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 yoke, and made you go 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 ruins thereof, and will build it as in the days of old.  Amos 9.11. 
Sursum versus sacrorum fluminum feruntur fontes.  Euripid. 
LONDON, Printed by I. R. for the Author, 1661.   

To the most Potent, and Puissant MONARCH CHARLES the II. KING of GREAT BRITAIN, etc.  
DREAD SOVEREIGN,  
GOD hath given us a Sight, the Sight of your Self. How many aching 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 Father's 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 Barbarousness, Our eyes do now see a King in his Beauty? Your absence was the Bane, Your presence is the Beauty of the Nation. To apply all this Beauty to Yourself, perhaps would be judged flattery, therefore have I endeavoured to show Your three Kingdoms, that there is a derivative Beauty in You, namely that your Majesty is our Beauty. 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 〈◊〉 judges of Beauty in the Land, and that there be none which are ready to strike at the face of Beauty. 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 resign his malicious eyes, and mischievous hands. What need those King-vexers and Gad-flyes of Monarch's plot treasons, and kindle dissensions, when we have Incendiaries, and Statetroublers 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 postern? Which of these are the better Subject?  Arcades ambo, 
Horat.  
Both of them can levelly at Kings. For the honour of religion than these must ever hereafter lay aside dissensions, and lay down arms against Kings, or else there will not only 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 fight Protestant. For must a face of Majesty smile upon all Designers, or Beauty espouse itself 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 King's Commandment, and that in respect of the Oath of God. Therefore men must seem to have no reverence to God's laws, 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 than they would burn their Bibles, and make Humour their Holy writ they must consume to ashes such principles and practices. We have been shamed enough fare and nigh for such paradoxes and stratagems, and cursed be they which do renew the next scandal. The honour of the Church, and the Beauty of the Kingdom are then gone. Have Protestants against Papists sheathed up their swords, and shall Protestants against Protestants unsheathe theirs? what against their fellow Professors? 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 frenzy will not always last. Let them look your Majesty through, and what occasion can they find in you of disgust, distaste, or so much as discontent? So far as I can perceive your Majesty doth but seek your Native Right, the established Religion, the fundamental Laws, the Honour of the Highest, the freedom of the meanest, the welfare of the Nation, the Peace of the Kingdom, and they may see as well as I that your graces are conspicuous, your qualifications eminent, your carriage affable, your Government mild, your counsels 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 spite; yea to fall down at your Royal 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 passed (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 always kick against the pricks, and run upon the spears spoint of divine laws, 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 myself at your Majesty's Royal Feet, and Praying for your long Life, your increase of Princely Honours, your lasting Peace, and everlasting Bliss, 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 authorise his robberies under Gods broad seal; 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 rapacity is religion, the Lords name must be the Patent to the most injurious courses in the world. The Lord's 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 soldiers divers times are little better than Scorpions) is but an old Paradox of Rabshakches 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 infested 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 Woe be to thee which spoyledst, and wert not spoilt, and dealest treacherously, when thou wert not dealt treacherously with; v. 1. But the sword is drawn, what shall sheathe it up? shall parley? no, oppression is too venomous a Cockatrice to be thus charmed; Senacherib is deaf to all Accommodation, he must be his own arbitrator, or else no pacification will be consented to. Messengers are sent, but they might have stayed at home, Ambassadors are dispatched, but  — rapiunt conamina venti, 
Stat. 6. Theb.  
They do but pour their treaties into the air, 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 Ambassadors shall weep bitterly. v. 7. And what then are the consequents of this fruitless mediation? what but woeful scars? 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 highways, streets, fields, forests are free from danger. There is nothing to be seen all the Country over, but the rufullest face of misery, that man's eye could behold. Rabshakeh said, that he did come from God, but if all the Eumenideses had made him Captain General, could he have been the Author of more dismal outrages? No place, right, calling, covenant, matter, or man were regarded; for The highways lay waste, 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 hewn 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 redress, 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 successful, 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 chaff, and bring forth stubble, your breath as fire shall devour you. The people shall be as the burning of lime, as thorns 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,  Rumour 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 doleful 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 Zion shall be afraid, fearfulness hath surprised the hypocrites. Who amongst us shall dwell with the devouring fire? who amongst us shall dwell with the everlasting burn? 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 trial, 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 men's estates, and blood, these men shall have ample, and stable felicity, for He that walketh righteously, and hath spoken uprightly, he that despiseth the gain 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 evil, 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 people's happiness, but what news for the King? What must he always live in straits? no, his enemies shall be dispersed strangely, and he in a miraculous manner restored. Senacherib came in upon the spur, 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 Majestic 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 Gem 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. God's 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 always 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 sweetness 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,  — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Homer. Iliad. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
To expect long, and at last to return empty is tedious, and vexations. 
Petrarch. dial. 110.  Nunquam expectatio tranquillitasque simul cohabitant. Long waiting, and satisfaction do never dwell together. The hope that is deferred doth afflict the soul. The breasts of consolation yield us no sweetness, till we milk out, and be delighted with the abundance of glory. Es. 66.11. Espousals do not satisfy a bride, but actual wedding. The Israelites had many a sad groan till they entered the Land of Canaan, and Noah till the Ark rested upon the Mountains of Ararat. Better is the sight of the eyes, than the wand'ring of the desire. Eccles. 6.9. The wand'ring of the desires is pain, and grief, but the seeing with the eyes is contentment, therefore David praised God that he set one upon his Throne, his eyes seeing it. 1 Kings 1.48. And God did comfort up his dear people, 
Mal. 1.5.  that their eyes should see, that God would be magnified from the border of Israel. Sensible comforts are most satisfactory, not those which have their prediction, but their production, such as are come to an accomplishment, and are brought to eyesight. Thine eyes shall see.  
1. This doth show first that God is the God of sights, 
Appl.  the thing that is hid he can bring forth to light. Job 28.11. He can show wonders in the Heavens, and the Earth. Joel 2.28. yea so delight our ears, and affect our eyes, that we shall stand in a kind of amazement, and say, Who hath heard such a thing? and who hath seen such things. Es. 66.8. How great are his signs? how mighty are his wonders? Dan. 4.3. oh than we that are all for rare things, and strange sights, why do we not cleave close to God? is there any which can so dazzle our eyes? Is not he the God of objects? yes, he is the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wonder-worker, 
Naz. Hugo de Operat. trium dierum.  dedit oculis, quod vix comprehendere potest oculus. He hath given so much to the eye, that the eye cannot comprehend it. If we would be Spectators of bright things, than we should never separate ourselves from him who doth make every thing to shine with radiant beams, no, we should frui Deo, sicut luce oculus, enjoy God, 
Aug. l. 2. de Civit. Dei c. 3.  as the eye doth the light. If we provoke the eyes of his glory, he will vex our eyes with sad sights, but if we do that which is acceptable in his eyes, he will do that, which shall be delectable to our eyes. We are enemies to the joy of our lives, and not worth the eyes in our heads, which do incense God; for this is that which do hinder us from many glorious things, which we might behold. Doth God usually transport the wicked? no, they scarce see an admirable thing in their life-time; the extasying sights are for the righteous, they are the pure eyes which see ravishments, God doth reserve his prime Objects for his Hidden Ones, for them that are unto him as the apple of his eye, or cleansed eyes, let us then be the pleasure of his eyes, because he is the God of our Objects; it is he that saith, I will delight thy senses, it is he that saith, Thine eyes shall see.  
Secondly, this doth show us that we may depend upon God for wonders, the eyes of all things look upon thee, and they may, for he is the God of the eyes, and hath the curious, and marvellous sights for them. The pictures with orient colours do hang in his gallery, the exquisite, polished, elaborate masterpieces are to be seen in his Providence. Totus manus est, He is all hand. 
Aug.  Deus in una existentia omnia praehabet. 
Dionys. de Diu. nom. l. 5. c. 2. Aquin. 1. a. q. 4. a. 2. Roet.  God in his one existency hath the anticipation of all things which can be shown. Totam perfectionem essendi in se continet. He doth include the perfection of every being in himself. For other things it may be said that unumquodque est bonum suo bono, Every thing is good by his own proper and particular good, but God hath goodness in him not by way of limitation, determination, order, species, or measure; but by indivision, eminency, and excess, he being the Abstract of all the concrete excellencies in the world, 
Dionys. de Divin. nom. l. 5. c. 3. Hilar. l. 8. de Tria. Aug. in Enchir. c. 10. hom. 3.  for he is not hoc, aut hoc, sed omnia, this, or that, but all things. He is immensae virtutis vivens, & potens, The living, and powerful thing of an unlimited virtue. There is in God universitatis admirabilis pulchritudo, the admirable beauty of the whole universe, therefore those things which come from him are not only good, but valde bona, very good. God then can show us better things, and greater things, and brighter things, than ever we yet beheld. If potent man (as thou thinkest) can make thee see strange things, what can the Omnipotent God? he can present to thee terrible things (that is, admirable things) which thou lookedst not for, even fill thy eyes with Wonders; that thou shalt say, whence come these Objects? who ever thought to have seen such things? oh the mysteries of Divine Providence! oh the splendour of God's actings! The like was never seen in Israel. Mat. 9.33. they were all amazed, and glorified God, saying, we never saw it on this sort. Mark 2.12. Who is like unto thee oh Lord amongst the Gods? who is like unto thee, glorious in holiness, fearful in praises, doing wonders? Exod. 15.11. As if there were not in the whole world tongues loud enough to sing out God's praises, or eyes bright enough to see the admiration which shine in his works. When thou seest nothing but tears, God can make thee see triumphs; when thou seest nothing but Chains, God can make thee see Crowns; when thou seest nothing but Wounds, God can make thee see Wonders. He is not only Jehovah-Shalom, the Lord our Peace. Judg. 6.24. or Jehovah-Nissi, the Lord our Banner, but Jehovah-Jireh, our seeing God, or the God that will foresee for us, for the Lord seethe, or will see for us. What shalt thou not see, if the Lord will but say, Thine eyes shall see? Thou shalt see a change of all thy miseries, an end of all thy trials, all thy old disasters are gone, God will create all things new things. Is. 43.19. and call thee by a new name. Is. 62.2. and build new gates to the House of the Lord. Jer. 26.10. and unto the Jews shall arise a new light, and joy, and gladness, and honour. Ester. 8.16. let not the faces of thy present enemies too much daunt thee, for the Egyptians whom thou hast seen to day, thou shalt see no more hereafter. Exod. 14.13. Let not the afflicted condition of profession too much perplex thee, for thou shalt see Jehoshuah put off his filthy garments, and behold a fair Diadem set upon his head, and rich garments put upon his back. Zach. 3.4.5. Let not the scattered stones of Zion too much trouble thee, for thou shalt see Zion have her stones laid with Carbuncles, and her foundations with Saphires, her very windows shall be made of Emeralds, and all her gates of shining stones. Is. 54.11.12. thou shalt see Jerusalem a quiet habitation, the City of solemnities, and set up as the praise of Nations. Talk not too much of the blood, and hunger, and flavery which have been endured in the Nation, for ye shall not see the sword, and famine, and yoke any more; be not so much dejected to see the lamp of religion even extinguished, for what seest thou? and I said I looked, and behold, a Candlestick all of gold, and a bowl upon the top of it, and seven lamps, and seven pipes to the lamps, and two olive trees, the one on the right side of the bowl, and the other on the left side of the bowl to empty themselves into the pipes. Zach. 4.2.3. After a grievous desolation, there may be a glorious restauration; after thou hast seen as sad sights as man's eyes can look upon, thou mayst see as cheering, delightful sights as man's eyes can behold; thou mayst see a new face, a new fashion, a new form, a new frame, a new Church, a new State, God may bring forth the first Dominion, raise up the Tabernacle of David that is fallen, close up breaches, and build it as in the days of old. Amos 9.11. she that was called Desolate, Forsaken, may be called Hephzibah, Beulah, my Delight is in her, or my amiable spouse. Is. 62.4. she that hath been quenched to the last spark may prove a firebrand in the sheaf. Zach. 12.6. she that hath been drunken with miseries may turn to be a cup of poison to all them that are round about her. Zach. 12.2. she that have lain amongst the pots may have silver wings given her, and feathers like gold. Ps. 68.13. Zion that hath been beaten with instruments of iron may arise and thresh. Micah 4.13. Jerusalem that lay in the dust may have her old old waist places repaired, & foundations laid for many generations. Es. 58.12. When the Sun of a Church's prosperity hath passed the Meridian line, and it is even about to set, yet God can make the shadows to return back many degrees, as he did upon the Dyal of Ahaz; when a grievous drought hath remained many years amongst the Saints, God can make a little cloud to appear, and though at first it be no bigger than a man's hand, yet in time it may overspread the whole heavens, and there may follow after it a great rain, as it happened in the days of Achab; we have never seen our last of favours, if God pleaseth not to restrain his Providence: for when our hand is past working, can God's hand effect nothing? yes, Arise, arise, put on strength oh Arm of the Lord, arise as in the old time, as in the generations that are past. Art not thou the same that cut in pieces Rahab? and wounded the Dragon? Is. 51.9. God cannot be mastered with the greatest difficulty, all State-tricks, and politic designs are to him but as rotten cords, and spiders webs. Knowest thou not me, saith the Lord? The Lord is a man of war, his name is Jehovah. Exod. 15.3. Oh he, which measure the waters inhis fist, span the heavens, comprehend the dust of the earth in a measure, weigh the mountains in scales, and the hills in a balance, which doth dry up rivers, cleave the rocks, break the heads of the Dragons, which doth account all the Inhabitants of the earth but as grasshoppers to him, and doth but look upon the earth, and he maketh it to tremble, what can resist his will? or oppose his power? no, after thou hast spent out a life in groans and tears, he can adom thee with tabrets; after thou hast been wasted with wars, and thine own dwelling-place hath cast thee out, he can lead thee into thine own house, and make thee sit under thine own vine, and thine own figtree in peace. Rely upon this God then, and expect Wonders from him; when thy eyeballs have ached to behold any thing that is comfortable, and nothing thou couldst discern, though thy eyes were ready to fall out. Deut. 28.65. yet than he may tell thee that happy sights are at hand, yea say unto thee, Thine eyes shall see.  
