an evil thing against them not curse them in our bed-chambers how do I think that Kings are pricelessely tendered by God Almighty and that they are his chief Favourites yea wherefore does he command so many prayers and supplications to be made for them and that with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially as if he would have the lips of a whole Nation to sacrifice for their safety and welfare if Kings were not the principal persons which God had under his protection and tutelage Well then if either Gods love or his lawes his titles or his priviledges his mission or commission his consecration or conservation his impresse or his Image his watchfull providence or his irefull vengeance concerning Kings be to be regarded we cannot imagine any persons more conspicuous or precious excellent or eminent then Kings No mans eyes can see no more exquisite and magnificent Creature upon earth then a King for Thine eyes shall see the King 1. This serves first to shew us the high sins of this Nation Applic. which for many years deprived us of this happy sight Did we not provoke the eyes of Gods glory yes we may discern it by the judgement upon our eyes We saw not a King God is deeply incensed when he doth take away the Diademe Ezech. 21.26 and people have been Transgressours to purpose when it may be said to them Where is thy King that should help thee in all thy Cities Hos 13.10 yea when the Crown is fallen from their head they may cry wo unto us we have sinned Lament 5.16 Have they not broken Gods Lawes grievously when the breakor shall come up before them and lay hold upon him that sitteth in the Throne so that the King shall go out before them and the Lord shall be upon their heads Micah 2.13 oh God is ready to disannull the Covenant which he made with his people when he doth break this staffe of Beauty Zach. 11.10 would to God then that we were as sensible of our Sins as our Sufferings and our wickednesse as our wretchednesse We lost the sight of a King for our guilty eyes and have we not gained the sight of him again with the some criminal eyes have we so minded and mortified revieved and renounced our known corruptions that we welcomed the King into a cleansed Land were there none but Penitents which fetched him in It is true that though there be corruption in the wound yet there is health in the medicine but do not we carry our old ulcers about us insomuch that though we have been wounded In vulnere samies in medicina purgatio yet we refuse to apply a plaister for cure so that our former botches remaining we have but brought home the King to a Lazer house Oh that we had had as much desire to renew our consciences as to renew our State and to take away the cords of our iniquity Chrys de pun s 3. Nos qui vulnerati sumus obligari poenitentia erubescimur Bern. Serm. de circumcis as to take off our fetters and to see the face of Christ as to see the face of the King but I doubt that there have been few of these desires or few of these eyes we had eyes to look onely to our deliverance not to our duties to the change of our miseries not of our manners n = * Laert. l. 5. Lyc 〈◊〉 n the scholar of Straton could speak so eloquently that he was called Glycon sweet speech but he wrot so harshly that no man would read what he penned So we are curious Rhetoricians to speak of good things but the worst Scribes in the world to write out accurately in our conversations what we have delivered elegantly with our tongues What we were at the beginning of our miseries the same we are still and have gotten no more mortification by passing through variety of calamities then fishes do get into them any salt tast by swimming a long time in brackish Sea-waters Apollon de Hist mirabil or then Eunomus did get any purging from his corrupt humours by taking two and twenty potions of Hollebore Oh inflexible hearts oh fruitlesse judgements It were well therefore that we would disperse that cloud that kept the light of the Sun so long from us do we suffer these thieves to range up and down at liberty till they have robbed us once more of our Gemme This had need to be the contrite Land when our impenitency hath done us so much mischief Oh let us know the trespasse by the punishment our sins stript us of much honour and left the Land naked when they plucked the Robe of Majesty from the back of it Let us know at last that our Sins are old Chasers when they drove a King out of the Land it is a judgement to be deprived of a King when it is an happinesse to see a King Thine eyes shall see the King Secondly this doth shew that the want of a King is the Iulet of all infelicity For how can that Land be happy where the eyes do not see a King no then servants ride on horseback 10. Eccles 7. The people shall be oppressed every one of another and every one of his neighbour the children shall presume against the ancient and the vile against the honourable Is 3.5 for when the Kings are fallen Hos 7.7 all welfare fall with them then presently they are mixt with strange worships strangers devour their strength gray hairs are here and there upon them Hos 7.8.9 yea when Princes are hanged up by the hand then the young are taken to grind and the children fall under the wood the Elders cease from the gate and the young men from their songs the joy of their heart is gone and their dance is turned into mourning Lament 5.12 13 14 15. nay God doth no sooner remove the Crown but the Kingdome is no more the same it was then presently God overturn overturn overturn Ezech. 21.26.27 when the true Shepherd is removed then there is nothing to be seen in the Nation but the instruments of a foolish Shepheard of such a Shepheard which will not look for the thing that is lost nor seek the tender Lambs nor heal that which is hurt nor feed that which standeth up but he shall eat the flesh of the fat and tear their clawes in pieces Zach. 11.15.16 Take away such a Shepheard and the poor flock goeth to woefull desolation for Arise oh Sword upon my Shepheard and upon the man that is my fellow that is Gods immediate Vicegerent and what then and the sheep are scattered and God turn his hand upon the little ones And in all the Land saith the Lord two parts therein shall be cut off and dye Zach. 13.7.8 So that where a King is wanting what but disorder distraction devastation and desolation is to be expected And have not we had experience of it yes so soon as a King was gone how did every one wear the
