Natsoc / Hitlerist anons-- It might be said that I am too much of a secularist. Or not see any value in advancing political authority. I would admonish you from sympathizing w/ my opponents. If we look at Hitler had very much the esteem of a statesman: As a soldier, as a chancellor, as the Fuhrer. Now side w/ my enemies and what does this matter? This is what Hitler has as an ecclesiastical authority: Hitler having been an altar boy! Unless you deem that Hitler would be welcomed as a new Charlemagne-- I think it the national socialists should take my side, otherwise his authority as a soldier, chancellor, fuhrer, overall his political authority as a statesman... would be less than an altar boy. Trust me, you don't want to side w/ the traditionalists on this one.

In such a world: Hitler could be excommunicated & party members divorced from their allegiance to him.

There could also be an open invitation to all devoted Catholics to give Hitler the Sic Semper Tyrannis treatment: you don't want this.

You should thank your lucky stars. That those of us who paved the way-- For due respect to political authority & for majesty.

<Xenophon Cyropaedia The father of Cyrus, so runs the story, was Cambyses, a king of the Persians, and one of the Perseidae, who look to Perseus as the founder of their race <The education of youth >It is true that he was brought up according to the laws and customs of the Persians, and of these laws it must be noted that while they aim, as laws elsewhere, at the common weal, their guiding principle is far other than that which most nations follow. >Most states permit their citizens to bring up their own children at their own discretion, and allow the grown men to regulate their own lives at their own will, and then they lay down certain prohibitions, for example, not to pick and steal, not to break into another man's house, not to strike a man unjustly, not to commit adultery, not to disobey the magistrate, and so forth; and on the transgressor they impose a penalty. (3) But the Persian laws try, as it were, to steal a march on time, to make their citizens from the beginning incapable of setting their hearts on any wickedness or shameful conduct whatsoever. And this is how they set about their object. <Friend & Enemy distinction: careful not to teach children dangerous things >Yes, my son, it is said that in the time of our forefathers there was once a teacher of the boys who, it seems, used to teach them justice in the very way that you propose; to lie and not to lie, to cheat and not to cheat, to slander and not to slander, to take and not to take unfair advantage. And he drew the line between what one should do to one's friends and what to one's enemies. And what is more, he used to teach this: that it was right to even deceive friends even, provided it were for a good end, and to steal the possessions of a friend for a good purpose. (This is important b/c regicide theories would also use the basis of friend / enemy distinction between a king or tyrant & justify killing their king; though I think that the subjects shouldn't be taught to distinguish their Sovereign as any such enemy–their relation like children & the sovereign monarch their father–if they are taught anyone is an enemy, it is the opponents of their Sovereign & never the Sovereign himself, b/c esp. the monarchy-haters are too apt to abuse this). >And in teaching these lessons he had also to train the boys to practise them upon one another, just as also in wrestling, the Greeks, they say, teach deception and train the boys to be able to practise it upon one another. When, therefore, some had in this way become expert both in deceiving successfully and in taking unfair advantage and perhaps also not inexpert in avarice, the did not refrain from trying to take an unfair advantage even of their friends. >In consequence of that, therefore, an ordnance was passed which obtains even unto this day, simply to teach out boys, just as we teach our servants in their relations towards us, to tell the truth and not to deceive and not to take unfair advantage; and if they should act contrary to this law, the law requires their punishment, in order that, inured to such habits, they may become more refined members of society. (All States today do this: they teach their citizens at birth to uphold the values of their State & only a friendly image, & reserves the bad teachings for any enemies, like is said – that they may become more refined members of society) >But when they came to be as old as you are now, then it seemed to be safe to teach them that also which is lawful towards enemies; for it does not seem likely that you would break away and fun into savages after you had been brought up together in mutual respect. In the same way we do not discuss sexual matters in the presence of very young boys, lest in case lax discipline should give a free rein to their passions the young might indulge them to excess. <The ungrateful man & shamelessness: the chief instigator to every kind of baseness >They reason that the ungrateful man s the most likely to forget his duty to the gods, to his parents, to his fatherland, and his friends. Shamelessness, they hold, treads close on the heels of ingratitude, and thus ingratitude is the ringleader and chief instigator to every kind of baseness. Further, the boys are instructed in temperance and self-restraint, and they find the utmost help towards the attainment of this virtue in the self-respecting behaviour of their elders, shown them day by day. Then they are taught to obey their rulers, and here again nothing is of greater value than the studied obedience to authority manifested by their elders everywhere. Continence in meat and drink is another branch of instruction, and they have no better aid in this than, first, the example of their elders, who never withdraw to satisfy their carnal cravings until those in authority dismiss them, and next, the rule that the boys must take their food, not with their mother but with their master, and not till the governor gives the sign.

<The importance of obedience >What city could be at rest, lawful, and orderly? What household could be safe? What ship sail home to her haven? And we, to what do we owe our triumph, if not to our obedience? We obeyed; we were ready to follow the call by night and day; we marched behind our leader, ranks that nothing could resist; we left nothing half-done of all we were told to do. If obedience is the one path to win the highest good, remember it is also the one way to preserve it. >Let us listen to the words of Cyrus. Let us gather round the public buildings and train ourselves, so that we may keep our hold on all we care for, and offer ourselves to Cyrus for his noble ends. Of one thing we may be sure: Cyrus will never put us to any service which can make for his own good and not for ours. Our needs are the same as his [Cyrus], and our foes the same. >Drovers may certainly be called the rulers of their cattle and horse-breeders the rulers of their studs—all herdsmen, in short, may reasonably be considered the governors of the animals they guard. If, then, we were to believe the evidence of our senses, was it not obvious that flocks and herds were more ready to obey their keepers than men their rulers? Watch the cattle wending their way wherever their herdsmen guide them, see them grazing in the pastures where they are sent and abstaining from forbidden grounds, the fruit of their own bodies they yield to their master to use as he thinks best; nor have we ever seen one flock among them all combining against their guardian, either to disobey him or to refuse him the absolute control of their produce. On the contrary, they are more apt to show hostility against other animals than against the owner who derives advantage from them. <But with man the rule is converse; men unite against none so readily as against those whom they see attempting to rule over them. (3) As long, therefore, as we followed these reflexions, we could not but conclude that man is by nature fitted to govern all creatures, except his fellow-man. >But when we came to realise the character of Cyrus the Persian, we were led to a change of mind: here is a man, we said, who won for himself obedience from thousands of his fellows, from cities and tribes innumerable: we must ask ourselves whether the government of men is after all an impossible or even a difficult task, provided one set about it in the right way. Cyrus, we know, found the readiest obedience in his subjects, though some of them dwelt at a distance which it would take days and months to traverse, and among them were men who had never set eyes on him, and for the matter of that could never hope to do so, and yet they were willing to obey him. Cyrus did indeed eclipse all other monarchs, before or since, and I include not only those who have inherited their power, but those who have won empire by their own exertions. >It is obvious that among this congeries of nations few, if any, could have spoken the same language as himself, or understood one another, but none the less Cyrus was able so to penetrate that vast extent of country by the sheer terror of his personality that the inhabitants were prostrate before him: not one of them dared lift hand against him. And yet he was able, at the same time, to inspire them all with so deep a desire to please him and win his favour that all they asked was to be guided by his judgment and his alone.