Thirdly, this doth show that God is to have the honour of all rich blessings. Doth this appertain to man? 2 Sam. 7.19. to man to gratify the world with sights? no, it is God only that saith, thine eyes shall see. Oh than that we are apt to turn our eyes the wrong way, even to fix them upon man, rather than God For man we see, and think that by him we only see, that none presents objects to our eyes, but this Inferior Deity. Thus we commit Idolatry with these petty-gods, and sacrifice to these earthly Numen; as if we would bury all the honour of happy things in dust-heaps, or make the Sun-glasse more excellent than the Sun itself. This hath been man's dim sight ever to see nothing but the face before us, or to magnify the stream in stead of the Springhead, so that whereas we should adore God, we have men's persons in admiration. Judas 11. and for giving him in Heaven the just glory of all his free favours we bestow upon men flattering titles. Job 32.22. whereby in stead of ascribing praise to the true Author of our felicity, we deify the Creature; this hath always been man's vanity, or rather impiety to worship at the wrong Altar, or sacrifice to our own nets, and to burn incense to our own yame, just as Hellespontius who would needs have Xerxes to be Jupiter in the shape of a Persian, or the Athenians, 
Herod. l. 7.  who because Demetrius Poliorcetes won Munychia from Cassander, whereby they were freed from the Macedonian tyranny, 
Sabell. l. 7. Ennead. 4. Cuspinian.  would needs have him received into the number of the gods, and appointed a particular Priest to sacrifice to him, saying, that he was the only god to them that was awaken, and all the rest of the gods were asleep; and Tribonian, who because Justinian had been very successful in all his enterprises called him an immortal creature, promising him that he should never die, but carry his flesh with him into heaven. But when man hath played the Parasite never so long with his fellow-creature, is it man that is the principal Agent? no, God knows, he cannot of himself make one hair white, or black. 
jer. 10.16. Calv. in 2. Hos. Bern. Socrates.  God is such an absolute former of all things, that ne pluviae gutta è coelo cadat nisi suo nutu, not a drop of rain can fall out of the clouds, but by his appointment; therefore of all blessings Deus auctor, & fautor, God is the Founder, and Fosterer. What then? shall man be worshipped? no Thus diis, Incense both belong to God, it is the good will of him that dwelled in the bush. Deut. 33.16. which doth make every thing prosperous to us. Set aside God's assistance; what can the feeble arm of man do? no, He hath wrought all our works for us. Is. 26.12. I will magnify myself (saith the Lord) and Sanctify myself, and will be known in all Nations. Ezech. 28.23. In thine hand is power and strength, and in thine hand it is to make great, and to give strength unto all. 1 Chron. 29.12. Can we see any thing of ourselves, till God hold a blessing to our eyes? no, When God shall bring again Zion, then shall they see eye to eye, Is. 52.8. Then, and not till then. Here then is your Architectonical Agent, therefore we ought to ascribe greatness to him. Deut. 32.3. and speak of the glorious honour of his Majesty, and his wondrous works. Ps. 145.5. For will God ever endure any to sit in his Throne, and wear his Crown? no, he made Nabuchadnezzar to go graze amongst the beasts for this, and for this he threw Lucifer out of Heaven. Away then with the cries, and ingeminated praises that are given to men, let not these be so much as spoken of, till God hath had the first song, the new song, and his song of degrees; praise not man at all, till ye have praised God in the Highest; no, let God have his Hymns before Man hath his Panegyrics; And thus indeed, when God hath had his worship, man may have his honour, for man is God's Substitute, or Delegate, whereby Blessings are conveyed, therefore we may bless these in God, or under God; we are not to make them Gods, but we may make them Gods serviceable Deputies; howsoever we must remember to give the prime and principal reverence, veneration and adoration to God, because man cannot show us a sight, nor bring to our view (of himself) the least thing, which can delight and affect the eyesight, no, it is God only, that doth say, and can say, Thine eyes shall see.  
Fourthly, this doth exhort us to wait patiently for Gods presenting of Objects; for he doth not say thine eyes do see, but Thine eyes shall see. God observeth his own moments for blessings, his hand of bounty must not be wrested, nor his bowels of compassion wrung; 
Per. Ser. 9 super Qui habitat. Greg. hom. 35. in Evang. cum audieritis. p●alia.  are favours to be compelled? or gratuities constrained? no, this is immodesty, a passion upon compassion. Quicquid tolerandum, quicquid operandum, pondus diei, & aestus sustinenda sunt. Every thing is to be endured, every thing waited for, we must undergo the heat, & burden of the day before we catch at a blessing. A steady Professor, if he cannot have his desires instantly satisfied, non proruat ad excessum murmurationis, must not break out into the excess of murmuring. Accelerating desires are ill guides said Socrates, rash desires are as bad as rash soldiers, 
Liv. 3, Decad. l. 2.  Festinatio improvida est & caeca. Too much speed is both improvident, and blind; therefore saith the faithful, We haved waited for the in the way of thy judgements. Is. 26.8. that is they were not too eager to have the judgement over till God thought it fit. As the husbandman doth wait for the precious fruits of the earth, so should we for God's precious favours. We must not rip up the dug for milk, not force the child out of the womb till the hour of deliverance be come, not launch forth till the tide be come in, not desire to taste of fruits till God's Sunbeams have ripened them; a fair hand must be written leisurely, a curious picture is long in the drawing; it is the torment of religion to be too passionate upon blessings, they are sick Christians which are wishing for light before the daystar do appear. True Saints hatch mercies, and do not desire to hear the bird chirping, till the shell be broken; and they endure their winter-agues patiently, till the running of the blood at springtide. None entertain favours with more fervour, nor expect them with more faith. And this is according to the rule, for He that believeth shall not make haste. Is. 28.16. It is a tumult against Heaven to wish to be happy before God's time, these unseasonable desires are both irrational, and irreligious. Such importunate suitors are troubled with Rachel's impatience, who must have children at her own call, or else she is ready to die. These are those which would drink wine out of the green clusters, or be espoused to God's favours before the Virgins are marriageable: But can God endure such a rape upon his blessings? or that men should break open the doors upon him for an alms? These are sturdy Beggars indeed, and fit to be carried to the whipping-post, then to receive Bones. The still child doth deserve two breads, but the clamorous child doth scarcely deserve to be fed at all. Wrestle as much as ye will for blessings, but do not seek to get them with chiding and raving; that is a bad tongue which is stridulent against God, which would make him a Debtor rather than a Donour. Thou must endure to have thy faith to be tried, as well as desire to have thy wants supplied; thou must live with expectation, till God's time of exhibition come; for the Vision is yet for an appointed time, though it tarry, wait. Habbac. 2.3. It is a sin to limit the Holy one of Israel. Ps. 78.41. to confine God to our own seasons, or punctilios. As if God must feed us according to our own appetites, or else we are starved, or he must deliver us when we call for freedom, or else he does put a sword into our enemy's hands to slay us. Exod. 5.21. Is not this the general cry, we are not helped, we shall not be helped; we do not see, we shall not see? yes, than the case is remediless, all is given over, as lost. Oh what ado had we not long since to quiet the pensive! and to silence the discontented! Our enemy's persecution was not worse than our friend's impatience; nor the despite of the one, than the despair of the other. Oh our slavery hath thus long continued, we are a lost people, This is of the Lord, why should we wait upon the Lord any longer? 2 Kings 6.33. What do our Statesmen comfort us? do our pulpits bid us hope for better times? both of us seemed but as Impostors to them; Sure I am, for ourselves, that if we preached unto them, that upon true repentance they might yet expect a redemption out of all miseries, they were ready to deride us, and defy us, and to count us seditious, yea to call us Temple-Lunaticks, and infatuated, and intoxicated Royalists. But hath not God shamed this incredulous generation? yes, and taught them confidence in the midst of exigents. Assiance is the best Diet-bread to live upon in tribulation.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Euripid.  
Hopes feeds the exiled. Whatsoever sad Prognostics there be for the present, yet  Coelum adhuc volvitur, 
Theocrit.  
Heaven is yet turning about. The Poles stand not more firmly, than God's decrees; the access of the Sun to the Tropics is not more certain, than the motion of God's unchangeable purposes. Can God for ever forsake the true members of the Church? no Hell-gates shall not prevail against them. This is unto me as the waters of Noah. Is. 54.9. The promises of God are yea, and Amen. That which is not now apparent may afterwards be manifested, that which is not now seen may in a short time be seen, Thine eyes shall see.  
