In Impious Times, when Priest-craft was at height,
And all the Deadly Sins esteemed light;
When that Religion only was a Stale,
And some bow’d down to God, and some to Baal;
When Perjury was scarce esteem’d a Sin,
And Vice, like flowing Tides, came rowling in;
When Luxury, Debauch, and Concubine,
The sad Effects of Women and of Wine,
Rag’d in Judea and Jerusalem,
Good Amazia of great David’s Stem,
God-like and great in Peace did rule that Land,
And all the Jews stoop’d to his just Command.
Long now in Sion had he Peace enjoy’d,
After that Civil Broils the Land destroy’d:
Plenty and Peace attended on his Reign,
And Solomon’s Golden days return’d again;
When the Old Canaanites, who there did lurk,
Began to find both God and King new Work:
For Amazia, tho’ he God did love,
Had not cast out Baal’s Priests, and cut down every Grove.
Too oft Religion’s made pretence for Sin,
About it in all Ages Strife has been;
76 But Int’rest, which at bottom doth remain,
Which still converts all Godliness to Gain,
What e’er Pretence is made, is the true Cause,
That moves the Priest, and like the Load-stone draws.
The Canaanites of Old that Land possess’d,
And long therein Idolatry profess’d;
Till Sins of Priests, and of the Common Rout,
Caus’d God and his good Kings to cast them out.
Their Idols were pull’d down, their Groves destroy’d,
Strict Laws against them, and their Worship made.
The Heathen Priests were banish’d from the Land
Of Baal, no Temple suffer’d was to stand;
And all Succeeding Kings made it their Care,
They should no more rear up their Altars there.
If some mild Kings did wink at their Abode,
They to the Jews still prov’d a Pricking-goad:
Growing more bold, they penal Laws defy’d,
And like tormenting Thorns, stuck in their Side.
The busy Priests had lost their gainful Trade,
Revenge and Malice do then Hearts invade;
And since by Force they can’t themselves restore,
Nor gain the Sway they in Judea bore,
With Hell they Joyn their secret Plots to bring
Destruction to Judea and its King.

The Chemerarims, the learnedst Priests, of all
The numerous Swarms which did belong to Baal,
Bred up in subtil Arts, to Jews well known,
And fear’d for Bloody Morals of their own;
Who in the Cause of Baal no one would spare,
But for his sake on all Mankind make War,
Counting it lawful Sacred Kings to smite,
Who favor’d not their God, or was no Baalite,
These were the Idol’s known, and great Support,
Who in Disguise creep into every Court,
Where they soon Faction raise, and by their Arts,
Insinuate into the Princes Hearts:
Wriggle themselves into Intreagues of State,
Sweet Peace destroy, and Bloody Wars create.
77 Unwearied still, they deep Designs pursue;
What can’t a Chemarim, and Belzeebub do?
For cunning Plot, Trepan, for Oaths and Sham,
The Devil must give place to Chemarim.
These subtil Priests, in Habit black and grave;
Each man a Saint in shew, in Heart a Knave,
Did in Judea swarm, grew great withall,
And like th’ Egyptian Frogs to Court they crawl:
Where, like them too, they never are at rest;
But Bed and Board of Kings, with Filth infest.
To every Shape they could themselves transform,
Angels could seem, but still their Aim was Harm.
They all the Sects among the Jews could ape,
And went about disguiss’d in every Shape.
One imitates the Zealous Pharisee,
The Essens this, the dammee Sadduce he;
And such their ready, and their subtil Wit,
For every Trade, and every Science fit:
They Credit got, and stole into the Heart,
And from their God, did many Souls pervert,
Who seeming Jews, or what they were before,
In Secret did the Idol Baal adore;
Whole false Religion was but loose, and few
Could bear the Righteous Strictness of the true.

Thus these Disciples of the hellish Brood,
Disguis’d, among the Jews, themselves intrude,
And with the purer Wheat, their Tares they sow,
Saw their bad Crop near to an Harvest grow,
And hop’d that they again should rule the State:
For e’er the days of good Jehosaphat,
Through all the Land Baal’s Worship was allow’d,
And King and People to gross Idols bow’d.
The Priests, like Bloody Tyrants did command;
They and their Gods, did wholly rule the Land;
And every one who would not bow to Baal,
Fled thence, or else by Fire, or Sword did fall:
But that good King a Reformation made,
Their Idols, and their Groves he quite destroy’d;
In every place their Altars overthrew,
78 And Chemarims he banished or slew.
Since when (except in Athaliah’s Reign,
Who for a space, set Idols up again,
Tormenting those to Death who would not turn,
And did the Jewish Rabbins slay or burn)
These crafty Priests, by Plots did never cease,
To spoil the Beauty of Judea’s Peace.
Whilst Joash reign’d, by sly and subtil Arts,
They first estrang’d from him his Peoples Hearts.
Saw Faction’s Sparks, and unseen blew the Fire,
Till Rebells ’gainst that good King did conspire:
Then Cursed Zabed of proud Ammon’s Line,
And Moabitish Jehozabad joyn,
And to their Side some Pharisees they drew,
(Joash did to their Sect no Favor shew)
And th’ Essens, who then daily numerous grew,
Rebell, and their good King, like Murtherers, slew.
Then Amazia over Jordan fled,
Till God had struck the Tyrant Zabed dead;
When all his Subjects, who his Fate did moan,
With joyful Hearts, restor’d him to his Throne;
Who then his Father’s Murtherers destroy’d,
And a long, happy, peaceful Reign enjoy’d.
Belov’d of all, for merciful was He,
Like God, in the Superlative Degree.
The Jewish Sects he did not seek to quell,
Yet Laws he made they might no more rebell:
Wisely about them made of Laws a Fence,
Yet kind, would not oppress their Conscience.
The Pharisee, a very numerous Sect,
Above the rest were in their Worship strict:
In their own Synagogues he let them pray,
And worship God after their stricter way.
In Peace all liv’d, and former strife forgot,
The Chemarims and Hell had hatch’d a Plot:
A Plot form’d in the deep Abyss below,
Law and Religion both to overthrow.
The King was by their Bloody Swords to fall,
That all Judea might submit to Baal.
79 Great were their Hopes, and deep was their Design.
The Train already laid to spring their Mine;
Not dreaming Heav’n could their Plots betray,
They only waited an auspicious day.
Nor fail’d their Plot for want of Common Sence,
As some endeavor’d to persuade the Prince:
For with much Art, great Industry and Care,
They all things for their black Design prepare.
Not hatch’d by Common Brains, or men of Earth,
Nor was’t the Issue of a suddain Birth;
But long designing, and well laid it seems,
By Baal’s Arch-priests, and subtil Chemarins.
The Canaanites dispersed through the Land,
O’er whom Baal’s Priests had absolute Command,
Were bound with Oaths, the Priests Religious Charms,
To Secresie, and furnished with Arms.
Heads they had got, as well as Hands to fight,
Some zealous Princes of the Canaanites,
Who ready were to guide the Common Rout,
So soon as their Conspiracy broke out.

Ægypt of Warlike Jews was still afraid, Lest as of Old, they should that Land invade, To further this Design had promis’d Aid.

}

Thus on a firm Foundation they had wrought
Their great Design, well built to Humane thought:
Tho’ nothing that weak Mortals e’er design’d,
But Folly seems to the Eternal Mind,
Who blasting man’s vain Projects, lets him know,
He sits above, sees and rules all below.
This wicked Plot, the Nations Bain and Curse,
So bad no man can represent it worse:
Want only Amazia to destroy,
But that they might the Rites of Baal enjoy:
For the good Amazia being gone,
They had design’d a Baalite for the Throne.
Of all their Hopes and Plots, here lay the Store:
For what Encouragement could they have more,
When they beheld the King’s own Brother fall,
From his Religion, and to worship Baal?
80 The Priest well knew what Pow’r, and what Controul
He had usurp’d o’re ev’ry Baalite’s Soul,
That such a Prince must their God’s Cause pursue,
And do whatever they would have him do;
Else from his Throne he should be curs’d and damn’d:
For Baal’s High-Priest, a Right t’ all Crowns had claim’d.
An Article ’tis of a Baalite’s Faith,
That o’re Crown’d Heads a Sovereignty he hath.