<Xenophon / A good ruler differs not from a good father >Gentlemen, this is not the first time I have had occasion to observe that a good ruler differs in no respect from a good father. Even as a father takes thought that blessings may never fail his children, so Cyrus would commend to us the ways by which we can preserve our happiness. <A ruler's charm >But we seem to learn also that Cyrus thought it necessary for the ruler not only to surpass his subjects by his own native worth, but also to charm them through deception and artifice. >At any rate he adopted the Median dress, and persuaded his comrades to do likewise; he thought it concealed any bodily defect, enhancing the beauty and stature of the wearer. The shoe, for instance, was so devised that a sole could be added without notice, and the man would seem taller than he really was. So also Cyrus encouraged the use of ointments to make the eyes more brilliant and pigments to make the skin look fairer. And he trained his courtiers never to spit or blow the nose in public or turn aside to stare at anything; they were to keep the stately air of persons whom nothing can surprise. These were all means to one end; to make it impossible for the subjects to despise their rulers. <Taming of men >Thus he moulded the men he considered worthy of command by his own example, by the training he gave them, and by the dignity of his own leadership. But the treatment of those he prepared for slavery was widely different. Not one of them would he incite to any noble toil, he would not even let them carry arms, and he was careful that they should never lack food or drink in any manly sort. >When the beaters drove the wild creatures into the plain he would allow food to be brought for the servants, but not for the free men; on a march he would lead the slaves to the water-springs as he led the beasts of burden. Or when it was the hour of breakfast he would wait himself till they had taken a snatch of food and stayed their wolfish hunger; and the end of it was they called him their father even as the nobles did, because he cared for them, but the object of his care was to keep them slaves for ever. >Thus he secured the safety of the Persian empire. He himself, he felt sure, ran no danger from the massages of the conquered people; he saw they had no courage, no unity, and no discipline, and, moreover, not one of them could ever come near him, day or night. >But there were others whom he knew to be true warriors, who carried arms, and who held by one another, commanders of horse and foot, many of them men of spirit, confident, as he could plainly see, of their own power to rule, men who were in close touch with his own guards, and many of them in constant intercourse with himself; as indeed was essential if he was to make any use of them at all. It was from them that danger was to be feared; and that in a thousand ways. How was he to guard against it? <He rejected the idea of disarming them; he thought this unjust, and that it would lead to the dissolution of the empire. To refuse them admission into his presence, to show them his distrust, would be, he considered, a declaration of war. >But there was one method, he felt, worth all the rest, an honourable method and one that would secure his safety absolutely; to win their friendship if he could, and make them more devoted to himself than to each other. I will now endeavour to set forth the methods, so far as I conceive them, by which he gained their love. >In the first place he never lost an opportunity of showing kindliness wherever he could, convinced that just as it is not easy to love those who hate us, so it is scarcely possible to feel enmity for those who love us and wish us well. >So long as he had lacked the power to confer benefits by wealth, all he could do then was to show his personal care for his comrades and his soldiers, to labour in their behalf, manifest his joy in their good fortune and his sympathy in their sorrows, and try to win them in that way. But when the time came for the gifts of wealth, he realised that of all the kindnesses between man and man none come with a more natural grace than the gifts of meat and drink. (This is somewhat notable for a few reasons: 1. The Christian mass also has formally bread & wine. 2. States have state dinners to also show kindness. 3. In Shakespeare's Julius Caesar, Caesar remarks, Let me have men about me that are fat, Sleek-headed men and such as sleep a-nights. Yond Cassius has a lean and hungry look, He thinks too much; such men are dangerous. – Mark Antony responds, Fear him not, Caesar, he's not dangerous, He is a noble Roman, and well given. – Julius Caesar finally says, Would he were fatter! But I fear him not.) >Accordingly he arranged that his table should be spread every day for many guests in exactly the same way as for himself; and all that was set before him, after he and his guests had dined, he would send out to his absent friends, in token of affection and remembrance. He would include those who had won his approval by their work on guard, or in attendance on himself, or in any other service, letting them see that no desire to please him could ever escape his eyes. >He would show the same honour to any servant he wished to praise; and he had all the food for them placed at his own board, believing this would win their fidelity, as it would a dog's. >Or, if he wished some friend of his to be courted by the people, he would single him out for such gifts; even to this day the world will pay court to those who have dishes sent them from the Great King's table, thinking they must be in high favour at the palace and can get things done for others. But no doubt there was another reason for the pleasure in such gifts, and that was the sheer delicious taste of the royal meats. <Nor should that surprise us; for if we remember to what a pitch of perfection the other crafts are brought in great communities, we ought to expect the royal dishes to be wonders of finished art.

