over them Prov. 20.26 If the Judges will not be so honest as to turn the Wheel the King should be so wise as to make them wheel out of their places or to cause them to suffer that wheel that others should have endured Pity it is that a Vertuous Prince and his whole Kingdom should be put upon the hazard of ruine because of wicked men's Impunity Is he freed of sin himself and will his Judges make him a partaker of other men's sins Are not these faithful trusty Judges The King therefore to free his Person Conscience and Nation had need to take strict care that the edge of his Justice may be felt in Malefactour's sides and this is a a part of his Knowledg Fourthly In advancing the Welfare of the Nation For the Kingdom is his Mansion and will not every one beautifie his own Mansion It is his Spouse and will not every one deck his own Spouse When the Righteous are in Authority the People rejoyce Prov. 29.2 A Righteous King makes a joyous People his love maketh every Heart-string leap and his Knowledg doth send Mirth into the farthest part of the Nation he is so exact in Government that far and nigh they finde the blessing of his prudent managing of Affairs for he doth not study so much his own Greatness as the Greatness of his People not to make himself high as his Land happy That as in Asah's days it is said they built and prospered 2 Chron. 14.7 and in Hezekiah's dayes it is said that God blessed the people and there was abundance 2 Chron. 31.10 so in a good Princes days there is nothing but plenty and prosperity to be seen for he doth not as Isocrates saith Isoc in Helena impose labours upon the people and enjoy delights himself but he would have his people have reciprocal Pleasures with him he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Homer saith of Atreus Homer Il. 2. a a man that hath a divided Mind to take care of every particular man's welfare he doth account Government to be rem populi non suaÌ„ The People's business not his own Platina as good Adrian was wont to say Whatsoever a rent-Scate he doth come to he doth desire to be stiled with Justinian Sigon lib. 20. Imper. Occident Veteris gloriae Instaurator eximius The famous Restorer of the antient Glory He would have all Arts to flourish and Callings to prosper the Waggons to trace the Land and the Ships to furrow the Seas he Granaries to be filled the Ware-houses to be furnished the Magazines to be stored that people might talk of nothing but Free-Trade and vast Gains heaping up Silver as Dust and Gold as the Stones of the street As a roaring Lion and an hungry Bear so is a wicked Ruler over the People Prov. 28. â—5 â—ut as Fostering Father and a Nursing Mother so is a good Ruler over the People for since this Prince came into the Land what Felicity hath entred with him Since he mounted the Throne how have we mounted to admiration We had nothing but Wants and Wasts Penury and Scarcity but now our Prosperity is risen like the Flood we build our Nests in the Stars for see our Plenty behold our abundance Who ever thought to have seen such Happy days Who could have expected such a Return of Blessings Our Phoenix is arisen out of her Ashes our wasted Countrey is become again like Eden The Garden of God Oh praised be God! Oh honoured be the Prince So that a Land might be in-lai'd with Riches and enamelled with Wealth a good King makes it the Achme of his Ruling Art and Governing Knowledg to advance the welfare of the Nation Thus then at last ye have seen a compleat King who it is that wears the right Crown of Honour and sways the true Scepter of Majesty in a Nation even He which hath these two Imperial Perfections in Him Vnderstanding for Heavenly Things and Knowledg for Temporal Things But by a Man of Vnderstanding and Knowledg The State thereof Now let us come to the Patient that is to have the benefit of this Physick The State The State thereof that is the whole Common-Wealth From hence observe that a Prudent Prince is a General Blessing For the Root of the Righteous giveth Fruit Prov. 12.12 It hath not onely Sap to flourish it self but Fruit to feed others that is many shall taste of the benefit of such an one's Government for is the Royal Family onely raised by a Wise and just Prince's coming to His Throne No Justice â—…dteth the Nation Prov. 14.34 A whole Nation is exalted when such an one is exalted for such a Governour being set in Authority He is as the Sun which doth give Light and Splendour to all within His Dominions Vnder His Shadow were we preserved Lam. 4.20 Preservation and Prosperity do reach to all that are under the Shadow of His Sovereignty For as when the Wicked are in Authority the People do sigh so when the Righteous are in Authority the People do rejoyce Prov. 29.2 a general Joy is spread through the whole Nation for not onely the King himself shall be happy but the Kingdom shall share with Him in Felicity Jacob shall take Root and Israel shall Blossom and Bud and fill the Face of the Earth with Fruit Es 27.6 The Reign of Solomon the Wise made all the People joyful and glad of heart for all the goodness which the Lord had done 1 King 8. â—6 Yea not onely He himself was in safety and welfare but Judah and Israel dwelt without fear every man under his Vine and Figg-Tree from Dan to Beer-shebah 1 King 4.25 So that a Prudent Prince is to
the Land upon the first Fundamentall Constitutions which are versed in such ancient Memorials as if ye could raise the dead or make wasted ashes to speak again ye can tell the world of Estovers Escuage Cornage Trover Quarentine Misnomer Abatement de briefe Abbeyance Burgbote Conders Corrodie Arrrain Dogger Doggedraw Fledwit Formedon Garrantie Coteerwit Deforsour Couthleulagh Essoine Embrason Withernam and other great Enigma's of the Law Oh high is your power great is your judgement weighty is your charge expedient is the exercise of your authority for ye are the Cabinets of the Lawes jewels the Vials to receive the Distilled judgements of the Antients the Shrines to keep enbalmed precedents ye are intrusted with the Plaints and Pleas Liberties and live of the people Oh then that of late ye have been driven from your Tribunals and new Graffes set in your stead many of them men of obscure names some of obscure qualification not known to their own tribe much less fam'd through the Land for eminency of endowments and yet these men who had in them more ambition then knowledge and haughtiness then conscience to side with a Party and to work the feat of Designes were countenanced and commissioned to supply the places of such accomplished grave Sages as your selves whereby justice was Sphinx and the Law a Labyrinth there being little else in the time of their judging but severity to the innocent and indemnity to the guilty judgment being turned into gall and the fruit of rightousness into wormewood the foot of pride had her priviledged treadings a snare was layd upon Mizpeh the righteous were sold for Silver and the poore for shooes the whole land cried out of injury and violence the Fishers fished and the Hunters hunted the diseased of the flocke were thrust at with thigh and shoulder and pushed with hornes the wicked devoured the man more righteous then himself the wine of the condemned was drunk in the house of God and all this misery because the judges were as the Evening Wolves Oh sad times to think on that violence was so predominant and justice so long fallen in the streets It is time therefore to seek up our lost Gold to repair our shivered pillars to scowr up our armour of proof Oh therefore ye renowned Fathers of the Law ye have been a long time wanting to the Nation The King saith such a King the Nobles the Church the Universities the Citizen the Tradesman the Landman the Seaman do call for you therefore ye shall no longer remain like dislocated members Diamonds shaken out of the ring disgraced displaced no your commissions are renewed your Seates are empty to entertain you ye shall appear in your Robes again THE JUDGES SHALL BE RESTORED AS AT THE FIRST Come Merchants ye which were once the Lands Magazine the Kings Burse whose trades were better unto you then fee-farmes whose shops could buy out many Mannours whose brains maintained you better then the heritages of your elder brethren whose arts advanced you with more speed and to a greater hight then all the Liberal Sciences Men not onely of ingenious inventions but Heroick attempts what would not resolute Merchants undertake They feared neither Seas nor Tempest Rocks nor Shelves Streights nor vast Ocean Hericanoes nor Tornadoes the Frozen nor the torrid Zone the Barbarous Continents nor Malignant influences they were contented to make Ships their Houses of State and Cabins their siâ—led Parlours who for many moneths had fresh air enough but little fresh meat which had the sight of many bright Starrs but of few gorgeous buildings which carried their pretious coyne along with them but lest their pretious Pearles their Wives and children behind them which have longed oftentimes as much to see land as the Mother which bare them and to sayle into a Port as to steppe up into a Councel-chamber and all this to search all lands for commodities and to purchase the rarities of the World whereby in a short time they grew up to that height that their Stature could not be taken they exceeded all the ingenious and industrious of the land by many Cubits and their estates were no more vast then their actions were noble I do not say who built and feasted burnished and furnished more then the Merchant but who relieved more Orphans redeemed more Captives founded more Hospitals Schools Churches then the Generous and Magnificent Merchant The Merchant was one of the great Splendours and Mirrours of the Nation But alas of late how was Merchandise fallen into a Consumption her lungs wasted her breath corrupt her cheekes sunk her vitalls even spent a Macies a tabes a pining disease ran through her whole body for it was so sucked with Taxes and Excise bad debtors and sad losses that the merchant was even turning Bankrupt But shall such a famous Comforter of the Nation now dy of Melancholly No Merchant saith such a King lift up thy head thy Prudent Prince knows how useful thou art to the land therefore he doth bid thee be of good cheer thy Harpies are flown away thy Fiends are dispossessed bring out thy wares for thy Customers come thronging Rigge out thy Ships for the Seas are open thy Bills of Lading and Envoyes and Churmarties and letters of credit Rescounters Parecer averidge Policy Barratry Betcommary Wager Renuntiation Lawes of Old or Staple Lawes Procurations will be of use again buy what thou canst there will be a quick returne stock but thy self with commodities and thy goods shall not lye Moth-eaten by thee thy King saith unto thee that there shall be a free trade Merchandise shall flourish again Fifthly come Prisoners ye which if ye would not complie must be committed if ye could not yield to Orders ye must yield to the Key-keeper if ye would not help a Free State must lye bound in Fetters if ye would not part with your revenues for the present power will be overpowred ye must discontinues from your heritages Jer. 17.4 Yea remember the doom of the times either partake or take him to you Jaylour either cast in your lot or cast him into the hole Oh how many of you for preserving conscience towards God and fidelity to your Prince that your names might not be blemished nor your professions scandalled nor your posterities branded have lost your livelyhoods and liberties and been enthralled like Captives taken in warre which did endure all the rage of mercilesse Furies rather then consent to such Jesuitical and Diabolical designes But oh shall ye alwayes be warded up in those Little eases Is there no jayle-delivery to be expected yes the sorrowfull sighing of the Prisoners hath been heard afar off the noyse of your chains hath ratled in your Kings eares he doth commiserate all his suffering subjects but every heartstring in him doth ake to think of his distressed Prisoners They are their Malignants but his Loyal Subjects their Traytours but his True-men and therefore shall not these be tender unto him Yes the ruining of mens