Thus on a sure Foundation, as they thought,
They had their Structure to Perfection wrought

When God, who shews regard to Sacred Kings, The Plot and Plotters to Confusion brings, And in a moment down their Babel flings.

}

A Levite, who had Baalite turn’d, and bin
One of the Order of the Chemarim,
Who in the Plot had deeply been concern’d,
And all their horrid Practices had learn’d;
Smote in his Conscience with a true Remorse,
From King and Land diverts the threat’ning Curse.
Libni, I think they call’d the Levite’s Name,
Which in Judea still will be of Fame;
Since following Heaven’s Impulse and high Command,
He prov’d a Glorious Saviour of the Land.
By him the deep Conspiracy’s o’rethrown,
The Treason, and the Traytors all made known:
For which from Baalites he had Curses store;
But by the Jews loaded with Blessings more.
The Hellish Plotters were then seiz’d upon,
And into Goals and Iron Fetters thrown;
From whence to Lawful Tryals they were born,
Condemn’d for Traytors, and hang’d up with Scorn:
Yet Chemarims with matchless Impudence,
With dying Breath avow’d their Innocence:
So careful of their Order they still were,
Lest Treason in them Scandal should appear,
That Treason they with Perjury pursue,
Having their Arch-priest’s Licence so to do.
They fear’d not to go perjur’d to the Grave,
Believing their Arch-priest their Souls could save:
81 For all God’s Power they do on him bestow,
And call him their Almighty God below.
To whom they say three powerful Keys are given,
Of Hell, of Purgatory, and of Heav’n.
No wonder then if Baalites this believe,
They should, with their false Oaths try to deceive,
And gull the People with their Dying Breath,
Denying all their Treason at their Death.
This made Impression on some easie Minds,
Whom or good Nature, or false Pity blinds;
Mov’d their Compassion, and stirr’d up their Grief,
And of their dying Oaths caus’d a Belief.
This did effect what the curs’d Traytors sought,
The Plots Belief into Discredit brought,
Of it at first, some Doubts they only rais’d,
And with their Impudence the World amaz’d:
Tho’ Azyad’s Murder did the Jews convince,
Who was a man most Loyal to his Prince,
And by the Bloody Chemarims did fall,
Because he seiz’d the Trayt’rous Priests of Baal:
Tho’ Gedaliah’s Letters made all plain,
Who was their Scribe, and of a ready Brain:
A Levite’s Son, but turn’d a Baalite,
Who for the King’s own Brother then did write,
And Correspondence kept i’th’ Egyptian Court,
To whom the Traytors for Advice resort;
Who like a zealous, trayt’rous Baalite dy’d,
And at the Fatal Tree the Plot deny’d.
Tho’ Amazia did at first believe,
And to the Hellish Plot did Credit give;
Tho’ the Great Council of the Sanhedrim,
Among the Jews always of great Esteem,
Declar’d to all the World this Plot to be,
An Hellish, and a curs’d Conspiracy,
To kill the King, Religion to o’rethrow,
And cause the Jews their Righteous Laws forgoe;
To make the People to dumb Idols fall,
And in the place of God, to set up Baal:
Tho’ all the People saw it, and believ’d;
Tho’ Courts of Justice, hard to be deceiv’d,
82 Had added to the rest their Evidence,
Yet with a strange unheard of Impudence,

The Baalites all so stoutly had deny’d Their Hellish Plot, with Vows and Oaths beside, And with such Diligence themselves apply’d.

}

They at the last, their sought for point had got,
And artfully in doubt had brought their Plot.
A thousand cunning Shams and Tricks they us’d,
Whereby the simple Vulgar were abus’d;
And some o’th’ Edomitish Evidence,
Who Mammon worship’d, were brought off with pence.

Libni, for whom, before their Harps they strung, Who was the Subject of each Hebrew’s Song, Was villify’d by every Rascall’s Tongue.

}

In Secret, and inglorious did remain,
And the Plot thought the Project of his Brain.

The Baalites thus encourag’d by Success,
Increase their Hopes, and their black Projects bless:
Like the bold Titans, Plot on Plot they lay,
And Heav’n it self with impious Arms essay.
A new Invention wrought in Hell below,
The Jews, and their Religion to o’erthrow;
They bring to light, with this their Hopes they raise,
And for dire Plots, think they deserve the Bays.
This Engine stronger than th’ old Roman Ram
For Battery, by a new name call’d Sham,
With well learn’d, and successful Arts they use
To overthrow the Syn’gogues of the Jews,
Their Worship and Religion to confound.
And lay their Glorious Temple on the Ground.
With this new Engine, they a Breach had made,
By which they hop’d the Loyal Jews t’ invade.
With Troops of Treasons, and Rebellious Plots,
Led on by Villains, perjur’d Rogues and Sots;
And with such Arms, in Hells black Work-house form’d,
The peaceful Jews they violently storm’d;
Who ’gainst the Ba’lites Plots had no defence,
But God, their Laws, and their own Innocence.

83 Among the Princes of the Jewish Race,
For Wisdom, Hushai had the Chiefest Place,
Prudent in Speech, and in his Actions close,
Admir’d by all, and feared by his Foes;
Well skill’d, and knowing in the Jewish Laws,
Able to plead, and to defend a Cause,
Of piercing Judgment, and of pregnant Wit,
Did once Chief Judge of all Judea sit;

Was then esteem’d the Honor of the Gown, And with his Vertues sought to serve the Crown, Till Foes procur’d him Amazia’s Frown.

}

Then he descended from the hight of Place,
Without a Blemish, and without Disgrace;
Yet inly griev’d; for he could well divine
The Issue of the Baalites curs’d Design,
To see Religion, and God’s Righteous Cause,
The Ancient Government, the Nation’s Laws,
Unpropping, and all ready strait to fall,
And the whole Race of Jews made Slaves to Baal:
With Zeal inspired, boldly up he ’rose,
To wrestle with the King’s, and Nation’s Foes;
And tho’ he was with Wealth and Honor blest,
He scorn’d to give his Age its needful Rest:
He learn’d, that man was not born for himself,
To get great Titles, Names, or sordid Pelf,
To wear a lazy Life, himself to please,
With Idleness, and with luxurious Ease:
When he beheld his Country in distress,
And none the Danger able to redress,
He did resolve, tho’ not affecting Fame,
Or to obtain a Patriot’s Glorious Name,
His Rest, his Life, his Fortune to expose,
Rather than see his Countrey’s dangerous Foes
Run on uncheck’d, till they had brought the Land,
To their, and to a Baalite King’s Command.
He could not therefore so himself forget,
To see the Barques of Government o’erset;
But with his Skill he help’d the Boat to trim,
And boldly did oppose Eliakim.
84 Eliakim was Brother to the King,
From the same Loins, and Royal Seed did spring;

Of Courage bold, and of a daring mind, To whom the King, ev’n to Excess was kind; And tho’ he had a Son, for him the Crown design’d.