Fifthly, this doth show the high joy that there ought to be upon the enjoyment of a sight. Was it but said, Thine eyes shall see, and do thine eyes see? then where are thine eyes? hast thou the desire of thy eyes, and is there not the delight of thine eyes? oh yes, the light of the eyes rejoiceth the heart. Prov. 15.30. For wherefore hath God made the seeing eye, but that when it doth see, what it would see, it should see it with a transportment? then the eyes should be lift up to Heaven, and they should look upon the Author with an exultation; then there should be the magnifying tongue for the seeing eye, and a thankful heart for the joyful sight; then there should be praise for the fruit of Divine Providence, and blessing for a blessing. For does God visit us, and are we not sensible of his presence? does he put an Object to our eyes, and know we not what it is to be Eye-witnesses of his goodness, and kindness? what stupid Spectators are we? how blind are our eyes? then we deserve not such a present, nor to have seen such a mercy. Contempt, penury, thraldom had been fit for us to have looked upon, than peace, safety, prosperity. Do ye thus requite the Lord oh foolish people? thus, for breaking your yoke, ridding you from hard bondage, and setting your feet in a large place? Hath he filled your land with songs, and can ye not hear? hath he replenished the Nation with astonishable sights, and can ye not see? Is this your entertainment of blessings? is this your glee upon mercies? I find more sparkles, and glowing incentives than these in the breasts of Heathens; the Aeginets when they returned from Troy, their kindred which never thought to have seen them again (so many of their fellows being destroyed, with the wars, 
Plut. Graecan. quaest.  and tempests) opened their doors to them, and wellcomed them home with solemn Feasts, and sacrificed sixteen days to Neptune with dances. The Grecians which had been a long time in the wars of Cyrus, 
Diod. l. 14. Biblioth.  when they had liberty to return home to their own Country, they no sooner came to the sight of the Euxine Sea, but they shouted as if they would have shaken down the woods. Flaminius' by the sound of Trumpet proclaiming liberty to the Corinthians, 
Plut. in Flamen.  Euboians Phocenses, Locrenses, Achaians, and the greatest part of Greece, when they expected nothing but bondage, their acclamations were so loud that they were heard from the Isthmian games to the Seashore; and have we neither heartstrings, nor tongue-strings to make melody upon such occasions? where then is our grace? where is our zeal? know we not what it is to come out of a Correction-house? know we not what it is to lay aside fetters? oh that God should deliver such a people, as understand not the worth of liberty! or bless such a people as have not eyes to see the blessing! what? senseless in what we do feel? and blind in what we do see? can there be more flinty hearts? and atrofied eyes? But thus it is, we are sick for many things when we want them, and surfeited when we do enjoy them; we would give millions for them when they are absent, but scarcely a gale of praises for them, when they are present; as sweet things perish with the taste, so happy things with the sight; we look on them once, and never cast an eye towards them after. We are much the better for God's favours, but what is he the better for our interest in them? Who would think, that this were the Land, where God had shot out his arrow of deliverance, brought people out of horrible slavery, broken the staff of the wicked, hath given the answer of peace, commanded the bloody sword into the scabbard, raised up a hill of blessings, lighted up his candle, made a waste ground to flourish again as the rose? What honour hath God for all these large mercies? what but a few smiles and frolicks, rantings and chantings, feast and pluming, a little good language, and a little good studying of old principles? are there fewer riots, oaths, bribes, frauds in the Nation then formerly? what consciences are renewed, or hearts changed by the sense of all these blessings? what? are the Church, or the Universities, or the captives, or the poor the better for the change of the times? Do every one now emulate who shall be the nobler Benefactor? or excel most in pious works? where are the Characters of our thankfulness? or the monuments that we have raised up to God's blessings? Are there many of these hallowed portions offered up to Heaven? are there many of these religious Dedications? no, I am afraid that in stead of the fruit of the Blessing, there is nothing but the benefit and advantage of it minded, to lay hold on rich offices, and to fall to trading with a kind of eagerness, and to build Banquetting-houses for Libertines to recreate themselves together; but there is not a trowel yet provided for God, nor a Carver spoken to set up a graven piece to Heaven. Where then is our eyeing of God's blessing? no, we did see it, but we did but desire a glance of it, we have viewed it enough, we are weary with looking on it. But if we be no better Observers of Objects, is there not a defect in our eyesight? yes, there is either a distemper in the Conjunctive of the eye, or some tubercle in our eyelid, or some obstruction in the prunal, there is either a phthisis, or Strabismus, or Hippos, whereby an Ophthalmy, Aegilops, Pisthia, Mydriasis, or Cataract is gotten into the eye, for we cannot see what we did see, we cannot see, what is yet plainly to be seen. Oh therefore let us betake ourselves to some good Oculist, that we may recover our sight, for it is a shame to be so bad-sighted in discerning blessings. There are many which malign us this happiness, their eyes roll to the corners that they might not look upon it, there is this Oculus nequam in the head of every Sectary, or Fanatic; now though there be lithiasis, or epiphora in our Adversaries, so that they seem like goggle-eyed, or squinteyed persons looking with a distortion upon our prosperous condition, yet shall there be emphisma, or myopia in us that we should be dark-eyed, or narrow-eyed in seeing our own felicity? no, that which we desired to see with so much vehemence, let us now look upon it intensively; oh let us embrace that Rachel with all manner of affection, for which we endured so many years of hardship to obtain her. Oh that our God went at a great price with us, that we would weigh him out a National gratitude according to the value of his favours, that our apprehension were as signal as his goodness! We can never Arithmetically requite him, let us give him some Geometrical proportion. Let us conspire together to send him a bountiful present, yea say, here Lord take a freewill-offering for the benefit of our liberties, lives, consciences. Thou hast given us a Kingdom-redemption, accept of a Kingdom-retribution. Oh that we knew how to retaliate! to weigh out God a recompense according to the shekel of the Sanctuary! that every one of us would strive who should have the most devout heart, or the most thankful hand. Will we be sparing to such a munificent God? can there ever be enough given for such halcyon-days? What have ye gained by them? shall God rise up a loser? no, let the extension of our commemoration, and remuneration answer the latitude of God's benevolence and benediction. It becometh well the just to be thankful, then what degree of thankfulness do we owe to God Almighty? ye that are strict in your engagements, and desire to satisfy every man to a Deneere, remember your obligation to Heaven, and pay God his debt, his preservation-debt. The felicity of the Nation is manifest, the piety of the Nation is tried; We are the happiest people upon earth, let us be the holiest people upon earth; wheresoever God hath his spiritual race, let the Englishman be the Saint; Let every one of the Reformed Church, be a transformed Protestant. It is a shame, that here should be a Libertine, or that any Sectary, or Papist should excel us in purity. God's mercies require more innocency at our hands, the brightness of his favours oblige us to brightness of sanctity, yea that the Kingdom all over should shine in the radiancy of grace. Oh therefore let us enamel our blessings, and as we have reigning mercies amongst us, so let us set a Crown upon the head of them. Let here be the new creatures, the children of light, the lively stones, the seed of the blessed, the trees of righteousness, the people that are partakers of the divine nature, that have a lot amongst them which are sanctified, that are bought from men, men that this world is not worthy of, yea let the whole Land be turned into a Kingdom of Priests. We ought to do this for our very sights sake, our Objects do require us to be such Ornaments, and our mercies such Mirrors. What should be seen in us, when so much is seen by us? We see that which we did not see, we see that, which we were once afraid we should never have seen; Though we be now in fruition, and our eyes do see, yet let us remember how remote this happiness was, at what a distance the Object was placed from us, we had it but in expectation, or our greatest propinquity to it was in a promise, the sight reserved to the future, Thine eyes shall see.  
2 Part. The King.  
I have done with the opening of the Cabinet, I now come to take out the Gem. Seeing there is a sight I would fain see what it is; Is it the best of the Nation? then I wipe mine eyes to look upon him. Hath he been hid in a cloud? then it will be pleasure to see him, when God does present him. Hath he not for many years been seen, and is now the seeing time come? then I can no longer withhold mine eyes from him, no I passionately desire to see the King. Thine eyes shall see the King. The King. From hence observe, that A King is the perfection of all earthly Objects. Of all  and delectable Sights that this world can afford, a King is the splendour of them. Thine eyes shall see the King. He is publici decoris lampas, the lamp of public brightness; 
Cassiod. Seneca in Hecuba. Mathias Agrittius. Lud. Vives ad Henr. 8. Homer. Greg. in Pastorali. Agap. diae. de off. reg. Philo jud. de Charit. Aug. de 12. abus. grad. 6. Procop. in Genes. 2. Naz. Tertull. Chrysost.  Coelitum egregius labour, the Masterpiece of the divine Artisan; Excubitor communis salutis, The Watchman, or Sentinel of the common safety; magnum regni columen, the great pillar of the Kingdom; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the heavenly dew to water a Nation; Caput quod ab alto providet, The head which from above doth provide for multitudes; Oculus innatus corpori, the eye set in the head to look for the general good; Peritus Gubernator, the skilful Mariner which doth preserve the whole bark from perishing; Paxillus reipublicae, the stay, or supporter, upon which hang the weight of a whole Commonwealth; Ignis qui urit, & lucem praebet, The fire which doth burn up all the wicked, and doth give light to all the Godly. Yea, the Ancients knowing the high benefit of such a supreme Governor know not how to bestow Eulogies, and Encomiastics enough upon him; And doth not Scripture concur with these, and set out a King with as great lustre? yes, I have said ye are Gods, Ps. 82.6. As if a King were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Medal, wherein Gods own Image is represented, Alter Deus in terris, another God upon earth. For (me think) I see in a King a semblance of God's infinite being, his quickening spirit, his outstretched arm, and his glorious Majesty. He is not the Divinity, but a Synopsis of the Divinity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a God exemplified, or effigiated. Why are Kings so promised to Abraham, Kings shall come out of thy loins, and so prophesied of by Jacob, Judah shall have a Sceptre, and so passionately desired by the people, Give us a King, and so confirmed by God Almighty, by an Institution, an Oath, and by the holy oil, yea, why is God himself called the great King, the King of glory, and the King of Kings, if there were any thing upon earth more eminent than a King? As it is the greatest curse upon earth to want a King; For many days shall pass in Israel without a King. Hos. 3.4. and because we feared not the Lord, therefore we have no King. Hos. 10.3. So it is the greatest blessing to have a King, for the shout of a King is amongst them. Num. 23.21. and the Lord hath given you a King. 1 Sam. 12.13. and, Why dost thou cry out? Is there not a King in thee? Micah 4.9. as if a King were there, all were well. When I read of so much reverence, & awful subjection enjoined to Kings, that we must submit to them for the Lords sake, and not resist them for fear of damnation, that we must not provoke them to wrath, not stand in an evil thing against them, not curse them in our bedchambers; 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 God's love, or his laws, his titles, or his privileges, his mission, or commission, his consecration, or conservation, his impress, or his Image, his watchful providence, or his ireful vengeance concerning Kings be to be regarded, we cannot imagine any persons more conspicuous or precious, excellent or eminent than Kings. No, man's 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 show 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 God's 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 Diadem. Ezech. 21.26. and people have been Transgressors 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 woe unto us we have sinned. Lament. 5.16. Have they not broken Gods Laws 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 disannul the Covenant, which he made with his people, when he doth break this staff of Beauty. Zach. 11.10. would to God then, that we were as sensible of our Sins as our Sufferings, and our wickedness, as our wretchedness. 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 plaster 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 only 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 wrote 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, than fishes do get into them any salt taste 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 fruitless 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 thiefs to range up, and down at liberty, till they have rob us once more of our Gem? This had need to be the contrite Land, when our impenitency hath done us so much mischief. Oh let us know the trespass by the punishment; our sins stripped 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 happiness to see a King. Thine eyes shall see the King.  
Secondly, this doth show that the want of a King is the julet of all infelicity. For how can that Land be happy, where the eyes do not see a King? no, than 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 mixed with strange worships, strangers devour their strength, & grey hairs are here and there upon them, Hos. 7.8.9. yea, when Princes are hanged up by the hand, than 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 Kingdom 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 Shepherd, of such a Shepherd, 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 claws in pieces. Zach. 11.15.16. Take away such a Shepherd, and the poor flock goeth to woeful desolation, for Arise oh Sword upon my Shepherd, and upon the man that is my fellow, that is, God's 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 die. 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 Crown, and sit in the Chair of State? peasant's were Princes, and Mechanics Monarches, never such a spawn of new Lords, nor a litter of upstart Rulers seen, paradoxes were principles, and Sanctity was little better than Soothsaying, the Temple was a kind of Tiring-room, liberty was leaguing, free trade was purchasing Delinquents Estates, and allegiance was conspiracy. Were there ever so many fundamental Laws overthrown, so many families ruined, so many millions spent, so many bowels torn out in five hundred years within this Realm, as there were in this short space of King-routing? alas consciences, estates, privileges, speeches, looks, affections, labours, laws, lives were all subject to the will of the insulting Conqueror. So that as Pyrrhus said of Sicily in respect of the Romans, 
Sabell. l. 9 E●. 4.  and Carthaginians, so might it be said of this Land in respect of our factious Rulers, it was but the Stage where mad men played their prizes; and as Ate is said to be cause of all the labours of Hercules, so our ejecting a King was the Original of all the miseries of the Nation. In those days when there was no King in Israel, every man did that, which was good in his own eyes. Judg. 17.6. and we found it, for humour was then order, power was law, and divination was the Divinity of the times. The Fox-burrow of Triers took away men's gifts, the Cutpurse-hall of a Committee of Indemnity took away men's rights, and the bloody Shambles of an High Court of Justice took away men's heads. Oh sad age of arbitrary commands! oh dismal Reign! oh miserable Realm without a King! will ye ever engage again to be ruled without King, or House of Lords? will ye ever be ready to take an oath of Abjuration again against a single Person? Then be ye for my part single, and singular, desperate, and wilful Bondmen. For it is to make the whole Nation a slave to be destitute of a King, the presence of a King being the preservation of a Kingdom, for Thine eyes shall see the King.  
Thirdly, this doth serve to exhort us to be cheerful Seers. For have ye got a King again to look upon?  
Virg. — visum mirabile Cunctis. 
It is a sight that the eyes of a whole Nation might behold with admiration. Do ye not bless your eyes then, that ye are seeing that, which ye have been so long seeking for? Do ye not know what ye could not see, what ye would have seen, what ye do see? Do the delight of a Kingdom grieve you? doth the desire of your eyes offend you? Have ye not what can be seen? can ye see a better? If thine eye then offend thee pluck it out, pluck out that evil glaucome out of thine eye. The eye is the light of the body. Have as clear an eye, as can be to see so bright an Object. Is there a diseased eye here? oh cure the malady. Are there any moles here? away with such Blinkards; are there any Bats here? away with such unlucky birds; Did the sight of Ostriches offend you, and shall not the sigh: of a Phoenix please you? 
Quivis delectatur cum lumen videat. Demosth. Ficinus.  Every man is delighted when he doth see the light, and what is a King, but the Light of our eyes? The eye doth receive the beams of the Sun in a spiritual manner, & so do ye the sight of a King, that glorious Sun. Was Jacob so delighted when he heard that his Son Joseph was alive, that his heart failed him, and his spirit revived? Gen. 25.27.28. Were the Israelites so affected when they heard that the Ark (which had a long time been kept captive amongst the Philistines) was returning, that they left their wheat-harvest to look upon the Ark? 1. Sam. 6.13. were the Jews in Shushan so transported that Hamans' bloody decree was reversed, that it caused joy and gladness amongst them, and they kept a Feast, and a good day? 9 Ester 22. then what great melody and festivity may it be to us that we have our Joseph to look upon, our Ark gilded within and without to behold, and a day of Purim to keep for a deliverance from the savagest decree, that the malice of man could invent? Oh that we have opportunity to commemorate these things, that we have the happiness with our eyes freely to see them! was it a joyful thing once to hear of a King, and shall it not be much more joyful to see a King? yes, the sense of sight is much more perfect than that of hearing. 
Sensus visus perfectior est auditu. Plotinus.  If your eyes then should not take pleasure in that which was once so comfortable to your ears, your eyes are wonderfully distant from your ears, as Thales said. Oh than that all the hearts of the Kingdom should not spring with joy, that all the feet of the Kingdom should not leap with Triumph, that all the eyes of the Kingdom should not gaze with pleasure to see such a solacing, satisfying, triumphant Object presented to the sight! Ye have not now a King living, or honoured beyond Sea, or counted worthy of a Crown by very strangers which conversed with him, but the faces of his own people are blessed with the sight of him; he is come towards you, he is come near you, he is come home to you. And what went ye out to see? nay what is brought into your Throne to see? Can there be a more bright, amiable, delectable, splendid, illustrious, supereminent, matchless, majestical sight for the eyes of a whole Realm to look upon then a King? no, Thine eyes shall see the King.  