ENGLAND'S BEAUTY In seeing KING CHARLES the SECOND Restored to MAJESTY Preached by THO. REEVE D. D. in the Parish Church of Waltham-Abbey in the County of Essex I have broken the bonds of your yoake and made you goe upright Levit. 26.13 In that day will I raise up the Tabernacle of David that is fallen and close up the breaches thereof and I will raise up the ruines thereof and will build it as in the dayes of old Amos 9.11 Sursum versus sacrorum fluminum feruntur fontes Euripid. LONDON Printed by I. R. for the Authour 1661 To the most Potent and Puissant MONARCH CHARLES the II. KING of GREAT BRITAIN c. DREAD SOVERAIGN GOD hath given us a Sight the Sight of your Self How many aking eyes where there once to see You how many ravished eyes may there be now to behold You Every one could not present such a Sight no He in Heaven Restituit Patriis Androgeona focis Hath restored You to your Fathers Throne to be looked upon as a glorious Spectacle Propert. l. 1. We saw for many years nothing but the horrid faces of strange Rulers and now we have your Face of true Majesty to bless our eyes with forma tum vertitur oris Antiquum in Buten Virg. Ae. neid 9. Oh that we had good eyes in our heads to discern the difference of Objects what a change is this that whereas we saw nothing but Usurpers in their Barbarousnesse Our eyes do now see a King in his Beautie Your absence was the Bane Your presence is the Beautie of the Nation To apply all this Beautie to Your Self perhaps would be judged flattery therefore have I endeavoured to shew Your three Kingdomes that there is a derivative Beauty in You namely that your Majestie is our Beautie For how is a Nation obscured if it hath not a King in it and how is it illustred if it hath a King reigning in Royal Splendour and Imperial dignity I wish that there be 〈◊〉 Iudges of Beautie in the Land and that there be none which are ready to strike at the face of Beautie It doth grieve me that when you have brought delight to the eyes of Millions and put peace into all hands yet that there should be left amongst us some glaring eyes and menacing hands The Jesuit to such may resigne his malicious eyes and mischievous hands What need those King-vexers and Gad-flyes of Monarchs plot treasons and kindle dissentions when we have Incendiaries and State-troublers of our own Ab pudeat certe pudeat Propert l. 2. For is it not an infamy that a Reformed Church should agree with the Church of Rome in the Gun-room that men should cast out Popery at the portal and take it in at the posterne Which of these are the better Subject Arcades ambo Horat. Both of them can level at Kings For the honour of religion then these must ever hereafter lay aside dissentions and lay down armes against Kings or else there will not onely be the treacherous and fatal Jesuit but the odious and omirous Protestant For conscience sake therefore I trust a King shall not need to fear a frighting or a fighting Protestant For must a face of Majesty smile upon all Designers or Beauty espouse it self to every Corrival or else shall there be weapons drawn to force favour and affection this is bad morality and worse divinity For where did they learn this sure I am not in Scripture for that saith Fear God and honour the King and I advertise thee to take heed to the Kings Commandment and that in respect of the Oath of God Therefore men must seem to have no reverence to Gods lawes nor dread of perjury or else their brains must leave plotting and their hands leave braining They may find these grounds of conspiracy in old Achitophel or new Mariana but confident I am that they cannot in the Old Testament or the new Except then they would burn their Bibles and make Humour their Holy writ they must consume to ashes such principles and practises We have been shamed enough farre and nigh for such paradoxes and stratagemes and cursed be they which do renew the next scandal The honour of the Church and the Beauty of the Kingdome are then gone Have Protestants against Papists sheathed up their swords and shall Protestants against Protestants unsheath theirs what against their fellow Professours what against their natural King oh inexorable oh incorrigible King-haters Men have been mad and some distempers we have lately found but surely this phrenzy will not alwayes last Let them look your Majesty through and what occasion can they find in you of disgust distast or so much as discontent So far as I can perceive your Majesty doth but seek your Native Right the established Religion the fundamental Lawes the Honour of the Highest the freedome of the meanest the welfare of the Nation the Peace of the Kingdome and they may see as well as I that your graces are conspicuous your qualifications eminent your carriage affable your Government mild your counsailes prudent your actions Heroical your life spotless and your conscience sincere except therefore they would have an Angel to reign over them where can they have in flesh and blood a more desired man