}

Sweet Azaria, like the beauteous Morn,
Whence all Sweets flow, did once that Court adorn,
A budding Rose, whose Beauty’s newly blown,
Or like a Cedar on Mount Lebanon:
He in his Father’s Grace, and Favor grew,
And towards him the People’s Eyes he drew.
He was by most belov’d, admir’d by all,
For’s Zeal to God, and’s Hatred unto Baal:
But ah! this mov’d the cursed Baalite’s Hate,
Disturb’d his Peace, and Troubles did create.
What can’t Design and Hellish Malice do?
With Lyes they close this Noble Prince pursue.
They think his Father too indulgent grown,
Whose Love had many Blessings on him thrown,
But what exceeded all the rest beside,
He chose the sweet Jerusha for his Bride:
A Blessing he esteemed far above
The Crown, and all things but his Father’s Love:
For that he still above his Life did prize,
Dear as his Fame, and dearer than his Eyes.
Below his Feet, for that he all things trod,
Adoreing nothing more except his God.
Young as he was, he had acquired Fame,
His Breast infired with a Warlike Flame,
In Foreign Wars, his Courage he had shown,
Had Lawrels won, and brought home fair Renown:
Happy, most happy, till with wondrous Art,
His Foes had wrought him from his Father’s Heart;
And so much Power on Amazia won,
He by Degrees, grew jealous of his Son.
And who for this can Amazia blame,
If that the King the Father overcame?
For Crowns by Kings esteemed are more near,
Than Children, or than Sons, belov’d more dear.
85 His Foes, Baal’s Friends, had laid their artful Snairs,
Hight’ned his Father’s Jealousies and Fears,
And made each innocent Action of the Prince,
To give his Jealous Father an Offence.
If with wise Hushai they the Prince did see,
They call’d their Meeting a Conspiracy,
And cry, that he was going to rebell:
Him Absalom they name, Hushai Achitophel.
With Slander thus the Prince they did pursue,
Aiming at’s Life, and the wise Hushai’s too.
When they much pleased, and triumphing saw,
The King his Royal Favors to withdraw,
Which like a Spring on him before did flow,
And from him, all on others to bestow:
Defenceless left, naked, almost forlorn,
Subject to every trifling Rhimers Scorn,
And beyond Jordan by their malice drove,
No Succor left him but the People’s Love;
(For he was still their Darling and Delight,
Because they saw he was no Baalite,)
Their Hopes now almost at their Height did seem,
To place the Crown upon Eliakim.

The Jews, God’s People and peculiar Care,
For their true Worship still most zealous were;
That Jewel seem’d most pretious in their Eyes,
And it above all Humane things they prize.
No Torments could make them their Faith deny,
They willingly for their Religion die:
Their Liberties were also dear to them,
Sprung from a free, and not a slavish Stem,
Th’ Egyptian Bondage for their Souls unfit,
They never in Judea would permit;
Their own known Laws, they willingly obey,
Hate Tyranny and Arbitrary Sway:
Nor did they many Priviledges want,
Kept from the Time they first the Land did plant;
For which to Death they lawfully would strive,
If injur’d by their King’s Prerogative:
86 For some of them have try’d to break the Bound,
And did like Ethnick Kings, their People’s Freedom wound,
So Rehoboam caus’d them to rebell,
And lost at once ten Tribes of Israel.
No people were more ready to obey
Their Kings, who rul’d them by a gentle Sway,
Who never sought their Consciences to curb,
Their Freedom or Religion to disturb.
To such they always open-hearted were,
For them, they neither Coin, nor Blood would spare.
Such Kings might their Prerogatives improve,
And rule the Jews, ev’n as they pleas’d with Love;

But stiff indeed they were, and moody grew, When Tyrants did with cruel Stripes pursue Them sore oppress’d, and sometimes murmur’d too.

}

Kings they had try’d of ev’ry sort and size.
Best govern’d by the Warlike and the wise.
Tho’ Kings they lov’d, and for them Reverence had,
They never would adore them as a God.
God’s Worship, and their Laws they did prefer,
They knew, them men might by bad Councils Err.
Tho’ Loyal, yet oppress’d, they did not fear
To make their heavy Grievances appear.
This was indeed the Humor of the Jew,
The People by Complaints their Griefs would shew;
And never would, in truth, contented seem,
Untill redress’d by their wise Sanhedrim.
Thus now the Jews, tho’ free from ill Design,
In their Religious Cause together joyn:
They cast their Eyes on Amazia’s Son,
Who, without Arts the People’s Love had won:
Full of tormenting Jealousies and Fears,
Eliakim a dangerous man appears:
The sober part of the whole Sanhedrim,
Desire to keep Judea’s Crown from him:
For they foresaw if he should wear the Crown,
Baal’s Worship he’d set up, and God’s cast down:
That all the Nations must be Slaves to Baal,
Suffer in Flames, fly, or ’fore Idolls fall.
87 Great were their Fears, but yet they did abhor
The very Thought of a dishonest War:
For they had seen the Kingdom’s many Scarrs,
Th’ unseemly Marks of former Civil Wars.
They Amazia lov’d and wish’d him well,
Resolve to suffer rather than rebell;
Yet openly declare free from all Stain,
How much they hate a Baalite should Reign;
And for this Cause, and for this Cause alone,
Eliakim they’d put by from the Throne.

Eliakim at Court had many Friends,
By whom in Secret he could work his Ends;
So that no Accusation could remove
Him, deeply rooted in his Brother’s Love.
But since the Jews to him shew’d open Hate,
Lest that his presence should embroil the State;
And that the Jews might have no cause to sin,
He’s sent to rule the Tribe of Benjamin.

Thus two great Factions in Judea rose, So hotly each the other did oppose, ’Twas fear’d they’d fall at last from Words to Blows.

}

Each side most zealous for the King appears,
Each full of Jealousies and disturbing Fears,
Each pleads for Amazia and the Laws,
God and Religion both do make their Cause:

Both Loyalty profess, both opposite, Both would persuade that each was in the right, Tho’ both contrary shew as day and night.

}

Sweet Azaria with these Troubles mov’d,
On that side hated, and by this belov’d;
Fearing th’ inveterate Malice of his Foes,
Which he sought to avoid, not to oppose,

And lest they should their sought Occasion find, To tax him of an ill ambitious mind, By seeing all the Jews to him so kind;

}

Lest he should grow i’th’ King’s Opinion worse,
He seeks for Council how to steer his Course,
That he might to the Court give no Offence,
But live wrapt up in his own fair Innocence,
88 The wise and thoughtful Hushai he doth find,
And thus to him he breaks his troubled Mind,
Great Councellor, and Favorite of Heav’n,
To whom the Blessing of true Wisdom’s giv’n,
Which by no Mortal can possessed be,
Whose Thoughts are not inform’d by Loyalty.
I know Reproaches upon you are thrown;
But judge your Innocency by my own.
I am accused Sir, as well as you,
And the same Foe doth both our Lives pursue.
He fears your Wisdom, may his Hindrance prove,
And me, because I have the People’s Love:
His Creatures therefore throw on you and me,
The Scandal of a curs’d Conspiracy,
Against our King and Father to rebell:
Me Absalom, and you Achitophel
They name; bad Councellor, and worser Son,
Who Traytors, durst into Rebellion run.
My Father governs with so equal Sway,
That all both love him, and his Laws obey:
He seems Heav’n’s Care, who set him in the Throne,
Preserved by his wondrous Power alone.
Oh may on him no Blemish fall or stain,
But all live happy in his peaceful Reign:
May he be happy still as he is good,
Like God in Mercy, not inclin’d to Blood.

This is the Prayer that I daily make; For Piety shall never me forsake, Tho’ I his Royal Favor ne’er partake.

