the Prince of the Eunuchs 2. He can cause them mortally to hate whom they have before most loved and doâ—ed upon Whom over night they feasted as special Favourites the next morning they shall adjudge to the gallows Esth. 7. What a strict League and Friendship was between Abimelech and the Schechemites they help him to his Kingdom and are therefore the onely men with him but God will break the League and turn this Kings love into hatred Judg. 9. 23. Then God sent an evil spirit between Abimelech and the men of Shechem 3. Their Courage and Valour without which however otherwise furnished they are altogether unmeet for the Regal Office this God can furnish them with or deprive them of He can make the feeblest King as David and the House of David as the Angel of the Lord Zech. 12. 8. On the other side He can cause the heart of the King to perish and the heart of the Princes Jer. 4. 9. And cause the heart of these mighty ones to be as the heart of a woman in her pangs Jer. 49. 22. I have but one thing more to do e're I come to Application to give you the Reasons and Grounds of this Point which are four 1. God hath a most absolute Dominion over Kings yea the hearts of Kings For even they as well as any others are his Creatures and nothing can be more ridiculous and absurd than to imagine that the Creator should not be able to rule his Creature that he should make a Creature which he cannot master Kings and rich men as well as Subjects and poor men are Gods Creatures The poor and rich meet together and the Lord is the Maker of them both Prov. 22. 2. Yea the hearts of Kings Psal 33. 15. He fashioneth their hearts alike No wonder then that they can do nothing without God who were made out of nothing by God 2. Kings are preserved and upheld by God and can do nothing without his concourse 't is in him they live move and have their beings Acts 17. 28. They cannot move or act according to those Natures and Properties bestowed on them in Creation without Gods immediate concourse so that every action of theirs is from God as the first and themselves as the second Cause Must not He then be able to govern them and their hearts in all their Motions and Operations seeing they cannot move or stir but as moved and acted by him Suppose an Artist should make a Clock and not by weights but with his own hand should turn the wheels about is not he able to make it move more fast or slowly or hinder its motion by taking off his hand God fashioneth the heart and with his own hand causeth and ruleth its motion Certainly then it cannot think or purpose any thing without him 3. The truth of this Doctrine may be demonstrated from the Omnipotency of God Were the heart of any Prince or Monarch too subtle stiff or stubborn for him to turn or rule here were something he could not do and so we might say of his Power Hitherto it can reach but this it cannot do Matth. 19. 26. is notable to this purpose With man this is impossible but with God all things are possible The occasion of those words briefly was this Christ had affirmed it impossible for a rich man to be sav'd v. 24. which exceedingly amazeth the Disciples v. 25. and they cry out Who then can be saved Why saith Christ with man this is impossible that is if men have riches left to themselves they will certainly love and set their hearts upon them and the heart thus set cannot by all the power of men be taken off and turned to God so that with men this is impossible that such an one should ever be saved but with God all things are possible that is he is able to turn their hearts from Riches to himself 4. Were not God able to turn and rule the hearts of Kings how could he know and reveal what they will do before they have any thoughts or purposes of doing any such things yea long before they have a being God tells Moses before hand what entertainment his Message will finde and what Pharaoh will certainly do Exod. 4. 21. He revealeth what a good King Josiah shall be how zealous against Idolatry before Josiah was born 1 Kings 13. 2. 1. Learn hence to admire and adore this glorious Power of the great Jehovah When the Mariners saw Christ command and govern the Winds and Sea they cannot but worship him and wonder at his mighty power that was able to master and rule such â—oysterous and unruly things and cry out with admiration What manner of man is this Matth. 8. 26 27. Behold here a greater wonder the heart of a King much deeper and more hardly fathom'd than that great Deep the Will and Resolutions of that Heart more heady and hard to be turned than the swiftest course of the mightiest waters the Affections and Passions of a King more furious and boysterous than the highest and fiercest winds searched and sounded turned and changed quieted and allayed without the least labour and toyle by the great God of Heaven This is one of the greatest discoveries of the great and infinite power of the most high God and therefore requires our most heedfull observation and highest admiration For though as S. James saith of the Tongue it be but a little Member though the Heart seem but a small and contemptible part yet is it more hardly rul'd than any other part of man or creature whatsoever You may far more easily hold the hand tame the tongue stop the foot and govern all other parts than this Sooner may the least child conquer the fiercest Lion and strongest Goliah than the greatest King yea the mightiest Angel turn the heart of the weakest woman The arm of a Sampson may serve to rend a Lion but it requires the Almighty Arm of an Infinite God to rend the heart of man When you hear therefore God in Scripture saying I will make them a new heart I will give them another heart Can you forbear wondring at this power It is observable that that proud and haughty King Nebuchadnezzar who had seen the wisdom of God in revealing his secrets to him Dan. 2. 47. who had observed the mighty power of God in preserving his Servants in the midst of the fire which greatly astonisheth him Dan. 3. 29. yet neither of these raise him to so high a pitch of admiration as when he saw and felt God exercising this power and dominion over his heart What humble Confessions what notable expressions doth this extort from him Dan. 4. throughout especially v. 3. How great are his signs How mighty are his wonders His kingdom is an everlasting kingdom c. Let us give then unto God the glory of this his mighty power and look upon this as indeed it is one of the most glorious discoveries of that power