man had built for when Sennacherib came against it with force and fury and thought to have rifled it and razed it yet God bad Hezekiah be of good Comfort saying that the King of Assyria should not enter that City nor shoot an arrow against it nor come before it with sheild nor cast a mount against it but he should returne the same way that he came and should not enter the City for I saith the Lord will defend this City to save it for mine own sake and for my servant Davids sake 2 Kings 19 32,33,34 So that here is a City set upon a true basis what a prudent Prince hath built it remaineth as it were to perpetuity that whereas other States have their hurles and are shaken down as if they were built upon a quicksand for Kingdoms shall cease Isai 17.3 and shall be broken and divided to the four winds of heaven and shall not be for posterity Dan. 11.4 and the Throne of Kingdoms shall be overthrown Nah. 3.23 insomuch that there shall be neither royal Prince nor royal City to be seen For how is Sheshach taken and the glory of the whole earth taken Jer. 31.41 I will make Rabbah a dwelling place for Camels and the Ammonites a Sheepcoat Ezech. 25.5 Go ye over to Tharshish howle ye that dwell in the Iles is not this that your glorious City her antiquity is of ancient daies but her own feet shall lead her far off to be a sojourner Who hath decreed this against Tyrus that Crowneth men whose Merchants are as Princes and her Chapmen are the Nobles of the world I the Lord of hosts have decreed it to stain the pride of all glory and to bring to contempt all them that be glorious in the earth Es 23.6,7,8,9 When Ephraim spake there was trembling but Ephraim afterwards trembled for he hath sinned in Baal and is dead Hos 13.1 Hear this ye fat kine of Bashan which are in the mountain of Samaria which oppress the poore and destroy the needy and they say to their Masters bring ye and let us drink The Lord of hosts hath sworn by his holiness that lo the daies shall come upon you that he will take you away with thorns and your posterity with Fishhoks and ye shall go out of the breaches every Cow forward and ye shall cast your selves out of the palace Amos 4.1,2.3 Niniveh was counted an invincible place but the gates of her rivers shall be opened and her palaces shall melt Huzzah the Queen shall be led away Captive and her Maids shall lead her like Doves tabring upon their brests Though Niniveh be of old like a poole of water yet they shall flee away stand stand shall they cry but none shall look back spoyle ye the silver spoyle ye the gold for there is no end of store glory of all the pleasant vessels but she is empty and void and waste and the heart melteth and the knees knook together and sorrow is in all loynes and all faces gather blackness together Nah. 2 6,7,8,9,10 Of Babylon it is said that a cry of battel is as in a land of great destruction how is the haâ—…mer of the whole earth destroyed and broken how is Babel become dâ—…te and waste Ier. 50.22,23 Yea thou shalt take up this Proverb against the King of Babel and say how hath the Oppressour ceased and the golden City rested The Lord hath broken the rod of the wicked and the scepters of the Rulers Esai 14.4,5 notwithstanding these be the strange mutations of Cities States Kingdoms that nothing is firm and fixed which power and polâ—cy only hath reer'd up and these ominous and stupendious fates and disasters are met with where earthly glory hath been seen in her brightest fulgour yet Prudence builds no such perishing collapsing structures where Kings reign by heirs there is lasting riches Prov. 8.18 those Governors which prudence authoriseth shall be planted in the mountain of Gods inheritance and his hands shall establish them Exod 15.17 marke these have an establishment go along with them and shall have to them and their successors a demise of their government as long as God sits Prince upon his mountain be proprietary in his own inheritance and hold his crown-Crown-land these are not only placed but planted there not only estated but established Of such a King God saith as he doth in Ps 89.28,29 His mercy will I keep for him for evermore and my Covenant shall stand fast with him his seed also will I make to endure for ever and his Throne as the days of heaven Vespasian had two conspirators which sought his life he hearing of their pernicious intention caused them to be apprehended and not long after brought them upon an open stage and putting two swords into their hands bad them dispatch him they being astonished at the extraordinary motion refused it what saith Vespatian have ye thus long plotted my death and will ye not now kill me Oh give over such designes for ye will never be Masters of your desires do ye not manifestly discern how such wretched attempts will be frustrated yes videtis principatum fato dari frustraque tentaturum facinus esse potiundispe Ye see Principality is given by destiny and it is but lost labour to undertake any horrid action with the hope to enjoy it or to wrest the Principality to your selves Where God doth bless the government of a prudent Prince it is in vaine for all the Conspirators upon earth to seek to destroy it It is in vain for any to fight against the Destinies I mean to oppose Gods decrees Men may murmure mutiny plot and project but at last end with shame in all their undertakings Wisdome doth raise impregnable forts A Prudent Prince doth cause a State to be prolonged But by a man of understanding and knowledge the State thereof shall be prolonged Application 1. FIrst this doth shew that present greatness is not the true greatness but the happiness that doth continue as here the decaying State is not the right State but the State that is prolonged Who care for Actours which have gay clothes upon their backs for a few houres so who care for the said Momentany Mimicks of Government Pâ—ut in Solone Croesus asked Solon whether he did not hold him being in the achme the vertical of worldly greatness and glory the happiest man in the world I cannot tell saith Solon yet what to think of thee till I can see whether this grandure will continue and hold out â—urip for Ne Priamus hac aetate infaelix fuit Priamus that was at last the miserable King of Troy was not unhappy at thy age Aspicite me qui fui censpicuus mortalibus praeclara peragens at nunc una die me dejecit fortuna sicut plumam Look upon me who was once cons icuous amongst mortal men performing famous mous things but now fortune hath blown me down like a Feather said Amphytrion Val. M. l. 6. c. 1. Siphax
readier passage for them to break in amongst us then by your old corruptions If we would preserve the Man of understanding and knowledge can there be a surer means of prevention of misery then by taking the right Antidote against Transgression For can Transgression be prolonged and the State prolonged no Contraries do expel each other If the distemper be continued the disease may renew Our incorrigible sins may endanger your Majesties Royal person and shed your Royal bloud I do not fear so much the Malecontents at home or the Machivilians abroad as these Miscreants of impiety and impenitency Some call their selves your Majesties good Subjects some your best Subjects I would they would try their degrees of comparison by a superiority of repentance Repentance what should we repent of Some think onely of carnal sins but carnal sins are onely greater for turpitude and infamy Tho. Aq. 12 q. 72â— art but spiritual sins are the most hainous for deordination and irregularity and that in respect of subject object and motive Well both the black and the white Devil had need to be dispossessed Your Majesty therefore did wisely to publish your pious Proclamation to call home all to a religious life I call it a pious Proclamation because if men had listened to it they might have been made not onely happy but holy under you A divine sentence was in the lips of the King when that was sent through the whole Nation it is a rare thing to hear a King upon the Throne to teach all the Kingdome virtue such a King may be sirnamed Ecclesiastes such a motion is able to sanctifie a Land especially when it is not onely mandatory but exemplary edged with as much piety as authority whereby all your people might ascribe to you your attributes of Gratious Soveraign and Sacred Majesty Your Majesty have done your part freed your own soul and endeavoured to cleanse ours But I beseech you my dear and dread Soveraign what operation have you found by that Masterpiece of your government how many Royal Converts have you to rejoyce in If you have I will say that Majesty doth carry some Soveraignty with it and that your Crown is not more glorious then your Scepter awfull you are then a potent King and have true loyal Subjects then all Nations will flock hither more to see your virtue your efficacious virtue then ever they did to hear the wisdome of Solomon and say that here do dwell the people of holinesse and that you do reign in a Kindome of Saints which is not onely your proper Territory but your proper Sanctuary a Temple which you have consecrated by your own graces yea then as Cyprus was once called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the happy Island Knolles Turk hist so we shall be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the religious Island Doth your Majesty find by experience that your physick hath wrought and that your Patient hath voided his ill humours is your Court purged is your Land cleansed hath the Goddammee-Blade filed his blaspheming tongue hath the riotous Carowser left drowning himself upon dry land hath Felix given over his groping for bribes hath Shebah laid down his trumpet have the Monichangers pulled down their Tables what are all rough places made plain and crooked things made streight Who hath heard such a thing who hath seen such things shall the earth be brought forth in one day or a Nation be born at once Es 66.8 Oh regenerating King then Oh converting Proclamation If men be thus really renewed it is pity that they should be reproached with any of their former errours for none but a sordid spirit will gather up that filth which repentance hath washed away When the bond is cancelled the former debts are no more to be required the reformed man is no more to be called a scandalous person for then what comfort should any man have in his change or in striking the mortifying nail into his brest it is as great a sin to censure a Penitent as to flatter a Libertine Repentance doth give the exequies to all former crimes mortified crimes are to be buried aswell as dead corpses There are none but Necromancers which will call up the spirits of the deceased to work their Magicall ends withall there are none but ravenous dogs which will satisfie their greedy appetites with such Carrion for what can God or man require more of the greatest Sinner then reformation Were it unpriestly unchristian unmanly in me to call any man Rebel who is become a Loyal Subject or him an Heretick or Schismatick who is turned Orthodox in doctrine and discipline then how ungodly and inhumane is it in any to call them profane who have declared themselves Converts Mary Magdalen Peter and Paul would never have been called Saints by these spiritual Murtherers of reformation but repentance hath so rinsed a Penitent that he is never after to be called filthy Pâ—nitentia revocat omnes defectus restituendo hominem in pristinam gratiam Dignitas amissa per peccatum restauratur per poenitentiam Aquin. 3. q. 9. art 3. for it is an expulsion of all former defects and a restitution into a state of grace The dignity that was lost by sin is restored by repentance If your Majesty therefore doth meet with such esteem them and embrace them prize them and prefer them they are the lustres of your Nation and the Supporters of your Throne But I doubt that your Majesty upon due search can find few of these Proclamation-men they may read and magnifie but not loath and cleanse That Witch of Religion I am afraid did more good with his redhot iron then you can do with your Imperial Edict They which make a foul shew in the flesh and they which make a fair shew in the flesh they whose course is wholly sinne and they whose cause is wholly sinne antiquum obtinent Now are these likely to fortifie your Title or to establish your greatnesse no God send you better Champions three righteous Saints were better then Myriads of such Heroes they may have the brawny arms of Giants but they have no good sinews their sins will never suffer them to fight with a conquering hand If they will not expresse their selves truely vertuous how do they reverence your person or cordially desire your preservation no they do but live under you to confirm their interests and in effect care not whether you live or die prosper or perish if they did they would shun those transgressions which they know will cause the bloud-draught of Princes If they will not wash I will go to the Laver my self and endeavour to cleanse my self and as many as I can that there may be a race of your Proclamation-births to guard your Royal Person in all exigents Thus beseeching your Sacred Majesty to cast your benign Princely eye upon these unpolished Sermons which are principally intended to second your Proclamation blessing God Almighty that he hath restored
you to your Kingdome and humbly imploring that the State thereof may be prolonged submissively I take leave and rest Your Majesties sincere suppliant and sacrificing subject Tho. Reeve Waltham Abbey ERRATA Ministers for Monsters p. 11. l. 1. dread such an army for dread such an Enimy p. 15. l. 30. ENGLAND'S RESTITUTION Proverbs xxviij 2. For the transgression of a Land many are the Princes thereof but by a man of understanding and knowledge the state thereof shall be prolonged SOlomon sheweth here the high misery of a Nation many Princes and he sheweth what it is that brings in this plague the transgression of the Land For the transgression of a Land many are the Princes thereof But let Solomon demonstrate yet there are those which will remonstrate for what is the cause of the alteration of States and the change of governments that good Rulers are taken away and bad come in their stead is it transgression No we are too great Advocates to our own corruptions to confesse the original of sorrows to flow from our own prevarications they are not our many sinnes that are the occasion of the many Princes but there are many other accidents some look to the malignancy of Planets some to the improvidence of Statesmen some to the turbulency of mens natures but Transgression is not the procatarctical cause No the Land doth suffer but the Land is innocent it is the judgement of the Land but not the trespass of the Land the tribulation of the Land but not the transgression of the land Thus all the judgements from heaven cannot awaken the sinner out of the spirit of slumber Ionas doth sleep in the midst of the Tempest and he must be taken by lot before he will acknowledge that the ship was ready to be cast away for his sake Pindarus Pychon formosus this venemous serpent shall be cryed up to be amiable But when we have used all our subterfuges our own guilts will be found to be the State-Troublers if there be changes of Governours it is the iniquity of the times which hath buried the good Governours if there be many Princes it is the transgression of the Land that hath shewn to the Land these many strange faces For the transgression of a Land many are the Princes thereof well a breach is made how shall it be closed up mourn ye for your sinnes and the Land shall no longer mourn take away the transgression of the Land and the tryal of the Land is taken away the many Princes are gone and a good Prince come in their stead a Prince indeed that shall cause the wasted Land to flourish a decayed State to be prolonged But by a man of understanding and knowledge the state thereof shall be prolonged For the transgression of the Land many are the Princes thereof but by a man of understanding and knowledge the state thereof shall be prolonged So that here we have Solomon's proverb and his prophesie His proverb For the transgression of the Land many are the Princes thereof his