<Royal excellence in great servants >Necessarily the man who spends all his time and trouble on the smallest task will do that task the best. >But when there is work enough for one man to boil the pot, and another to roast the meat, and a third to stew the fish, and a fourth to fry it, while some one else must bake the bread, and not all of it either, for the loaves must be of different kinds, and it will be quite enough if the baker can serve up one kind to perfection—it is obvious, I think, that in this way a far higher standard of excellence will be attained in every branch of the work. <Royal gifts >Thus it is easy to see how Cyrus could outdo all competitors in the grace of hospitality, and I will now explain how he came to triumph in all other services. >Far as he excelled mankind in the scale of his revenues, he excelled them even more in the grandeur of his gifts. It was Cyrus who set the fashion; and we are familiar to this day with the open-handedness of Oriental kings. >There is no one, indeed, in all the world whose friends are seen to be as wealthy as the friends of the Persian monarch: no one adorns his followers in such splendour of rich attire, no gifts are so well known as his, the bracelets, and the necklaces, and the chargers with the golden bridles. For in that country no one can have such treasures unless the king has given them. (Do you know how it's said dictators use gifts? The same is said here) >And of whom but the Great King could it be said that through the splendour of his presents he could steal the hearts of men and turn them to himself, away from brothers, fathers, sons? <The King's Eyes & The King's Ears >Indeed, we are led to think that the offices called "the king's eyes" and "the king's ears" came into being through this system of gifts and honours. >Cyrus' munificence toward all who told him what it was well for him to know set countless people listening with all their ears and watching with all their eyes for news that might be of service to him. Thus there sprang up a host of "king's eyes" and "king's ears," as they were called, known and reputed to be such. >But it is a mistake to suppose that the king has one chosen "eye." It is little that one man can see or one man hear, and to hand over the office to one single person would be to bid all others go to sleep. Moreover, his subjects would feel they must be on their guard before the man they knew was "the king's eye." The contrary is the case; the king will listen to any man who asserts that he has heard or seen anything that needs attention. (This was a practice: Tsar Paul I would also have a box for any subject to give tell him about any anything or any injustice – Jean Bodin remarked that this system of boxes in other states was abused & not a good practice, I forgot the details how or what grievances Bodin had). <The King has a thousand eyes and a thousand ears >Hence the saying that the king has a thousand eyes and a thousand ears; and hence the fear of uttering anything against his interest since "he is sure to hear," or doing anything that might injure him "since he may be there to see." So far, therefore, from venturing to breathe a syllable against Cyrus, every man felt that he was under the eye and within the hearing of a king who was always present. For this universal feeling towards him I can give no other reason than his resolve to be a benefactor on a most mighty scale. <Royal Shepherd >Indeed, a saying of his is handed down comparing a good king to a good shepherd—the shepherd must manage his flock by giving them all they need, and the king must satisfy the needs of his cities and his subjects if he is to manage them. We need not wonder, then, that with such opinions his ambition was to excel mankind in courtesy and care. <Royal Physician >Moreover, he observed that the majority of mankind, if they live in good health for long, will only lay by such stores and requisites as may be used by a healthy man, and hardly care at all to have appliances at hand in case of sickness. But Cyrus was at the pains to provide these; he encouraged the ablest physicians of the day by his liberal payments, and if ever they recommended an instrument or a drug or a special kind of food or drink, he never failed to procure it and have it stored in the palace. >And whenever any one fell sick among those who had peculiar claims on his attentions, he would visit them and bring them all they needed, and he showed especial gratitude to the doctors if they cured their patients by the help of his own stores. >These measures, and others like them, he adopted to win the first place in the hearts of those whose friendship he desired. (It is useful to add that he supplied these doctors & made sure their care came with his blessing – so that the benefices of the doctors would by extension be benefices of the king – what men would give to be cured adds to the friendship and trust in the king)

<Rewards & Badges >The day before it he summoned the officers of state, the Persians and the others, and gave them all the splendid Median dress. This was the first time the Persians wore it, and as they received the robes he said that he wished to drive in his chariot to the sacred precincts and offer sacrifice with them. >With that Cyrus gave the most splendid robes to his chief notables, and then he brought out others, for he had stores of Median garments, purple and scarlet and crimson and glowing red, and gave a share to each of his generals and said to them, "Adorn your friends, as I have adorned you." (4) Then one of them asked him, "And you, O Cyrus, when will you adorn yourself?" But he answered, "–Is it not adornment enough for me to have adorned you? If I can but do good to my friends, I shall look glorious enough, whatever robe I wear." <Preparations for a royal procession >Meanwhile Cyrus summoned Pheraulas, knowing that, while he was a man of the people, he was also quick-witted, a lover of the beautiful, prompt to understand and to obey, and one who had ever an eye to please his master. >And now Cyrus asked him how he thought the procession might be made most beautiful in the eyes of friends and most formidable in the sight of foes. >"I have issued orders," he added, "for all to obey you in the matter, but to make them the more willing, take these tunics yourself and give them to the captains of the guard, and these military cloaks for the cavalry officers, and these tunics for those who command the chariots." >So Pheraulas took the raiment and departed, and when the generals saw him, they met him with shouts and cries, "A monstrous fine fellow you are, Pheraulas!" said one: "you are to give us our orders, it seems!" >"Oh, yes," said Pheraulas, "and carry your baggage too. Here I come with two cloaks as it is, one for you and another for somebody else: you must choose whichever you like the best." … >On the morrow all things were ready before day-break, ranks lining the road on either hand, as they do to this day when the king is expected to ride abroad—no one may pass within the lines unless he is a man of mark—and constables were posted with whips, to use at any sign of disturbance. >In front of the palace stood the imperial guard of lancers, four thousand strong, drawn up four deep on either side of the gates. >And all the cavalry were there, the men standing beside their horses, with their hands wrapped in their cloaks, as is the custom to this day for every subject when the king's eye is on him. The Persians stood on the right, and the allies on the left, and the chariots were posted in the same way, half on one side and half on the other. >Presently the palace-gates were flung open, and at the head of the procession were led out the bulls for sacrifice, beautiful creatures, four and four together. They were to be offered to Zeus and to any other gods that the Persian priests might name. For the Persians think it of more importance to follow the guidance of the learned in matters pertaining to the gods than in anything else whatever. >After the oxen came horses, an offering to the Sun, then a white chariot with a golden yoke, hung with garlands and dedicated to Zeus, and after that the white car of the Sun, wreathed like the one before it, and then a third chariot, the horses of which were caparisoned with scarlet trappings, and behind walked men carrying fire upon a mighty hearth. <The Appearance of Cyrus >And then at last Cyrus himself was seen, coming forth from the gates in his chariot, wearing his tiara on his head, and a purple tunic shot with white, such as none but the king may wear, and trews of scarlet, and a cloak of purple. Round his tiara he wore a diadem, and his kinsmen wore the same, even as the custom is to this day. And the king's hands hung free outside his cloak. >At the sight of the king, the whole company fell on their faces. Perhaps some had been ordered to do this and so set the fashion, or perhaps the multitude were really overcome by the splendour of the pageant and the sight of Cyrus himself, stately and tall and fair. For hitherto none of the Persians had done obeisance to Cyrus. >And now, as the chariot moved onwards, the four thousand lancers went before it, two thousand on either side, and close behind came the mace-bearers, mounted on horseback, with javelins in their hands, three hundred strong. <The importance of love and praise >Praise, Pheraulas saw, will reap counter-praise, kindness will stir kindness in return, and goodwill goodwill; those whom men know to love them they cannot hate. <Cyrus >And you, Cambyses, you know of yourself without words from me, that your kingdom is not guarded by this golden sceptre, but by faithful friends; their loyalty is your true staff, a sceptre which shall not fail. But never think that loyal hearts grow up by nature as the grass grows in the field… No, every leader must win his own followers for himself, and the way to win them is not by violence but by loving-kindness. <Cyrus / To the eldest born son >Sons of mine, I love you both alike, but I choose the elder-born, the one whose experience of life is the greater, to be the leader in council and the guide in action. <Cyrus / Let the earth be my grave >As for my body, when I am dead, I would not have you lay it up in gold or silver or any coffin whatsoever, but give it back to the earth with all speed. What could be more blessed than to lie in the lap of Earth, the mother of all things beautiful, the nurse of all things good? I have been a lover of men all my life, and methinks I would fain become a part of that which does good to man <Epilogue >Of all the powers in Asia, the kingdom of Cyrus showed itself to be the greatest and most glorious. On the east it was bounded by the Red Sea, on the north by the Euxine, on the west by Cyprus and Egypt, and on the south by Ethiopia. And yet the whole of this enormous empire was governed by the mind and will of a single man, Cyrus: his subjects he cared for and cherished as a father might care for his children, and they who came beneath his rule reverenced him like a father.