}

And tho’ my Foes have with their subtil Art
Banish’d me from my Royal Father’s Heart,
Which is the Source of all my Grief and Woe,
My just Obedience I will ne’er forgoe.
Nor has Disgrace, nor my hot Passions wrought,
Within my Breast one bad disloyal Thought.
I ne’er believ’d my Father would betray
His People, or sought Arbitrary Sway:
Or tho’ his People did his Wrath provoke,
He meant to curb them with an Iron Yoak.
89 Yet do I think, nay more than think, the Cause
(But here his passion made some little pause,
Till sighing, at the last he thus went on)
Why my Great Father does disown his Son;
They say I am but of a spurious Brood,
My Mother being of Ignoble Blood:
For Jocoliah was but mean by Birth,
Tho’ with the King she mix’d her baser Earth.
I was begotten in my Father’s Flight,
E’er to the Crown he had obtain’d his Right:
And since I from his Favor did decline,
He has declar’d her but his Concubine.
This has the Hopes rais’d of Eliakim,
And Amaziah’s Crown design’d for him;
My Hopes are lost, and I do think it fit,
I should to God, Right, and the King submit;
But yet, wise Hushai know, I still do find,
My Birth has not so much debas’d my mind,
To make me stoop to low or mean desires;
I feel my Father’s Royal Blood inspires
My depress’d Soul, wipes off th’ ignoble Stain,
Renders me apt, or not unfit to reign.
Of David’s Royal Blood, my self I own,
And with it never can disgrace the Throne.
Tho’ my bold Spirits, mounting thus, do fly
Towards the Noble hight of Sovereignty,
And that I feel my Father’s Blood to rowl
Through every Vein and animate my Soul;
Yet so much Loyalty is sown within
My Breast, I would not Empire gain with Sin:
For when my ambitious Thoughts begin to roam,
Their Forces, I with that soon overcome.
Tho’ to God’s Laws, and to the King’s I yield,
To my known Foes I would not leave the Field.
I’d not be trampl’d on by sordid Feet,
Nor take Affronts from ev’ry one I meet:
I’d give no Cause they should my Courage doubt,
Nor to Rebellion push the vulgar Rout,
I to my Father would give no Offence,
Nor while he lives, lay to the Crown Pretence;
90 But since Life’s sweet, by Wisdom I’d keep mine,
From Baalites Hate, and Eliakim’s Design:
This my wise Friend, is my chief Business now,
To take some Sage and good Advice from you.

Hushai in Silence heard the Prince, and weigh’d
Each word he spake, then to him thus reply’d;

Great Prince, th’ Almighty has to you been kind, Stamp’d Graces on your Body and your mind, As if he for your Head a Crown design’d.

}

We shall not search into Fates Secret Womb,
God alone knows the things that are to come;
But should you never sit on David’s Throne,
’Tis better to deserve than wear a Crown.
Of Royal Blood, and of great Birth you are,
Born under some benign auspicious Star,
Lov’d by the best, and prais’d by every Tongue,
The glorious Subject of each worthy Song:
The young man’s Wish, Joy of each Warlike Wight,
The People’s Darling, and the World’s Delight.

A Crowd of Vertues fill your Princely Breast, And what appears more glorious than the rest, You are of Truth and Loyalty possest.

}

That I would cherish in you, that would raise
To an admired height, that I would chiefly praise.
Let Fools and subtil Politicians scorn
Fair Vertue, which doth best a Prince adorn:
Whilst you her bright and shining Robes put on,
You will appear more great than Solomon.
Let not Great Prince, the Fumes of Vulgar Praise,
Your bolder Spirits to Ambition raise.
We cannot see into the Mist of Fate,
Till time brings forth, you must expecting wait;
But Fortune, rather Providence, not Chance,
The constant, stout, and wise doth still advance.
Let your quick Eye be to her Motions ty’d;
But still let Noble Vertue be your Guide:
For when that God and Vertue points the way,
There can be then no danger to obey.
But here in Wisdom’s School we ought to learn,
How we ’twixt Good and Evil may discern,
91 For, noble Prince, you must true difference make,
Lest for the one the other you mistake.
You must not think you may your self advance,
By laying hold on every proffer’d chance.
Tho Fortune seems to smile, and egg you on,
Let Vertue be your Rule and Guide alone.
Thus David for his Guide his Vertue took;
Nor was by Fortune’s proffer’d Kindness shook.
His Vertue and his Loyalty did save
King Saul, when Fortune brought him to his Cave,
And if that I may to you Counsel give,
You should without a Crown for ever live,
Rather than get it by the Peoples Lust,
Or purchase it by ways that are unjust.
David your Ancestor, from whom you spring,
Would never by Rebellion be made King;
But long in Gath a Warring Exile stay’d,
Till for him God a lawful way had made.
In Hebron, full of Glory and Renown,
He gain’d, at last, and not usurpt the Crown.
By full Consent he did the same obtain,
And Heav’n’s anointing Oyl was not in vain.
I once did seem to Amazia dear,
Who me above m’ambitious hopes did rear;
I serv’d him then according to my skill,
And bow’d my Mind unto my Soveraign’s Will.
Too neer the Soveraign Image then I stood,
To think that every Line and Stroke was good.
Some Daubers I endeavour’d to remove,
And to amend their artless Errours strove.
My Skill in secret these with slander wound;
With every Line I drew still faults were found;

Till wearied, I at last my Work gave o’re. And Amazia (I shall say no more) Did me to my lov’d Privacy restore.

}

For this they think I must my Vertue change,
For Envy, Malice, and for sweet Revenge.
Me by themselves they judge, who would do so,
And cause the King suspect me for his Foe.
92 But by th’advice I give, you best will find
Th’Integrity and Plainness of my Mind;
And that I harbour not that vile intent
Their Poets and their Malice do invent.
Far be’t from me, to be like Cursed Cham;
A good Son strives to hide his Father’s shame.
A King, the Father of his Country is;
His shame is every Act he doth amiss.
Good and just Kings God’s Image bear; but when
Their Frailties let us see they are but Men,
We cannot every Action so applaud,
As if it came from an unerring God.
Kings have their Passions, and deceiv’d may be,
When b’others Ears and Eyes they hear and see:
For Sycophants, of Courts the Bane and Curse,
Make all things better than they are, or worse.

To Evil prone, to Mischief ever bent, Th’all Objects with false colours represent; The Guilty clear, condemn the Innocent.

}

Thus, noble Prince, they you and me accuse
With all the Venome Malice can infuse.
Baal’s Priests, Hell, and our Foes, new Arts have got,
The filthy Reliques of their former Plot;
Whereby they would our Lives in danger bring,
And make us cursed Traytors to the King.
What mayn’t these cunning men hope to atchieve,
When by their Arts few men their Plot believe?
When b’horrid ways, not known to Jews before,
Their Plot’s transform’d, and laid now at our door?
But fear not, Sir, we have a sure Defence,
The Peoples Love, God, Law, and Innocence.
Keep fast your Vertue, and you shall be blest,
And let alone to God and Time the rest.

The Noble Youth, with Vertues Robes arrai’d,
Consider’d well what the wise Hushai said.
Desire of Power, though of Celestial Birth,
Below, is ever intermixt with Earth:
And all who do to hight of Place aspire,
Have earthly Smoak mixt with their mounting Fire.
93 Praise may debauch, and strong Ambition blind,
Where heav’nly Vertue does not guard the Mind.
But Azaria so well understood,
He left the Evil, and embrac’d the Good:
Tho in his breast aspiring thoughts he found,
Yet Loyalty still kept them within bound.
And tho he might have Empire in his Eye,
When to it by his bloud allay’d so nigh,
Yet in his Soul such Virtue did remain,
He by Rebellion would not Empire gain.
Through every Vein his Loyal Bloud did run,
Yet Royal too, as Amazia’s Son.
About his noble Heart he felt it spring;
Which let him know his Father was a King.
If that to Azaria were a Blot,
His Father made it when he him begot:
But Heav’n such Virtue moulded with his Soul,
That his aspiring Lust it did controul.
Thus to wise Hushai he repli’d: I finde
Your Counsel is agreeing with my Minde.
And tho my Foes me an ill man do make,
My Loyalty I never will forsake:

Yet, prudent Hushai, do not Nature blame, If I cannot, unmov’d, appear so tame As not to shew Resentment at my Shame.

}

Oh, would to Heav’n I ne’er had been begot!
Or never had been born a Royal Blot!

My Father’s Bloud runs thorow every Vein; He form’d those Spirits which desire to reign, Mount t’wards a Throne, and sordid Earth disdain.

}

In Glory, Fame, Crowns, Empire, they delight,
And to all these they would assert my Right.
And my great Thoughts do whisper there is none
Can be more neer a Father, than his Son.
This prompts me to oppose Eliakim,
And never yield my Father’s Crown to him.
But then one groveling thought strait pulls me down,
And throws me at a distance from The Crown.
Oh, would to God———And here he stopt and sigh’d,
Whilst Hushai thus to the griev’d Prince repli’d.