Fourthly, this serves to exhort all to make a King Royal. And how Royal? but in being yourselves Loyal? How is he a King without Royalty? and how are ye Subjects without Loyalty? The Hebrews have a Proverb; that a man should fly out of that Kingdom, where a King is not obeyed. And doubtless no Nation shaken with a Quag-mire, or tossed with an Earthquake is more dangerous to stand upon. Rebellions are the burning fevers of Realms, the Deluges of States, the Eclipses of Nations, the Hurricanes of Kingdoms. Rebellion is as the sin of Witchcraft, Sam. 15.23. for then all the Magicians are at work, and using all the prestigiatory inventions of their black Art. Simon Magus, Balaam, Jannes and Jambres had not more pernicious rules, and practices, than these State-witches, they are like the Bythiae in Scythia, which had four apples of the eye in their heads, 
Plin. l. 7. c. 2.  and killed all which they looked upon with their angry eyes. Traitors upon earth are but the disciples of Judas, or the State-students of Achitophel, or the Spirits that learn their aspiring Art of Lucifer. Goodly pedagogues that they are trained under, if I would have an Academy of Hell set up, I would have Traitors there commence, and become Graduates. The Law taught no such principles. No, The Father's children must bow down before him that is in chief authority. Gen. 49.8. Who can lay his hand upon the Lords anointed, and be guiltless? 1. Sam. 26.9. and against a King there is no rising up. Prov. 30.31. The Gospel hath no such Maxims. No, let every soul be subject to the higher powers, for there is no power, but of God, and the powers that be are ordained of God. Whosoever therefore resisteth the power resisteth the Ordinance of God, and they which resist shall receive to themselves damnation. Rom. 13.1.2. Put them in remembrance that they be subject to principalities, and powers, and that they be obedient. Tit. 3.1. Submit yourselves unto every Ordinance of man for the Lords sake, whether it be to the King as Supreme. 1 Pet. 2.13. Woe be to them, that walk in the gainsaying of Corah. Judas 11. Seditions are works of the flesh. Gal. 5.20. Despisers of Government, and those which speak evil of dignities are called Drea●ers, which defile the flesh. Judas 8. Traitors, heady highminded men are put amongst the wickedest people of the most perilous times. 2. Tim. 3.4. Oh than that men live under a King fomenting sedition, gendering treason, yea that count it a part of their Divinity to cast firebrands, and fire Beacons, and strike up drums, and display colours, and shoot off warning pieces against their Sovereigns, that if they have not a pliable King, they will fright him into Accommodation, if they have not a King according to their own mind, they will fight him into their bent, this is Pole-axe-religion, Gunpowder-Divinity. How can these profess the name of God? take a Bible into their hands? preach the Gospel of peace? be ghostly Fathers at the hour of dissolution? or prepare men for God's judgement seat? They which should teach all the Land obedience, do they teach nothing but mutinies, insurrections, tumults, factions, defections, conspiracy, disloyalty? Thou which sayest thou knowest Gods will, and allowest of the things that are excellent, and persuadest thyself, that thou art a guide of the blind, and a light to them that are in darkness, an instructor of them that lack discretion, a teacher of the unlearned, which hast the form of knowledge, and of the truth in the Law. Thou which teachest another, teachest thou not thyself? Rom. 2.18, 19, 20, 21. If thou thyself be'st a Wolf, how wilt thou get Lambs? Christ never sent his Messengers to be Muster-masters, or Master-Gunners. A Preacher of all others should be the great Physician, Breach-closer, Peacemaker upon earth; Christ's patience, the Martyr's ashes, the counsel of peace in his lips, and the blessed Sacraments in his hands should teach him this. As he is a Watchman he should not be a Match-man, as he is a Master-builder, he should not be a Master-pioner, as he is an Angel of the Churches, he should not be an Angel of the bottomless pit. Is rebellion any of the sincere milk which should be sucked out of his breasts? any of the pure oil which should burn in his lamp? any of the fat things, and fined things at his sumptuous Feast? any of the fragrant smells amongst his sweet odours? Is this for Christ to be the Star, the Vine, the Shepherd, to ride upon a white Horse, and to hold the four winds in his hand? Is this for Christ to eat butter, and honey, not to cry, nor cause his voice to be heard in the streets, to wear a seamelesse coat, and to be led dumb before the shearers? where is Christ's innocency, meekness, his rebuking his Disciples for calling for fire from Heaven, his commanding St. Peter to put up his sword in any of these things? If the weapons of our warfare be not carnal, 2 Cor. 10.4. then why are spiritual men so active in a carnal warfare? these may prophecy in Christ's name, but it is to be doubted whether they shall not be turned off with a Nescio vos, I know you not. In it is vain to talk of the profound mysteries of Christ, when these depths of Satan are amongst them. All the drugs in their shop are suspected by this one box of Aconite. These may have Christ's Cross often in their mouths, but did they ever lay it upon their shoulders? they may have drunk of his new wine, but can they drink his sponge full of vinegar? they may hold his keys in their hands, but can they endure to put his yoke about their necks? they have preached things upon the housetop, but can they put their mouths in the dust? they can show their confident faces to Congregations, but can they give their backs to the smiters, and their cheeks to the nippers, and not hid their faces from shame and spitting? no, they may be men of very great parts, but I doubt not of very great patience. God is so tender of the peace of the Church, that he doth charge the daughters of Jerusalem by the roes, and hinds, that they stir not up, nor waken his love until she please. Cantic. 3.5. but please, or not please upon the least discontent they care not to waken and fright her too; if she will not awake of herself they will blow trumpets in her ears, and make her open her eyes with a peal of Ordnance. So that they seem not to be Preachers of pacification, but Lecturers, under the slag of defiance, and Chaplains of the Gun-roome. Now what sanctity can there be, where there is sedition? what conscience where there is conspiracy? they which care not to violate a manifest precept, what laws of God can they be thought truly to dread? this is a sin so odious that the very Heathens have abhorred it. When the 
n =" *" Quomodo convenit, Oh Ephori tot juvenes ei credere, qui suam ipsius patriam prodidit 〈◊〉 Plut. in Lacon. Ista manu non proditurus es aliam civitatem, Eras. l. 5. c. 6. Plut. Herod. l. 6. Suidas. Diod. l. 19 Alex. ab. Alex. l. 2. c. 13. Pausaniay in Phocicis.  Ephori would have committed the strength of their Country into the hands of a rebellious Leader, saith Agis, Why do ye trust him with any thing; who hath betrayed his own Country? When Cilicon had betrayed the Priennenses as he stretched to receive his meat, Theagenes cut off his hand, saying, thou shalt not have a right hand to betray another City. When Archidamus would have enticed Nicostratus to betray his Country, oh saith he, boast no more of thy high pedigree, for thou seemest not to be of the stock of Hercules, because thou dost tempt me to so base a thing. How sharply did Artaphernes reprove Histiaeus for making the shoe of rebellion for the jonians, that Aristagoras might put it on. Xerxes' because Aribarzanes rebelled against him, he took him, & crucified him. Apollonides because the Stymphalians rebelled against Cassander, he subduing them burned them all to ashes. Aemilius after he had conquered Perseus taking many Romans which had been Rebels against their own Country, he caused them to be trampled to death by Elephants. The Amphyctions after the battle with Xerxes taking the Phocenses who had sided with the enemy against the Crecians, and rob the Temple of Apollo, they slew many of them, razed three of their prime Cities, causing them to dwell afterwards in villages, & laid a tax of threescore talents yearly for the repairing the Temple. Oh than 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 than the light of the Gospel? is it not a scandal that God should provoke such Professors to jealousy by a foolish Nation? Shall Gentiles teach Christian's 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 salomon's winking eye. When ye have not faithful eyes to look upon a King, 
Chrys. hom. 55. in johan.  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 eyesight, if he should, than those which have bad eyes, will soon have bad hearts. I wish them all to have good optic nerves, good Crystalline humours, good visory spirits. Pity it is, that there should be any vermin at Court, any spiders hanging upon the King's rafters, that there should be any bad tongues nigh to the King's ears, any bad eyes nigh to the King's face; no, though there may be some distempered sights in the Kingdom, yet it were shame and horror, if there should be a Polyphemus, and a Cyclops, howsoever a Tiresias and a Hypsea. What they which eat the King's bread, and are sworn to preserve the King's person, not clearsighted 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 bloodshotten eyes. And as I would take all bad eyes out of the Court, so my desire is to free the Kingdom 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 beautiful Damosel of disloyalty; if she with her fair speech can make you to yield, and with her flattering lips entice you to step in to her, ye go like an ox 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 chaste heart to your own Bridegroom, and seek not after strange flesh. If ye do commit uncleanness, ye may thank your wand'ring 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 complete 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 Basilisks to sting to death the Basilic calling. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King shall be so fare 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 sky, 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 honey 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 eyesore, yea they can look upon their Fawns, and Satyrs, Anakims, and Zanzummims, Arbahs, and Ashbibenobs with more delight than 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 freeborn people of England, that they would not only be free in respect of liberty, but free in respect of Sovereignty. 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? doubtless 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 Caesar's. 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 nursing 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 only 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 business is rapine, that such might share amongst them the Crown-Land, & every Mechanic might sit in a Chair of State; goodly Domination we should have under such Kings, their free Monarchy would be as good as their free Ministry. But let them leave fulminating against Kings, for I do not find in the whole Bible one thunderbolt cast at the calling. If Scripture be their Rule, I do not see there but that Kings may as well enjoy their Robes, as they their unlaced Jackets. The Gospel doth take away from none propriety, nor from King's Prerogative. Christ knew that Kings would be the best Guardians to his Church, for from whom hath Christianity received more suffrage and Patronage, favour and furtherance, promotion and propagation then from Kings? who were greater Foster-fathers' to Religion, than Constantine, Theodosius, Justinian, Gratian, Tiberius the second, Theophilus, and many others? oh these were the great Pillars to support the building, the Torchbearers of faith, the high Stewards in Christ Court, and the high Chamberlains to the spouse of Christ Jesus. The Church had never more Sovereignty, then by these pious Princes wearing the Cross upon their Crowns. When Kings had the command of the Church's mint, there was coin truly stamped, we had since little else but Alchyn●y; when these Fathers begat Children to God Almighty we had a lovely Progeny, we have had since too many Harmaphrodites. Aliud sceptrum, aliud plectrum. It is one thing to be a good Monarch, another thing to be a good Minstrel, vulgar spirits are not fit for public Government. Quid caeco cum speculo? What should a blind man do with a glass? so what should an ignorant Plebeian do with the glass of Magistracy? Feli crocoton? shall the Mouse-catcher wear the Robe of honour? Alia Menecles, alia Porcellus. The Tradesman doth speak of one thing, and the Prince of another. What then? is not every man fit to be a Prince, and yet are there men apt to pull down Princes, that Kings being stripped, Canvas-coat might wear the Robe? Alas, è squila non nascitur rosa, there must be an indoles for Government. What then? shall we have Prince blown away with a whirlwind? no, Christ cannot spare them; He which doth give laws for Princes to be reverenced doth not make them Outlaws, Christ will not lose his chief, and best servant out of his Family. Christ doth find Princes so beneficial to him, that his Kingdom, and their Kingdom shall fall together. And yet these Larves of profession, Hobgoblins of Christianity, Zanies of the Gospel, Decoys of faith, and Cacodaemons of a Church, what a clamour do they raise in the world to pull down all Princes. But they which are Arch-Dissemble is in other things, which say they are all spirit, and yet we find them rank flesh; which say they must not fight, and yet they are ever with a sword in their hands; which say they must turn the other cheek also, and yet are ever anon fisting our cheeks; which say that they desire nothing but liberty of conscience, & yet their practice hath been to enslave all them which are not of their own conscience; which say that they would possess the earth as the incek, and yet have possessed the earth as the furious; these men as they have been equivocal in all other things, so much more in this of Government, for they would have no Kings, that Beggars might be Kings, not to carry the name, but to exercise the power of Kings to the height. To get the Sceptre into their hand how turbulent, and truculent have they been? Germany hath felt enough of them by the uproars which were raised by Thomas Muntzer, John Buckhold, David Georg, Bernard Knipperdoling; etc. but the saddest Tragedy hath been reserved to be acted upon our Stage. Who have refled houses, and stained the land with blood more than the Anabaptists, Levellers and fifth Monarchy-men? In all the wars who were more forward and fierce than these? whose voices were louder? whose swords were sharper? who have shown more rage against the Kingdom, and more rancour against Kings? Are not these the men, which chased away our Dread Sovereign Charles the first of blessed memory from his Court? which fought against him to the last stroke? which when they had taken him prisoner carried him up & down the Land in Triumph? plucked him to prison, when he was ready to be restored to his Throne, which set up an High Court of Justice against him, arraigned him, cried out for Justice against him, condemned him, and the saddest word which ever was spoken in Christendom, beheaded him? Are not these the men which did vote that our Dread Sovereign Charles the second of blessed presence should never return to his Throne, and when to astonishment he was voted in, was there not their great Champion with his Myrmidons at his heels at Edge-hill, what in him and his lay, to keep him out? & when by Miracle he was brought into the Nation, were not these the men which have been continually murmuring, and mutining and breaking out into bloody attempts, threatening at one time that they would destroy the King, and all the Royal race, and assailing at another time to have blunderbussed both King and Kingdom? Yet is it not to be feared, that the wild beast of the Forest shall be let lose to range again? shall we hardly believe the Tiger to be cruel, till he hath gorged himself with a general slaughter? Are such to be won with kindness? or reclaimed with clemency? No, I am afraid that they are Cockatrices, that will never be charmed. And yet some mortified man, or other will be pleading for these selfdenying brethren, saying this will be the last of their practices, and therefore pardon that which is past. Pardon? what till they dash out our brains with a pardon in their hands? Is it pity to spare vermin, Leopards, Crocodiles? Beware of saul's pity in sparing Agag till the Kingdom be rend away for him, or of Ahabs' pity in sparing Benhadad, till life go for life. 1 Kings 20.42. Such prodigious malcontents are ominous, and if they be not timely & severely punished, they threaten a bloody fate to the whole Nation, that the King shall be made a Sacrifice, and the Kingdom a whole Burnt-offering. What the last wind-up of such a connivance will be, 