To the most Potent, and Puissant Monarch Charles the II King of Great Britain, &c. The epistle dedicatory. Dread Sovereign, God hath given us a Sight, the Sight of your Self. How many aking eyes where there once to see you? how many ravished eyes may there be now to behold you? Every one could not present such a sight; no, He in Heaven. Hath restored you to your Father's Throne to be looked upon as a glorious Spectacle. 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. OH that we had good eyes in our heads to discern the difference of Objects; what a change this, that whereas we saw nothing but Usurpers in their Barbarousness, Our does do now see a King in his Beauty? Your absence was the Bane, Your precense is the Beauty of the Nation. To apply all this Beauty to yourself, perhaps would be judged flattery, therefore I have 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 has not a King in it? and how is it illustrated, if it hath a King reigning in Royal Splendour and Imperial dignity? I wish that there be no ill 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 there should be left amongst us some glaring eyes, and menancing hands... What need those King-vexers and Gad-flyes of Monarchs plot treasons, and kindle diffentions, when we have Incendiaries, and State-troublers of our own? ...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 your 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 can have a rancorous thought against such a King? No, I hope to see all your Enemies blush at their causeless anger, and senseless spight; yea to fall down at your 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 past (as what cannot that Royal Heart of Yours that is the living spring of clemency wash out of your remembrance? and methink your Majesty should have felt the last of animosities, and triumphs; people will not always kick against the pricks, and run upon the spears point 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 against become a flourishing Nation, and the Kingdom of Triumphs. Thus in all Humility prostrating myself at your Majesties 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.

First, for the opening of the Cabinet, or the clear manifestation, Thine eyes shall see. God's Cabinet bad 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 no 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 is promised, but presented, not hoped for, but enjoyed. Better is the sight of the eyes, then the wandering of the desire. Eccles. 6. 9. The wandering 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, that their eyes should see, that God would be magnified from the border of Israel. This does show first that God is the God of sights, 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 has heard such a thing? and who has seen such things. -- How great are his signs? how mighty are his wonders? Dan. 4. 3. Oh then we that are all 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 great, Wonder-worker. He has given so much to the eye, that the eye cannot comprehend it. If we would be Spectatours of bright things, then we should never separate ourselves from him who does make every thing to shine with radiant beams, no, we should enjoy God, as the eye does 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. This does 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 has the curious, and marvellous sights for them. The pictures with orient colours do hang in his gallery, the exquisite, polished, elaborate master-pieces are to be seen in his Providence. He is all hand. God in his one existency has anticipation of all things which can be shown. He does include the perfection of every being in himself. For other things it may be said that, Every thing is good by his own proper and particular good, but God has 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, for he is not hoc, aut hoc, sed omnia, this, or that, but all things. The living, and powerful thing of an unlimited virtue. There is in God the admirable beauty of the whole universe, therefore those things which come from him are not only good, but very good. God then can show us better things, and greater things, and brighter things, then ever we yet beheld. If potent man (as thou thinkest) can make thee see strange things, what can the Omnipotent God? As if it there were not in the whole world tongues loud enough to sing our God's praises, or eyes bright enough to see the admiration which shine in his works. Rely upon this God then, and expect Wonders from him; when they eyeballs have asked to behold any thing that is comfortable, and nothing thou could discern, though thy eyes were ready to fall out. Deut. 28. 65. yet then he may tell thee that happy sights are at hand, yea say unto thee, Thine eyes shall see. This does show that God is to have the honour of all rich blessings.... Oh then we are apt to turn our eyes the wrong way, even to fix them upon man, rather then God! For man we see, and think that by him we only see, that none presents objects to our eyes, but this Inferiour Deity.... God is the Founder, and Fosterer. What then? shall men be worshipped? no. Incense does belong to God, it is the good will of him that dwelt in the bulb. Deut. 33. 16. which does make every thing prosperous to us. Set aside God's assistance; what can the feeble arm of man do? no, he has wrought all our works for us. In thine hand is pwoer 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? -- Aaway then with the crys, and ingeminated praises that are given to men, let not these be so much as spoken of, till God has 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 has his Panegyricks; And thus indeed, when God has had his worship, man may have his honour -- 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 eye-sight, no, it is God only, that does say, and can say, Thine eyes shall see. 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 brought 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 Mirrours. What should be seen in us, when so much is seen by us? We see that which 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 for the future, Thine eyes shall see.