94 Indeed, great Prince, it seemeth wondrous strange
To all the World, to see your Father’s change;
To find the happy Love he us’d to show’r,
Like fruitful Rain, on you, to fall no more:
To see a Son, the Father’s dear Delight,
His pleasing Joy, now banish’d from his sight.
Nature must in the Father deeply groan,
When from his Heart is rent so dear a Son.
Nor can I think, tho he from you should part,
A Brother e’er can lie so near his Heart.

To work this Change, your Foes much Art do use, Their venom’d Tongues your Fathers Ears abuse, And you of an aspiring mind accuse.

}

Justice in Amazia bears such sway,
That even Nature must to it give way;
H’ad rather Nature force, and part with you,
Than seem to rob another of his due.
He holds it just, and as a thing divine,
To keep unbroken still the Royal Line.
Such an Example we can hardly find,
A King to’s Brother so exceeding kind;
When by it he doth such great hazard run,
Losing at once his People and his Son.

Grieve not, great Prince, at your unhappy Fate; Let not your Birth your Vertue to abate; It was not you that could your self create.

}

I should great folly shew, should I repine
At what I could not help, and was no fault of mine.
Tho by your Mothers side your Birth was mean,
And tho your Mother no declared Queen,
If Heaven and your Father please, you may
By lawful Right, Judea’s Scepter sway,
After that he is number’d with the Dead,
And his great Soul to Abraham’s Bosom fled.
Possession of a Crown clears every Stain;
No blot of Birth to you can then remain.
What Pow’r on Earth, by Right, dares question you?
Or what your Father and Sanhedrim do?
Nor is your Birth to Heaven any let;
God Jepthtah once did o’re Judea set.
95 He was a Conquerour of a mighty Name,
And’s Mother no ways did eclipse his Fame,
Nor bar’d him from the Title of a King,
Nor those who after from his Loins did spring.
Nature may yet make your great Father kind;
And who can tell but he may change his mind,
When your Succession shall be understood
To be the Peoples Choice, and for the Nations Good?
But let us leave what is to come, to Fate;
Yours Father’s pleasure and God’s will await.
Long may it be ere the King’s life doth end;
On it our Peace and Happiness depend.
Like Wheat full ripe, with many years bow’d down,
Let him leave this for an immortal Crown.
And who can tell Heav’n’s will? it may be too,
Eliakim may die before the King or you.
Think of no Titles while your Father lives;
Take not what an unjust Occasion gives.
For to take Arms you can have no pretence,
Tho it should be e’en in your own defence.
It better were without the Crown to die,
Than quit your Vertue and blest Loyaltie.
You with the numerous Peoples Love are blest,
Not of the Vulgars onely, but the Best.
I would not have you their kind Love repel,
Nor give encouragement for to rebel:
For their Affection which they wildly shew,
Is rendred, by your Foes, a Crime in you.

Here you your Course must even steer and strait, That you may not your Father’s fears create; Keep the Jews Love, and not increase his Hate.

}

Leave for a while the Citie and the Court,
Go and divert your self with Country-sport;
Perhaps your Foes may then abate their spight,
And you may be forgot, when out of sight.
By your Retirement, you will let them see
You’d take away all cause of Jealousie.
That you, like Absalom, will never prove,
To court the head-strong Peoples factious Love.
96 Nor will I ever prove Achitophel,
To give you wicked Counsel to rebel.
Continue still your Loyalty, be just;
And for the Crown, God and your Vertue trust.
Endeavour not to take what may be giv’n;
Deserve it first, and then receive’t from Heav’n.

He said, And this Advice above the rest,
Suited with Azaria’s Vertue best.
He was not stain’d with Cruelty or Pride;
A thousand Graces he possest beside.
To Vertue he was naturally inclin’d,
And Goodness clothed his heroick Mind.
His Kingly Vertues made him fit to reign,
Yet scorn’d by evil Arts the Crown to gain.
And tho he Empire to desire did seem,
His Loyalty was still more dear to him:
Therefore he did not court the Peoples Love,
Nor us’d their Pow’r his Rival to remove.
From’s Father he fought not their Hearts to steal,
Nor head a Faction mov’d by blinding Zeal;
But like a vertuous and a pious Son,
Sought all occasions of Offence to shun.
In private like a common man sat down,
His Peace his Rule, his Loyalty his Crown.

Thus humble, vertuous, loyal, void of Pride,
Most of the Jews he gained to his side.
Not factious Sects, the Rabble, or the rude
Erring, unthinking, vulgar Multitude:
But the chief Tribes and Princes of the Land,
Who durst for Moses’s ancient Statutes stand.
The pious, just, religious, and the good,
Men of great Riches, and of greater Bloud,
Did, as one man, themselves together joyn
To stop the Baalites, and Hell’s curst design.
Not wicked, or seduc’d by impious Arts,
But Loyal all, and Patriots in their Hearts.
For they beheld the Baalites foul intent,
Religion to o’rethrow and Government.
97 These at the Monarch’s Power did not grutch,
Since bound by Laws, he could not have too much.
What Laws prescribe, they thought he well might have,
How could he else his Realm in danger save?
But Baal’s or Egypt’s Yoke they would refuse,
Not fitting for the Necks of free-born Jews.
They all resolve the King not to oppose,
Yet to defend the Nation from its Foes.
And were it not for those great Worthy men,
The Jews distress’d and wretched soon had been.
Among the Rout perhaps there some might blend,
Whose int’rest made them Publick Good pretend;
Weary of Peace, new Troubles would create,
And for their private Gain, embroyl the State.
And some perhaps there were, who thought a King
To be of Charge, and but an useless thing.
Some idle Fops, who publickly debate
To shew their Parts, the deep Intrigues of State;
These and some others, for a Commonwealth,
Among the Herd, unseen, might hide by stealth:
But it would strange to common Justice seem,
For some few bad, the sound Flock to condemn.
Like Goats among the Sheep, well known these bleat,
And are like Darnel ’mong the purest Wheat.
These not as Friends, but Enemies to the Throne,
Good Patriots and good Subjects did disown.
And Azaria, tho they us’d his name,
Disdain’d their Friendship with a loyal shame.

But he beheld appearing on his side,
Princes, whose Faith and Loyalty were try’d;
Such as no base or sordid ends could move,
Who did his Father and their Country love.
In the first rank of these did Nashon stand,
None nobler or more loyal in the Land.
Under the King he once did Edom sway,
And taught that Land the Jews good Laws t’obey.
True to his Word, and of unspotted Fame;
Great both in Parts, in Vertue, and in Name.
98 His Faith ne’r touch’d, his Loyalty well known,
A Friend both to his Country and the Throne.
Base ends his great and noble Soul did scorn,
Of loyal, high, and noble Parents born.
His Father with renown and great Applause,
For Joash di’d, and suffer’d for his Cause.
Of great Aminadab who would not sing,
Whose glory shin’d next to the martyr’d King?
From him his Son true Loyalty understood,
Imprest on’s Soul, seal’d with his Father’s Bloud.

The grave, religious, wife, rich Helon too, Much honoured by every zealous Jew, Appear’d a Patriot, to his Country true.

}

In the Jews Laws, and strict Religion bred,
And Baal’s curst Rites did much abhor and dread.
His Son Eliab, in the Sanhedrim,
With courage had oppos’d Eliakim:
A man whose many Vertues, and his Parts,
Had won upon the sober Peoples Hearts.

From every Faction, and from Envy free; Lov’d well the King, but hated Flatterie; Kept Moses’s Laws, yet was no Pharisee.