the Art of Government requires much more time study and abilities to go in and out before a great People of various tempers and distempers Solomon thought it required an extraordinary measure of wisdom 1 Kings 3. 9. and what wofull work hath the want of it caused in the world Now this Wisdom and ability to govern which Princes that have had the best Education and all other advantages have not been able to acquire God can immediately and suddenly bestow and infuse He can take Saul a man of the smallest of the Tribes of Israel and of the least of all the Families of the Tribe 1 Sam. 9. 21. accustomed to mean and base imployments ver 3. and without the help of Study or Tutors all on a sudden can fill him with all that Knowledge Wisdom Skill and Prudence which is necessary to make a wise and happy Prince in a moment he shall have another heart and be turned into another man 1 Sam. 10. 6 9. 2. In a way of Judgement God exerciseth his Dominion over the Hearts and Understandings of Kings in infatuating them and spoiling them of that wisdom and discretion necessary for them yea which they seemed to have so that take a King of greatest wisdom and experience whose Policy and potent Abilities make him the wonder of the Age in which he lives God can at any time when his greatest Concernments are in greatest danger cause him to act below the discretion of a very child or ideor When Nebuchadnezzar is boasting of his Greatness and Power and glorying in that Wisdom and Policy by which he had obtained them he is immediately by this King turned into a Beast that is as himself teacheth us to interpret it deprived of the use of his understanding and reason Dan. 4. 34. Mine understanding returned to me and ver 36. my reason returned to me Take but one Instance more King Rehoboam 1 Kings 12. from v. 1. to v. 18. he was the Son of the wisest of Kings who doubtless was very exact in the education of this his only Son and left him many wise and able Counsellors yet this King shall you see when his Crown and Kingdom lay at stake play the Game like a very fool Jeroboam anointed King watcheth an opportunity to get possession of the Kingdom and now hath met with it the discontented and burdened People are gotten together Jeroboam heads them comes with them and petitioneth that their intolerable burdens may be taken off his wise Counsellors shew him his danger and a cheap and easie way to escape it 't is but to dissemble his displeasure and give the People a few good words and he may defeat Jeroboam and secure the Kingdom to himself for ever there was no more in it and yet so foolish and sottish is he that he refuseth this takes a contrary course and so loseth ten Tribes Well now he sees his error sure we shall finde him hereafter wiser the mischief he would not prevent he now seeks to cure and therefore sends one to appease the People but see here he commits a greater error than the former the People are crying out of Taxes Burdens and Tributes and he sends a Tax-gatherer Adoram one whose imployment made him most odious and hatefull to the People the sight of whom doth further enrage them they stone him with stones he 'll quench the fire with throwing on of oyle But it may be all this proceeded from the weakness of the mans parts and so nothing to our present purpose No such matter v. 15. 't is said expresly the cause was from the Lord. Secondly By the heart of the King we understand the will of the King which certainly is here principally intended for turning is properly of the Will Now this also is in Gods hand and he exerciseth dominion over it The Will is that faculty by which we imbrace or refuse any object and as it is free in its actings a self-determining power so it is commander in chief in the Soul all other powers and parts must obey it even the Understanding it self in respect of its exercise is subject to the dominion of it Well but this supreme power of the soul in all the acts of it is subject to the dominion of God 1. What he pleaseth that shall it intend and resolve though otherwise it would never have been in all their thoughts How comes Artaxerxes a Heathen to intend and resolve the re-building of Jerusalem and to grant Nehemiah all that he desir'd for the promoting of that work Neh. 2. 8. This the King granted me according to the good hand of God upon me How came it into his heart to write so gracious a Letter to give so large a Commission to Ezra alas this would have been far enough from him had not God put it into his heart Ezra 7. 21. Blessed be the Lord who hath put such a thing as this into the Kings heart to beautifie the House of the Lord. 2. As he can make them intend what otherwise they never would so when they have of themselves according to their own proper apprehensions and humours intended purposed and resolved then can he in a moment quite alter and change their determinations and cause them to intend and resolve quite contrary Instances of this we have many but shall content our selves with one famous and notable of Ahasuerus in the Book of Esther he by the suggestions and perswasions of Haman his Favourite fully resolves the destruction of the Jews to this purpose Letters are written and sealed with the Kings Ring sent out by the posts who are hastened by the Kings Commandment Esth 3. 12 13 14 15. What now shall Mordecai Esther and the poor Jews do is there any hopes that they can change the Kings Resolution No they despair of it they have but one comfort left and 't is this in my Text that God had his heart in his hand and could turn it To him therefore do they seek and wait by fasting and prayer Esth 4. 16. and with God they do prevail and immediately after by what a series of strange and wonderfull Providences doth God turn the heart of this King as you may reade at large in the fifth sixth seventh eighth ninth Chapters of that Book which I desire you to reade at leisure and you will conclude with me that though the Name of God be not found in all that Book yet the Providence of God and his Dominion over the hearts of Kings are most visible and conspicuous in it Thirdly If by the heart of the King in this place we understand the Affections and Passions of the King his Love Hatred Anger Fortitude thus also is his heart in the hand of the Lord. 1. They must love whom He will have them love and whom otherwise they would never have regarded How came Daniel a poor Captive in favour at Court Dan. 1. 9. will resolve you Now God had brought Daniel into favour and tender love with