Part 2. 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. Has he been hid in a cloud? then it will be pleasure to see him, when God does present him. Has 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 desirable 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; Caelitum egregius labor, the Master-piece of the divine Artisan; Excubitor communis salutis, The Watch-man, 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 does provide for multitudes; Oculus innatus corpori, The eye set in the head to look for the general good; Peritus Gubernator, The skillful Mariner which does preserve the whole bark from perishing; Paxillus reipublica, The stay, or supporter, upon which hang the weight of a whole Commonwealth; Ignis qui urit, & lucemprabet, The fire which does burn up all the wicked, and does give light to all the Godly. Yea, the Ancients knowing the high benefit of such a Supreme Governour know not how to bestow Elegies, and Encomiasticks enough upon him; And does not Scripture conur 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 Mdeal, wherein Gods own Image is represented, Alter Deus in terris, another God upon earth. For (methink) I see in a King a semblance of God's infinite being, his quickening spirit, his out-stretched arm, and his glorious Majesty. He is not the Divinity, but a Synopsis of the Divinity, a God exemplified, or effigiated. Why are Kings to promised to Abraham, Kings shall come out of they loins, and so prophesized of by Jacob, Judah shall have a Scepter, 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 the great King, the King of glory, and the King of KIngs, if there were any thing upon earth more eminent then 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 has 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 all. When I read of so much reverence, & awful Subjection enjoined to Kings, that we must Submit to them for the Lord's 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 bed-chambers; how do I think that Kings are pricelessly 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 cannot see no more exquisite, and magnificent Creature upon earth then a King, for Thine eyes shall see the King. This does show that the want of a King is the inlet of all infelicity. For how can that Land be happy, where the eyes do not see a KIng? no, then servants ride on horseback. 10. Eccles. 7. The people shall be oppressed every one of another, and every one of his neighbor, the children shall presume against the ancient, and the vile against the honourable. Is. 3.5. For when the Kings are fallen, Hos. 7.7. All welfare fall with them, then presently they are mixt with strange worships, strangers devour their strength, & gray hairs are here and there upon them. Hos. 7.8.9. Yea, when Princes are hanged up by the hand, then the young are taken to grind, and the children fall under the wood, the Elders cease from the gate, and the young men from their songs, the joy of their heart is gone, and their dance is turned into mourning. – nay God does not 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 feel 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 goes 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? Peasants were Princes, and Mechanicks Monarchs, never such a spawn of new Lords, nor a litter of upstart Rulrers seen, paradoxes were principles… 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 Conquerour… so our subjecting a King was the Original of all 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. – Oh dismal Reign! oh miserable Realm without a King! will ye ever engage again to be ruled without a 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 willful 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.

This does serve to exhort us to be cheerful Seers. For have ye got a King again to look upon? 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 so long seeking for? Do ye not know what ye could not see, what ye would have seen, what ye do see? Does the delight of a Kingdom grieve you? Does 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 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 sight of a Phoenix please you? Every man is delighted when he does see the light, and what is a King, but the Light of our eyes? The eye does receive the beams of the Sun in a spiritual manner, & so do ye the sight of a King, that glorious Sun. 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. 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 then 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. 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 shakes 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 inventions of their black Art. Traitours 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 Traitours there commence, and become Graduates. Oh then that men live under a King fomenting sedition, engendering Treason, yea that count it is 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 plyable King according to their own mind, they will fight him into their bent, this is Pole-axe-religion, Gunpowder-Divinity. ...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... 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. For a King is in a Commonwealth like a 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; They like not the honey of Government, nor the Bee that should afford it them. To such a King is an heart-gripe, an eye-sore, yea they look upon their fawns, and satyrs, -- What need have we of a King? what does a King amongst us? They have cried themselves so long to be the free-born 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! ...Till they renounce their opinions, I do renounce them, and cannot think but all their fair words do but prepare, and fore-run (what in they lie) a foul day. They make themselves instantly secure, if they plead, they would have us abjure all Kingly Government to be lawful, if they will but abjure that as an excrable opinion, and give real assurances 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 human society, then such swords-men 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.

Part 3. 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 has the chief place amongst men, but when he has the chief power amongst men, when he does rule over men. 2. Sam. 23.3. It is not the Crown, but the Crown-right, which does make a King, otherwise Kingship is but nobilis servitus, a noble kind of servitude. 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 like a King, then to live as 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 Emperour. 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 lese 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, it is not fitting reliquias Regis jacere inhonoratas, that the very Reliques of a King should remain without honour... So any thing which tends to the diminution of a King's honour is reprehensible, and criminal. Cicero pleading for Deiotarus a King, says, 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. He that does take away from a King his prepotency and Supremacy had as good steal the Crown Jewels. Let a Prince show himself affable to the people, but let him not suffer himself to be condemned. For if he has 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 does 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 the Robe of Majesty, Auctoritas Principis nata est ex metu & admiratione. The authority of a Prince is begotten of fear, and admiration. When a King then has lost his dread and reverence he is but a painted Sun. The vulgar is apt to grow insolent, but this audaciousness is to be repressed. Therefore Aristotle would not have too much honours given to Subjects, lest they should hold themselves Compeers with their Prince. It is ever perillous for the name of any private man to be equalled, or preferred before the Prince. Majesty in a Prince is as it were the soul of the Kingdom. What safe sailing is there where the Mariners do not obey the Ship-Master? Contempt is as great a seedsman of rebellion as hatred, for the one is begotten of ambition Petrus Crinitus has 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 is a short time coming to ruin, where the Princes propound things, and the people determine them! So if a Prince be not Superiour 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 Inferiours. Let as much honour as can be given to faithful Counsel, but still let the Prerogative be inviolable. It is good advise, 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 has 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 matter of the anvile, or the awle, 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 does want his just authority he is but an appellative King. For what is it to see a King wear Robes, fit in a Throne, hold a Scepter, if he does 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 skarre, so in the Government no restraint of just authority. He is never a complete King, till there be an unshaken liberty in governing. A Lion wheresoever he be, he is a Lion; so a King wheresoever 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.2.2.14. 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 does 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.

This does show that a right King is a rare Beauty. For can the eye of a man behold a more choice Object upon earth, then 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 does reign in justice, the Princes rule in judgment, 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. That in such a King's days judgment 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 judgment maintains his Country. Pro. 29.4. For he knows 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 Israel his inheritance, with a faithful and true heart, and ruled them prudently with all his power. Ps. 78. 72. 73. A good King does chiefly 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. Tim. 2.2. This is a good King, and indeed his worth, and value is scarcely known; A good King is like a good Spring, a good mine, a good corner-stone, a good Magazine, a good Angel, which made Aristotle to say, that it were better for a City to be governed by the best man, than 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 makes his whole Kingdom a picture drawn out with Orient Colours. He is so transformed into God, that (as ludovicus Carssus wished his on) 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 does remedy the errours of former Governments, as Micerinus did the high enormities of Cheops, and Chephren which reigned before him in Egypt. -- In such an ones Government people leave groaning, and there are nothing but laeta & fausta, pleasant and delightful things to be seen, as it was said of Sitalces; or all grievances being removed, the Nation lives without fear, or perplexity, as it was said of the reign of Alcimus. That wise Governour does 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 has no other Princely ambition in his breast, but none of his precedessours might exceed him in piety or felicity. That Prince is so honoured by the people, that like another L. Piso 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 does take his Crown out of God's hand, and does wear it for his honour; his heart is in Heaven, and his eye upon the Church; he does first seek for the purity of religion, and is careful that sacrifices without blemish be brought to the Altar; he does look to conquer rather with his bended knees, then his armed hand; he does prefer a penitent before a Peer, and a just liver before a high-borne Grandee; he does desire to have his Priests undefiled, and his Judges uncorrupt; he does want no Majesty, and yet does 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 grieves at intemperance, and hates blasphemy; he likes 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 Life-guard; his innocent life is his ingraven Image, and his pious examples his richest Medals; he does shine like a Sun himself, and does wish to have none but bright Stars about him; next to his own pure heart he does endeavour to have a pure Court; he does stand upon his own prerogative, but catch at none of his people's liberties; he had rather gild a Kingdom, then his Exchequer; his Crown-land does satisfy him better then breaking an Inclosure; he can see a Vineyard 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 Mechanic a Lord of a Manour; he gives all furtherances for free Trade, and quick Merchandise; he does commiserate the wants of the poor, and he would have the rich to build them Alms-houses; he is wise, and not vain-glorious, valiant, and yet would never fight, sober, and yet no water-drinker, liberal, and yet not profess; he is often at his Chapel, and oft at his Council-Tables; he has a listening ear to just petitions, but not to pragmatical motions; his heart is set upon nothing more then repairing decayed places, and erecting Monuments; he would leave behind him a glorious Church, and a settled Kingdom; he does 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? has 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 does surpass them all as far as light does excell darkness; oh then how may all his Subjects have delight under his shadow, and clap their hands together that they live 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.