}

He went not to their Synagogues to pray,
But to the Holy Temple every day.
With piercing Judgment saw the Lands Disease,
And labour’d onely for the Kingdoms Peace:
Loyal and honest was esteem’d by all,
Excepting those who strove to set up Baal.
For an ill Action he ne’r stood reprov’d;
But’s King, his Country, and Religion lov’d.
No Taint ere fell upon Eliab’s name,
Nor Hell it self found cause to spot his Fame.
Pagiel with honour loaded, and with years,
Among this Loyal Princely Train appears.
None Pagiel tax’d, for no one ever knew
That he to Amazia was untrue.
A Fame unspotted he might truly boast;
Yet he had Foes, and his gain’d Favours lost.
Zuar, a sober and a vertuous Prince,
Who never gave least cause of an offence.

99

Elishama, at once both sage and young, From noble and from loyal Fathers sprung, Shone bright among this sober Princely throng.

}

Enan, a Prince of very worthie Fame;
Great in deserved Title, Bloud, and Name.
Elizur too, who number’d with the best
In Vertue, scorn’d to lag behind the rest.
Abidon and Gamaliel had some sway;
Both loyal, and both zealous in their way.
And now once more I will invoke my Muse,
To sing brave Ashur’s praise who can refuse?
Sprung from an ancient and a noble Race,
With Courage stampt upon his manly face;
Young, active, loyal; had through Dangers run,
And with his Sword abroad had Honours won:
Well-spoken, bold, free, generous, and kind,
And of a noble and discerning mind.
Great ones he scorn’d to court, nor fools would please,
But thought it better for to trust the Seas.
He thought himself far safer in a Storm,
And should receive from raging Seas less harm,
Than from those dangerous men, who could create
A Storm at Land, with Envie and with Hate.

And now got free from all their Trains and Wiles, He at their hateful Plots and Malice smiles, Plowing the Ocean for new Honour toils.

}

These were the chief; a good and faithful Band Of Princes, who against those men durst stand Whose Counsel sought to ruine all the Land.

}

With grief they saw the cursed Baalites bent
To batter down the Jewish Government;
To pull their Rights and true Religion down,
By setting up a Baalite on the Throne.
These wisely did with the Sanhedrim joyn;
Which Council by the Jews was thought divine.
The next Successour would remove, ’tis true,
Onely because he was a Baalite Jew.

Ills they foresaw, and the great danger found, Which to the King (as by their Dutie bound) They shew’d, and open laid the bleeding Wound.

}

100 But such who had possest his Royal Ear,
Had made the King his Loyal Subjects fear;
Did their good Prince with causeless terrour fright,
As if these meant to rob him of his Right.
Said, They with other Rebels did combine,
And had against his Crown some ill designe:
That the wise Hushai laid a wicked Train,
And Azaria sought in’s stead to reign:
That the old Plot to ruine Church and State,
Was born from Hushai’s and the Levite’s Pate:
That Pharisees were bold and numerous grown,
And sought to place their Elders in his Throne.
No wonder then if Amazia thought
These Loyal Worthies did not as they ought;
That they did Duty and Obedience want,
And no Concessions from the Throne would grant.

They who in Amazia’s favour grew,
Themselves obnoxious to the People knew.
Some were accused by the Sanhedrim,
Most Friends and Allies to Eliakim:
For his Succession eagerly they strove,
And him, the rising Sun, adore and love.
When Doeg, who with Egypt did combine,
And to enslave Judea did designe,
Accus’d of Treason by the Sanhedrim,
Kept in the Tower of Jerusalem;
The Object prov’d of fickle Fortunes sport,
And lost the Honours he possest at Court.
Elam in favour grew, out stript by none,
And seem’d a Prop to Amazia’s Throne.
He had in foreign parts been sent to School,
And did in Doeg’s place the Kings thin Treasure rule.
He to Eliakim was neer alli’d;
What greater parts could he possess beside?
For the wise Jews believ’d the King did run
Some hazard, if he prov’d his Father’s Son.
But now, alas! th’ Exchequer was grown poor,
The Coffers empty, which did once run o’re.
101 The bounteous King had been so very kind,
That little Treasure he had left behind.
Elam had gotten with the empty Purse,
For his dead Father’s sake the Peoples Curse:
For they believ’d that no great good could spring
From one false to his Country and his King.
Jotham the fickle Shuttle-cock of Wit,
Was bandied several ways to be made fit:
Unconstant, he always for Honour tri’d,
At last laid hold upon the rising side.
If Wit he had, ’twas thought, by not a few,
He a better thing did want, and Wisdom too.
Then Amiel would scarce give place to him,
Who once the chief was of the Sanhedrim.
He then appeared for the Crowns defence;
But spoke his own, and not the Nations sense.
And tho he praised was by Shimei’s Muse,
The Jews of many Crimes did him accuse.
Harim, a man like a bow’d Ninepence bent,
Had tried all the ways of Government:
Was once a Rebel, and knew how to cant;
Then turn’d a very Devil of a Saint:
Peevish, morose, and some say, prov’d a fool,
When o’re the Edomites he went to rule.
When to his bent the King he could not bring,
He fairly then went over to the King.
Old Amalack, a man of cunning head,
Once in the cursed School of Rebels bred;
From thence his Maximes and his Knowledge drew,
Of old known Arts how to enslave the Jew.
For pardon’d Treason, thus sought to atone,
Had wrong’d the Father, would misguide the Son.
Once in Religion a strict Pharisee,
To Baal’s then turn’d, or else of none was he.
He long before seem’d to approve their Rites,
Marrying his issue to the Baalites.
A constant hunter after sordid Pelf;
Was never just to any but himself:
A very Proteus in all shapes had been,
And constant onely, and grown old in sin.
102 To speak the best of Amalack we can,
A cunning Devil in the shape of Man.
Muppim, a man of an huge working Pate,
Not how to heal, but to embroil the State;
Knew how to take the wrong, and leave the right;
Was once himself a Rebel Benjamite.
To that stiff Tribe he did a while give Law,
And with his iron Yokes kept them in aw.
The Tyrant Zabed less did them provoke,
And laid upon their necks a gentler Yoke.
Amongst that Tribe he left an hated Name,
And to Jerusalem from thence he came,

Where he tyrannick Arts sought to intrude, To learn which, Amazia was too good, And better the Jews temper understood.

}

Refus’d, the Serpent did with Woman joyn,
And Counsels gave th’Egyptian Concubine.
Adam, first Monarch, fell between these two;
What can’t the Serpent and a Woman do?
These with some more of the like size and sort,
In Sion made up Amazia’s Court:
Whilst his best friends became these Rulers scorn,
Saw how they drove, and did in silence mourn.
Sion did then no Sacrifice afford;
Gibbar had taught the frugal King to board.
Void were its Cellars, Kitchins never hot,
And all the Feasts of Solomon forgot.
Others there were, whose Names I shan’t repeat;
Eliakim had friends both small and great:
And many, who then for his Favour strove,
With their hot heads, like furious Jehu, drove.
Some Wits, some Witless, Warriors, Rich and Poor,
Some who rich Clothes and empty Titles wore;
Some who knew how to rail, some to accuse,
And some who haunted Taverns and the Stews.
Some roaring Bullies, who ran th’row the Town
Crying, God damn ’um, they’d support the Crown:
Whose wicked Oaths, and whose blasphemous Rant,
Had quite put down the holy zealous Cant.
103 Some were for War, and some on Mischief bent;
And some who could, for gain, new Plots invent.
Some Priests and Levites too among the rest,
Such as knew how to blow the Trumpet best:
Who with loud noise and cackling, cri’d like Geese,
For Rites, for Temple, and for dearer Fleece.

’Twixt God and Baal, these Priests divided were; Which did prevail, these greatly did not care; But headlong drove, without or wit or fear.