Plut.  mox sciemus melius vate, In a short time we may know better, then if any Prophet foretold it. Post rem devoratam ratio? When all is devoured, 
Seneca.  shall we then consult how to preserve ourselves? Is not the hazard at this time great? yes, men cannot eat with comfort, nor trade with safety, nor walk with confidence, nor sleep with quiet so long as the Canaanite is in the Land. The Kingdom cannot have peace till the head of Sheba be cast over the walls. Let us not trust their soft speeches, till they have made us speechless, nor their pale faces, till they have made us look with grisly faces I read of Mahometan Hermits which lived in woods as men dead to the world, till they had gotten disciples enough about them, and they set upon the King of Fez, and Morocco, 
Knolles in his Turkish History.  and deprived him both of Crown and life. So this critical, hypocritical generation will so long infatuate us with their tender consciences till they cut in pieces our tender heartstrings. Robes, and Rochets, Stars, and Collars of S. S. look to yourselves, if they give but one twitch more at you, they will do their best to pluck them quite off, and then deride you for your Indulgence. Look not to their pretences, but to their Paradoxes, not to their Magical charms, but to their bloody Maxims. Shall we never know their tenets till we have learned them with shivered skulls, nor understand their principles till they be printed upon the Country's dead carcases? They which want good manners we shall find little morality from them; they which will not stir their hats to us, they are striking at our heads; they which have nothing but Thou in their mouths, they do count us base, and tell us by that scorning word, that they are ready to show themselves barbarous. A little of their savage nature is made apparent, but they have seven abominations in their hearts, which were never yet discovered to the world. Thus much we may evidently, and experimentally conclude concerning them, that they would destroy all Lawyers, gibbet all Nobles, crucify all Bishops, and decoll all Kings, and for a fair tails sake shall we suffer these Panthers to go ? shall they cut our throats with aenigmaes? and wring off our necks with Hieroglyphics? Ah this same new Monarchy doth threaten to root out all old Monarchies! and these same Anabaptists will hazard to rebaptize the Land in her own blood. What do they dream of, and what may we dread but a general Massacre? Are our wounds then sarce healed, and shall we tender such stabbers? Is common bloodshed daily punished with death, and shall we spare such incorrigible Murderers? If they could but repent, I would tear the heart out of my bosom if it should want mercy towards them. If Saul would become Paul, I would then embrace him as a convert, as a Saint; all the havocks which have been made in the Church, and the cruel outrages for me should be forgotten, and forgiven; but when their principles are no King, no laws, no Ministry, no superiority, no propriety, I cannot count these tender consciences, nor carry a tender conscience towards them. Till they renounce their opinions, I do renounce them, and cannot think but all their fair words do but prepare, and forerun (what in them lie) a foul day. They may make themselves instantly secure, if they please, they would have made us abjure all Kingly Government to be lawful, if they will but abjure that as an execrable opinion, and give real assurances, that they abhor it, than all anger, and fear is at end, but if they persist in this Tragical tenet, I know not how to pity them, which pity none but themselves; till this be done all their Declarations are but Incantations,  Fistula dulce canit— 
The pipe indeed doth play sweetly, but it is at the Fowler's lips, and let the Birds look to their necks. If they will give us no pledges of their conversion, and fidelity, I know not why we should put any confidence, or affiance in them; for the question than is only this, whether the security of Conspirators, or the security of the Nation be more requisite; whether it were better to preserve the lives of lawless Malcontents, or the life of a lawful King; if the Sages of the Nation can save themselves, let them save them; but if all truehearted Subjects live in daily fright of them, it were better that they should groan under justice, then that we should groan our last. Because sentence against an evil work is not executed speedily, therefore the hearts of the children of men are fully set to do evil. Eccles. 8.11. Unto the horse belongeth a whip, and to the ass a bridle, and a rod to the fools back. Prov. 26.3. If the wicked be worthy to be beaten, the Judge shall cause him to lie down, and to be beaten before his face. Deut. 25.2. Well, if for all this these must live, and live with this cancer in their breasts, or rather with this stiletto in their consciences, yet let them go live where they may do no mischief, and may not be a continual Dread. Seeing they are so ready to fight against their own Countrymen, send them to fight against the great Turk; or they which are so set upon killing, let them be conveyed into some Island, where they may turn Huntsmen to kill wild beasts, for according to their present principles, they are fit to go live amongst Savages, and Wolves then amongst men of morality, and Christianity. Or yet further if the mercy of the Land must be the misery of the Land, that here they must continue if not to our death (perhaps) yet to our terror, then let all beware how they do consort with them, or in the least manner comply with them, for they are the pests of States, and prodigees of Nations, they approve of no Government, they reject all Kings. And can there be greater Monsters in humane society, than such swordmen against authority, and Headsmen to Kings? no, these are the worst eyes that can be in the head of a Nation, because the best eyes do delight in the presence of a King, and count it an happiness to see a King, for Thine eyes shall see the King.  
3. Part. In his Beauty.  
Now let us come to the lustre of the Gem, the Beauty of the King, Thine eyes shall see the King in his Beauty. From hence observe, that the glorious King is the King shining in the splendour of his Royalties; not only when an excellent title, but excellent Majesty is added to him. Dan. 4.36. not only when the Land is the Land of his inheritance, but the Land of his Dominion. 2 Chron. 8.6. not only when he hath the chief place amongst men, but when he hath the chief power amongst men, when he doth rule over men. 2 Sam. 23.3. It is not the Crown, but the Crown-right, which doth make a King, otherwise Kingship is but nobilis servitus, a noble kind of servitude. 
Petrus Greg. l. 8. c. 3. de rep. Erasm. in Apoph. Sueton. in Vespas. c. 7.  Nihil beatum sine libertate. Nothing can be called blessed without liberty. Magnificence without just power is but a golden chain. When the title is with one, and the command with others, this is rather to look upon Kings, then to live a King. Therefore was it said of Vespasian, that when news was brought him concerning the accidents which had happened to Vitellius, that a certain Majesty arose in his countenance, which was never seen before, which did foretell, that ere long he should be Emperor. The Majesty of a King then is the true Inauguration of a King, for what is Majesty, but Major potestas, the greater power? Deprive a King then of his Royal power, and men had as good pluck the Crown from his Head, this is truly Crimen laesae Majestatis, that though men never-touch the King's Person, yet they touch his Majesty, and this haughtiness of itself is high treason. If I be a Father where is my honour? So if there be a King, where is his Royalty? Those things, which do immediately pertain to a King should have an inherent dignity in them, yea, 
Valer. M. l. 3. c. 1.  it is not fitting reliquias Regis jacere inhonoratas, that the very Relics of a King should remain without honour, as Val. Maximus saith concerning Perses. Traseas, though a great Priest in Rome was accused, because he was not present in the beginning of the year to take the solemn Oath to the Emperor, 
Tacit. l. 16.  nor did appear at the publication of the public vows for his health. So any thing which tends to the diminution of a King's honour is reprehensibile, and criminal. Cicero pleading for Deiotarus a King, saith, Semper in hac civitate regium nomen sanctum fuit. 
Tull. orat. pro Deiotaro.  The name of a King was ever holy in this City. So that is the best City and Country, where the name of a King is most Sacred, & the person of a King most reverenced. Wherefore doth the Scripture say, Fear God, and honour the King, 1 Pet. 2.17. but that God would have a King to be honoured, as well as himself to be feared? There was a custom in Lacedemonia that men should rise up to none but the King, 
Neraclides in Lacedem. rap.  and the Ephori, and doubtless a distinct veneration do belong to Kings. He that doth take away from a King his prepotency and Supremacy had as good steal the Crown Jewels. The Voon, that is the King of Japonia had a poniard lying on the one side of his Throne, and a bow and arrows on the other side of his Throne, to show that they which did wound the King's honour were fit to be dispatched out of the world, 
joh. M●tellus.  and I think that our Kings have a Sceptre, and a Sword for the same end. Facilem se praebeat Princeps, 
Callistrat. l. 5. coguit. §, 1.  sed contemni non patiatur. Let a Prince show himself affable to the people, but let him not suffer himself to be contemned. For if he hath lost his dignity, he is a King, but without Royalty. An arrogant Courtier, or an insolent Statesman that is too bold with the King's power is next to a Rebel, which doth fight against him with an armed hand. A wise counsel is requisite for a King, but counsel had need have in it two grains of modesty to one of direction. If it troubled David so much that he had cut off the lap of saul's garment, then how may it trouble them which cut off half of the Robe of Majesty, 
Tacit. l. 1. annal.  Auctoritas Principis nata est ex metu & admiratione. The authority of a Prince is begotten of fear, and admiration. When a King then hath lost his dread and reverence he is but a painted Sun. Vulgus facile insolescit. 
Q. Curt. l. 8.  The vulgar is apt to grow insolent, but this audaciousness is to be repressed. 
Arist. l. 5. polit. c. 11. Dio. Cass. l. 52. hist.  Therefore Aristotle would not have too much honours given to Subjects, lest they should hold themselves Compeers with their Prince. Periculosum semper est nomen privati hominis supra principis attolli, It is ever perilous for the name of any private man to be equalled, or preferred before the Prince. Majestas in Principe est velut anima regni. 
Seneca l. 1. de Clem. Dio Cass. l. 41. histor.  Majesty in a Prince is as it were the soul of the Kingdom. Quam tuta navigatio est, ubi nautae gubernatori non pareant? what safe sailing is there where the Mariners do not obey the Shipmaster? Contempt is as great a seedsman of rebellion as hatred, for the one is begotten of ambition as well as the other of discontent. It was contempt which raised up Arsaces against Sardanapalus, Dion against Dionysius, Cyrus against Astyages, and Senthes against Amadocus, oh it is an heavy thing when,  
— subversa jacebit  
Pristina Majestas soliorum, 
Plut. in Rom. Apoph. O Remp. brevi perituram, in quâ viri principes Consultant. populus autem, & imperitae plebeculae decernit. P. Crinit. l. 1. de honest. discipline. c. 4. —  
When the Majesty of Thrones come to be subverted. Coturnix a quail saith Hesychius doth come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both which words do signify a bird, as if a quail were the bird of birds, now one of these quails fight with many birds remaining Conqueror over all, Erotheus the procurator of Egypt bought, and thinking that it was as good in taste, as in fight, he killed it, and eat it, which Augustus Caesar hearing of, he sent for Erotheus and nailed him to a shipmast, because for his appetite he had destroyed a Victorious Bird. If he were so severely punished which abused a Royal Bird, then what may they deserve, which abase, and vilipend Royal Dignity? Petrus Crinitus hath a notable discourse, that when Anacharsis came to Athens, and saw the Princes but only giving counsel for things to be done, & the people decreeing all, he cried out, Oh Commonwealth in a short time coming to ruin, where the Princes propound things, and the people determine them! So if a Prince be not Superior in command it is to take in pieces the joints of a Throne, and to bring down a King that should order all to the wills of Inferiors▪ Let as much honour as can be be given to faithful Counsel, but still let the Prerogative be inviolable. It is good advice, if well listened to, which is given in the 8. of Eccles. 2. I advertise thee to take heed to the King's Commandment, and that in respect of the Oath of God, because God hath precepted, and swore a whole Kingdom to the Commandment of a King. For wherefore is he a King, if he should stand by to see his Commands vilified, and neglected? would a master of the anvil, or the awl, or the frippery wares be thus used? Let every one then have his right, honour to whom honour belongeth, Royalty to whom Royalty belongeth. If a King doth want his just authority he is but an appellative King. For what is it to see a King wear Robes, sit in a Throne, hold a Sceptre, if he doth want his Sovereignty? this is but to see a King in his Bravery, and not a King in his Beauty. In beauty there must be no scar, so in the Government no restraint of just authority. He is never a complete King, till there be inconcussa libertas, 
Amb. Petrarch.  unshaken liberty in governing. Leo ubicunque est, Leo est, A Lion wheresoever he be, he is a Lion; so a King whersoever he be he must be reigning. The King must give the word to the whole Nation, all must incline to follow him. Judg. 9.3. they must be at his bidding. 1 Sam. 22.14. At his word they must go out, and at his word they must come in. Num. 27.21. They must move forward, & backward, as he doth give the charge A resplendent King is he which is Imperial, which is powerful in having his Mandates observed, This is a King in his beauty. Thine eyes shall see the King in his Beauty.  