prophesie that after the many unfortunate Princes a glorious Prince should arise who should blesse the Land and prolong the State But by a man of understanding and knowledge the state thereof shall be prolonged Many Princes made the Land unhappy but had it never been happy before yes he that talks of many Princes doth intimate that there was once a choice Prince for as the transgression of the Land brought in many Princes so the obedience of the Land was blessed with one eminent Prince a Prince of bloud a Prince of virtues the honour of the Throne the Mirrour of Princes a Prince that was the Crystal drop of innocencie the bright flame of devotion the Gem of Justice Chastity clemency constancy affability wisdome bounty and in a word the Treasury of all Royal perfections the traunce of all his loyal Subjects and the admiration of strangers who whilest he was in power preserved their Religion Lawes Liberties and endeavoured what in him lay to make the Church a Sanctuary and the Kingdome a Chauntry But this Prince was too happy for the times too good for the Land the people having lost their obedience they lost their Prince the innocency of the Land being turned into the transgression of the Land this Prince proved but short-lived he was taken away by disaster the sinnes of the Land had filled this Nation full of troubles his person full of hazards and took away his precious peace and at last took away his precious life turned a Prince into a prisoner and a Monarch into a Martyr so that there remained nothing but to cry out after him oh beate Sesti Horace oh happy Sestius well he being gone what was the fate of this transgressing Land judgement from heaven brought in many Princes many Princes what Princes 1. One Prince seemed like a Giant I have read of many Giants but this was a Giant indeed as big well-nigh as five hundred men above the stature or dimensions of any of the Anakims or Zanzummims How did this Giant reign and how long oh the reign was fierce there was nothing but exactions and impositions depredations upon Estates and pressures of Conscience How long was the reign too long and yet not very long for the government was so intolerable that this Giant was plucked away by force thrust by with scorn and removed without a groan well after that Prince was gone who was the next Lu. ad Cal. Pi. One which insigni praestinguit imagine visus daunâ—ted the age with his Looks a man of ire fire tumour tumult terrour torment a Gorgon a Centaure an enraged Ajax an Hercules furens which would warre against right reason lawes leagues motions modesty promises precedents orders oathes decrees destinies which would set all in commotion and combustion call for aid above but if that would not come readily force it from beneath consult with cunning men not refuse Astrologers Magicians to give advice Flectere si nequeo superos Acheronta movebo Yea mingle heaven and earth together to accomplish designes Oh the base arts of ambitious men oh the damned attempts of aspiring Politicians next the red Dragon can any thing be more venemous next Belzebub can any thing be blacker or give a worse sent of brimstone Urit miserum gloria pectus this same desire of worldly glory doth scorch a wretched breast Bern. serm Quadrages Ambitio subtile malum doli artifex tinea sanctitatis ex remediis morbos creans Ambition is a subtil evil the prime artisant of deceit the moth of holinesse creating diseases of remedies Bonsin l. 8. Dec. 2. with Zingis it will kill all that will not obey and stick at nothing which will advance Plutarch yea with Pyrrhus out of a thirst to get more it doth not regard what already it doth possesse but aim at greater things and never care by what means it doth obtain them just like this haughty Prince before
their Crowns is their reign endless no many Princes are a judgement and judgements do not long continue storms at last cease torrents in time dry up they afflict a Land but the Land is at last quit of them haec nos suprema manebant Exitiis positura modum Virgil. 7. Aeneid Miseries have their limits for with a causal of sorrow there is a discretive of comfort But For the transgression of the Land many are the Princes thereof But this But excludes these many Princes out of their Palace-doors or wring their Scepters out of their hands Farewell many Princes who succeed in their rooms what still an Hydra no these ministers are hideous the Land is never happy till it be espoused to a particular Bridegroom the many Princes must be changed into one a Man but by a Man Man have we found thee again thou art welcome though the Land for a while could not endure thee but it must be wasted with the tyrranny of many Princes that it might know the gentle government of one Prince yet to enjoy such a Prince we will fetch him out of a foreign Land invite him home to us from beyond Sea those men would never have blessed us no thou art the Man The many Princes must be changed into One there must be but A Man But by a Man c. Well a Man we have gotten but how must he be endowed he must have other qualifications then the other Princes had they were rash and violent and heady which would have their own wills and commands satisfied though it were against all principles of reason and fundamental Laws yield or fly obey or perish but a true Governour must not be thus precipitate and desperate the golden reins of authority must be guided with more discretion and moderation the auspicious Prince must be a wise Prince one that knowes how to quell animosities settle distempers heal all diseases in religion and policy See then your right Man a man that comes to you as richly gifted as ye can desire or government it self can require look upon him and see if ye be not ravished with the sight of him he is intelligent and considerate that doth every thing prudently and deliberately a man of understanding and knowledge But by a Man of c. Grant such a Man who shall be benefited by him who not shall his own family or favourites only be made happy by him no a whole State for the state thereof c. How long shall such a State flourish what sprout a little then have the former leaf-fall no after many years ye shall see it in as vernant a condition as ever such a Prince shall be a Blessing to Ages for the state shall be prolonged For the transgression of the Land many are the Princes thereof but by a man of understanding knowledge the state therof shall be prolonged In the Text consider these three things 1. The peccant humour For the transgression of a Land 2. The sad disease Many are the Princes thereof 3. The happy cure But by a Man of understanding and knowledge the state thereof shall be prolonged First to handle the peccant humour For the transgression of a Land From hence observe that Transgression is the inlet unto judgement no transgression no judgement punishment is the exercise of vindicative justice now how can God avenge where there is no trespass punishment is per inflictionē contrarii Aquin. 22. q. 19. a. 1. by the inflicting of that which is contrary now till we make opposition against God God layes upon us nothing which is contrary to our natures no till sin come to be the corruption of the action God brings no judgement as the corruption of the Agent Idem 1. q. 48. a. 5. punishment is contrary to our wills and till we do that which is contrary to Gods Lawes God doth nothing which is contrary to our desires no we have substracted that which is due to him before he substracts that which is convenient for us we are guilty of an injury before he exacts satisfaction of us by suffering our palates are out of course before be does administer such sharp Physick to us to recover our tast It is the tree of disobedience that brings forth the rod of correction Culpam sequitur percussio Cass No man is smitten but for a fault As Aristophon was ninety times accused by the Athenians as often acquitted so God hath no Bar to condemn an innocent If Alphonsus could walk without his guard becaus he had wronged no man so where there is no injury offered against heaven there is no justice to be feared people offend highly before they are made the generation of Gods wrath Jer. 7.29 He visit transgressions Amos 3.14 Pour upon men their own wickedness Jer. 14.16 Measure their former work into their bosome Isa 65.7 Consume them in their sins Num. 16.26 Make them bear their own iniquity Levit. 5.1 Can two walk together except they be agreed Amos 3.3 But can two fight together when they are agreed no God hath no sword to wound his Friends nor no corrosive to apply to sound flesh will God stub up his trees of righteousness trample under feet his own jewels rase his own Temples It is enough for Saturn to devour his own children God will never destroy the seed of the blessed Balaam could use no inchantment against Iacob nor no divination against Israel because God saw no iniquity in them Num. 23.21 Achior the Ammonite gave good counsel to Holofernes not to attempt war against the Bethulians except he could find out that they had sinned against their God Judith 5.20,21 without sin people live as securely as if there were not a God of justice in heaven or any Ministers of his vengeance upon earth for shall not the Iudge of all the earth do right will he make a wast in his own portion root up his own garden cast down his own Throne no he is a buckler to them that walk uprightly Pr. 2.7 he keepeth the feet of his Saints 1 Sam. 2.7 they shall dwell between his shoulders Deut. 33.12 he will be unto them for a Sanctuary Es 8.14 they shall inherit the seat of glory 1 Sam. 2.8 But if men provoke the eyes of his glory fury will come up in his face his hot displeasure will soon arise he will appoint terrours over them Lev. 26.16 and make their plagues wonderfull Deut. 28.29 and execute judgements upon them with furious rebukes Ezech. 5.15 for why should not God skin the fat Bulls of Basan and crush the nest of Cockatrices egges a tire of Ordnance discharged is little enough for them which hold out the flag of defiance against him fire that will burn to the bottom of hell is not too hot to consume those which branch up in presumptuous sinnes as patient as God is yet he is not slack to them that hate him Deut. 7.10 Ah I will ease me of
There abjects are raised up and men of command depressed as Plutarch saith New foundations of Worlds are laid saith Seneca Ancestors seats are left and new ones sought for saith Livy yea as a worse habitation doth please wandring brains so a worse government doth content these same State-Vagrants Diod. Sic. l. 14 Plut. in Arato Paus Herod l. 3. What outrages were committed when the seven Magi did reign in Persia and amongst the Sycionians in the days of Clinias and Abantidas and amongst the Milssians by the slaughter of forty of the principal men at one time and of three hundred at another time and amongst the Athenians when the thirty Tyrants had the superiority So then these many Princes what are they but the scourges of the people the racks of Nations and Pests of Common wealths People may look upon their sins with a fright to see that by them such horrours of government are brought in For for the transgression of a Land many are the Princes thereof Applicat This doth shew that Sin doth leave nothing firm for when Governements are changed nothing is stable No sins are the Hericanos in states and the earthquakes in common-wealths then the Beauty of excellency shall be as when God overthrew Sodom and Gomorrah 13. Esay 19. Princes shall be clothed with desolation Ezech. 7.27 Houses of Ivory shall perish Amos 3.19 The strong staves and the beautiful rods shall be broken Ier. 48.17 Yea were a Land in never such pompe and splendour the spark of their fire shall not shine Iob 18.9 their glory shall fly away as the bird Hos 9.11 There is no such pickaxe or thunderbolt to a state as sin could we make melody to the joy of our prosperity upon an Harp as sweet as was that of Orpheus yet our sins like the Maenades would tear us in pieces were we surfeited with worldly welfar yet such servitours as our sins would take away our full platters and Diet us so that like hunger-starved Eâ—isicthon we should be glad to eat our own flesh Is there iniquity in Gilead surely they will come to vanity Hos 14.11 thâ—… is to a state of vanity their glory may for a while shine like the Sun in his Nonetide brightnesse but where will ye leave your glory Esa 5.3 our sins will strip us and rifle us clip us and shave us and what can remain setled when Thrones and Monarchies shake no sins will change Golden Scepters into rods of iron and lawfull Princes into many Princes For the transgression of a Land many are the Princes thereof 2. Secondly This doth teach us that many Princes do bring woful confusion into a State for then fundamental Laws are turned into arbitrary commands and liberties into the limits of usurping Commanders When many Princes are full of many stratagemes oh the many hurles in that Government the dissipation of that disorder the death of that malady the Hecticke fever the Erysipelas the â—…lenture not more dangerous want of oeconomy doth destroy the family Ordo est à summitate Order is when chief Authority is preserved but if the true Supream be laid aside and many Princes come to reign in the stead of him how is the Land racked and wrecked Plato Naz. Moâ— A dreadful thing it is when nemo Thronos metuit sed unusquisque jus à Potestate sumit no man doth fear the Thrones but every one doth take his right from the present prevailling power There is an evill which I have seen under the Sun Folly is set in great excellency and the Rich set in low place I have seen servants riding on horses and Princes walking by as servants on the ground Eccles 10.5,6,7 Oh! these new Riders art fit for nothing but to trample a Nation under foot there is no vexation like to the fury of a distracted Government there is no garboyl like to the turbulency of many Princes it is pronounced here as the saddest of judgements many are the Princes thereof 3. Thirdly This doth shew that God can make Iudgement answer sin will a Land transgresse then God can punish it with many Princes Do not these many Princes sufficiently sting men for their many