what heart then can have a rancorous thought against such a King No I hope to see all your Enemies blush at their causeless anger and senseless spight yea to fall down at your Royall Feet and repent that they have been so inconsiderate and weep that they have been so unkind Bear but with their former failings pardon that which is past as what cannot that Royal Heart of Yours that is the living spring of clemency wash out of your remembrance and me think your Majesty should have felt the last of animosities and triumphs people will not alwayes kick against the pricks and run upon the speares spoint of divine lawes but do that which God hath obliged them to even honour your Person acknowledge your Authority submit to your Edicts admire your Perfections and be knit to you in the adamantine chains of Fidelity and Loyalty that this wasted Country may once again become a flourishing Nation and the Kingdom of Triumphs Thus in all Humility prostrating my Self at your Majesties Royal Feet and Praying for your long Life your increase of Princely Honours your lasting Peace and everlasting Blisse submissively I take leave and rest Your Majesties Devoted Subject in all unstained and inviolable Loyalty THO. REEVE ENGLAND'S BEAUTY Esay 33.17 Thine eyes shall see the King in his Beauty HEre is Senacherib in a fury and Hezekiah in a fray Senacherib was guilty of much rapine and he would authorize his robberies under Gods broad seale for thus saith his Commissioner General Am I now come up without the Lord against this place to destroy it the Lord said to me Go up against this Land and destroy it 2 Kings 18.25 so that prey is piety and
Crecians and robbed the Temple of Apollo they slew many of them rased three of their prime Cities causing them to dwell afterwards in villages laid a taxe of threescore talents yearly for the repairing the Temple Oh then that that sin which hath been held a horrid crime amongst Heathens should be accounted a prime virtue amongst Christians is it not a shame that the light of Nature should shine brightlier then the light of the Gospel is it not a scandal that God should provoke such Professours to jealousy by a foolish Nation Shall Gentiles teach Christians Divinity how will these justify their selves at the last day when the Heathens shall rise up in judgement against them If ye are then to look upon a King as a King beware of Salomons winking eye When ye have not faithful eyes to look upon a King Chrys hom 55. in Iohan. ye will soon have treacherous feet yea amissis oculis frustra sunt pedes if your eyes have lost their reverence to a King your feet will soon have lost their obedience to him I trust our King hath none about him which are troubled in their eye-sight if he should then those which have bad eyes will soon have bad hearts I wish them all to have good optick nerves good Crystalline humours good visory spirits Pity it is that there should be any vermine at Court any spiders hanging upon the Kings rafters that there should be any bad tongues nigh to the Kings eares any bad eyes nigh to the Kings face no though there may be some distempered sights in the Kingdome yet it were shame and horrour if there should be a Polyphemus and a Cyclops howsoever a Tiresias and a Hypsea What they which eat the Kings bread and are sworne to preserve the Kings person not clear-sighted to see his honour then they deserve neither the eyes in their heads nor the necks on their shoulders The Furcifer is the fittest Oculist to cure such bloud-shotten eyes And as I would take all bad eyes out of the Court so my desire is to free the Kingdome from such bad-sighted people Rebellion is an high defect in the eye of Subjection therefore let all beware how they comply with the sand-blind stark-blind generation for If the blind lead the blind both will fall into the ditch Therefore if there be a King then amongst you give him the reverence and right of his Name that is be ye Loyal to him Do ye all then make a Covenant with your eyes not to look upon a maid that beautifull Damosel of disloyalty if she with her fair speech can make you to yield and with her flattering lips intice you to step in to her ye go like an oxe to the slaughter and like a fool to the stocks of correction till a dart doth strike through your liver or ye be as a bird which hasteneth to the snare not knowing that it is for your life Beware therefore that ye do not commit fornication with that noted prostitute she will bring you to a morsel of bread and hunt for your precious life howsoever a wound and dishonour ye shall get and your reproach shall never be wiped away Keep therefore a chast heart to your own Bridegroom and seek not after strange flesh If ye do commit uncleannesse ye may thank your wandring eyes and your eyes full of adultery Monarchy is that Government which ye ought to be espoused to Look therefore where ye should look and see whom ye should see and that is a King See him to be a King and see him as a King for that duty is that which must compleat the delight of my Text Thine eyes shall see the King Fifthly this doth serve to reprove them which would quite take a King out of the world which would not have one King for any eye to look upon these are the right Basiliskes to sting to death the Basilic calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King shall be so farre from being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation of a Commonwealth that he shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mischief and destruction of a Commonwealth Good Commonwealth-men they are in the mean while which take away the honour and Ornament of a Commonwealth For a King in a Commonwealth is like the heart in the body the root in