First, 
Applic.  that the trial of Blessings is in the beauty of them; not the enjoyment of a thing, but the qualification of a thing is that which makes it comfortable; many things are possessed, but the heart tastes not the true sweetness of them, for they come maimed, or defective. Tully doth call that Decorum, 
Cic. l. 1. off.  a comely thing, which hath in it that which is naturae consentaneum, agreeable to the nature of it, for if there be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which is convenient, there cannot be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which is beautiful; the Hebricians do derive beauty from congruity, 
Kischron a Gascher.  so that which do come short of the just aptitudes doth suffer an high diminution in the nature and honour of a blessing. And how many of these half-faced blessings are there? as God gives a man wit, and no discretion; birth, and no generosity of spirit; gifts, and no faith; zeal, and no conscience; do not the Scripture speak of such unhappy blessings? yes, of houses without a man, 9 Is. 6. of a womb, but barren, 9 Hos. 14. of sheep without a shepherd. Num. 27.17. of a man to whom God hath given riches, treasures, and honour, and he wanteth nothing for his soul of all that it desireth, but God giveth him not power to eat thereof, but a stranger eat it up. Eccles. 6.2. how then can these be proper blessings? no, they have a blemish; & quod est deforme nihil ornare potest, That which is deformed nothing (in the state that it is in) can adorn it. Search thy blessings then, whether they be true blessings; thou mayst enjoy some things, that may be sicknesses to thee, yea cockatrices eggs hatched to sting thee to death; a fire not blown may consume thee in the possession of them. Job 20.26. God may cast abominable filth upon thee by them. Nahum. 3.6. ye may be able to feast richly, and your Tables may be made a snare, and your prosperity a ruin. Ps. 69.22. ye may be heirs to plentiful estates, which your progenitors have gotten by usury, bribery, extortion, sacrilege, and God may lay the sorrow of the Fathers upon the children. Job 21.19. ye may have fortified yourselves in wicked courses, and drawn in the strength of the Land to defend you in damnable designs, and yet ye may be cast down in the midst, Micah 6.14. and though ye have had never so many Hectors on your side, yet your puissant Stabbers may become pusillanimous, for the stouthearted are spoilt, they have slept their sleep, and all the men of might have not found their hands. Ps. 76.5. ye may have raised up false worships in the Nation, and have had notable success in beguiling unstable souls, but your sorceress Jezabel may be cast out at the window; For they shall prevail no longer, but their madness shall be made manifest to all men. 2 Tim. 3.9. The thorn, and the thistle may come upon your Altars. Hos. 10.8. Bless not yourselves then in every thing, which doth carry the appearance of a blessing, for I do read that God does turn many blessings into curses. Mal. 2.2.  

Euripid. Trag. 8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
To a man that is now called shiningly happy there may instantly come sad changes. Alexander wrote letters in the height of his fortunes to Antipater by a Messenger called Athlius, Diogenes standing by when the letters were delivered, what saith he, doth Alexander send letters by Athlius? 
Bruson l. 6.  this doth show that he will be unfortunate, for Athlius ad Athlium per Athlium, He which will be unfortunate doth sent letters to him that may be unfortunate, by him, that is named Unfortunate. So a man's welfare that wants the complexion of God's blessing in the face of it, let him commend it to one of his dearest Complices, yet Athlius carries the message, and there is nothing but unfortunate to be expected to the man, or his Adherents. Suspect thy blessings then, till thou hast examined the visages of them, and thou findest them by God to be made truly amiable; else they may be too hot for thy hands, thou mayst drink poison in a sweet draught, thou mayst swallow down a hook with the bait, the moth may be got into them, the line of confusion may be stretched over them; as great heaps as thou hast gathered together God may fan in the gate of the Land; as fair locks as thou hast, God may bring his razor upon thy head; as boisterous as thou hast been, God may run upon thee like a Giant; he may blow upon all that thou hast, make thy heels bare, and send thee to go seek thy bread out of desolate places. It is not the blessing then, but the Beauty of the blessing which doth make it truly happy; a misshapen blessing is like Moah, a vessel wherein there is no pleasure. Jer. 48.38. God does not always promote men to afford them true felicity, no, he raises up men for a while at last to make their image despised. Psal. 73.20. and to draw them from their ceiled parlours, where they have been beaking their selves by their bright, and sparkling fires, to a cold, dark place, where there shall be neither coals to warm them, nor light to sit by. Is. 47.14. See then how a curse may pursue you after all the prosperity that ye have enjoyed; if ye want the comeliness of a blessing, ye want the comfort of it, as here it was not enough for God to present as a blessing to his dearest people, that they should have liberty with their eyes to see a King, but they should see the King in his Beauty. Thine eyes shall see the King in his Beauty.  
Secondly, this doth show unto us, that God can give us beautiful blessings, Oh how plenteous is the goodness that thou hast laid up in store for them that fear thee! yea, quam pulchra tabernacula, O Jacob! How beautiful, or goodly are thy tents oh Jacob! and thy habitations oh Israel! The spark of the wicked shall not shine. Job. 18.5. but the righteous shall be a shining people. Light is sown for the righteous, Ps. 97.11. Arise oh Jerusalem and be bright, Is. 60.1. for God's face do shine upon his servants, and his candle do so shine upon their heads that their very paths do shine, the beauty of the Lord their God is upon them. Ps. 90.17. yea their name is spread among the heathen, for their beauty, and they are made perfect through his beauty. Ezech. 16.14. God's blessings give them a fair neck. Hos. 10.11. make their faces purer than snow, whiter than milk, more ruddy than Rubies, or the polished Saphir. Lam. 4.7. yea they are so adorned, and decked, as if they had a beautiful Crown upon their heads. Ezech. 16.12. oh than that we would serve God in the beauty of holiness; what amiable blessings might we enjoy under him? for, How great is his goodness! and how great is his beauty! Zach. 9.17. that is, the goodness of his mercies, and the beauty of his benefits; his favour is splendour, his bounty is beauty, Oh that we would be good we should find God goodness itself. The hand of the Lord is upon all them that seek him in goodness. Ezra 8.22. they which seek the Lord want nothing that is good. Ps. 34.10. He giveth to all men liberally, and reproacheth not man. James 1.5. He loadeth us with benefits. Ps. 68.19. he will pour out blessings till there shall be no room to receive them. Mal. 3.10. They which diligently obey the voice of the Lord, and observe, and do all his Commandments, all these blessings shall come upon them, and overtake them. Deut. 28.1, 2. yea where, and in what shall they not be blessed? They shall be blessed in the City, and in the field, in the fruit of their body, and in the fruit of their ground, in their basket, and in their dough, and in their storehouses, and in all that they set their hand unto; their enemies that rise up against them shall fall before them, they shall come out against them one way, and flee from them seven ways, they shall be the head, & not the tail, above, and not beneath, be able to lend, and not to borrow, yea their God will open his good treasure, and leave such characterising marks of his bounty, that all the people of the earth shall see that the name of the Lord is called upon by them, and they shall be afraid of them, Deut. 28.10. or as it in Is. 61.9. Their seed shall be known amongst the Gentiles, and their buds amongst the people. All that see them, shall know them, that they are the seed, which the Lord hath blessed. Is. 61.9. yea, it is God's goodness which maketh him so appetible, goodness is the proper object of his will, as if he had not a will in him, but to communicate the effluxes of his kindness, and favour to his dear ones; by that he is not only a free Agent, and so doth nothing out of necessity, but a liberal Agent, because he does act good with an eminency. God is love, John 1.4. because he hath nothing but love in him, there is praeceptum, Consilium, & operatio boni in Deo, 
Tho. Aq. 1●. q. 19 a. 12.  Precept, counsel, and operation of good in God. Yea, whereas many other affections are but in God interpretatively, according to the similitude of the effect, love is God properly, and essentially, for it is the first motion of his will; yea, joy and delight, desire and hope are not so properly in God as love, because all these are but emanations of it, they having love for their spring, or root. It is such a sweet property, that wheresoever it doth affect it cannot but be dispersing, 
Tho. Aq. 1●. q. 20. a. 2. Assidet Deo, & magna est cum ipso necessitudine conjuncta. Nyss. in ●rat. de pauper. am. & benig. omp Beneficiorum Dei memoria sufficiens est ad virtutum laborem. Chrys. hom. 67. in Gen. Sunt ut divitum filii qui ornaius gratia aveum monile gestant, & nunquam deponunt, veluti nobilitat is signum circumferentes, & ostenintes. Chrys hom. 1. ad Philippenses.  and exhibiting, for amare nihil est, nisivelle bonum alicui, to love is nothing but to will good to another. Therefore love is implanted into God, and hath a necessary connexion with him, for so long as he is a God, he cannot but be a beneficent God; the effects of this love are so numerous and conspicuous, that the memory of God's favours, is work enough for all the virtues. Find me out Gods true Favourites, and I will soon show you their rich Largesses, like Nobleman's children they never walk abroad, but they carry their Jewel of honour about their necks. Cleomenes, and Ptolomaeus, which had the surnames of Euergetae, were never comparable to our benign God, for he does exceeding abundantly above all that we can ask, or think, there is no end of his goodness. As Plutarch reports of Timoleon that he rejoiced tam immensam mult it udinem hominum vitam agere beatam suâ opera, that such a multitude of men lived an happy life by his means; so it is God's delight that he hath such a multitude of Courtiers which are sustained by his pensions. Oh than that ye would serve God, what might ye not receive of his bounty? ye might mount upon the high places of the earth, the Crowns might then be to Helem. The golden phial with rich treasure which Aemilius bestowed upon Tubero for his service in the war against Perseus; 
Plut. in Paulo ●●mili● Cromer. l. 5. Sabell. l. 5. En. 3. Diodor. Sic. l. 17. Sab. l. 2. En. 3.  the golden hand which Boleslaus the third of Hungary gave unto Zelislaus for a hand which he had lost in a fight against the Moravians; the golden bullock, which Lucius Minutius received for destroying Sp. Melius; the high privileges, and presents which Cyrus sent to the Arimaspi for their relieving him at an exigent; the infinite gifts which Xerxes bestowed upon Pythius the Phrygian for entertaining his whole Army, were never like to the Donatives, and Benevolences which we might receive from God. But here is our baseness, that we look for every thing that is beautiful, but will do nothing which is beautiful, where is our beautiful repentance, innocency, devotion, watchfulness, meditation? alas no, the Apostle may say, If any things be comely, seek after those things, but we are not for these venust, and specious things, whereby we might affect God's eyes, or inflame his desires towards us; we are very prompt at filthy things, filthy speech, filthy lusts, filthy vomits, filthy lucre (our consciences are defiled, and our conversations distained) but for doing any thing which might be acceptable and amiable, which might please God's sight, and ingratiate us into his favour, we have no skill in it. So that ye see what it is that does diminish your felicity, and make you walk up and down with your semi-prosperity, namely, because ye will not be eminently Godly. There is not a more auspicious thing in the world than Religion. Oh ye must fetch welfare into the Nation with your watery eyes, and bended knees, and mortified breasts, and cleansed consciences, and regenerate fruits; your zeal in your Churches, and closerts, and bedchambers would do more good, than all counsel-chambers. A few penitents, and Saints would be better Patriots than all the Statesmen in the Land. If ye would forsake your brutish lives, and sensual courses, your hypocrisy, and faction, your Church-spleen, and Liturgy-spight, restore your illgotten goods, and sacrilegious possessions, build Hospitals, erect Colleges, found Churches, free your shops from fraud, and your Tribunals from bribery, have less pride, and more charity amongst you, what a glorious Kingdom might ye here have? Is not the Kingdom so happy as ye could wish it to be? then leave accusing of Governors, and prescribing of rules, and prosecuting your seditious bents, and settle the Nation upon the first foundation stone upon which it was called a Reformed Church. I believe those blessed Martyis had in them more purity, than all the Saints that have come after them, it is no good manners to say that the forefather's wanted a little of the children's wit, or integrity. Had men passed through their flames, I would think they might equal them in fervour and sincerity, but I cannot endure whole skins to rectify that which their Ancestors bequeathed to after-ages with such a flaming sacrifice. Those Martyr's stakes are more precious to me, than all the holocausts of zeal which I have seen upon the Altar since. I would wish no other Heaven than they do enjoy, nor desire any purer Religion, than they preached to succession out of that flagrant pulpit; give me Elias mantle, which he left behind him, when he was carried a way in the fiery Chariot. I would think to see a prime Kingdom, if I could see the primitive Protestant. There were never such fervent Preachers since, neither can we find such Zelots. Away then with the language of Ashdod, and let us speak the true language of Canaan; away with passion against innocent Ceremonies, and let us double this indignation against branded hypocrisy, and cursed impiety. Let us renew the Martyr's sanctity, and this Land may be the joy of the whole earth. Virtue would adorn the Nation, grace would beautify it, let us be beautiful Saints, and God hath beautiful blessings for us, even a King in his beauty. Thine eyes shall see the King in his Beauty,  
Thirdly, this doth show that there is no Governor amiable, which doth want Beauty. There is no ill face like to an ill Governor, there is no deformed Morian, or Monster like unto a wicked Ruler, When the wicked are in authority the people sigh. Prov. 29.2. oh it is a woeful thing when Princes are rebellions, and companions of thiefs. Is. 1.23. for than They hunt every man his brother with a net. Micah. 7.2. and The wicked devoureth the man that is more righteous than himself. Hab. 1.13. They pant after the dust of the earth over the head of the poor, and turn aside the way of the meek. Amos 2.7. They drink up the deep waters, and fowl the rest with their feet. Ezech. 34.18. In their skirts is found the Blood of the souls of poor Innocents'. Jer. 2.34. When wicked men rise up men hid themselves. Prov. 28.28. There is a lamentation upon the housetops. Jer. 48.38. All faces gather blackness. Jocl 2.8. They eat their bread with quaking, and drink their water with trembling. Ezek. 12.28. Their nights of pleasure are turned into fear. Is. 21.4. and well may they, for not man seemeth then to be the Ruler, but some savage Beast, a Leopard watcheth over the Cities. Jer. 5.6. A Lion teareth in pieces for his whelps, and strangleth for his Lioness, and filleth his holes with prey, and his dens with ravine. Nah. 2.12. Then nihil absurdum, quod utile, nothing is absurd, 