errours Indeed fooles make a mock of sin but then they make a mock at vengeance Sin seldome doth escape without a retaliation The God of recompenses will surely requite Ier. 51.56 Pharaoh that doth plague the Israelites shall have strange plagues brought upon him Nadab and Abihu which do kindle straâ—ge fire shall be burnt with the fire of their own censers Ahab which doth shed Naboths bloud shall have dogs to lick his bloud Adonibezek which doth cut off thumbs and toes shall be cut short himself cry out as I have done to others so hath the Lord done to me Hipparchorum tabulae Adag Sero Iupiter diptheram inspexit Menander Chrysost l. 1. de provid Theoph. in 3. Ion. The note books of God are surer then the Tables of the wise Philosophers God may lay by his book of remembrance for a while but at last he will peruse his Records Every man at last shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pay use and principal for his offences God suffers many malefactors to live here as it were in prison sed tandem ad mortem praecipit duci he doth command them at last to be led away to prison Inflammationem sectio sequitur blood-letting doth follow inflammation Therefore let no man make bold with God in sinning for he doth trespass against his own safety Do ye provoke me to wrath and not your selves to confusion Be not deceived God is not mocked whatsoever a man doth sowe that shall he reap The rebound of sin will end in destruction This blood-hound will follow hot upon the foot-steps till it hath found out the Malefactour They which have many crimes will at last have many curses as they here in my Text which had many unlawful pleasures had at last many unlawful Princes brought upon them For the transgression of a Land many are the Princes thereof 4. Fourthly This may serve to shew us that we have been transcendently wicked which have been so transcendently wretched Are the many Princes a grievous judgment then what grievous Transgressours have we been Ah sinful Nation a people-laden with iniquity do not our scourge shew our disobedience or bitter potion our noisom disease our many Princes our many prevarications abominations Yes doubtless we were sinners before the Lord exceedingly to draw so much blood from us we had scarlet and crimson sins in this land we had deeply corrupted our selves as in the days of Gibeah we had hatched Cockatrices eggs our root bare gall and wormwood our Vine was as the Vine of Sodom or else God had never punished us with such an out-â—tretched arm whipped us with his full might roared thus out of Sion burnt against Iacob with such a consuming flame shaven us with such a sharp razor made our plagues wonderful we that have felt so much
cannot attain to the height of their desired greatnesse Livy for this with the Horatii which slew the Curiatii they will spare neither the living nor the dead their own credits their own consciences their own blood or the blood of their dearest kindred or most natural Countrymen Though Pechamy Hanapus and Iohannes Carnotensis have written most sharply against this sin yet all the Pens and Pulpits in the world were never able to destroy it The Serpent doth creep in Paradise it self Ambition doth reign in the Church Religion cannot keep with in her measures but divers times the most zealous are the most haughty men with Bibles in their hands will be striking at Thrones and with the Lawes of subjection in their lips will be listening after prepotencie and the Legislative power How many would be medling with the Chair of State though they be no very good Rulers of a shop yet they strive for the domination of a Nation let the lawfull Prince say they be thrust by excluded we are for the many Princes Many are the Princes thereof c 6. Sixthly This doth serve to present to us the misery of our Nation how have the many Princes here insulted and domineered this Land hath been the Stage where many of these wofull Scenes have been acted here hath been Ilias malorum an Iliad of sorrows tempestas lugendorum a tempest of most dolefull and mournfull passages Omnis longo se solvit Teucria luctu Nationall wailing Virg. 2. Aeneid we have been the Correction-house of the age nay the Slaughter-house of the earth Mens evidences keyes necks were scarcely their own what Informings Imprisonings Riflings Sequestrings Gibbetings defaming of Reputations defacing of Monuments profaning of Churches abasing and abusing of Church-men hath there been in this Countrey no names given to many but Malignants no houses allowed them but Goals no death-beds spread for them but Gibbets new impositions new Oathes new High Courts of Iustice invented The Land full of nothing but beating of Drums breaking open of Houses free quarter and free booty Task-masters Messengers Spies Executioners were the Locusts which have overspread the Nation how many have died by the Sword how many by penury how many by poyson how great hath been the decay of Trading the eclipsing of Learning the obstruction of Iustice the underprizing of Nobility the corruption of Faith how many have been destroyed in the field how many made away in corners how many used like slaves within the Land and sold for slaves out of the Land Oh! our lives have been made bitter unto us men have Ruled over us with rigour we have eaten the bread of mourners drank waters of gall our steps have been hunted our persecutors have been swifter then the Eagles our dayes have been danger and our nights of pleasure have been turned into fear our familiars watched for our haltings and every man was amazed at his Neighbour men have been drunk with the blood of their own Countrymen as with sweet wine the Land hath eaten up her inhabitants we might have wished our fathers bosomes to have been our Coffins our mothers wombs to have been our Sepulchres It is beyond the Wit of an Oratour and the Art of a Chronicler to expresse all the extremities and exigents which we have been put to under our new Masters our many Princes the Giant-Parliament the Pigmy-Parliament the furious Protectour the faint â—…d Protectour the Lymphatick Bugbear and the Phâ—… Committee Our sufferings as they might once haâ—…â—…ed to be superiour to our strength so they may now seem to exceed our memory this Age can scarcely relate them and after-ages will scarcely believe them Can a Spectatour consider them without anguish no doubtlesse strangers cannot but lament them and enemies cannot but pity them an Episcopal man might roar at the thought of them a Presbyterian might give a knock upon his brest for them an Anabaptist might bite his lippe concerning them and a Quaker might look to the earth with a demure countenance about them for do any one believe a God and fear him read Scriptures and think them to be rules sent from heaven acknowledge knowledge a Protestant Church confess it is to be built up with Mutual amity name a Country and professe that it ought by all Natives to be cherished with all dearnesse tendernesse and should not every one of these lament that so much Hostility and cruelty should be expressed by men of the same religion and Nation should we not find commiseration from every one that has either piety or humanity yes from all except it be from the many Princes and their many Agents Oh! then we that have smarted so much and so long let us know what it is to have been a tortured Land though our servile condition be even over yet let us look upon our chaine and bang it up for a Monuments let us know what it is to have wrought in the brick-kilns and let not the noise of those cries which we there sent up into heaven yet seem to be out of our ears Fulgos l. 8. Lucius Luccios wrot the History of the Catilinary conspiracy with which Rome was so long infested and let us keep memorials of those sufferings which made us a Terrour to our selves and a Dread to our Enemies I am the man which have seen affliction Lam. 3.1 So we are the men of all the people of the earth which have seene and felt rage and rapine bonds and bondage spights and spoyles slanders and slaughters Oh infinite and intolerable were the savage and Barbarous usages which 〈…〉 subject to by those feinds of Government were 〈…〉 enough to vex a Nation almost to death yes many 〈…〉 Princes thereof 7. Seventhly This may â—erve so daunt the hearts of incroaching Princes for are many Princes here a Curse and should any one blesse himself in being a Curse Is not an unjust claime a selfe terrifying plea can any man pride or boast himself in that which is ill and illegal forced and fraudulent surreptitious and treacherous what right had these for their regality what jus for their jurisdiction was there any more then the Gantlet and the Pole-axe shall we draw pedigrees from the Muster-roll of shall a Court Martial be the judicatory for Thrones and Scepters then let us go next to Shuters-hill for Titles and Tenures And have our many Princes any other evidence to shew is not this all the Crown-right which they have to shew were they heirs by descent no heirs by dissent Not Princes by title but Princes by tumult not Princes of the blood but Princes of blood which by all manner of rancour and rigour subtlety and supplanting craft and cruelty mounted the Throne which deflowred the spotless virgin of Soveraignty and committed a rape upon Majesty Princes they called themselves and Parasites stiled them so but no more true Princes then Balaam was a true Prophet or Lucifer was a true God Princes they were
and our rights other mens birth-rights we have no claim but the military conveighance or the free-deed of a liberal State can a statute of pacification or an Act of Indempnity secure us in a just enjoyment of these things no these are Acts of Grace or condescensions of politike prudence we many possesse these things without molestation from the world but is there no other Court where titles must be decided Are the ten Commandments abrogated have we by this a Writ of priviledge against Doomesday no the moral law doth still continue in force conscience doth tell us that we would not have our estates thus wrested away There will be another inquisition made after these Tenures our rights must be tried at another Bar there is a just Iudge which will passe sentence upon all just evidences to the legality of that Court we must stand Oh then we which believe the last and strict reckoning that we should own any thing which we do not hold by inheritance or just industry can these be comfortable livelihoods at last no we eat sumptuously and cloth our selves gorgeously and stock up for posterity aboundantly for the present but our wretched souls must scorch for these damnifying gaines in conclusion oh then that our feet should stand any longer within such thresholds that our hands should carry about with them such keyes that we should write our selves owners of such Mansions and Messuages where the true Heires are yet living Wo unto us that we have ever fingered such unjust means we hold but a curse in our hands so long as we graspe it to own use we will resigne up therefore our interest and call home the true Heires For. better is a little with righteousnesse then great revenues without equity We got it with violence and we keep it with vexation therefore away with it vve vvill rather vvork for maintenance nay beg for relief then vve vvill feed our selves vvith other mens bread A free soul and a quiet conscience is above all the rich revenues of the vvorld Thus if evil Princes could be brought to a sense of their Tyrannical Government vve should hear them expostulating about their extortions and send them out of their houses vvith haste yea vvith speed and earnestnesse make restitution of their ill-gotten goods 3. Thirdly We might expect some reparation for their former disobedience For Princes they have been but hovv came they by it vvas it not by disobedience and disloyalty by resisting and rebelling by opposing and deposing did they not pull dovvn the lavvful Prince and set up their selves as aspiring Princes novv is usurpation a just title may private men take upon them to be Princes is not this to nevv act the parts of Corah Dathan and Abiram Sheba Absalon Zimri Pekah the son of Remaliah are not these vvorthy guides to follovv noble precedents to imitate finde we not Traytours out amongst the worst men of the perillous times 2 Tim. 3.5 Iob 34.37 Is it not the height of disobedience to add rebellion to sinn If God would stigmatize people can he fix worse epithets upon them then to stile them treacherous and rebellious Hear now ye Rebels Num. 20.10 backsliding Israel and treacherous Iudah Ier. 3.6.7 Are not these apostates in common-weales nay very state wizards yes rebellion is as the sin of whitchcraft 1 Sam. 15.23 the impes of hell and the devils Zanies his clawes whereby he doth scratch states or his stings whereby he doth poyson kingdomes who would not abhor that name were it not for Iudas sirnamed the traytour Luke 6.16 or especially because God cast Adam out of paradise and Lucifer out of Heaven for rebellion and treason are not subjects rather to ly down upon their bended knees then to stand up with their armed-hands before their lawfull Soveraignes yes Iudah shall have the Scepter and his fathers Sons shall bow down unto him Gen. 49.8 If against a King there be no rising up Pro. 30.31 then should any by cunning glosses and subtile distinctions raise up tumults distractions commotions conspiracies in Nations is not hell threatned to all such wild furies Seditio à secedendo vel seorsum eundo Cicero de repub yes Whosoever resisteth the power resisteth tâ—… Ordinance of God and they which resist shall receive to themselves damnation Rom. 13.2 Sedition is a violent separation from a true Governour now those which are united by allegiance how can they set themselves apart for their own turbulent designes is not this to turn the union of a Commowealth into a combination Inter bonos amicitiam inter malos factioneÌ„ Sal. In bel Iud. Yes as amongst good men there is friendship so amongst bad men there is faction Petrus Gregorius counts these insurrections diseases in Common-wealths others wildfire to inflame peoples affections others Vermin to consume the goods of a Nation and not one learned Author gives them a good term for the very reproach therefore persons might abstain from them How odious to this day are the names of them which have been practisers in them as of Sejanus under Tiberius Philip the Arabian under Gordianus Plantianus under Antoninus Cleander under Commodus Bessus under Darius Phocas under Mauricius Mans laws have no greater judgment nor Gods laws have no greater vengeance then for Rebels and Traitours Oh then how might these many Princes say that we would not content our selves with our own estates nor quiet our selves in those degrees wherein God had set us but against the scandal and curse of the sin out of haughtiness and arrogancy we must attempt execrable and hideous things in stead of obedience and duty which we did owe to our just and lawful Prince we have expressed nothing but obstinacy and contumacy pervicacy and pertinacy and in stead of subjection we have aimed at soveraignty and in stead of loyalty we have affected royalty Princes we would be and Princes we have been but now ejected by justice from heaven and rejected with the shame of the whole world O that our own fierce humors and the Devils violent suggestions should so far prevail with us and seduce us as with Bibles in our hands Sermons in our ears Prayers in our lips the name of Christ in our foreheads and oathes of allegiance in our consciences we have perpetrated such things as all divine precepts do forbid all justifiable Religion doth defie We blush we tremble at the thought of all the commotions we have raised the wasts we have made the blood we have shed the peaceable land we have distracted the innocent King we have murthered his dead head doth ly bleeding before our eyes his Ghost doth day and night torture us Oh that we could redeem our errour that we could expiate our guilts If there be any mercy left for us we will deplore our faults implore favour ly at the feet of the Nation and begge forgivenesse yea weep our selves half blind to be pardoned and our future resolutions and expressions