the tree the Spring in the stream the Eagle in the skye the Sun in the firmament these pink-eyed people look upon a King not only with disdain but defiance Neque mel neque apes Tryphon They like not the hony of Government nor the Bee that should afford it them This wild colt that he might not be backed at all neigheth up and down in the world against the Rider and saith Aristoph Tolle calcar take away the very Spur. To such a King is an heart-gripe an eye-sore yea they can look upon their Fawnes and Satyres Anakims and Zanzummims Arbahs and Ashbibenobs with more delight then upon a King What need have we of a King what doth a King amongst us They have cried themselves so long to be the free-born people of England that they would not onely be free in respect of liberty but free in respect of Soveraignty Oh this same Monarchy say they is the great bondage of the world King-ship and Gospel-ship cannot stand together Virgil. Cur non Mopse why not brother of Christ How can Christ be a King here when he saith that his Kingdom is not of this world doubtlesse these persons make themselves Angels which expect Christ to Reign over them Why may not Kings here exercise authority when Christ suffered them He paid tribute to Caesar and wished all men to give unto Caesar the things that are Caesars Why do he himself often compare himself to a King and call himself the King of Kings if there should be no such thing as a King Was is not prophesied that Kings should be noursing Fathers to the Church yes and in the time of the Gospel it is said that Kings shall hate the Whore and eat her flesh and burn her with fire Rev. 17.16 and that not onely the people which are saved should walk in the light of the new Jerusalem but that the Kings of the earth should bring glory and honour to it Rev. 21.24 In what one place of the whole Scripture is it said that there shall be no Kings no I find it not in Holy writ but in holy fancy in the Acts of the Pragmatical I believe the religion of the businesse is rapine that such might share amongst them the crown-Crown-Land every Mechanick might sit in a Chaire of State goodly Domination we should have under such Kings their free Monarchy would be as good as their free Ministery But let them leave fulminating against Kings for I do not find in the whole Bible one thunder-bolt cast at the calling If Scripture be their Rule I do not see there but that Kings may as well enjoy their Robes
burning of beanes might more terrify Charles the fifth Iovius l. 37. hist Plut. in Alexandro and Francis the first at Villafrank they thinking that a Navy of the Turks had been coming and the very dead statue of Alexander at the Temple of Apollo at Delphos might make Cassander sooner tremble then the presence of a King will beget awe or reverence in such a Nation But some will say that Kings ought to have Counsellers and he must be guided by them Ought and must are high words It is convenient I confesse that Kings should have Counsellers for in the multitude of Counsellers there is health Salomon the wise was not without them but then these Counsellours must not be Compellers the King must be the Head of the Counsel a King must not be subjected to their excentrical humours if any such things should happen or to their self-willed and self-ended aymes for these should then be rather projectours then Counsellours or Dictatours then Directours all the Beauty should then be in the Counsellours cheeks and not in the Kings-face Let there be as many Counsellours then as ye will but still let the King have the liberty of election to accept or reject what in his Princely wisdome he thinks fitting for constraining advise belongs rather to headstrong surly Subjects then to true Counsellours A King no doubt may as well refuse ill counsel as ill meat ill weather ill lodging Bad company is dangerous and so likewise is bad counsel Is a King bound to walk in the dark to take receipts of all Empiricks to sail with all winds to go out of the way if his guides mislead him no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucian in Asin Plut. in Themistoc It were better to run back in the middle of the way then to run wrong That Counsel may be followed there must be sancta penetralia justitiae the holy inwards of justice How is a King at liberty if his judgement be not free his captived person were something like to his captived reason Non per regulas juris communis tenetur sequi eorum consilium Pet. Greg. de rep l. 24. c. 8. quos adhibet consilio The King is not tyed by the rules of common justice to follow their Counsel whom he doth admit to Counsel no ordinary Client is limited to this How is it the Kings honour to search out a thing Prov. 25.2 if the Kings heart must ly in other mens brests why do David say Give thy judgements to the King Ps 72.1 if all the judgements of a Land lay in Counsellours lips or the King hath no commands of himself but by deputation No good King will refuse Counsel no wise King will yoak himself to Counsel The King might then make himself a slave the Church a vassal and the Kingdom a Bondman Then the Land hath lost her Liberty and he himself may lose his Crown For though noble Counsellours disdain to give any Counsel but according to honour and conscience yet there are a company of pragmatical Sages that will be Balaams Jonadabs old Achitophels or young Rehoboams Counsellours If the King then be necessitated to the wits or wills of all Counsellours where is his Scepter and Broad Seale Let there be then Majesty in Kings moderation in Counsellours Soveraignty in Kings sobriety in Counsellours dominion in Kings devoir in Counsellours For if the King be to sit in the Throne and he is the Law-giver of the Nation and