Thucyd. l. 6. Polyb. hist. l. 8. Appian. l. 2. de bell. civ. jornand. de red. Get. Herod. l. 3. Xiphil. in vit. Ant. Carac. Plutarch. Val. M. l. 9 c. 2. Sueton. in Vitel.  that is profitable, and inimicissimi sunp qui libertati patrocinantur, They are counted most spiteful against authority which do defend their liberty. Satellites sunt commune maleficium, The soldiery are then a common bane. Such a Ruler ambitum suum brachio metitur, doth measure his ambition by his arm, if he doth not want force, he will want neither title nor treasure. Optimis invidet, deterrimis delectatur, He is ever envious against the worthies and delighted most with Miscreants. Then with Caracalla their sword is their Rent-gatherer, and with Simonides they had rather want friends then money; then they sprinkle (with Mithridates their hospital gods) with blood, and with Vitellius they think no odour upon earth so sweet as the smell of an enemy's carcase. Have not we had trial sufficient of this? yes, men which stroked us till they got upon our backs, & then gave us enough of the spur; which cried up the Gospel, and made Tradesmen Preachers; which talked much of the purity of faith, and brought in blasphemy; which would set up Christianity by pulling down Churches, and fill the Nation with wisdom by destroying the Universities; which would help the people to freedom by free quarter, and administer justice by taking away the laws; which would take Tyranny out of the Land by multiplying Taxes, and confirm inheritances by sequestration; which would convert men without a conference, and draw people out of darkness by a light within them; which a horrid coremonies, and brought in imaginations, and reform a Church, by plucking out her heart; which would settle us in peace by laying us in prison, and send us to Heaven, by climbing Gibbets. Now is thereany Beauty in this Government? as much as there is in a viper, and a Crocodilt, Whensoever ye have such Usurpers enter your houses look to have your keys wrung out of your hands, whensoever such Executioners come expect nothing but the loss of your necks. Oh meddle not with them than that are given to change, be not Confederates with them, which would set up an unlawful Governor, for ye had as good bring into the Nation a Tormentor, or an Headsman; an unjust Ruler can never be amiable, no, the true Beauty is in the legitimate Magistrate, the King. Thine eyes shall see the King in his Beauty.  
Fourthly, this doth show that a right King is a rare Beauty. For can the eye of man behold a more choice Object upon earth, than a lawful and righteous King? no, when the righteous are in authority the people rejoice, Prov. 29.2. for such an one is the Minister of God for good. Rom. 13.4. when a King doth reign in justice, and Princes rule in judgement, that man shall be an hiding place from the wind, and a refuge from the tempest, as rivers of water in a dry place, and as the shadow of a rock in a weary Land, the eyes of the seeing shall not be shut, and the ears of them that hear shall hearken, the heart of the foolish shall understand knowledge, and the tongue of the stutterers shall speak distinctly, Is. 32.1, 2, 3, 4. yea, and it followeth in the 16, 17, 18. v. of that chapter, that in such a King's days judgement shall dwell in the desert, and justice shall remain in the fruitful field, the work of justice shall be peace, even the work of justice, and quietness, and assurance, for ever, yea the people shall dwell in the tabernacle of peace and in sure dwellings, and safe resting-places. Now these words though they be spoken mystically of Christ, yet literally they are meant of any good King; for a good King how beneficial is he? A King by judgement maintaineth the Country. Pro. 29.4. for he knoweth that he is therefore constituted King, that he might do equity, and righteousness 1. Kings. 10.9. and therefore is a Copy of the Law put into his hand, that he may learn to fear the Lord his God, and keep 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 faithful 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 slain, whether he be small, or great, man, or woman. 2. Chron. 15.12.13. or like Jehosaphat who walked in the first ways 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 judite p. Aemil l. 5. Regum oculis efficacia supra humanam vim inest. P. jovius 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 chief look to have his Throne established by righteousness. Prov. 25.5. and that his people under him may lead a peaceable, and a quiet life in all godliness, 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 cornerstone, 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 only the general benefit. Such a Prince doth remedy the errors of former Governments, as Micerinus did the high enormities of Cheops, and Chephren which reigned before him in Egypt. In such an one's Government people leave groaning, and there are nothing but laeta & fausta, pleasant and delightful 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 Governor 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 breast, but that none of his predecessors 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 surnamed Frugi, the Profitable, yea, there are prayers made by the whole Land, that such an one may not die childless, lest such a renowned family should perish (as it is said of Ariston the King of Lacedemonia) and if God send an heir, for the Father's virtues they are willing to have the child's name called Demarathus, the people's Darling; And well may it be so, for a good King doth take his Crown out of God's hand, and doth wear 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 careful that sacrifices without blemish be brought to the Altar; he doth look to conquer rather with his bended knees, than his armed hand; he doth love his Nobles, and not despise his Commons; he doth prefer a penitent before a Peer, and a just liver before an high-born 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 remorseful 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 watchful conscience is the Squire of his body, and his deprecatory petitions his best Lifeguard; his innocent life is his engraven 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, than his Exchequer; his Crown-land doth satisfy him better than breaking an Enclosure; 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 Manor; he giveth all furtherances for free Trade, and quick Merchandise; he both 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 Almshouses; he is wise, and not vain glorious, valiant, and yet would never fight, chaste, and yet not an Hermit, sober, and yet no water-drinker, liberal, and yet not profuse; he is oftenest at his Chapel, 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 than repairing decayed places, and erecting Monuments; he would leave behind him a glorious Church, and a settled 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 Bosom friends? are all the splendid Spectacles of a Kingdom like to the face of such a Prince? no, doubtless he doth surpass them all as far as light doth excel darkness; oh then how may all his Subjects have delight under his shadow, and clap their hands together that they sieve to see such happy days, his name may be pleasure, his Reign Triumph, for when their eyes see such a King, they see a King in his Beauty. Thine eyes shall see the King in his Beauty.  
Fifthly, this doth reprove the blind rage of a conspirator in opposing such a King, he doth strike at the Beauty of the Land. For is there a King in his Beauty? then why do such an one endeavour to pluck away from the eyes of a Nation the most glorious sight that can be beheld? What would such people have? when will they be contented? wherein shall they find satisfaction? is there any thing upon earth, which can keep them long quiet? for except they would have their own wills, be Lords of all Titles, Procuratours for all general affairs, Dictatours to rule all by themselves, hold the helm of States in their hands, order God's Providence, hold no Crown fit to be worn, but that which their well-guiding hands shall set on, be Supreme, and Kings themselves, can they desire to be more happy? Do they contest with God, because he hath made a people so blessed? may not God say to them, as he doth in the Gospel? Is thine eye evil, because mine is good? For if they had not evil eyes, and evil heads, and evil hearts, and evil hands, they would never thus quarrel with Gods will, and wisdom, and goodness. What? are they weary of a Banquet? doth a calm offend them? is Sunshine grievous to them? is a gem troublesome to them to enjoy? is a King in his Beauty vexations to them to see? alas poor sick eyes, and litigious, refractory spirits, it is pity that ye were not all Secretaries of State, and that God did not send his Decrees to you to have your pregnant approbation. But this is man's turbulent, murmuring nature, that the best things are divers times the greatest grievances, and that they which cannot govern themselves must be continually querulous against Rulers. Ye take too much upon you said Corah and his complices. Num. 16.3. Why hast served us thus? said the men of Ephraim to Gideon, and they chode with him sharply. Judges 8.1. How shall he save us? and they despised him, and brought him no presents. 1 Sam. 10.27. See thy matters are good and righteous, but there is no man deputed of the King to hear thee, oh that I were made a Judge in the Land, that every man which hath any matter, or controversy might come to me, and I might do him Justice, said Absalon of David's Government, 2. Sam. 15.3, 4. So that there is no Government, or Governor will please many men. 
Plut. in Apoph.  Thus Aristodemus liked not the Government of Antigonus King of Macedonia, because he was too liberal, and the Court of Lysimachus must be found fault with, because there were none but disyllabic, men with two syllables in their names (as Bythes, 
Athen. l. 14. c. 3.  Paris, etc.) which had all the authority under him. Augustus Caesar, because he would never call the Praetorian bands fellow-soldiers, but soldiers (he never desiring to make use of them, but when he was constrained) and because he was so liberal to the Citizens, 
Macrob. l. 2. c. 5.  and respective to the Senators, and delighted much in singing, he was by Timagenes, Labeo, and Pollio and some others not thought fit to govern. So we have a generation of men still left amongst us that are apt to asperse the most meriting Prince, and not only to stretch out their slanderous tongues, but their barbarous hands to pull him down; what savage wars have we had in this Nation waged in a blind rage, and not only till the Land hath been sprinkled with the blood of her Natives, but the Scaffold died with the Blood of a most Innocent King? and this King-killing will be a Trade, if God from Heaven do not strike an horror, and dread of such an impious act into their hearts. Oh ye wild Furies than consider what ye have done, consider what ye are about to do; Christians ye are not, are ye men? what ye live in a Country, to appal a Country? to trouble her peace? waste her treasure? to deprive her of the light of her eyes? what is a family without a Master? what is a Kingdom without a King? Repent then for what ye have done, and do not think that a pardon is easily gotten; an Act of Indemnity may save your necks, but it must be an high expiatory Act that must save your souls; If David wept so bitterly for the murder of one Uriah, ye had need have David's penitential tears, and his penitential Psalm for the thousands that ye have slain, and especially for the murder of that one King that was worth ten thousand of us. Ye have immodest cheeks if they have no shame, ye have flinty hearts if they have no remorse, as stupidly as ye pass over such a guilt, it is well if eighteen years' repentance, nay a strict penance of your whole lives can procure you a reconciliation in Heaven; there is a great difference between a dispensation of your partial Prophets, and justification at the white Throne of the Judge of quick and dead. What then? have ye still dry eyes? and will ye shed no tears? yes, springs might gush out of the rocks, hearts of adamant might cleave asunder. Ahab might go softly, and Judas out of horror of conscience might cry out I have sinned in betraying Innocent Blood. If ye have not Ahabs consternations, and Judas's cries, ye will have frights, and stings, and yells enough in Hell. There is yet a means of atonement, an opportunity of healing, if ye be not of the number of them, which have hearts that cannot repent. Rom. 2.5. try what Suppliants, and penitents ye can be, ye had need go water every Camp, where ye have fought your bloody Battles, and to moisten the ground of that Scaffold where that execrable murder was committed with showers of salt water. And if ye can work out your peace raise not another war in your consciences, if ye can be made whole sin no more. Your swords are sheathed, draw them not again; ye are sent home quietly, hang not out a new flag of defiance. What have ye to do to be Statesmen? follow your callings, and look to take the enormities out of your own lives, what are ye to meddle with errors of Government? no, leave politics to others, neither ye, nor your great Masters have any thing to do with a King's actions, except it be by way of humble advice. For, Where the word of a King is there is power, and who shall say to him, what dost thou? Eccles. 8.3. What have Subjects then to descant upon a King's Government, as if they were his Supra-visours, and Guardians? The Laws of God allow no such authority, and it is but a State enchantment to say that the fundamental Laws of this Kingdom have empowered any to call a King to a violent account. He hath only God for his Judge, and all the people under him as Liege-men. Beware therefore of those puling groans, oh here is a sick State, come along with us to administer physic, if the King will not frame up such a Government as we desire, we will teach him how to rule by the edge of our swords. These are not Physicians, but cutthroats. God hath allowed no such Paracelsians in a Kingdom to cure a King's distempers. For if a King may not be provoked to wrath, he may not be so far provoked as to fight for his life; if he may not be spoken evil of, or cursed, his maladies are not to be remedied by cutting off his head. This is rather to be Executioners, than State-Doctours; I never yet read, that there could be a Lictor, or a Spiculator, or a Carnisex for a King. Let the greatest Subjects than busy themselves in preparing Laws for the Commonwealth, and not in prescribing rules to a King; in remedying the grievances of the Country, and not in avenging grievances, which may be suspected by a King; in binding the people to obedience, and not in bringing a King to account; For they are but Subjects, and they cannot add to themselves one cubit above their stature. If ye comply with such politicians, ye do but please a company of seditious persons, and incense the Nation in general, for ye cannot do a greater injury to your Country, nor offer a greater indignity, and violence to true Patriots, then to disturb the peace of the Land, and to strike at a King. For the King's safety is the Kingdom's Triumph, The Nation hath no greater joy then to see the King in his Beauty. Thine eyes shall set the King in his Beauty.  