shall be to preserve our dear Country and to support Monarchie we have been scourges to the Land we will be Targets we have been Batterers we will be Bulwarks wee have been Butchers we will be Foster-fathers we have been Depopulators we will be Patriots have we a King again we will acknowledge him to be a King honour him as a King give him reverence give him his right blesse his name preserve his person fear his power submit to his Lawes admire his virtues give him fealty give him tribute give him our hearts pray for him fight for him live and dye for him we will have nothing but a King in our eyes and our lips we shall rejoice to see him great and we will endeavour to make him illustrious our studies shall be for him our songs shall be of him and our satisfactions shall be in him As a penitent thinks he can never do enough for his God so a State-convert thinks he can never do enough for his King he was never so much for his own State as he will now be for Majesty Thus if these many Princes can but have their eyes opened they will have their hearts changed they were never so destructive to their Countrey as they will be beneficial they were never so treacherous to their King as they will be his trusty and true hearted Leigemen Every way they will make compensation for injuries satisfaction for demerits and reparation for former disobedience Thus now then I have handled the sad disease a sad disease indeed for wo to that Land that is sick of many Princes we may think that there hath been transgression enough in the Land when this Iudgement doth enter the Land we then which have been thus visited it is fit for us to think of the peccant humour it is meet for us to take notice of it and to have our hearts ake with it as it hath made the Land to ake that we might feel as much of our transgression as we have felt of the many Princes We cannot justifie our selves for our plea of innocency is taken from us if we had been a righteous people we should have been an happy people but we have been a wicked people for we have been made a miserable people we have suffered as Malefactors been punished as the most grievous sinners we have exceeded the nature of transgressours for vengeance hath been more heavy upon us then upon other transgressours War hath been in other Nations but not such a War Iudgement hath been in other Lands but not such a Iudgement they have had many distractions many confusions but we have had many Governments many Princes Is it not time then to lay our sins to heart yes and it is expedient and necessary that they should gripe our hearts fore will we still talke of the holy merrinthe Nation the praying weeping cleansing people that are amongst us no let us speak sparingly of them for though I believe that there are many Saints in the Land yet I see that the sinners do out-number the Saint the indevotion of the one doth exceed the Prayers of the other and the remorslesnesse of the one the tears of the other the sensuality of the one the sanctity of the other The sinners are more numerous for they were more forcible to bring in Iudgement then the Saints were to prevent it our Armour might be Saint-bright but it was not temper'd enough for defence it was not Saint-proof Gods Arrow shot through our Target Gods Poll-axe beat through our Head-piece for all our Saints we were judged like sinners Job Noah Daniel could doe us no good we had so few Saints that we had the many Princes Oh therefore if it be possible let us destroy sin however let us diminish it that if God come to correct us again he may but chastise us with the rod of men and not lay the iron rod upon us let us not so trespasse as to sin a King out of his Throne for assure your selves that a Land cannot have a greater Iudgement inflicted upon it from heaven then for the height of transgression in it to be deprived of the lawfull Prince and in his stead to be punished with many Princes For the transgression of the Land many are the Princes thereof c. PART III. Now let us come to the happy Cure But by a man of understanding and knowledge the State thereof shall be prolonged In which words observe these parts 1. An hope of recovery But. 2. The rare Physician a man by a man 3. His singular compound understanding and knowledge 4. The Patient that is to have the benefit of the Physick the State the State thereof 5. The lastingnesse of the cure shall be prolonged First For the hope of recovery But. From hence observe that misery is not incurable For the transsgression of a Land many are the Princes thereof But that is a change may come these many Princes may have their last day dawn their imperious reign may cease there may not be one of these new-made self-made time-made vote-made art-made sword-made insolent fuming fukeblown fleerblown lyblown flyblown Antick Phantastick Princes to shew an head these Many Princes had their many vicissitudes theirmany State Princes State pranks But. To that trials have their prefixed limit's the rod of the wicked shall not rest on the lot of the righteous Psal 125.3 The Aegyptians whom ye have seen this day ye shall never see again Exod. 14.3 Oh! what great troubles and adversities didst thou shew me yet didst thou turn and refresh me Psal 17.18 Bread Corn when it is threshed he doth not alwayes tresh neither doth the wheele of his Cart still make a noise Esai 28.28 I will restore health unto thee and I will heale thee of thy wounds because they called thee the castaway saying This is Sion whom no man seeketh after Ier. 30.17 After two days he will revive us and the third day be will raise us up and we shall live in his sight Hos 6.3 Though they be quiet and also many yet thus shall they be cut off when he shall passe by I will afflict thee no more For now will I breake his yoke and will burst his bonds in sunder Nahum 1.12,13 It shall come to passe as ye were a curse amongst the Heathen oh house of Iudah and house of Israel so will I deliver you and ye shall be a blessing fear not but let your hands be strong For thus saith the Lord of Hosts as I thought to punish you when your Fathers provoked me to wrath and repented not So again have I determined in these dayes to do well unto the house of Ierusalem and the house of Iudah fear ye not Zach. 8.13,14,15 So that there is a time for all things a time to slay and a time to heal a time to break down and a time to build up a time to weep and a time to laugh a time to mourn and a time to dance
it is to be called craftinesse Petrarch dial 7. Ingenium bonis artibus applicabile tantum est pretiosa supellex Wit applicable to good Arts is onely the pretious houshold-stuffe Id ibid. Ingenium est excellens sed magnum refert in quo genere excellit malo enim bonum ingenium quam excellens Wit is excellent but then it is of great consequence to consider in what kind it doth excell I had rather saith Petrarch have a good wit then an excellent wit For if the wit be disordered it may be said as it was of Galba that Ingenium male habitat there is a good wit in a bad skull or as Crispus said of Catiline magna vi animi fuisse sed ingenio pravo there was a quick apprehension but a bad wit Who had a more seeming wit then Simon Magus then the great Heretick Basilides then Iulian the Apostate then Dionysius the Tyrant then Nero the Prodigie of Nature Those then which are cried up for the great Wits are not alwayes the true Wits for then ye might have all the crafty Merchants smooth tongued Sycophants Lucre-skilled Projectours Artificiall State-Fiendes go for Wits these can reason though without reason and use Arguments though but figments and roare out loud motions though but crude notions Sinon had a braine Davus wanted not a tongue Herod was a Fox and the Devil himself is a subtle serpent but be jealous of such heads beware of such wits Petrarch dial 7. de ingenio From an Aspe there doth come nothing but poyson magni errores ex Magnis ingeniis prodiere Great errours have had such great Wits for their Authours These are the greatest Alchymists in States the Mimicks in Common-wealths the Perdues Decoyes Implanatours Veteratours Larv's Lemures Suborners Supplanters Dive-doppers Hiaenaes Vulpones Trapanners that can appeare upon earth There are no upright intentions nor sincere drifts in any of their designes which work all by stales and insnare by ginnes their chief art doth lye in ambushments and Stratagems Is Saul amongst the Prophets are these wily heads amongst the wits Our conservatours thus wrought our consumption our many Princes skinned us with such a wit Therefore it is not the head but the heart not the braine but the brest not the conception but the conscience that must give the true test to wisdome The judicious man is not he which is a man of policy and contrivance which can speak elegantly and flourish Oratorically but the man skilled in fundamental truths versed in solid and just principles the man of understanding and knowledge But by a man of understanding and knowledge 3. Thirdly This doth shew that a prudent Prince is the happinesse of the Nation Our many Princes with their state-tricks ruined us it must be a man of understanding and knowledge which must repaire us there is nothing but the weapon-salve of such a mans judgement which must heale this wound and the rare skill of such a prime Physician which must cure this half dead State A divine sentence is in the lippes of the King Prov. 10.16 that is of such a King that hath his lips replenished with this understanding and knowledge He doth speak like a celestial spirit to men afflicted and oppressed he hath none of the Maximes of the old Machivillians but is experienced in a more heavenly Art A divine sentence is in the lips of the King A divine sentence which will make all his people ravished to hear his adages of liberties and Laconismes of priviledges Hearken saith such a King I come to ease you of your heavy burthens to release you from your insupportable servitude ye whose bellies did cleave to the ground stand upon your feet ye which did run into corners return to your own thresholds ye which were threshed with instruments of iron see these flayles cast away ye which felt the fists of wickednesse smiting upon your cheeks see your buffeters hiding their heads ye which were giving over your Trades open your shop dores ye which could not serve God freely behold the old Orthodoxe Teachers fixed in Cures Mourners wipe your watery eyes despairers comfort your fainting hearts I come saith that King with a general peace in my lips I bring prosperity in my hands I will seek up the oppressed I will go forth to meet the banished I have a Court to entertain such I have an Exchequer to sustain such let all forget their former sorrows I present them with comforts let them not think on their Tyrants let them look upon the face of their gracious Soveraign I would send Tabrets into all my Dominions I desire to make my whole Land sing go forth therefore in the dance amongst them which make merry shout upon your shores that they beyond Sea may hear your melody ye have seen your King see an end of all misery ye have heard your King he wishes that he had a voyce loud enough to convey joy into all your eares and hearts he would not have you to fear his presence for he doth stretch out a golden Scepter he would have you to come nigh to him for he would touch you and cure you of the Kings evil trust me saith he I intend to be your Foster-father believe me saith he I purpose to be your Physitian this is the reviving voice of a Natural Prince thus speaketh the Rational Governour this is the salutation of the Man of understanding and knowledge A divine sentence is in the lips of the King who then would not have a wise King yes a wise King is next unto a bright Seraphim he doth dazle all with his presence and doth set all in an extasie wheresoever his radiant splendour is seen Suidas Joseph Cuspin Xiphil Cuspin No marvel therefore that wise Kings have been in all places desired and honoured wheresoever they were enjoyed Mercurius Trismegistus the King of Egypt had the sirname of Thrice the Great for his singular wisdome Argus the King of Peloponnesus was stiled ΠΑÎΟΠΤΗΣ ALL-SEEING for his admirable learning Lud. vives Ioh. Curaeus in annal siles Periander King of Corinth or as some say of Ambracia was so wise that he was reckoned amongst the seven wise men of Greece Iuba the King of Mauritania was more memorable for his wisdome then his Kingdome Ptolomaeus Philadelphus being the Scholar of Straton excelled in all literature Trajan was no lesse admired for his learning then his vertue M. Antoninus for his rare insight into all Arts was called the Philosopher Numerianus for his excellent knowledge had a Statue erected to his honour in the Vlpian Library Theodosius the elder was the best and most Learned Emperour and he ought to be set forth as an Idea to all good Princes Mattheus King of Hungary was a Library himself and built a most sumptuous Library How were these wise Princes celebrated and their endowments as well as their Governments reverenced how did they blesse their people whilst they were living and their