people be to seek the Kings face and to listen to the Divine sentence that is to come out of his lips if he be to sit as chief and to dwell like a King in an Army if he be to send forth the Decrees and Nations be to bow down before him if young men ought to hide themselves from him and old men ought to arise and stand up if the voices of Princes ought to be stayed in his presence and after his words they ought not to reply if all the Land ought to wait for him as for the raine and to open their mouthes for him as for the latter raine then surely the best Councel the great Councel of a Kingdom is not circumscriptive to a King No good Counsellours know better fealty bad Counsellours ought to leave off this exiliency Let Magna Charta then be preserved and the petition of Right have all the right that is in it but let the Maxima Charta and the prescription of Kings Right be thought on with them and above them for it is the Elder Brother and of the Bloud Royal and ought to weare the Crown before all others If then the honour of God or the fear of his Lawes the Image of God in a Kings fore-head or the Scepter of God in his Hand a Kings Royal Ornaments or a Kings Royal Office the advancement of Religion or the protection of the innocent the obedience of Subjects at home or the dread of Forraigners abroad the duty that ye require from your children or the reverence that ye expect from Inferiours the peace of the Kingdom or the prosperity of the Kingdom carry any authority with you let the last word be spoken that may tend to the disparagement of the Kings dignity and the last arrow be shot that may be levelled to the diminution of his power let us fill his Coffers with Gold and his heart with confidence let us end all enmity in unanimity change all fiercenesse into fidelity let us fight no more against Kings but fold our armes in subjection let us all fall at the Kings feet and vow never again to strike at his head let us join no more battels but join hands weep that we have been such enemies and smile that we are become such friends let us rejoyce that we have gotten at home the Father of our Country be glad that we are coming home to our Mother Church let it comfort us that the King hath brought Bishops along with him to restore us to our first Faith and Judges to settle us in our old inheritances oh let it delight us that we are come to our wits and begin to remember that we are Country-men and that the malignity of the Church-fever is spent and that we begin to look upon one another as Fellow-Professours Let us say we will go together to the Kings Court and go together to the Kings Chappel that we will join together in allegiance and join together in worship adore the same God and knit our hearts to the same King All this is for the Kings honour and if we will have a King let us grudge him no honour Let it be our ambition to strive that we may be the most devoted people to a King to be the Nation of Loyalty the Island that will set up a magnificent King that no Subjects upon earth shall pay such Homage to a Soveraign as the English Protestant Oh let us adorn the Protestant and grandize the King For to make the King great it
iudgement maintaineth the Countrey Pro. 29.4 for he knoweth that he is therefore constituted King that he might do equity and righteousnesse 1. Kings 10.9 and therefore is a Copy of the Law put into his hand that he may learne to feare the Lord his God and keepe all the words of the Law and the Ordinances Deut. 17.19 Such a King will be like David who fed Jacob his people and Jsrael his inheritance with a faithfull and true heart and ruled them prudently with all his power Ps 78.72.73 Or like Asah who made a covenant with his people to seek the Lord God of his Fathers with all their heart and with all their soul insomuch that he that would not seek the Lord God of Israel should be slayne whether he be small or great man or woman 2. Chron. 15.12.13 or like Jehosaphat who walked in the first wayes of his Father David Melius est civitatem regi à viro optimo quam à lege optimâ Arist politic l. 1. Pictor insignis qui non tantum oculos faciem verum totam imaginem varietate colorum honestat Franc patr Sen. de instit regis l. 2. tit 1. Sedente in se immortali Iudite p. Aemil l. 5. Regum oculis efficacia supra humanam vim inest P. Iovius hist l. 2. Herodot l. 2. Diodor. l. 12. Ced Rhod. l. 19. c. 29. Sigon l. 20. occid Imp. Evagr. l. 5. c. 13. Alex. ab Alex. l. 5. c. 9. Herodot l. 6. and sought the Lord God of his Fathers and walked in his Commandments and not after the trade of Israel 2 Chron. 17.3 4. A good King doth chiefly look to have his Throne established by righteousnesse Prov. 25.5 and that his people under him may lead a peaceable and a quiet life in all godlinesse and honesty I. Tim. 2.2 This is a good King and indeed his worth and value is scarcely known A good King is like a good Spring a good mine a good corner-stone a good Magazine a good Angel which made Aristotle to say that it were better for a City to be governed by the best man then by the best law because his life is a Law and there need no other precept but his precedent He is the rare Painter which maketh his whole Kingdom a picture drawn out with Orient Colours He is so transformed into God that as Ludovicus Crassus wished his son the people may see the immortal Judge sitting in him Which made Paulus Jovius to say that Kings had distinct eyes from other men because they look out with their Princely eyes minding onely the general benefit Such a Prince doth remedy the errours of former Governments as Micerinus did the high enormities of Cheops and Chephren which reigned before him in Aegypt In such an ones Government people leave groaning