Sixthly, this serves to exhort all good Subjects not to disfigure the face of Majesty, for if the Beauty of a King be the brightest thing, that a Nations eyes can be fixed upon, than what a dark Kingdom is there when a King does not shine out in Royal Splendour? If every one would have his right, that the Cotrager, and Commoner would not lose his Country tenure, nor the man of noble blood, and honourable family would not lose his peerage, then why should not the King have his Jura regalia, his Crown-rights? I confess the Propriety of the Subject, and plead for it, but I find likewise, and am an Advocate, that there may be Hammelech Melech, The Right of a King, 1 Sam. 8.11. it is a Right of great antiquity, no fundamental Law can vy Seniority with it; no, multorum festorum Jovis glans comedit, it doth derive the pedigree 4. Nannaso, there are antiquiores dipththerae to be brought for it, indeed it is as ancient as the Institution, now the word do naturally signify Right, & it is but Metaphorically translated Manner, as Buxtorfius, and Pagnine declare, if it be a Right than it must continue, as long as the original Hebrew hold. The Text will not perish, nor the Title. It is the Kings Right, but it is God's Designation, and Charter for the Crown. I do not say the King should have all, I know to the contrary, but I say that the King should have his own, none ought to say to the contrary, especially, when it is Jus divinum, a Gods-right. The Kings Right being settled upon Scripture it is firmer, then if it were bottomed upon the best State-groundsel. Some say, that this is only meant, when God doth give a King in his wrath, but I say then that they are in wrath, for there is a great distance of time between Samuel, and Hosee, and between Saul, and Jeroboam. Kingdom's may have their particular Constitutions in accidental things which do belong to a King, but not in the essence of a King, especially not against the essence of a divine Institution. Let all the just reverence that may be be given to humane Laws, but still let Scripture be sacred, and inviolable, or else what have we left that is stable, & infallible? The handmaid must not rule the Lady, or the star outshine the Sun, all the Sages of a Land must not be wiser, than the Oracles of God.  

Virg. 3. Aeneid. — Parcius istis.  
Cedamus Phoebo & moniti meliora sequamur.  
A Prophet that hath understanding in the visions of God is not to be believed in this, no, If an Angel from Heaven should come, and preach otherwise let him be accursed. Galath. 1.8. Well then, what is the Beauty of a King? what but his power? Take a King without power, and what is he, but a Ghost without life, a mere Phantasm, and Apparition? How can he do any thing that is Kingly, either in settling Religion, protecting the Church, administering justice, making leagues, drawing his people to Humiliation for their sins, in maintaining the liberties of his people at home, or propulsing the violences, and affronts of Adversaries abroad? no, he must sit by with tears in his eyes, and deplore all exorbitancies, and sad accidents, but not be able to remedy them; he hath a sympathy, but he hath no Sovereignty; he hath a will, but he hath no power; he hath a face but he hath no Beauty in it. A King's authority than is the true Majesty of a King, till he can command like a King, he doth but personate a King. Oh then that the policy of many men is but to design against the power, that their chiefest drift is not in honouring and obeying a King, but in restraining and regulating a King, that when their purses are empty, than they fill them by a Crown-quarrel; that when their high parts are not considered, than they will be observed to be Master-wits in seeking to master authority; and to silence such a Mutineer, a Challenger by many a good King must be preferred, when many a loyal Champion of as good endowments and better worth must stand upon low ground, and this popular Earwig creep to his desired height. But away with these new dogmatizing principles of State-magick, whereby Kings are conjured into politicians Circles, or confined to their august limits. This may be a Science, but I am sure it is none of the liberal Sciences. It is a pitiful thing, when a King come to be tutoured under such Pedagogues, he is then rather a Disciple, a pupil then a King, for he must do nothing, but what is prescribed him, nor order any thing but according to commensurations. And this is rather Geometry, than Monarchy, or to make a Mathematical, rather than a Majestical King. Let the people have their birthrights, Liberties, Privileges, but let not liberty eat up Royalty, nor birthright, Crown-right, nor privilege Prerogative, for then the judgement in Egypt is fallen upon the Land, that the lean kine have eaten up the fat, and what then but a famine can be expected? The people may be amiable, but the King hath no Beauty, or the soul of the King's power is defunct, and by a Pythagorean transmigration is passed into the body of the people. And how will Natives than disregard such a King? and how will Foreigners insult over him? he shall be able to act nothing neither at home, nor abroad. The thick smoke in the form of a cloud which was raised by one burning of beans might more terrify Charles the fifth, 
jovius 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 Counsellors, and he must be guided by them. Aught, and must are high words. It is convenient I confess that Kings should have Counsellors, for in the multitude of Counsellors there is health (Solomon the wise was not without them) but then these Counselors 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 selfwilled, and selfended aims, for these should then be rather projectors than Counselors, or Dictatours, than Directours; all the Beauty should then be in the Counselors cheeks, and not in the Kings-face. Let there be as many Counselors then as ye will, but still let the King have the liberty of election, to accept, or reject what in his Princely wisdom he thinks fitting, for constraining advice belongs rather to headstrong, surly Subjects, then to true Counselors. 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 Empirics? to sail with all winds? to go out of the way, if his guides misled 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 tied 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 King's honour to search out a thing. Prov. 25.2. if the King's heart must lie in other men's breasts? why do David say, Give thy judgements to the King. Ps. 72.1. if all the judgements of a Land lay in Counselors lips, or the King hath no commands of himself, but by deputation? No good King will refuse Counsel, no wise King will yoke 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 Counselors 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 Achitophel's, or young Rehoboams Counselors. If the King then be necessitated to the wits, or wills of all Counselors, where is his Sceptre, and Broad Seal? Let there be then Majesty in Kings, moderation in Counselors; Sovereignty in Kings, sobriety in Counselors; dominion in Kings, devoir in Counselors. For if the King be to sit in the Throne, and he is the Lawgiver of the Nation, and people be to seek the King's 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 hid 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 rain, and to open their mouths for him as for the latter rain, then surely the best Council, the great Council of a Kingdom is not circumscriptive to a King. No, good Counselors know better fealty, & bad Counselors 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 Blood Royal, and aught to wear the Crown before all others. If then the honour of God, or the fear of his Laws, the Image of God in a King's forehead, or the Sceptre of God in his Hand, a King's Royal Ornaments, or a King's Royal Office, the advancement of Religion, or the protection of the innocent, the obedience of Subjects at home, or the dread of Foreigners abroad, the duty that ye require from your children, or the reverence that ye expect from Inferiors, 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 King's dignity, and the last arrow be shot that may be leveled 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 fierceness into fidelity, let us fight no more against Kings, but fold our arms in subjection, let us all fall at the King's feet, and vow never again to strike at his head, let us join no more battles, but join hands, weep that we have been such enemies, and smile that we are become such friends; let us rejoice 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 Countrymen, 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 King's Court, and go together to the King's Chapel, 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 King's 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 Sovereign, as the English Protestant. Oh let us adorn the Protestant, and grandize the King! For to make the King great, it is to make ourselves 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 prophecy 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 Spectators 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 wilderness, neither highways, nor high Rulers, fields nor Forests, Cities nor Castles were secure, but our wards and our woods, our heritage's and our honours, our labours and our laws, 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 sequestered 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 groans, chains and gibbets, all the mirth of the Land was gone, and the very Songs of the Temple were turned into howl, we even stood amazed under our disasters, and even despaired ever to see better days. 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 Anchor, 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 lie down in our confusion, for when any gave us comfortable words to expect yet happier, we accounted them.  — velut aegri somnia vana, 
As sick men's 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 days 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 ways 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 breadth of the Land. Who hath heard such a thing? who hath seen such things? Is. 66.8. doubtless that in Num. 23.23. may be applied 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 heartstrings of the Nation; & with the right Religion; a Papist, or a Fanatic 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 Orthodox King, a Complete 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 forbidden but we should give him all the National Beauty that may be. Confess 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 error, 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 peerless esteem of him be answerable to his priceless 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 chaste eye, and his sober Palate, his soft bowels and his just hand; how he is fragrant with almsdeeds, and doth shine in wisdom; how he was patiented 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 Laws, what for learning, what for a flourishing trade, and what for a settled peace; consider if he be not the prime man that could have comforted you, if he be not the only 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 Englishmen 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 squinteyed, rank-breathed, half-hearted? still Censurers, Malcontents, Mutineers? Send for Senacherib then again, if Hezekiah do not please you. Oh the variable, and unstable spirits of men! what Sceptics are we in politics? what Critics in Government? we do but desire to enjoy a Blessing, and then complaint of wants; we do but desire to see a King, and then spy faults; we are glutted with a taste, and heavy-eyed with a sight; take a gust, and shut up our lips; stare a little, and then turn away our eyes; please our fancies, and affect no longer; delight ourselves with a gaze and then disdain. But oh beloved were we sick for a King, and are any now weary of him? no, very Esau me think should fall upon the neck of such a Jacob, & weep at the meeting; very Shimeis mouth should leave foaming, and he should fall down at the feet of such a David, and ask pardon when he sees him returning; the most heart-brent enemies that ever the King had methink should give over all their spleen and rancour, and admire his clemency and magnify his graces. If these should hold their peace the stones would speak, so if these will not prise such a King, very Infidels would honour him. Oh therefore let every Subject in the Realm know their own King, their lawful King, and give him cordial respect, faithful obedience, and an eminency of affection. Let Noblemen love him, for as he is the Fountain of their honours, so he hath restored their honours to them; let Clergymen love him, for he is a Sanctuary to the Sanctuary; let Judges love him, for he hath put life into the Laws, and given them a resurrection; let Merchants love him, for they which were ready to turn Bank-rupts, may yet again turn Bankers; let all the Land love him, for there is not a corner of the Nation, but he hath filled it with joy, and replenished it with blessings. Well let us all gather together, & weep for joy that after so many miseries we live to see such Halcyon days, and sing for joy, that after so many dismal sights, we have eyes in our heads to see this one sight, this only sight, this reviving, ravishing sight, even to see the King in his Beauty. Thine eyes shall see the King in his Beauty.  
And as we have seen the sight, so let us not lose the sight, that after we have seen the King in his Beauty, we should see a King in Blood; no, if the Laws of God, and the Mercy of the King cannot quench Firebrands, but there should happen to be new flames, new wars, let all faithful Subjects be dismembered rather than one Member of his Sacred Person should be wounded, and let every loyal Hand in the three Nations be cut off, rather than the traitorous hand should touch his Royal Head. For if we should be deprived again of the King in his Beauty, the Beauty of the Land is gone, and the misery of the Land will renew, we shall have old plundering, and rifling, and sequestering, and imprisoning, and braining, & gibbetting again; if the King suffer, let not us think to scape ; if the King die, let not us think to live long after him, no, let us resolve of a general Massacre, and a Funeral of the whole Nation. Now that King and Kingdom may be secure, let us make sure of him that is the Keeper of Israel, oh how safe might we be under his everlasting Arms! He would be the shield of our help, and the sword of our excellencies. Oh therefore let us not provoke the eyes of his glory, and he will watch for our defence, let us not break his Laws, & not a bone of us shall be broken, let us weep out our former corruptions with tears, and show ourselves to be alive from the dead by our regenerate faces; let every Royalist turn the greatest Penitent and truest Saint; as we account ourselves the most Orthodox Professors, so let us declare it by our mortified lives, and pure consciences; So may we defy all the enemies in the Nation, for in despite of all their fury and maugre all their malice, Jerusalem shall be a quiet habitation, a Tabernacle that cannot be removed, her stakes shall not be taken away, but we shall here long see a King in his Beauty, and hereafter see a King in his Glory, which that we may do, the Lord grant for his mercy's sake, Amen.  
FINIS.