}

The Pharasees they curse, as Sons of Cham,
And all dissenting Jews to Hell they damn.
Shimei the Poet Laureate of that Age,
The falling Glory of the Jewish Stage,
Who scourg’d the Priest, and ridicul’d the Plot,
Like common men must not be quite forgot.
Sweet was the Muse that did his wit inspire,
Had he not let his hackney Muse to hire:
But variously his knowing Muse could sing,
Could Doeg praise, and could blaspheme the King:
The bad make good, good bad, and bad make worse,
Bless in Heroicks, and in Satyrs curse.
Shimei to Zabed’s praise could tune his Muse,
And Princely Azaria could abuse.
Zimri we know he had no cause to praise,
Because he dub’d him with the name of Bays.
Revenge on him did bitter Venome shed,
Because he tore the Lawrel from his head;
Because he durst with his proud Wit engage,
And brought his Follies on the publick Stage.
Tell me, Apollo, for I can’t divine,
Why Wives he curs’d, and prais’d the Concubine;
Unless it were that he had led his life
With a teeming Matron ere she was a Wife:
Or that it best with his dear Muse did sute,
Who was for hire a very Prostitute.
The rising Sun this Poets God did seem,
Which made him tune’s old Harp to praise Eliakim.
Bibbai, whose name won’t in Oblivion rot,
For his great pains to hide the Baalites Plot,
104 Must be remembred here: A Scribe was he,
Who daily damn’d in Prose the Pharisee.
With the Sectarian Jews he kept great stir;
Did almost all, but his dear self, abhor.
What his Religion was, no one could tell;
And it was thought he knew himself not well:
Yet Conscience did pretend, and did abuse,
Under the notion of Sectarian Jews,
All that he thought, or all that did but seem
Foes to Baal’s Rites, Eliakim, and him.
He was a man of a pernicious Wit
For railing, biting, and for mischief fit:
He never slept, yet ever in a Dream;
Religion, Law, and State, was all his Theam.
On these he wrote in Earnest and in Jeast,
Till he grew mad, and turn’d into a Beast,
Zattue his Zanie was, Buffoon, and Fool,
Who turn’d Religion into Ridicule:
Jeer’d at the Plot, did Sanhedrims abuse,
Mock’d Magistrates, damn’d all Sects of the Jews.
Of little Manners, and of lesser Brains;
Yet to embroil the State, took wondrous pains.
In jeasting still his little Talent lay;
At Hushai scoft in’s witless grinning way.

These with the rest, of every size and sort, Strove to be thought Friends to the King and Court, With lyes and railing, would the Crown support.

}

Then in a Pageant shew a Plot was made,
And Law it self made War in Masquerade.
But fools they were, not warn’d by former ill,
By their own selves were circumvented still.
They thought by Bloud to give the Kingdom ease;
Physick’d the Jews when they had no Disease.
Contingent mischiefs these did not foresee,
Against their Conscience fought, and God’s Decree.
What shall we think, when such, pretending good,
Would build the Nations Peace on Innocent Blood?
These would expose the People to the Sword
Of each unbounded Arbitrary Lord.
105 But their good Laws, by which they Right enjoy,
The King nor could, nor ever would destroy.
And tho he Judge be of what’s fit and just,
He own’d from Heaven, and from Man a Trust.
Tho Laws to Kingly Power be a Band,
They are not Slaves to those whom they command.
The Power that God at first to Adam gave,
Was different far from what all Kings now have:
He had no Law but Will; but all Kings now
Are bound by Laws, as all Examples show.
By Laws Kings first were made, and with intent
Men to defend, by Heav’n’s and Man’s consent.
God to the Crown the Regal Power did bring,
And by Consent at first, Men chose their King.
If Kings usurp’d a Power, by force did sway,
The People by no Law were bound t’obey.
This does not in the People place a Right
To dissolve Soveraign sway by force or might.
To Kings, by long succession, there is giv’n
A native Right unto the Throne, by Heav’n:
Who may not be run down by common Cry,
For Vice, Oppression, and for Tyranny.
But if that Kings the tyes of Laws do break,
The People, without fault, have leave to speak;
To shew their Grievances, and seek redress
By lawful means, when Kings and Lords oppress.
Tho they can’t give and take, whene’r they please,
And Kings allow’d to be God’s Images.
The Government you Tyranny must call,
Where Subjects have no Right, and Kings have all.
But if reciprocal a Right there be,
Derived down unto Posteritie,
That side’s in fault, who th’other doth invade,
By which soe’r at first the breach is made:
For Innovation is a dangerous thing,
Whether it comes from People or from King.
To change Foundations which long Ages stood,
Which have prov’d firm, unshaken, sound, and good,
To pull all down, and cast the Frame anew,
Is work for Rebels, and for Tyrants too.

106 Now what relief could Amazia bring,
Fatal indeed to be too good a King?
Friends he had many, but them did not know,
Or else made to believe they were not so:
For all that did ill Ministers oppose,
Were represented to him as his Foes.
Yet there were many thousands in those days,
Who Amazia did both love and praise;
Who for him daily pray’d, and wish’d his good,
And for him would have spent both Coin and Bloud.
Yet these, tho the more numerous, and the best,
Were call’d but murmuring Traytors by the rest:
By such who strain’d till they had crackt the string
Of Government; lov’d Pow’r, and not the King
These daily hightned Amazia’s fears,
And thus they whisper’d to his Royal Ears:

Sir, it is time you now take up the Sword,
And let your Subjects know you are their Lord.
Goodness by Rebels won’t be understood,
And you are much too wonderful and good.
The Jews, a moody, murmuring, stubborn Race,
Grow worse by Favours, and rebel with Grace.
Pamper’d they are, grown rich and fat with ease,
Whom no good Monarch long could ever please.
Freedom and Liberty pretend to want;
That’s still the cry, where they’re on Mischief bent.
Freedom is their Disease; and had they less,
They would not be so ready to transgress.
Give them but Liberty, let them alone,
They shall not onely you, but God dethrone.
Remember, Sir, how your good Father fell;
It was his goodness made them first rebel.
And now the very self-same tract they tread,
To reach your Crown, and then take off your head.
A senseless Plot they stumbl’d on, or made,
To make you of th’old Canaanites afraid.
Still when they mean the Nation to enthral,
With heavie Clamour they cry out on Baal.
107 But these hot Zealots who Baal’s Idols curse,
Bow to their own more ugly far and worse.
Baal would but rob some Jewels from your Crown,
But these would Monarchy itself pull down:
Both Church and State they’l not reform by Halves,
Pull down the Temple, and set up their Calves.
You, and your Priests, they would turn out to Graze,
Nor would they let you smell a Sacrifize,
Those pious Offerings which Priests lasie made,
To Rebels, should, instead of God be paid.
How to the Prey these factious Jews do run!
From you by art they have debauch’d your Son;
That little subtle Instrument of Hell,
Worse than to David was Achitophel,
The young Man tutors, sends him through the Land,
That he the peoples minds may understand;
That he, with winning Charms, might court the Jew,
And draw your fickle Subjects hearts from you.
Alas! already they of you Complain.
And are grown sick of your too peaceful Reign,
Their Lusts grown high, they are debauch’d with Grace,
And like unfrozen Snakes fly in your Face.
These men who now pretend to give you Law,
Stood of the Tyrant Zabed’s power in awe;
He made them crouch who scorn’d a Prince’s sway,
And forc’d them, like dull slaves, his power obey.
Of Israel, and of Juda’s Tribe you spring,
A Lion is the Ensign of a King,
Rouse up your self, in mildness sleep no more,
And make them tremble at your princely roar:
Appear like Jove with Thunder in your hand,
And let the Slaves your power understand;
Strike but the sinning Princes Down to Hell,
The rest will worship you, and ne’r rebel.

Thus these rash Men with their bad Counsels strove,
To turn to hate good Amazia’s Love.