and there are nothing but laeta fausta pleasant and delightfull things to be seen at it was said of Sitalces or all grievances being removed the Nation liveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear or perplexity as it was said of the reign of Alcimus That wise Governour doth make it his principal art to restore the ancient glory of a Nation as Justinian the great did or like that famous Tiberius the second he hath no other Princely ambition in his brest but that none of his predecessours might exceed him in piety or felicity That Prince is so honoured by the people that like another L. Pifo because he had done all things for the welfare of the Nation he shall be sirnamed Frugi the Profitable yea there are prayers made by the whole Land that such an one may not dye childlesse lest such a renowned family should perish as it is said of Ariston the King of Lacedemonia and if God send an heire for the Fathers virtues they are willing to have the childs name called Demarathus the peoples Darling And well may it be so for a good King doth take his Crown out of Gods hand and doth weare it for his honour his heart is in Heaven and his eye is upon the Church he doth first seek for the purity of religion and is carefull that sacrifices without blemish be brought to the Altar he doth look to conquer rather with his bended knees then his armed hand he doth love his Nobles and not despise his Commons he doth prefer a penitent before a Peere and a just liver before an high-borne Grandee he doth desire to have his Priests undefiled and his Judges uncorrupt he doth want no Majesty and yet doth abound in humanity his speech is gentle and his hand is soft he is passionate against incorrigible sinners and yet compassionate to remorse-full enemies he grieveth at intemperance and hateth blasphemy he liketh neither the laughing Projectour nor the weeping Sectary he would have his Sanctuary without indevotion and his treasury without injury his watchfull conscience is the Squire of his body and his deprecatory petitions his best Life-guard his innocent life is his ingraven Image and his pious examples his richest Medals he doth shine like a Sun himself and doth wish to have none but bright Stars about him next to his own pure heart he doth endeavour to have a pure Court he doth stand upon his own prerogative but catch at none of his people liberties he had rather gild a Kingdom then his Exchequer his crown-Crown-land doth satisfy him better then breaking an Inclosure he can see a Vine-yard out of his Palace-Window without proclaiming himself Owner of it by an Ahabs evidence he would have the liberal Arts to flourish and make if it were possible every Mechenick a Lord of a Mannour he giveth all furtherances for free Trade and quick Merchandise he hoth affect none but the generous and scorn none but the proud he doth commiserate the wants of the poor and he would have the rich to build them Alms-houses he is wise and not vain glorious valiant and yet would never fight chast and yet not an Hermit sober and yet no water-drinker liberal and yet not profuse he is oftenest at his Chappel and oft at his Council-Table he hath a listening ear to just petitions but not to pragmatical motions his heart is set upon nothing more then repairing decayed places and erecting Monuments he would leave behind him a glorious Church and a setled Kingdom he doth govern for God upon earth that he may Reign with God in Heaven Now is not the presence of such a King an Heavenly present hath the rich hand of God a dearer pledge of favour to bestow upon his Bosome friends are all the splendid Spectacles of a Kingdom like to the face of such a Prince no doubtlesse he doth surpasse them all as far as light doth excell darknesse oh then how may all his Subjects have delight under his shadow and clap their hands together that they sive to see such happy dayes his name may be pleasure his Reign Triumph for when their eyes see such a King they see a King in
is to make our selves happy and honourable for there is no greater delight and dignity to a Country then to have a King exalted the blessing and Beauty of a Kingdom is to see a King in his Beauty for Thine eyes shall see the King in his Beauty Well in conclusion let me bring home the joy of the Text to our own hearts and present the sight in the Text to our own eyes The prophesy was first fulfilled upon Jerusalem and we have had it in as memorable and miraculous a way seconded and doubled upon us We have been Spectatours of Wonders Fathers to their children may relate them whatsoever dolorous things for a while afflicted our eyes yet these sad Objects are removed and we have beheld those things which are pleasant to the eyes Our eyes have seen the King in his Beauty Had not our King as fierce enemies as Hezekiah yes Senacherib ranged over this Country and made all the Land to tremble that hammer of the earth dashed all in pieces for he and his Rabshakehs and Rabsarisses and Tartans made a Land that was like the Garden of Eden like a desolate wildernesse neither high-wayes nor high Rulers fields nor Forrests Cities nor Castles were secure but our wards and our woods our heritages and our honours our labours and our lawes our reputations and our religion our beasts and our beds our tillage and our Tables our Tabernacles and our Temples our backs and our necks were subject to the fury of our Adversaries for what were we but an harrassed Land a plundered Nation a sequestred people Our enemies ruled over us with rigour and made our lives bitter unto us Cities were turned into heaps and the houses of Ivory perished the shield of the mighty was vilely cast away and nothing amongst us but wastes and groanes chaines