The holy court in five tomes, the first treating of motives which should excite men of qualitie to Christian perfection, the second of the prelate, souldier, states-man, and ladie, the third of maxims of Christianitie against prophanesse ..., the fourth containing the command of reason over the passions, the fifth now first published in English and much augemented according to the last edition of the authour containing the lives of the most famous and illustrious courtiers taken out of the Old and New Testament and other modern authours / written in French by Nicholas Caussin ; translated into English by Sr. T.H. and others.

THe Prophet Isaiah hath engraved his spi∣rit in his Book, and cannot be commen∣ded more advantageously then by his works. He that would make him great Elogies after so sublime a Prophecy would seem to intend to shew the Sun with a torch. The things that are most excellent make themselves known by themselves, as God and the Light; and I may say, all the words that this divine Personage hath left us, are as many characters of his Im∣mortality.

It is with a very just title that we put him amongst the holy Courtiers, for he was born at the Court of Judea, and some hold that he was the nephew of King Amasiah. This birth so elevated, and so many fair hopes which might flatter him to make him follow the course of the great ambitions of the world, did no way shake the force of his spirit. It was a soul con∣secrated to things Divine, that sacrificed the first fires of his youth by the most pure flames of Angels. Ne∣ver did Prophet enter into that Ministery with more authority and disposition of heaven.

He had a sublime vision, in which he saw the Majesty of God seated upon a Throne of Glory envi∣ron'd with Seraphims, that were transported through the admiration of his greatnesse. God in person crea∣ted him his Prophet; the Seraphim, a messenger of the sovereign power, purified his lips with a Carbun∣cle, from whence proceeded a celestiall fire, that if he had got any pollutions at the Court, where tongues are so free, they might be taken away by that sacred touch. He offered himself to God with an heart full of chearfulnesse, to carry his word before Kings and Subjects, without fearing their menaces or their furies. And he acquitted himself all his life time worthily of that duty, and prophesied more then fourscore and ten years, not ceasing to exhort, to counsel, to rebuke, to instruct, to comfort, and to perform all the exercises of his charge.

His Eloquence is as elevated as his birth; he speaks every where like a King, with a speech firm, lofty, and thundering, that passes all the inventions of man. When he threatens and fore-tells the calamities of Na∣tions, it is so much lightning kindled by the breath of Seraphims that proceeds out of this Divine mouth that pierces the rocks, that shakes the mountains, that crushes the highest cedars into dust, the nations into fear, and the Kings into respect.

When he comforts, they are rivers of milk and ho∣ney that flow from his tongue, and spread themselves with incomparable sweetnesses into afflicted hearts. When he describes the perfections and the reign of the Messias, they are the amorous extasies of a spirit melted by the heats of Jesus that strikes, burns, and penetrates him more then seven hundred years before his Birth.

The holinesse of his Life marched alwayes hand in hand with his Doctrine; He was a man, dead to all worldly things, that lived but by the raptures of his deified spirit. He loved singularly the poor, and com∣forted them in all their necessities. He spake to Kings and reproved their sins with an heroick constancy wor∣thy of his Bloud and Ministery.

At the same time, as Romulus began the Court of Rome, Isaiah saw that of Judea, where he experimen∣ted great changes and strange diversities according to the revolutions of humane things. He passed his youth under his uncle Amasiah who was at first a Prince good enough, and very obedient to the voyce of the Prophets; for when he had enterprised a migh∣ty warre with the Idumeans, he raised two armies, one of his own people, and the other of the unbelieving Israelites which he had invited to his aid; but when the Prophet told him that he did not well to make use of the Arms of Israel that was impious and sepa∣rated from the true God; he discharged them freely, although he had already paid an hundred thousand men, and contenting himself with his own troops, gave them battel, which he gained with great ad∣vantages.

But it is a strange thing, that by taking the Idume∣ans, he took also their Gods to worship them in Jeru∣salem,

and made himself an arm of hay with the prop of these imaginary Deities that had in nothing profi∣ted their adorers. A man of God that prophesied in those times rebuked him sharply for it; but he deman∣ded who made him the Kings Counsellour, and threat∣ned to slay him, if he did not learn to hold his peace. The other, without being afraid, denounced against him that he should come to some ill end, and left him by flying from the Court. After which, this misera∣ble Prince fell into a reprobate sense, was taken in war by his enemy the King of Israel; his capitall city was laid waste, the Temple and his palace pillaged; there was no more that remained to him but a shamefull and miserable life which his own subjects tare from him by a wicked conspiracy.