This does reprove the blind rage of a Conspiratour in opposing such a King, he does 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 has made a people so blessed? may not God say to them, as he does 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 God's will, and wisdom, and goodness. What? are they weary of a Banquet? does a calm offend them? is Sunshine grievous to them? is a gem troublesome to enjoy? is a King in his Beauty vexatious 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 diverse 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 masters 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 Governour will please many men... So we have a generation of men still 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 has been sprinkled with the blood of her Natives, but the Scaffold dyed with the Blood of a most Innocent King? and this King-killing will be a Trade, if God from Heaven do not strike an horrour, and dread of such an impious act into their hearts. Oh ye wild Furies then 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 appall 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 Idemnity 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 to 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 must 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 Ahab's consternations, and Judas's crys, ye will have fights, 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 errours 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 advise. 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 Supervisours, and Guardians? The Laws of God allow no such authority, and it is but a State inchantment to say that the fundamental Laws of this Kingdom have empowered any to call a King to a violent account. He has only God for his Judge, and all people under him as Liege-men. Beware therefore of those pulling groans, oh here is a sick State, come along with us to administer physick, if the King will not frame up such a Goernment as we desire, we will teach him how to rule by the edge of our swords. These are not Physicians, but cut-throats... 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, then State-Doctors; I never yet read, that there could be a Lictor, or a Speculator, or a Carnifex for a King. Let the greatest Subjects then 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 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 see 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 Nation's eyes can be fixed upon, then 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 Cottager, 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 vie Seniority with it; no, multorum festorum Jovis glandes comedit, it does derive the pedigree a Nannaso, there are antiquiores dipthera 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 Buxtorsius, and Pagnine declare, if it be a Right then it must continue, as long as the original Hebrew hold. The Text will not perish, nor the Title. It is the King's 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, espeically, when it is Jus divinum, a Gods-right. The King's Right being settled upon Scripture it is firmer, then if it were bottomed upon the best State-grounds. Some say, that this is only meant, when God does 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. Kingdoms 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 jest reverence that may be given to human 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 let the star outshine the Sun, all the Sages of a Land must not be wiser, then the Oracles of God. 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 violence, and affronts of Adversaries abroad? no, he must sit by with tears in his eyes, and deplore all exorbitances, and sad accidents, but not be able to remedy them; he has a sympathy, but he has no Sovereignty; he has a will, but he has no power; he has a face but he has no Beauty in it. A King's authority then is the true Majesty of a King, till he can command like a King, he does 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, then they fill them by a Crown-quarrel; that when their high parts are not considered, then they will be observed to be Master-wits in seeking to master authority; and to silence such a Mutiner, 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 Eare-wig 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, then Monarchy, or to make a Mathematical, rather then a Majestical King. Let the people have their birth-rights, Liberties, Privileges, but let no liberty eat up Royalty, nor birth-right, Crown-right, nor privilege Prerogative, for then the judgment in Egypt is fallen upon the Land, that the lean kin have eaten up the fat, and what then but a famine to be expected? The people may be amiable, but the King has no Beauty, or the soul of the King's power is defunct, and by a Pythagorean transmigration is past into the body of the people. And how will Natives then 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 of burning of beans might more terrify Charles the fifth, and Francis the first at Villafrank, they thinking that a Navy of the Turks had been coming, and the very dead statute of Alexander at the Temple of Apollo at Delphos might make Cassander sooner tremble then the presence of a King will beget awe or reverence in such a Nation. But some will say that Kings ought to have Counsellers, and he must be guided by them. Ought, and must are high words. It is convenient I confess that Kings should have Counsellers, for in the multitude of Counsellers there is health (Salomon the wise was not without them) but then these Counsellers must not be Compellers, the KIng must be the Head of the Counsel, a King must not be subjected to their excentrical humours (if any such things should happen) or to their self-willed, and self-ended aims, for these should then be rather projectours then Counsellours, or Dictatours; all the Beauty should then be in the Counsellours then as ye will, but still let the King haev the liberty of election, to accept, or reject what in his Princely wisdom he thinks fitting, for constraining advice belongs rather to headstrong, surely Subjects, then to true Counsellours. A king no doubts may as well refute ill counsel, as ill meat, ill weather, ill lodging. Bad company is dangerous, and so likewise a bad counsel. Is a King bound to walk in the dark? to take receipts of all Empiricks? to fail without all winds? to go out of the way, if his guides mislead him? No, it were better to run back to 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 judgment be not free? his captived person were something like to his captived reason. The King is not tied by the rules of common justice to follow their Counsel, whom he does 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 ly in their mens breasts? why do David say, Give thy judgements to the King. Ps. 72. 1 1. If all the judgements of a Land lay in Counsellours lips, or the King has no commands of himself, but deputatuib? No good King will refuse Counsel, no wise King will yoke himself to a Counsel. The King might then make himself a slave, the Church a vassal, and the Kingdom a Bondman. Then the Land has lost her Liberty, and he himself may lose his Crown. For though noble Counsellours disdain to give any Counsel but according to honour and conscience, yet there are a company of pragmatical Sages, that will be Balaams, Jonadabs, old Achitorphels, or young Reboboams Consellours. If the KIng then be necessitated to the wits, or will of all the Counsellours, where is his Sceptor, and Broad Seal? Let there be then Majesty in Kings, moderation in Counsellours; Sovereignty in Kings, Sobriety in Counsellours; dominion in KIngs, devoir in Counsellours.