Solemn so Sacred so material and mysterious Next to heâ—… reed of the Nation the King had need to look to the Liturgy of his Nation next to a stained Doctrin he had need look to a spotted Sacrifice next to a bâ—d Opinion he had need look to a bad 〈◊〉 God is so precise in the matâ—…er of Worship that he doth look â—o â—he very Bread lest it should be unclean and to the very Beaâ—… 〈…〉 whether it be not sick or lame and to the very 〈◊〉 in the vessels whether it be not abominable and to the very Place where Incense is offered and to the very gestures in Worship whether they did not stand with their backs toward the Temple Ezech. 8.16 and with their faces toward the East yea to their very lips whether they did not bestow a Kiss upon a wrong Lover Hos xiii 8. Yea to their new Consecrated meetings for Israel hath forgoten his Maker and buildeth Temples Hos viii 14. If every one might serve God in his own way out of pretense of tenderness of Conscience what were this but the true Will-worship and shall we have Will-worship to affront God's pure Worship it may go under the name of Sanctity but I doubt it is but Sorcery The Connibenses and Tentiritae which maintained two manner of worships in Aegypt what wofull divisions did they make Sâ—bellic l. 5. c. 1. Philip could not endure the Phocenses to bring in a new worship into Greece which was not established in the Country and thereupon forced them by arms to Relinquish their vanities which was called Bellum sacrum the Holy war Diod. Sicâ—…â—… and thereby saith the History got his greatest Honour The Aegyptians which were wont to Worship their Gods onely with Prayers and Frankincense how did they hate them which would bring in amongst them the Offering of blood And would not endure for a long time that the Temples of Saturu and Serapis which were so Worshipped should be Built within any of their walls Macrob. Satur l. 5. How did M. Aemilius Destroy all those Books which would teach the People a new art of Sacrificing Livy l. iii. c. 5. Yea Suetonius saith that Augustus Caesar fearing that the ancient Worship should be corrupted burnt two thousand of such kind of prophesying and sacrificing books at one time Joseph l. 2. c. Apion The Scyâ—hians destroyed Anacharsis the wisest man of the times onely because he made a shew to bring in his Graecian Worship among them If Heathens then have been so rigorous concerning the worship of their false Gods ought not Christians to be as strict that the worship of the true God might not be violated The Prince therefore is not onely to take care that God be Worshipped but to mark how he is worshipped least people Worship they know not what and the Altar of Jealousie be set up in the Nation Man is a very conceited Creature and not a greater Phanatique in any thing then in God's worship If people were left to their own Hallowings then as it was once said According to the number of their Cities were the number of their Gods so might be now said According to the number of their Congregations would be the number of their Consecrations yea there would be as many new worships in the Land as there are new fashions Therefore the King had need to bound the unlimited Devotions of People that there may be primitive Rites as well as Primitive Doctrines For in a settled Church what more unseemly then wandring Devotions floating worships How hath it been solemnly antiently Decreed that no forms of Prayer should be brought into the Church but those which were approved by a publique Synod The incense of the Sanctuary that it might be sweet and acceptable ought to have nothing mixed in it but the prescribed sweet odours How shall we glorify God with one mind and one mouth if there should be amongst us almost as many minds as mouths This would be next to the confusion of Babel Therefore herein the Prince for the peace of profession and the Unity of the Church ought not onely to permit a Worship which may be seemingly devout but unquestionably lawfull yea in this a Prince is to declare his Zeal and Vnderstanding Thirdly in preserving a pure Ministery For if the Jews put many from their Priest-hood because they could not prove their Genealogies Nehem. vii â—4 Then doubtless there must be a true calling as well as true Doctrine Metuo non statuo where there is not a true Ministery I know not what lawfull preaching or lawfull Sacraments there can be Here hath been a strange kind of Ministery in these days we have had gifted men for Ordained men or they have begotten a Ministery which were but to exercise a Ministery Can Presbytery of it selfe ordain Ministers it seemeth that it can for Timothy was made a Minister by the laying on the hands of the Presbytery 1 Tim. iiii 14. but doubtless this onely weapon doth draw Blood from them that drâ—w it forth for if Saint Paâ—… made Timothy a Minister 2. Tim. i. 6. what need the Presbytery reordaine him or if the Presbytery had made Timothy a Minister what need St. Paul use any imposition of hands Was it ever heard that a man was begotten twice that this sacred Order was doubled I confess where the ordaining hath been held insufficient because the Party giving Orders might be some grand Schismatick or Heretick this might be practised as in the Presbyters made by Miletius the Councel of Nice decreed that they should have a more Sacred imposition of hands Socrat. l. â— c. 9. but not otherwise besides it is conceived that Timothy in that place was not made a Minister but a Bishop and so not Elders but Bishops layed their hands upon him to consecrate him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys hom 13. in 1. ad Tim. c. 4 Amb. upon the 1 Tim. c. 3. Neque fas erat neque licebat ut inferior ordinaret majorem Theodoret. in Cor. Presbyterium hic vocat eos qui Apostolicam graâ—…am acceperunt S. Chrysostome doth clearly so expound it saying Elders layd not their hands on a Bishop and others conceived that the Presbytery layd no hands there upon Timothy but the meaning is that Timothy should not neglect the gift that was bestowed upon him by laying on of hands to the â—aithful exercising of the office of Presbytery That this is the sense not onely of Primasius Saint Jerom Haymo and Lyra upon the Place do testify but Calvin himself doth concur with them in opinion and speaketh that not the College of the Presbytery but Timothie's function is there meant others conceive that by Presbytery is there meant Prophecy that is that Timothy should look narrowly to that office which he received by the laying on of the hands of the Prophets for Prophecy in those dayes was frequent and as Timothy had a Prophecy went of him that
forth to bid to the Banquet Prov. 9.3 Christ chose his own Apostles the Apostles their own Fellow-Labourers and shall we have Gospel-Work done now by them which have not an Apostolical Institution to Authorise them no let the Church-Guardian look to that seeing then that the External Regiment of the Church is annexed to the Crown it being one of the greatest Honours of a King to be High-Chamberlain to the Spouse of Christ how highly doth it concern Him that none wait upon Her above Stairs but they which have their Patents Sealed to keep out those which come in at the Window and wear a Linnen Ephod not being of the Priests true Race this is his Church-Skill and in this Heavenly thing a part of His Vnderstanding is seen Fourthly In preserving in the Land a pure Conversation A King that sitteth in the Throne of Judgement chaseth away all evil with His eyes Prov. 20.8 A King next to His Personal Graces doth look to His Peoples Virtue 's and therefore it is that Aristotle saith Arist 1. Polit. Melius est civitatem regi a viro optimo quam a lege optima It is better for a City to be Governed by the best Man then by the best Law because a King doth more Reform a Nation then by all the Statutes of the Land A true Prince doth think with Zeno that a Kingdom is more beautified Virtutibus inhabitantium quam pretiosis ornamentis with the Virtues of the Inhabitants then with all pretious Ornaments Aug. l. 1. de Trin. Potestas non datur nisi contra vitium Power is not given but against Vice a good Prince doth exercise his Authority against the sins of the Times He is as ready to fight as Alphonsus said Panorm l. 4. De rebus gestis Alph. against a wicked liver as against a Publick Enemy Yea He is more awakened with the Reigning Corruptions of His Nation then if an Herald at Arms should denounce War at His Court-Gate for He knoweth that if He had never such compleat Armies to defend His Kingdom yet these secret Conspiratours would expose it to danger Sins will shake in pieces States and make Thrones to totter therefore He will make wicked men to fear Him if they will not obey him if they will not imitate His Virtues yet they shall dread His Justice He thinketh Himself never to be Secure so long as these are prevalent nor free from Vengeance so long as these are unpunished He accounteth them His Grief and Shame and feareth that they may be His Curse Had He no Errours of His own yet their Impiety and Incorrigibleness may make Him Weep and Bleed How many a Righteous King hath been ruined by the iniquity of His People Their perverse and presumptuous sins have undermined States and kindled consuming Flames to destroy both King and Kingdom If ye do wickedly ye shall perish both ye and your King How necessary therefore is it for a King to cast all the filth of His Nation into the sink with the Nitre of His Justice to scowre out these spots and to crush these Cockatrice's Eggs in the nest The Wicked are the King 's evil Spirits which haunt His Nation but the Godly are the good Angels which protect and defend it Holy men are His best Courtiers yea the Life-Guard to His Royal Person A pious King doth take delight in none but Religious Persons He seek for them He embraceth them He blesseth Himself in them these He doth esteem the Lustres of His Palace and the Mirrours of His Kingdom these He doth call His true Subjects and the Keepers of His Crown Their Knees shall make all His enemies to bend their Vows shall free Him from those which have entered into a League against Him their Teares shall appease Divine Indignation their Innocent Lives shall draw God to look upon Him and His People with a propitious and a preserving Eye How can God shoot an Arrow against that Land where there is so much Innocency or not bend his Shield and Target to that Nation where an Army of Saints doth Camp where there is not onely the Pure Faith but the Power of Godliness not onely a Reformed Church but a Reformed Life No saith God here dwell my Sanctified Ones the People of my Holiness the seed of the Blessed those which Excell upon Earth the partakers of the Divine Nature such as have fled from the corruptions that are in the World which have not defiled their garments therefore these shall dwell between my Shoulders I will be a little Sanctuary to them upon all the Glory shall be a defence A King doth choose out these for His true Favourites and solace Himself with these till He can converse with Angels To prize these He doth account it the discretion of His Religion yea His purified Vnderstanding A King then is not to Reign onely by Title but by Prudence not onely by Power but by Vnderstanding But by a man of Vnderstanding Thus much for His Vnderstanding in Heavenly things Now let us come to His Knowledg in Temporal things A King is not onely to Govern a Church but a State therefore as His Understanding must be busied in Celestial things so His Knowledg must have experience in Civil things He must be bonus vir bonus Civis a good man and a good Citizen a good Church-man as it were and a good States-man now a Kings Political Knowledg is to be shewn in these things First In preserving of His own Rights What is a King if His Regalia be infringed if the Cap of Maintenance be every where defended how tender ought a King to be of His Crown Lipsius Principis Majestatem ubique servandam esse The Majesty of a Prince is every where to be kept Chrys in Ps 144. Aliud est arrogantia aliud magnitudo animi Arrogance is one thing but Greatness of mind is another thing It is not Pride in a King but Magnanimity of spirit which is a true Vertue to defend His just Honours If a King be not Supreme he hath nothing lofty in Him but solium excelsum an high Throne if He doth lose his Prerogative He is but a kind of Commoner Why then should not a King defend His Majesty as well as His Title yes Moses the meekest man upon Earth was not very meek but resolute when he came to be affronted by the seditious Nehemiah the humble was not very humble but Heroical when Sanballat threatned him and Shemaiah disheartned him Valentinian when the people came to encroach upon his Royalty he was Royal Rigid Repressing Repulsing enough What! saith he do you seek to Command your Emperour no Res administrare non vestrum sed nostrum est vos imperata facere me quod facta opus est curare decet Niceph. lib. 11. cap. 1. To Govern is not yours but mine it becometh you to perform Commands and me to enjoyn them The great heart of a Prince should not suffer