Ʋzziah his son and Isaiah's cousin-german was set on his fathers Throne at sixteen years of age, and reigned a very long time with a reign peaceable enough. He built some cities, and fortified others, set in order an Arcenall stored with good arms, enterprised wars against the Philistims, which he ended happily enough. He defeated also the Ammonites and the Arabians, which made incursions upon his territories, and renowned himself by famous victories. He em∣braced also willingly his rest in season, and addicted himself in the time of peace to husbandry.

The conversation of his dear cousin that began to prophesie the seventeenth year of his Reign, contribu∣ted many good effects to his government. But as he saw himself enjoy a long Reign, with abundance of favours from heaven, he became very absolute in his will, and would joyn the high-Priest-hood to the Royalty. For he took the censer, entred into the Tem∣ple, presented himself at the Altar of Perfumes, to burn Incense after the manner of the Priests, and al∣though the high Priest Azarias opposed him stoutly, he desisted not from that attempt, till such time as by a manifest punishment from heaven he found himself on a sudden touched with a leprosie, which appeared on his face, and rendred him hideous, and out of know∣ledge, which made the Priests (animated by the judge∣ment of God that had intervened thereon) chase him from the Temple; and he was constrained to retire himself unto an house out of Jerusalem, having left the administration of his Kingdome to his son.

This change was very sensible to the Prophet that had loved him tenderly, and supported the interests of his house; but on the other side, it was a comfort to him to see that he had a sense of his fault, and had reduced himself voluntarily unto the obscurity of that life for the chastisement of his sin.

His example ought to serve for a terrour to the Secular Powers that will encroach upon the Ministery of the Priests, and break the barriers that Providence hath established for the differencing of the Spirituall and Temporal Authority. There is need sometimes but of a little tongue of Earth to separate two seas, and to keep them in good intelligence, but if one should go and cut it off, they would mix themselves and make a great deluge. So may we say, that the wisdome of God hath put certain bounds between the Priests and the Kings, which keep the affairs of the Church and of the State in a good temper; but when certain young Abiram's interpose themselves to confound these Powers, they overflow the banks, and make wastes prejudiciall to mankind.

After the death of Ʋzziah, Jotham who was already fitted for businesse, took the government with title of a King, and making a strong reflexion upon the deportments of his grandfather and of his father, ex∣tracted from thence a most excellent lesson, ruling his subjects with great moderation so that the Prophet Isaiah had nothing to do with him.

But he left an abominable son named Ahaz that quitted the God of his fathers, renewed the Idolatries of the most corrupted of his Predecessours, took the false Religion of the Kings of Israel, caused statues to be planted on the mountains and on the hills, offer∣ed Incense to them, made his children passe through the fire, and consecrated them to Idols; which drew the wrath of heaven upon him and upon his people which was beaten with a thousand scourges and most great calamities.

The Prophet Isaiah saw all these storms falling down upon the miserable Judea, and ceased not to fore∣warn them, and to arm himself with a mouth of fire against the disorders of that wicked Prince; but it was without much effect, he being so much cor∣rupted.

Who would ever have thought that of so bad a fa∣ther should have been born so excellent a son as Heze∣kiah, who was instructed by Isaiah, and followed to∣tally the course of his will and counsels so Divine, so wholesome; and wiped out the blot that his father had imprinted upon the Altars of the living God, and made the true Religion flourish again, which seemed altoge∣ther extinguished in the confusions of an abandoned age! He brake down all the Idols that that unhappy Ahaz had erected. He dissipated the profane Groves planted on the mountains for the exercise of his abo∣minations. He did not pardon so much as the bra∣zen Serpent that Moses had caused to be set up to a good end, although the Idolaters had afterwards abused it.

He commanded that the Temple should be purifi∣ed and cleansed by the Levits, together with the Ta∣bernacle and sacred Vessels, polluted by his predeces∣sour. He renewed the order of the Sacrifices, and the Quoires of Singers dedicated to the praises of God; he rallied all the faithfull people to celebrate the Passe∣over and the other solemne Feasts amongst the Jews. This Reign was a golden Age, and a true school of Wisdome, when the Prophet and the King conspired with a wonderfull accord in the service of their great Master. Isaiah ceased not to produce sound thoughts; and that which was wholesomely thought on by that holy man, was stoutly executed by the courage∣ous piety of this good King. He laboured in all things for the honour of him on whom do depend all Crowns, and God also laboured powerfully for him, doing more businesse in one night then the arms of iron and steel could have done in ten years.