For if the King be to sit in the Throne, and he is the Law-giver of the Nation, and people be to seek the King's face, and to listen to the Divine sentence that is to come out of his lips, is he be to sit as chief, and to dwell like a King in an Army, if he be to sent forth the Decrees, and Nations to be to bow down before him, if young men ought to hie themselves from him, and old men ought to arise, and stand up, if the voices of Princes ought to be strayed 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 Counsel, the great Counsel of a Kingdom is not circumscriptive to a King. No, good Counsellours know better fealty, & bad Counsellours ought to be leave off this exilency. 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 prescriptionof King's Right be thought on with them, and above them; for it is the Elder Brother, and of the Blood Royal, and ought 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 Scepter 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 Inferiours, the peace of the Kingdom, or the prosperity of the Kingdom carry any authority with you, let the last word be spoken, that may tend to the disparagement of the King's dignity, and the last arrow be shot that may be levelled with 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 out arms in subjection, let us all fall at the King's feet, and vow never against 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 has 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 each other 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 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... 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.

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 forbid 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 does 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 has redeemed us out of errour, out of bondage, out of despair. O Redeeming King! Let us not serve him now as the Israelites served Moses, who were ever groaning till they had a Deliverer, and ever murmuring after they had a Deliverer. No, let our joy in him be answerable to the comforts be has 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 does bear to the truth, and what hatred he does carry to an Oath, how he has preserved his Religion... consider his chaste eye, and his sober palate; how he is fragrant with almsdeeds, and is humble in prosperity; how he has forgiven his enemies, and is daily preferring his Friends; how the whole Lan does not ceed him in Candour, nor the whole earth in valour; consider what he has 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 most fervent Desirers of a King, and the ficklest Reverencers of a King? what still squint-eyed, rank-breathed, half-hearted? still Censurers, Malcontents, Mutiners? Send for the Senacherib then again, if Hezekiah do not please you. Oh the variable, and unstable spirits of men! what Scepticks 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 should speak, so if these will not prize 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 Noble-men love him, for as he is the Fountain of their honours, so he has restored their honours to them; let Clergy-men love him, for he is a Sanctuary to the Sanctuary; let Judges love him, for he has put life into the Laws, and given them a resurrection; ...let all the Land love him, for there is not a corner of the Nation, but he has filled it with joy, and resplenished it with blessings. Well let us all gather together, and weep for joy, that after so many dismal sights, we have eyes in our heads to see this one 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 fight, 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 not quench Fire-brands, 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 then 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 misery of the Land will renew, we shall have old plundering, and rifling, and sequestering, and imprisoning, and braining, and gibbetting again; if the King suffer, let us not think to escape scot-free; if the King die, let us not think to live long after him, no, let us resolve of a general Massacre, and a Funeral of the whole Nation. Now the 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 Professours, 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 mercies sake, Amen. Finis.

High Treason can be committed against none, but the King's Sacred Person, neither is any thing High Treason, but what is declared so by the Statute. 25. Ed. 3. c. 21. to leavy War against the King, to compass or imagine his Death, or the Death of his Queen, or of his Eldest Son, to Counterfeit his Money, or his Great Seal, to Imprison the King until he agree to certain Demands, to Levy War, to Alter Religion, or the Law, to remove Counsellors by Arms, or the King from his Counsellors, be they evil or good, by Arms to seize the King's Forts, Magazine of War, to Depose the King, or to adhere to any State within or without the Kingdom, but the King's Majesty, is High Treason, for which the Offenders have Judgment. First, To be drawn to the Gallows. Secondly, There to be hang'd by the Neck, and cut down alive. Thirdly, His Entrails to be taken out of his Belly, and he being alive to be burnt before him. Fourthly, That his Head should be cut off. Fifthly, That his Body should be cut in four parts. Sixthly, That his Head and his Quarters should be put where the King our Sovereign Lord pleaseth.

King James VI & I >The King towards his people is rightly compared to a father of children, and to a head of a body composed of diverse members. >The style of Pater patriae was ever, and is commonly used to Kings. And the proper office of a King towards his Subjects, agrees very well with the office of the head towards the body, and all the members thereof: For from the head, being the seat of Judgement, proceeds the care and foresight of guiding, and preventing all evil that may come to the body or any part thereof. >The head cares for the body, so does the King for his people. As the discourse and direction flows from the head. For if the King wants, the State wants >And though it in a sort this may seem to be my particular; yet it cannot be divided from the general good of the Commonwealth; >For the King that is Parens Patriae, tells you of his wants. Nay, Patria ispa by him speaks unto you. >For if the King want, the State wants, and therefore the strengthening of the King is the preservation and standing of the State; >And woe be to him that divides the weal of the King from the weal of the Kingdom. King James VI & I Speech >I am the husband, and all the whole isle is my lawful wife; I am the head, and it is my body; I am the shepherd, and it is my flock. >So my Sovereignty obliges me to yield to you love, government and protection: Neither did I ever wish any happiness to myself, which was not conjoined with the happiness of my people. I desire a perfect Union of Laws and persons, and such a naturalizing as may make one body of both Kingdoms under me your King, That I and my posterity (if it so please God) may rule over you to the world's end; Such an Union as was of the Scots and Picts in Scotland, and of the Heptarchy in England. And for Scotland I avow such an Union, as if you had got it by Conquest, but such a Conquest as may be cemented by love, the only sure bond of subjection or friendship: >That as there is over both but unus Rex, so there may be in both but unus Grex & una Lex My descent, the loins of Henry VII >First, by my descent lineally out of the lions of Henry the seventh, is reunited and confirmed in me the Union of the two Princely Roses of the two Houses of Lancaster and Yorke, whereof that King of happy memory was the first Uniter, as he was also the first groundlayer of the other Peace.