A Prince to Mercy naturally inclin’d, Not apt to fear, nor of a Jealous Mind, Thought no Man e’r against his Life design’d,

}

108 But these with Art did dangers represent,
And Plots they fram’d the People never meant.
Each Mole hill they a Mountain did create,
And sought to fright him with his Fathers Fate.
Hushai at last was to a Prison sent,
As a false Traitor to the Government.
Loud murmurs then possest the troubled Jews,
Who were surprised at the fatal News;
His Wisdom they believed their chief support,
Against the evil Instruments at Court;
Nor, by his Actions, did they ever find,
He bore a Trait’rous, or a factious Mind:
And now they thought themselves expos’d to all
The Arts, and Plots of the hid friends to Baal.
Troubled, and discontented, at the last,
Their Eyes upon the noble Prince they cast.
Who fearing lest their discontent and rage,
Should them, to some rebellious Crime ingage,
Both for his Fathers, and his Countries sake,
The murmuring People sought more calm to make.
With a sweet Air, and with a graceful look,
He did command their silence, e’er he spoke.
Then thus he said, and though his words were few,
They fell like Manna, or the Hony Dew;

My Country-men, Let not your discontent
Draw you to actions you will soon repent,
What e’er your fears and jealousies may be,
Let them not break the bonds of Loyalty.
I dare, and you may too, my Father trust,
For he’s so merciful, so good, so just,
That he of no mans Life will make a Prey,
Or take it in an Arbitrary way,
To Heav’n, and to the King submit your cause,
Who never will infringe your ancient Laws;
But if he should an evil Action do,
To run to Arms, ’tis no pretence for you.
The King is Judge of what is just and fit,
And if he judge amiss you must submit,
Tho griev’d you must your constant duty pay,
And your Redress seek in a lawful way.
109 Hushai tho he of Treason be accus’d,
Such loyal precepts in my soul infus’d,
That I the hazard of my life will run,
Rather than prove my self a Rebel Son.
Our Foes, have sought to’ infect my Father’s mind,
To think, you to Rebellion are inclin’d:
To stir you to Rebellion is their aim,
And they are mad, to see you justly tame.
Upon your Heads, they fain would lay their sin,
’Tis War they seek, but would have you begin:
Pretence they want, who for the King do seem,
To bring in, and set up Eliakim.
I am afraid the Baalites cursed Plot,
By many laught at, and by most forgot,
Is carried on still, in their hidden Mine,
I fear, but dare not, the event, divine.
May Heav’n defend my Father’s Life, and late,
Full ripe with Age, in peace, may he’yield to Fate.
I know, my Friends, for Him’s your chiefest Care,
For him, as much as for your selves, you fear,
Upon his Life our happiness depends,
With it the peace of all Judea ends,
Be vigilant, your foes Designs prevent,
Let not loud murmures shew your discontent:
Your Loyal Duty to your Soveraign pay,
Your Griefs present him in a Lawful way:
Be not too anxious for our common Friend,
God, and his Innocence will him defend:
Sit down in quiet, murmure not, but pray,
Submit to Heaven, your King, and Laws obey.
Youth, Beauty, and the Grace wherewith he spoke,
The Eyes, Ears, Hearts, of all the people took,
Their murmures then to joyful shouts were turn’d,
And they rejoyc’d, who lately murmuring mourn’d:
With Loyalty he did their Breasts inflame,
And they with shouts blest Azaria’s name.
The joyful Cry th’row all the City flew,
God save the King, and Azaria too.
To him the Princes, his best Friends resort,
Resolv’d as Suppliants, to repair to Court;
110 In humble wise, to shew the King their Grief,
And on their bended Knees to seek Relief.
They ’approach’d the Throne, to it their homage paid,
Then to the King, the Loyal Nashon said.
Great Sir, whom all good Subjects truly Love,
Tho all things that you do they can’t approve,
We, whom the Throne has with high Honours blest,
Present you here the prayers of the rest;
Our bended Knees, as low as Earth we bow,
And humbly prostrate supplicate you now:
The blessing of your Love to us restore,
And raise us to your Favour, Sir, once more.
Where is the Joy, the Peace, and Quiet flown,
All had, when first you did ascend the Throne;
Now murmuring discontents assault our Ears,
And loud Complaints of jealousies, and fears:
Bad instruments help to blow up this Fire,
And with ill minds, their own worse Arts admire,
Whilst, by their means, you think your Friends your Foes,
For your best friends, your Enemies suppose;
Suspect your Loyal Subjects, and believe
The Sanhedrim would you of Rights bereive.
Your people, who do love your gentle Sway,
And willingly their God, and you obey,
Who for Religion ever zealous were,
For that, for you, and for themselves do fear.
Clear as the Sun, by sad effects they find,
A Baalite to succeed you is design’d:
Sir, they would not dispute with you, his right,
But they can n’re indure a Baalite:
Tho whilst you live, they are secure and blest,
Yet are they with a thousand fears opprest,
Think your Life still in danger of the Plot,
Which now is laugh’d at, and almost forgot.
They see the Baalites Hellish Plot run down,
And on the Pharisees a false one thrown;
Your zealous faithful Jews all Rebels made,
Their ruine hatch’d, you, and themselves betray’d.
Oh! Sir, before things to extreams do run,
Remember, at the least, you have a Son,
111 Let the Sanhedrim with your wisdom joyn,
To keep unbroken still the Royal line;
And to secure our fears, that after you,
None shall succeed but a believing Jew.
Sir, this is all your Loyal Subjects Crave,
On you, as on a God, they cry to save.
Kings are like Gods on Earth, when they redress,
Their peoples Griefs, and save them in distress.
With loads of careful thoughts, the King opprest,
And long revolving in his Royal Breast,
Th’ event of Things——at last he silence broke,
And, with an awful Majesty, he spoke.
I’ve long in Peace Judeas Scepter swaid,
None can Complain, I Justice have delay’d:
My Clemency, and Mercy has been shown,
Blood, and Revenge did ne’r pollute my Throne;
I and my People happy, kindly strove,
Which should exceed, my Mercy or their Love:
Who, till of late, more ready were to give
Supplies to me, than I was to receive.
Oh! happy days, and oh! unhappy change;
That makes my Sanhedrims, and my people strange,
And now, when I am in the Throne grown old,
With grief I see my Subjects Love prove cold.
They fear not my known Mercy to offend,
And with my awful Justice dare contend;
But yet their Crimes my mercy shan’t asswage,
I’m ready to forgive th’ offending Age,
And though they should my Kingly power slight,
I’le still keep for them my forgiving right.
I feel a tenderness within me spring,
I am my Peoples Father, and their King,
And tho I think, they may have done me wrong.
I can’t remember their offences long.
Nature is mov’d, and sues for a Reprieve,
They are my Children, and I must forgive.
My many jealous fears I shan’t repeat,
My Heart with a strong pulse of Love doth beat;
Nature I feel has made a sudden start,
And a fresh source springs from the Father’s heart.
112 A stubborn Bow, drawn by the force of men,
The force remov’d, flies swifty back agen.
’Tis hard a Fathers nature to o’ercome,
How easily does she her force assume!
Sh’ has o’er my Soul an easie Conquest won,
And I remember now I have a Son,
Whose Youth had long been my paternal Care,
Rais’d to the height his noble frame could bear,
And Heav’n has seem’d to give his Soul a turn,
As if ordain’d by Fate for Empire born.
By our known Laws I have the Scepter sway’d,
By them I govern’d, them my Rule I made.
To them I sought to frame my soveraign Will,
By them my Subjects I will govern still:

They, not the People, shall proclaim my Heir, Yet I will hearken to my Subjects Prayer, And of a Baalite will remove their fear.

}

From hence I’le banish every Priest of Baal,
And the wise Sanhedrim together call:
That Body with the Kingly Head shall join,
Their Counsel and their Wisdom mix with mine,
All former strife betwixt us be forgot,
And in Oblivion buried every Plot.
We’l try to live in Love and Peace again,
As when I first began my happy Reign.
Before our Trait’rous Foes with secret toil
Did fair Judea’s blessed Peace embroil.
May all my latter days excel my first,
And he who then disturbs our Peace be curst.

He said: Th’ Almighty heard, and from on high
Spoke his Consent, in Thunder through the Skie:
The Augurie was noted by the Croud,
Who joyful shouts return’d almost as loud:
Then Amazia was once more restor’d,
He lov’d his People, they obey’d their Lord.

FINIS.