Every one knows how Sennacherib the King of the Assyrians came to lay siege before Jerusalem with a prodigious army, against which there was no humane resistance. He sent a certain man named Rabshakeh in an Embassage to King Hezekiah, who vomited out blasphemies, and proposed to him conditions shamefull to his reputation, and impossible to all his powers. All the people were in an affright, expecting nothing but fire and sword. The King covered with sackcloth implores the heavenly assistance, and sends the chief Counsellours of his State to the Prophet Isaiah, to turn away this scourge by his prayers. The holy man, in that confusion of affairs wherein one could not see one onely spark of light, encourages him, animates him, and promises him unexpected effects of the mercy of God. The Prophecy was not vain, for in one onely night the Angel of God killed an hundred fourscore and five thousand men in the Army of the Assyrians by a stroke from heaven and a de∣vouring fire, which reduced them to dust in their guild∣ed arms. This proud King was constrained to make an ignominious retreat, and being returned to Niniveh

the capitall city of his Empire, he was slain by his own children. This is a manifest example of the ami∣able protection of God over the Holy Court, who de∣fended his dear Hezekiah by the intercession of the Prophet as the apple of his eyes.

He expressed yet another singular favour to him in a great sicknesse, caused by a malignant ulcer, of which (according to the course of nature) he should have died: and therefore Isaiah went to see him, and without flattering him, brought him word of his last day, exhorting him to put the affairs of his State in order. This good King had a tender affection to life, and being astonished at that news, prayed God fer∣vently with a great profusion of tears, that he would have regard to the sincerity of his heart, and to the good services that he had done him in his Temple, and not to tear away his life by a violent death in the middle of its course. The heart of the everlasting Fa∣ther melted at the tears of that Prince, and he ad∣vertised Isaiah, who was not yet gone out of the Palace, to retread his steps, and carry him the news of his recovery.

He told him from God that he should rise again from that sicknesse, and within three dayes should go up to the Temple ro render his Thanks-giving. Fur∣ther, he promised him that his dayes should be aug∣mented fifteen years, and that he should see himself totally delivered from the fury of the Assyrians, to serve the living God in a perfect tranquility. The King was ravished at this happy news, and desired some sign of the Divine will to make him believe an hap∣pinesse so unhoped for. Isaiah for this purpose did a miracle, which since Joshua had not been seen nor heard, which was to make the Sun turn back, so that the shadow of the Diall which was in the palace, ap∣peared ten degrees retired, to the admiration and ra∣vishment of all the world. And to shew that the Prophet was not ignorant of Physick, he caused a Cataplasme composed of a lump of figs to be ap∣plyed to the wound of the sick man, whereby he was healed, and in three dayes rendred to the Temple.

This miracle was not unknown to the Babyloni∣ans, who perceived the immense length of the day in which it was done, and their Prince having heard the news of it, sent Embassadours to King Hezekiah to congratulate his health, and to offer him great pre∣sents; whereat this Monarch, that was of an easie na∣ture, suffered himself to be a little too much transported with joy, and out of a little kind of vanity made a shew of his treasures and of his great riches to those strangers; which served much to kindle their covetous∣nesse. And therefore the Prophet, who was never spa∣ring of his remonstrances to the King, rebuked him for that action, and fore-told him that he made Infidels see the great wealth that God had given him, through a vain glory which would cost him dear, and that ha∣ving been spectatours of his treasures they had a mind to be the masters of them, and that at length they should compasse their design, but that it should not be in his time. This Prince received the correction with patience, and took courage, hearing that the hail should not fall upon his head, passing over his to his childrens.

Manasses his son succeeded him, a Prince truly abo∣minable, who wiped out all the marks of the piety of his father, and placed Idols even in the very Temple of the living God. All that Idolatry had shown in sacriledges, cruelty in murders, impudence in all sort of wickednesses, was renewed by the perfidiousnesse of this man abandoned of God. Poor Isaiah that had governed the father with so much authority had no credit with the son; this tygre was incensed at the har∣monious consorts of the divine Wisdomes that spake by his mouth, and could no more endure the truth then serpents the odour of the vine.

Yet he desisted not to reprehend him, and to ad∣vertise him of the punishments that God prepared for his crimes; whereat this barbarous man was so much moved and kindled with fury, that he commanded that this holy old man that had passed the hundreth year, should be sawn alive by an horrible and extraordinary punishment.

O Manasses! cruell Manasses, the most infamous of tyrants, and the most bloudy of hang-men! this was the onely crime that the furies themselves even the most enraged should never have permitted to thy sal∣vagenesse. This venerable Master of so many Kings, this King of Prophets, this prime Intelligence of the State, this Seraphim, this instrument of the God of Hosts, to be used so barbarously at the Court by his own bloud, after so many good counsels, so many glori∣ous labours, so many Oracles pronounced, so many Di∣vine actions so worthily accomplished! All the Militia of heaven wept over this companion of the Angels, and the earth caused fountains to leap up to bedew her lips in the midst of her ardent pains. His Wisdome hath rendred him admirable to the Learned; his Life inimi∣table to the most Perfect; his Zeal adorable to the most Courageous; his Age venerable to Nature; and his Death deplorable to all Ages.