Happy Royal Oak Day

I have nitpicks w/ this Wilhelm II quote. This isn't me simping for /pol/ or Hitler. A few things said rub me the wrong way. >There is a man alone What? Like a monarch? The state of monarchy where one individual alone is sovereign. We all know Homer's maxim is that there should be one king. I'll gladly repeat after Caligula, Let there be one lord, one king. >He builds legions In hindsight of Prussian militarism? Bossuet remarks, <One is delighted when he sees under good kings, the incredible multitude of people and the astonishing largeness of the armies. & that military government is best exercised by one man alone >but he doesn't build a nation >an all-swallowing State The State has families constituting it. There is rlly no pretense of the nation against the State. You don't go about building a city without houses, & the domestic affairs fall under the political umbrella. So I'll repeat Bodin's maxim: the true image of the Commonwealth is the household well ordered. To build a well ordered State follows the arrangement of families and houses within the city or body-politic. & when families migrate to further pastures as offspring of the city or state, this is colonization. Jean Bodin remarks, <And forasmuch as wee have before defined a Commonweal to be the right government of many families, and of things common amongst them, with a most high & perpetual power A city being a bundle of houses (of families & their services). When a great family has a well ordered household, they run out of rooms & send sons and daughters out with servants surrounding their estate: Versailles had many quarters surrounding it & this was how certain kings established their capital cities (like the palace economy). Hobbes says, <because I have already declar'd, That a Family is a little City. The process of building a state is building a nation. By its design, it is all encompassing, since the sovereignty is their union and not an association of them. As a family governs all encompassing those within it, so the city has within it the domestic / economic relationships so all the houses may be in harmony. Colonies are this process of expanding further (except it is the families, as sons and daughters of the city, being sent in droves). Hobbes calls colonies to be children of Commonwealths / States: <The Children Of A Common-wealth Colonies <The Procreation, or Children of a Common-wealth, are those we call Plantations, or Colonies; which are numbers of men sent out from the Common-wealth, under a Conductor, or Governour, to inhabit a Forraign Country, either formerly voyd of Inhabitants, or made voyd then, by warre. And when a Colony is setled, they are either a Common-wealth of themselves, discharged of their subjection to their Soveraign that sent them, (as hath been done by many Common-wealths of antient time,) in which case the Common-wealth from which they went was called their Metropolis, or Mother, and requires no more of them, then Fathers require of the Children, whom they emancipate, and make free from their domestique government, which is Honour, and Friendship; or else they remain united to their Metropolis, as were the Colonies of the people of Rome; and then they are no Common-wealths themselves, but Provinces, and parts of the Common-wealth that sent them. So that the Right of Colonies (saving Honour, and League with their Metropolis,) dependeth wholly on their Licence, or Letters, by which their Soveraign authorised them to Plant. Divorcing the families / people from the State is like pulling members from the body, as Bodin says, so the Kaiser's pretense here of an all encompassing State as opposed to a nation of families doesn't fit in my book. >disdainful of the dignities and ancient structure Kaiser, idk for Hitler to restore you, but also all the nobility, titles, and kings is far-fetched.

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Hitler disliked how ᴉuᴉlossnW had to put up with Victor Emmanuel III. It'd be very strange Kaiserreich sitcom where Hitler and Wilhelm II have a diarchy together. A diarchy isn't a monarchy anyhow. >And the man, who alone incorporates in himself this whole State My opinion is this is a good thing. L'État, c'est moi. >has neither a God to honour To be fair, religion in politics is sometimes more trouble than it's worth. Action Française & Maurras, for instance, simped for Catholicism, but faced a papal condemnation and lost legitimacy. Going with Protestants or Catholics is troublesome. >nor a dynasty to conserve, nor a past to consult I agree w/ the Kaiser here. I'd say the dynasty adds to the State, reinforces what he said about the wisdom of fathers, the hearts of mothers, and the exuberance of children; all these are reflected and united in having a royal family and a past to consult in your ancestors. Royalism in its best potential does this. Strongly dislike how Hitlerists dunk on hereditary monarchy, ngl.

The Nepal Constitution under Mahendra is an accurate 20th century example of the politics of Royal Colony & Grace Chan. This is the constitution that banned political parties. 1st, b/c it states that their monarchy is sovereign and indivisible. >An indivisible, sovereign, monarchical Hindu State. This is in line w/ our view of monarchical sovereignty & supported further by the 2nd point. 2nd, His Majesty – the source of power >The sovereignty of Nepal is vested in His Majesty and all powers — executive, legislative, & judicial emanate from him. It is a myth that written constitutions or assemblies destroy absolute monarchy: since it was never the case as Jean Bodin testifies that assemblies increase the majesty of the prince & encouraged reference to the estates. & like Hobbes mentions our view of sovereignty is believed to apply to all states in general, written constitution or not: >Secondly, they object, That there is no Dominion in the Christian world Absolute; which indeed is not true, for all Monarchies, and other States, are so;

Don't mind me /monarchy/. Just making a post for any /abdl/ anons that still want to make grace edits since 8chan.moe /abdl/ is now dead for that kind of stuff and the new BO has a stick up his ass whenever I mention the new place. Nice to see you guys still active in this spic infested site. https://endchan.net/abdl/

>>6407 Ok, /abdl/ anon.

thank you

Ok, I revised and added a few more.

>>6434 I think that would be great lecture to read to the childreen before sleep.

>>6407 Why did you pick endchan of all things? Site owners near enough banned most VPNs making it close to impossible to post.

>>6581 Unfortunately it's the only IB with board creation that would allow /abdl/ to exist. 8chan.moe was not our first choice after Julay and with Tengureich quickly dying off. We tried anon.cafe and zchan but they weren't interested in us so we settled here. The BO disappearing and having the place handed over to the 8kun /abdl/ BO was not an outcome I thought would happen but apparently the 8chan.moe admins believed that he would have been more qualified to take over instead of any of the long time /abdl/ anons like me. And now here we are where we can't have these type of discussion on /abdl/ without the BO deleting it quickly or some 8kun retard telling us to cry moar like they fucking own the place when they were stupid enough to stay on 8kun for 3 years after everyone left. I want to bring back things we did like this https://anon.cafe/shelter/res/1130.html but I don't think that can be done here anymore with the current /abdl/ BO not encouraging it and the 8kun anons only caring about porn 24/7 and arguing with redditors. I wasn't aware of how bad the VPN issue was at endchan. That place was my last choice after trying prolikewoah since the previous /abdl/ BO said they would have accepted an /abdl/ board years ago but that doesn't seem to be the case anymore. I doubt there are any IBs in the webring that will welcome us now but 3 years have passed since then so I'll take a look at our options again. Guess I'll just focus in getting a working IB instance working for us sooner if endchan is still the only option for us.

>>6605 Things like interboard interaction hasn't been the same since the breakup of julay. I had hoped the webring would end up being more of a success than it has been.

>>6581 You should be able to post on whichever VPN you are using now. Currently I'm trying to compose a list of every active IB on the webring and the boards here that have board-tans for the eventual board-tan thread.

>>6741 >your IP is from a known spammer Well guess TOR not working.

Anyone noticed that Graceposter basically disappeared once King Charles took to the throne?