and gibbets all the mirth of the Land was gone and the very Songs of the Temple were turned into howlings we even stood amazed under our disasters and even despaired ever to see better dayes Many a cord was let down to pluck us out of misery but Hic funis nihil attraxit This rope drew nothing many means used to preserve us in the storm but Deus praevertit anchorae jactum God prevented the casting forth of the Anchour so that absumpta salus nec spes jam restat Iüli All safety seemed to be taken from us and there was no hope appearing to repair our broken fortunes our hearts even failed us and we were ready to ly down in our confusion for when any gave us comfortable words to expect yet happier we accounted them velut aegri somnia vana As sick mens dreams and gave no other but a kind of diffident answer Alas who shall live when God doth these things Num. 24.23 Yet how hath God cleared the Land of Senacherib saved us by a mighty deliverance Senacherib is vanished and Hezekiah desired Hezekiah admired Hezekiah Hezekiah the King of high preservations Hezekiah the King of conspicuous qualifications doth appear we may carve the whole Text graven in capital Letters golden Characters and celestial impresses upon our hearts for We have seen and we have seen a King and We have seen a King in his Beauty Oh Heaven hath presented to us this sight this is the Object of Miracles We may draw nigh and see this great sight Exod. 3.2 Hath this been done before or in the dayes of your Fathers Joel 1.2 no there hath not been the like neither shall there to many generations we may count it as one of the chief of the wayes of God for a King that could not enter the Land nor safely set his foot upon any corner of the Nation now with Hezekiah he may see the Land afar off and walk upon the length and bredth of the Land Who hath heard such a thing who hath seen such things Is 66.8 doubtlesse that in Num. 23.23 may be applyed to us According to this time it shall be said of Jacob and Israel what hath God wrought what an incredible an ineffable and an invaluable thing Blessed be the Omnipotent God and blessed be his potent Champion which hath made the Land happy in the sight of a King in the sight of such a King I say of such a King who cometh to us with a right Title one Usurper more would have quite broke the heart-strings of the Nation with the right Religion a Papist or a Phanatick would have after so many factions fractions shivered the Church into nothing but sherds with the right Princely endowments who hath in him a treasury of moralities may be a pattern to all the Princes of his time for true virtue An Hereditary King an Orthodoxe King a Compleat King what can the eye of the Nation look upon with more satisfaction no Our eyes do see a King in his Beauty we do see him so in his personal Beauty and God forbid but we should give him all the National Beauty that may be Confesse his right and give him his right welcome him home with melody and bestow Majesty upon him make him as great as he doth desire to make us mighty we were never happy before he came we are unhappy if we know not how happy we are since his coming he hath redeemed us out of errour out of bondage out of despair O Redeeming King Let us not serve him now as the Israelites served Moses who were ever groaning till they had a Deliverer and ever murmuring after they had a Deliverer No let our joy in him be answerable to the comforts he hath brought along with him and our peerlesse esteem of him be answerable to his prizelesse worth Consider his devout Heart and his divine Lips what zeal he doth bear to the truth and what hatred he doth carry to an Oath how he hath preserved his Religion amongst the Jesuits and is come to his Subjects to tell them what a Protestant he is consider his chast eye and his sober Palate his soft bowels and his just hand how he is fragrant with almsdeeds and doth shine in wisdome how he was patient under afflictions and is humble in prosperity how he hath forgiven his enemies and is daily preferring his Friends how the whole Land doth not exceed him in Candour nor the whole earth in valour consider what he hath done for your consciences what for your liberties what for your Lawes what for learning what for a flourishing trade and what for a setled peace consider if he be not the prime man that could have comforted you if he be not the onely man which could have made you happy and will ye open your eyes and not open your lips give him your acclamations and not give him your affections shall English-men have the best King and be the worst Subjects be the ferventest Desirers of a King and the ficklest Reverencers of a King what still squint-eyed rank-breathed half-hearted still Censurers Malecontents Mutiners Send for Senacherib
rapacity is religion the Lords name must be the Patent to the most injurious courses in the world The Lords cause and the Lords Commission the Lords banners and booties must be cried up in the most savage depredations Senacherib's host is consecrated by Rabshakeh to be an Army of Saints this same hallowing of Camps where souldiers diverse times are little better then Scorpions is but an old Paradoxe of Rabshakchs military Divinity that as the old Sequestratours or Seisers upon Delinquents estates cast men out of their houses and said Let God be glorified Es 66.5 So these in the fear of God and by the impulse of the Spirit change governments behead Kings plunder Countries and cut throats Did not the Lord set them on work Did they any thing but by a call from Heaven every sharking Trooper can say mihi Phoebus Apollo Virg. 3. Aeneid Praedixit I am taught from above to act as I do What cause had Sanacherib to invade or infest Jury cause