estates doth grieve him but hazarding of mens lives doth pierce him to the quicke Oh ye prisoners therefore saith such a King think not your selves forgotten your names are penned down there is a Record kept of all your suffering your King doth speak to you through the key-hole and doth promise you that he will make the gates of Iron and Brasse fly opon for your sakes saying Come forth prisoners ye have been Prisoners ye shall be Courtiers ye have worne chains of Iron I will change them into chaines of Gold ye have been upon hot service for Me ye have waged a fierce battle for my sake ye have been ready to dy for Me and by the worst of Deaths not killed with the Sword but the Axe Well ye are Souldiers too Champions of prowesse ye have fought a pitched battle for me in the field of obloquy and might have left your precious blood dropping out upon the top of the Hill Martial Worthies I account you my Heroes ye have out-lived the fate of the day ye shall have your Salary step to Court and there ye shall finde your Princely Pay-master Prisoners shall be released and recompenced 6. Sixthly Come Enemies who can cast an eye on such I can look cheerfully upon you who can exchange a word with such I can salute you who can affect such I have a breast for you Who hath a hand for such I have armes to embrace you Ye have been Enemies your enmity was apparent ye denied my Title defied my Name deprived me of my Revenue slandered my Actions took up Armes against me and would have taken away my life ye Beheaded the Father and said ye would have whipt the Son to death and if your hands had been as long as your tongues I had been cut short enough ye would have been real Enemies and made good your words to a title Now who can pardon such Enemies I can passe an Act of Indemnity to them Ye are Enemies but ye have met with a mericfull Enemy one that doth not desire to be an Enemy one that will not be an Enemy Cannot I raze out of my brest all these injuries and indignities Yes I have a Princely heart of mine own and ye shall finde the Princely operations of it Your designe doth not exceed my Patience nor your malice my Prudence Ye expelled me but I will not banish you Ye would have unkinged Me but I will not unman you if ye know how to forsake your errours I know how to forgive them If ye will but be peaceable I am not implacable I would win you by clemency I would reclaim you by Prudence ye have been my blood-thirsty Enemies but I have not a blood-thirsty thought against you I will not spill your blood and my heart would bleed if ye should spill it your selves What mercy should I have found at your hands if I had fallen into your power VVhat but mercy shall ye finde at my hands now ye are in my power Ye which have been barely my Enemies I am no Enemy unto you A man of fury and indignation would destroy you all but a man of Vnderstanding and Knowledge will preserve you all ye cannot have more guilt then I have kindness nor more crime then I have compassion If ye can but repent for what ye have done it shall never repent me that I have saved the lives of my penitent Enemies It is baseness to reproach a Reformed man for any of his former sins though never so grievous who will reproach Zacheus for his extortion or Saint Paul for his persecution after their conversion Must contrite Sinners thus be treated and not contrite Enemies Yes my Humanity and my Christianity teach me how to relent and to express my self indulgent and to feel an obliterating heart towards my converted Enemies A Gracious Prince doth not know how to revive former grievances or to call you Enemies your Prudent prince knows not how to feel the sting of ill turns or to seek revenge for them See how I would gain your hearts by meekness and break or melt your hearts with Prudence If ye can but say it was an irreligious attempt I have Religion enough to bury it if ye can but say it was a Jesuitical parallel I have a Protestant heart to pardon it Give Me but My own and I give you your lives give me but your knees and I give you your necks At what price went necks formerly the price is much fallen Though perhaps I could not have bought my neck of you for millions yet ye may have your necks of Me under the price of a Sowze or a Liver even for the asking even without asking for I offer you them if you will give Me but calme tongues and cordial affections Return to your duty and your Prince doth return to you in favour be not ye Malecontents and I am pacified Can you imagine lower terms for redintegration of affection Was there ever Prince so highly provoked so easily reconciled What would ye have Ye have my pacified Countenance and if that doth not satisfie you ye have my Act of Pacification Ye are invincible Enemies if ye will not beleeve Me ye are intractable inveterate Enemies if ye do not bless Me Are ye not yet used like Natives What would my Countrymen have am I not yet kind enough can ye wish me to be more amicable Ye have my heart and ye have my hand my Princely favour is both signified and signed it is to be feared that your many Princes used slippery arts with you and were men of no fidelity that your true Princes word doth carry so little credit with it for what do ye still doubt Me and suspect me shall there never be an end of fears and jealousies am I yet too sparing in expressions how should I perswade you that my lips are the true Embassadours of my heart Indeed some think that I have something forgot my Mothe-tongue that I cannot speak readily French but did not my Father think you teach me to speak his countrey language else why do ye complain of the Idiome Have I not spoken plain English If I have why do ye not understand me Why do ye not say that ye can require no more for plenary satisfaction Why have you stil panick feares that for all your Princes candid and liquid unbreasting of himself ye say or can say that here is no quiet corner this Land must not be taken up for our safe resting place Why not What troubles you are your hearts working are your feet stirring will ye shun the sight of your Prince No saith such a King fly not my presence fly not out of the Nation for except your own dreads chase you who pursue you except the Devil doth compel you to be gone who doth eject you no keep your obedience and keep your ground Your King bids you iive in the Land live in his eye live till as Augustus Caesar said of Pollio ye become gray-headed
under his mercy What now then nothing but proclaiming of Rebels searching abroad for Taytours committing to Dungeons holding up hands at the barrs of justice Rackings and Gibbetings in the Reign of such a Prince no some wiser then other some An hasty precipitate Prince might do this but a man of understanding and knowlege hath no such spight or rancour in him There is not an hasty word heard not a disturbing Messenger sent abroad not a vindictive action appearing but all in another accent They which were his own Enemies are not so much as called Enemies much less prosecuted as Enemies except therefore they would have the Crown from his head what would they have more from the head and heart of such a Milde Mercifull Prince that weares the Crowne After intestine warres and bloody encounters what is the issue There is a reconciliation all Friends a generall Amnesty is past the King and his Enemies are at peace There is not a man which will hurt the King there is not a man whom the King will harme his Enemies will rather fall at his feet then strike at his head and the King is readier to shed teares then blood The King may rest in his Throne and his Enemies may rest in their beds Let them both rest and let not all the Machiavilians in the land all the Jesuites at Rome all the Devils in Hell be able to set them at variance We have had a chargeable insurrection a dismall warre a lasting and wastng rent but praised be the great over-ruling God that he by an Heavenly providence hath brought in the right Heir and by an Heavenly inspiration hath knit the hearts of three Kingdoms to acknowledge this Heir that not only the King and his faithfull Subjects are met but the King and his fiercest Enemies are reconciled Oh vexation to the turbulent Polititians Oh torment to the State-troubling Jesuites Oh the mysteries of Gods secret actings Oh the miracles of his unsearchable wisdome Consider and confess ponder and publish recount and record weigh and wonder sing for joy and weep for joy Ask now of the dayes that are past since the day that God Created man upon earth enquire from the one end of heaven to the other if there came to passe such a great thing as this or whether any such like thing hath been heard Deut. 4.32 A King without the Land and a single person voted never again to reign in the Land and the whole Nation filled with Swordmen Pikemen and Spearmen to fight it out to the last drop of blood rather then the designe should fall to the ground and yet in the exiled condition of the King and against the desperate Decrees of such an Illegal Irregal Depriving Depraving Deposing Decrowning Party coming through the midst of many which had been ancient Enemies not one lifting tongue or weapon that was generally known either to oppose his entrance or resist his right God to astonishment hath brought the King into the Land and brought him to his Throne setled him and setled his Enemies and all things so miraculously ordered in Heaven and so sweetly composed upon earth that all differences are ended in accord and all jarres in embracements that there are nothing but mutual and reciprocall desires and vowes for one anothers welfare Oh mercy mever to be forgotten Oh miracle never enough to be admired they require a Trophee they deserve an Hosannah yea a volley of Hymns to celebrate them Thus can the providence of God settle a distracted Nation thus can the prudence of a King pacifie a displeased distempered people and turn Capital enmity by degrees into cordial unity But to draw to a close a King that can be thus good to his Enemies to whom will he not be benigne I have shewn you how many shall have a sense of his happy Government and who may not have a share of it Yes expect it one expect it every one I say no more but that a Prudent Prince is extensive in felicity He is a blessing to a whole STATE But by a man of understanding and Knowledge the STATE theref shall be prolonged Now let us come to the lastingness of the Cure shall be prolonged From hence observe that a prudent Prince doth set up a Stable Kingdom not for a life but for generations His ego nec metus rerum nec tempora pono Virgil. 1. Aeneid There are neither measures nor stints to be put to such things wise men do not bury all their happiness with them as if when they were dead their children must go seek for estates no the Fathers shall enjoy it Virgil ibâ—d Et nati natorum qui nascentur ab illis their Sonnes shall inherit it and their Sonnes Sonnes after them so that they are happy in themselyes and happy in their posterity therefore is it said that the root of the righteous shall not be moved Prov 12.3 Such leave a deep rooting which long continuance of time can hardly pluck up Might may gain riches for a season but prudence doth bring in durable riches Pro 8.18 This is not greatness for a glance or glimpse but for perpetual generations Gen. 9.12 or to the utmost bounds of the everlasting hills Gen. 49.26 that as a wise mans name and blood shall remain in his posterity so shall his felicity Whatsoever doth carry no fastening with it but is like unto a pinne half driven home yet this is a nayle in a sure place yea such a nayle as a man may hang upon it all the glory of the Fathers house and of the Nephewes and of the posterity Es 22,23 24. Quaeris Alcide parem Seneca dost look for any Champion like to Hercules and dost thou look for any Founder like to the prudent man no he doth build for ages The King that judgeth according to truth and he is the wisest Prince his Throne shall be established for ever Pro. 29.14 Was it not verified in David Yes God promised to make him a house and when his daies should be fulfilled and he should sleep with his Fathers God would set up his seed which should come out of his loynes and the Kingdom should be established 2 Sam. 7.12 VVas not this promise found true in the event yes though Judah had some Kings that were none of the best yet for the first Founders sake the Kingdom was a long time preserved as it is manifest in the reign of Abiam who was bad enough yet for Davids sake did the Lord his God give him a light in Jerusalem 1 Kings 15 4. and the like is seen in Jehorams reign who was desperately evil for he not only walked in the sinnes of Israel but took the Daughter of Ahab to wife yet the Lord would not destroy Judah for his servant Davids sake as he had promised to give him a light and to his seed for ever 2 Kings 8.19 yea no enemy for a long time could scale that City which a wise
that was once said to be Victor Victoriae Id. ibid. The Conqueror of Conquest at last was cast into chaines by Laelius Q. Cepio that was called Patronus Senatus the Patrone of the Senate had at last his bowels torne out by the Hangman Oh how many of these Glowormes have we seen shine brightly for a time How many of these Pageants have we beheld pass along the streets with pomp and glory for a season for God divers times doth shine upon the counsel of the Ungodly they rest in their houses and florish in their Palaces they walk with stretched out necks and puff at their Inferiors they build their nests in the Stars and wear pride like a chaine about their necks Oh how lofty are their eyes and their eye-lids are lifted up But what is all this but as the brightness of a Falling-star which doth shine so long as the unctuous matter doth continue but then doth drop down in gelly Worldly glory doth dazle much for a while but it is but fluid and transitory How mad are we then that are apt to be inchanted with present greatness How ready are we to magnifie any sort of men which do thrust into Authority by us they shall be accepted extolled and said to be Governors designed from Heaven to rule over us they shall be crouched unto and have all the flattering Titles that Time-serving Parasites can invent Oh your Excellency Oh your Serene Highness these same Larves shall be taken for natural faces these same Usurpers shall be cried up as lawful princes But beware of this delusion for may not the worst of men have the best of Fortunes Yes I my self have seen the wicked in great prosperity Psal 37.35 To them alone the land may be given Job 15.19 Their eyes may start out with Fatness and they may have Collops in their Flanks Job 19.27 But how long will this hold nay how soon will it be gone have they any more than a Lease of this greatness can they convey it to their Heirs by free-deed no they have but their term and when that is expired the posterity hath scarce the rags of the Fathers Robes Away therefore with all mutable fading pomp that is the true greatness that hath a permanency in it as here that is the true State that is Prolonged But by a man of Vnderstanding and Knowledge the State thereof shall be Prolonged Secondly this doth shew that it is not in the power of man To cut off the entaile of States The Government may be interrupted but again renewed for a while disturbed but afterwards prolonged Away then with them that think they can shoot away Principalities out of the Gun-room and blow down States with Votes break Scepters and dash in pieces Crowns at pleasure Monarchy say they shall never return again into this Land there is an end of the Single Person nay some there are that pretend they can see the dooms of Princes in the stars and poetize Kings out of their Thrones with Mystical Magical Verses Mars Puer Alâ—cto Virgo Vulpes Leo Nullus Or raze out just Titles to Soveraignty by throwing down dead Images or give the last Exequies to Royal Lines by crying Exiit no there may be a dead winter for a time but at the Spring the Righteous shall flourish as the Palme tree Psal 92,12 There may be some opposition and obstruction for a while but all the weapons that are formed against thee shall not prosper and every tongue that riseth up against thee shall be condemed this is the heritage of the Lords Servants and their righteousness is of me saith the Lord Isa 54.17 Though there be not cleer day on the suddain for them yet Light is sown for the righteous Psal 97.11 Though there may be some waiting yet the Patient abiding of the righteous shall be gladness Prov 10.28 Sigon l. 11. Occid Imp. cap. 11. Honorius the Son of the great Theodosius being expelled his Kingdom at last recovered it Fulgos l. 6. and so did Justinian the Second after several indignities endured by Leontius and Tyberius Id. ibid. and so did Andronicus when he had been driven out of the Empire by Emanuel Saxo Grammaticus reports the like of Hiarnus Syward and Jarmericus and infinite it were to relate all examples that to this end might be produced Therefore let no man think that accidents can quite throw down Thrones or present Casualties can be perpetual Fates to Monarchies No Governments have their interchanges as the State here that had various chances under the many Princes yet when a wise Prince came to rule it was Prolonged But by a Man of Vnderstanding and Knowledge the State thereof shall be Prolonged 3 This doth shew that that Greatness is uncomfortable which is unconstant and that Felicity is not profitable which will not be prolonged Here is much striving in the world to get vast Estates and when all is done men have no confidence for their continuance What man is there that hath built a a new house and hath not dedicated it Deut. 20.5 Here are many Builders but few Dedicators they rather heap together Estates then hallow them so long as they may get they care not by what means they get and are these revenues like to prosper is there no more required to happiness but thine own industry can thy own ripe head or right hand settle an estate no blind are the Dizzards of these times which think to raise fortunes by the engine of Endeavor they carke and spare and gripe and think that is the high way to preferment yea the only way to make Possessions firme if they be but provident the Estate shall be Prolonged it is no matter for Gods Providence but their own but alas do not these men at last find that their hands may stretch and their brains may retch and that in conclusion they do but spend their strength in vaine and that they shall bring forth nothing but the wind Endeavor I confess is requisite for I know that the Fool that fold his hands together shall eat his own Flesh Eccles 4.8 But endeavor is not all for I know likewise that the anxious worldling may unfold both his hands and not pamper his flesh There is the paineful Fool as well as the slothfull Fool they are both empty Sculls It is true that the sluggard doth bereave his own house for by slothfulness the Roof of the House doth go to decay Eccles 10.18 And it is as true that the Worldling that doth think to fetch in all by his restless pains doth but labor in the very fire and weary himself for vanity Heb. 2.13 What great substance is there to be gotten out of the fire and that which is gotten doth it not carry such an heat in it that it will consume all to nothing But I have nothing to do with the idle Fool but the busy toylsom Fool. Come forth then thou turmoiling Idiot thou which dost sweat thy self
of the dungeon hath freedome no trances no extasies yes Let us praise the Lord who hath remembered us in our base estate for his mercy endureth fâ—r ever And hath rescued us from our Oppressours for his mercy endureth for ever Psal 136.23,24 What people once more miserable what people now more happy magnifie your God and kisse his present extol his mercy and be ravished with his Man We have had enough of the Many men here is the one and the Onely Man we have had enough of the intruding men here is the interessed man we have had enough of the self ended man here is the genraell-ended man the right republike man the true and great Statesman a Man that doth mind nothing but the common good that doth preferre the welfare of the Nation before the splendor of his owne palace a Man that is naturally ours a man that is cordially ours a Man that is wholy ours the Man of the Kingdom the Man for the Kingdome a Brittish man the Brittish glory what would ye expect in man that is not to be found in this Man what would ye desire in man that is not eminently in this Man I am unwilling to call him Man doubtlesse he is celestiall or let him be Man but withall call him Mirrour A Prince of constellations a Prince of the Sunne a Prince that hath in him the influence of the third heavens yea I might say the inspiration of Gods own brest the Prince of Gods right eye and Gods right hand Blessed Prince that enjoys such a God happie Land that enjoys such a Prince Since the Foundations of the earth all things considered when were there so many mercies and miracles shewn in one Prince I admire them and almost adore them sure I am I may God for them This Age hath the fruit of them after ages will have the bruit of them that we had judgement enough to prize them or thankfulnesse enough to honour them Oh that this should be the Prince that God in the sight of the whole world would Crown with his own right Hand That this should be the Land where such a Darling of Heaven should raign To speak much of him is but his desert to speak all of him is beyond my All. It had need be some Appelles that should draw this Picture or some Thamiris the sonne of Philammon whose songs were said to be composed by all the Muses which should be the Precentor in this Dittie Yet thus much I can and will say of him and that not only for to shew my Princes honour but the peoples happinesse that his birth is Royal and blessed art thou Oh Land when thy King is the sonne of Nobles Now where is there a Prince in Christendom which can derive such an ancient Linage Secondly That his puissance is proved and approved his valour being the fame of all Nations Thirdly That his patience is renowned he having shewn himself the suffering Anvile both of necessities and indignities What should I speak of more his Temperance is an Example and his clemencie is beyond Example Should I set out his other perfections and break a string in the expressing of them some Grashopper or other would be so kind as to leap upon my Instrument and sing out that which I might be defective in Strabo l. 6. as it happened to Eunomus when he contended with Ariston For his Eminencies are so well known that they are the daily speech of the vulgar To abridge therefore much that might be spoken I shall only give him the just praise of my Text and say that whatsoever a rare Man he be in other things he is a proper Man I mean a proper man to cure a Diseased and perishing State for he is a Man of Understanding and Knowledge Briefly to descant upon both these First He is a Man of Understanding in heavenly things he will own no Faith but that which is inspired nor no Worship but that which is Primitive nor no Ministry but that which is Apostolical nor no conversation but that which is unblemished He doth desire a bright Church more then a glorious Court Secondly He is a Man of Knowledge in temporal things He that in his greatest extremities beyond-Sea hath wronged none but hath preserved the honour of his justice will not come come home to his own to feed upon his peoples Birthrights there is nothing in him that doth seem like a claw For matters of Judicature the Administration of Justice is like to be as free under him as the light of Heaven for as he hath the ablest Judges so he will make them the faithfullest he that caâ—…ies such an eye over his Bishops will likewise watch over his Judges that there may be no remissnesse partiality nor corruption in them He doth set up his Royal Standard to the whole Nation and if those which were entrusted by him do not weigh out justice to his people he will as soon punish a Judge as a Judge should a Malefactour or an Oppressour howsoever if any thing should escape that way for want of his priviâ—y it shall be the sinne of the Judges and not of the Prince For the advancement of the welfare of the Nation ye need not doubt it for as he is a King so his Kingdom doth lye close under his Eyelâ—…â—…ea it is deeply engraven into the bottom or â—his 〈◊〉 the benefit of his people being as dear to him 〈◊〉 the Râ—… of his Crown-land His Presence hath â—…ken aâ—…ly 〈◊〉 hindrances to obstruct Trade and His Princely care shall be to add all furtherances that all Callings both by Sea and Land may prosper for he is very sensible that his Subjects stock is his Bank it being impossible if there be not the height of tenaciousnesse and ingratitude that there can be a wanting Prince where there is a flourishing people In point of knowledge I do fear him but in one thing and that it the first the preserving of his own Rites but that he will not fail in for want of Knowledge but through abundance of good nature for I hear that he hath a heart so great and an hand so liberal that he will give Royalties to expresse Bounty but this perhaps may be but a particular mans fear my wise Prince in time may prove as great an Husband of his Rights as others would have him a boundlesse Distributer But if this should be his errour it were but his own injurie and an exuberancy of an heroical and magnificent Spirit Thus then I have now shewn you what your Prince is and it is fit for every one to know the worth of his own Jewel to honour a Prince is a part of loyaltie Give honour to whom honour belongeth Fear God and honour the King Honour me before the people said Saul and Samuel did not refuse it To ascribe more to a King then is due is flattery to substract from a King what he doth deserve is Felony And as there may be many Parasites so I doubt there are a great company of Crown-plunderers What I have uttered I intend rather for an Alarum-bel then a Trumpet for an Incentive then a Panegyrick to quicken your thankfulnesse then to decipher my Princes perfections and this I think is both duty and conscience If he be such a Prince then affect him admire him value him reverence him Think whit a miserie ye had what a blessing ye have oh strange alteration Oh blessed change Have ye a King and such a King then do nothing to diminish his Worth to disturbe his Government to prejudice his Rights to injurie his person Malicious is that eye which coth look upon him with spight Venomous is that heart which doth envie his Government and cursed is that hand that would assault his person Would any one throw down that dish by which he should be fed Pluck out that eye by which he should see Bruise that foot by which be should walk Clip out that Tongue by which he should speak Stamp under foot that evidence by which he should inherit Rend in pieces that Garment wherewith he should be cloathed Burn that house wherein he should dwell abase scorn scandall maligne mischieve murther that King that should make him happie both for bodie and soule Is this the subjection to a King Is this the obedience to a Man of Understandidg and Knowledge God deliver us from such loyal Subjects here is horrid Allegiance I beseech you therefore by the remembrance of the Many Princes ye have had and of the one Prince ye have by the men of violent spirits and politick heads and by the Man of Understanding and Knowledge by your former slaverie and your present libertie by your Kings Right and your Kings Graces by your Countrymens welfare and your Enemies watchfulnesse by the honour of obedience and the shame of Rebellion by the names of Subjects and the Noblenesse of Saints by the obligation of Oathes and the commination of Gods Lawes by the impartial Judges which ye feel in your own bosomes and the incorrupt Judge which ye will meet with at the Throne by the fruit ye desire under the Ministery and by the comforts you expect upon your death-beds that laying aside all jealousies irefull passages exasperated passions humours and tumours motions and commotions ye do bow before such a King and blesse God for such a Man Know his just Claim and acknowledge his Perfections pray for his prosperous Raign and do what ye can to preserve his precious and sacred Person so may the King have safety thy Kingdom prosperity Religion Honour the Church Unity the Gospel propagation Faith Purity the Nation may be preserved the State may be prolonged and Upon all the Glory there may be a Defence All which God grant for his mercies sake Amen Amen FINIS