Highway-mans provocation he had a mind to take a purse and this was all the offence which he could pretend He harrassed an innocent Nation without the least grievance for Wo be to thee which spoyledst and wert not spoyled and dealst treacherously when thou wert not dealt treacherously with v. 1. But the sword is drawn what shall sheath it up shall parley no oppression is too venemous a Cockatrice to be thus charmed Senacherib is deaf to all Accommodation he must be his own Arbitratour or else no pacification will be consented to Messengers are sent but they might have stayd at home Embassadours are dispatched but rapiunt conamina venti Stat. 6. Theb. They do but poure their treaties into the ayre they do return not with articles of agreement in their hands but with brinish tears in their eyes Behold the Messengers shall cry without the Embassadours shall weep bitterly v. 7. And what then are the consequents of this fruitlesse mediation what but wofull skars Resolve such an implacable enemy Venturum excidio Lybiae To come to the utter destruction of the Land Then have at Travellers Merchants Nobles Monuments Kings Palaces Kings Parks Kings Woods neither highwayes streets fields forrests are free from danger There is nothing to be seen all the Country over but the rufullest face of misery that mans eye could behold Rabshakeh said that he did come from God but if all the Eumenides had made him Captain General could he have been the Authour of more dismal outrages No place right calling covenant matter or man were regarded for The high-wayes lay wast the way-faring man ceaseth he hath broken the Covenant he hath despised Cities he regardeth no man and the earth mourneth and languisheth Lebanon is ashamed and hewen down Sharon is like a wilderness and Bashan and Carmel shake off their fruits v. 8.9 Calamity enough but is this misery endless No God whose name had been abused his covenant violated and his people oppressed at last doth look down upon their ruthes and rise up for their redresse Now will I rise saith the Lord now will I be exalted now will I lift up myself V. 10. Though a long time their contrivements had been succesfull yet at last their policies should be snares and their designs fetters yea they should but kindle a fire to burn their selves to ashes for ye shall conceive chaffe and bring forth stubble your breath as fire shall devour you The people shall be as the burning of lime as thornes cut up shall they be burns in the fire V. 11.12 yea the judgement shall be so terrible that it shall be the bruit of the earth Rumor it magnum sermonibus occupat orbem Ovid. 6. Met. For Hear ye that are far off what I have done and ye that are near acknowledge my might V. 13. It 's true Temporizers and Neuters had sad apprehensions as if this dolefull stare could never be altered they cry out Funditus occidimus nec habet fortuna regressum Virg. 11. Aeneid We are utterly undone and the prosperity of the Nation can never have a return the fire is kindled and all will be consumed in this wasting flame The sinners in Sion shall be afraid fearfulnesse hath surprised the hypocrites Who amongst us shall dwell with the devouring fire who amongst us shall dwell with the everlasting burnings V. 14. But shall there be no more auspicious thing to be expected by the righteous yes they that have not wavered in this time of tryal but have done and spoken that which do become true Patriots and sincere Professouts which neither were dismayed with accidents nor have followed the hurse in State not lurched any thing out of the common casualty nor brained men with the pole-axe of the age but had lived like steady invariable incorrupt persons not skilled in the pinching and bribing arts of the times but tender over mens estates and bloud these men shall have ample and stable felicity for He that walketh righteously and hath spoken uprightly he that despiseth the gaine of oppression and hath shaken his hands from taking of bribes that stoppeth his cares from hearing of blond and shutteth his eyes from seeing of evill He shall dwell on high his place shall be the munition of rocks bread shall be given him and his waters shall be sure V. 15.16 Well here are pledges for the peoples happinesse but what newes for the King What must he alwayes live in streights no his enemies shall be dispersed strangely and he in a miraculous manner restored Senacherib came in upon the spurre but he shall be drawn back with a hook Senacherib shall vanish and Hezekiah shall appear He shall be looked upon as a King and as a King in pomp and splendour the age shall be ravished to see his Majestick estate and be in a trance to see a depressed Prince raised up to the height of sublime dignity for they shall not only see him a King but a King in his Beauty Thine eyes shall see the King in his Beauty In the Text consider with me 1. The opening of a Cabinet or a clear manifestation Thine eyes shall see 2. The Gemme presented The King 3. The lustre of the same In his Beauty First for the opening of the Cabinet or the clear manifestation Thine eyes shall see Gods Cabinet had been shut but he would unlock it people had lived in the dark and though they might hope for much yet for the present they discerned nothing but this black sky should not alwayes last there should come a time of light and sight though thy eyes do not see yet thine eyes shall see Thine eyes shall see From hence observe that the sweetnesse of a blessing is in the actual fruition of the same not to have it promised but presented not hoped for but enjoyed long a mora est nobis Ovid. quae gaudia differt Retarding which doth delay a blessing is very irksome to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