people are loved by him but they are not all men so greatly beloved as Daniel God reckons up Noah Daniel and Job as three Favourites that could do far more with him than other ordinary Saints Ezek. 14. 14. Now my Text and Doctrine will resolve whether of these are the most honourable and happy as far as God is exalted above the King in my Text so far is the condition of the Favourites of heaven advanced above the condition of the Favourites of earthly Kings but alas the blind World judgeth otherwise What will men do nay what will they not do to procure the favour of Princes Which when at last they have obtained they bless themselves and think now they are arrived at the top of honour and happiness nor are they alone in this folly and madness the generality of men admiring and envying their condition enquire of them after such an one how he doth and you shall have this or such an answer Alas how can he do amiss he hath the Kings ear and is the only Favourite at Court but as for Gods favour that 's not counted worth the looking after Many say Who will shew us any good But it is David only and some few such as he that cry out Lord lift up the light of thy countenance upon us Well thus it is in the World but if you compare the conditions of these two sorts of Favourites together you will find that as far as the heaven is above the earth so far is the happiness of Gods Favourites above the happiness of those that are most highly in favour with earthly Kings I shall only present you with those advantages which the former have above the latter which naturally flow from my Doctrine 1. Then suppose a man as high as possible in a Kings favour let him have all the assurances the King can give him that he will never cast him off yet is this Favourites high place a slippery place because the King hath not his heart in his own hand but it is in Gods who can in a moment turn the stream and cause him to hate him more violently than ever he loved him and then all the advantage he hath by his former happiness is this that it hath made him capable of a greater fall Whereas Gods Favourites are sure that whilst they walk in his waies and choose the thing that pleaseth him neither Principalities or Powers shall be able to separate them from his love having loved his own he loveth them to the end 2. He that hath most of the Kings heart may at that very instant be the object of Gods hatred and what King can interpose and turn away the wrath of a jealous God from him whereas the Favourites of heaven because they are Gods Favourites shall certainly either enjoy the favour of Princes or be secured from any real hurt by their displeasure Rom. 8. 31. If God be for us who can be against us Oh then whilst others are greedily hunting after the favour of Princes let us seek after the favour of that God whose Creatures they are who is all and hath all and doth all in heaven and earth Quest But what must we be what must we do to be Favourites of the King of Kings Answ 1. You must get into Christ you cannot see the face or enjoy one drachme of the favour of God whilst you are out of Christ 't is only in the Beloved that we are or can be accepted Imbrace then Christ as tendred in the Gospel and be assured that the more cordially you close with him the more highly you prize him and the more sincerely you obey him the more shall you have of the heart and love of God Joh. 16. 26. The Father himself loveth you because you have loved me 2. You cannot be the Favourites of heaven till cured of the leprosie of sin we read indeed of a King in Scripture that had a Favourite Naaman a great man but a Leper 2 Kin. 5. 1. But the King of heaven hath no such Favourites whilst then you are in an unregenerate unconverted estate whilst you are under the raign and dominion of sin know assuredly 'tis utterly impossible thou shouldst enjoy the favour of God Rom. 8. 8. They that are in the flesh cannot please God nor is it enough that you are washed from your filthiness but you must be adorned with the graces of Gods Spirit these are the attractives of his love 3. Would you be men and women greatly beloved of God Do you desire not only reconciliation but a large share of Gods heart and love You must walk with God that is as men that have God in their eye whose whole conversation shews they believe him present with them Enoch walked with God and had this Testimony He pleased him Heb. 11. 5. And then what an high honour and special mark of favour did God put upon him in his translation Be then sincere and uniform in your obedience and have respect to all Gods Commandements for a man fulfilling all his wills is a man after Gods own heart Acts 13. 22. The upright in the way are his delight Prov. 11. 20. 4. If you desire to be high in Gods esteem you must be low in your own eyes the high and lofty one delights to dwell and converse with lowly and humble spirits Isa 57. 15. Princes Favourites usually wear something given them by their Lord as a mark of his favour whoever wears this livery whoever is cloathed with humility that man which God hath adorned with this grace he is the man whom this King delights to honour 5. They are most highly in Gods favour that are most zealous and active for him God himself is a pure act and the more active we are in good the more like are we to him and the better liked are we by him Kings love them most whom they see most busie to promote their Interest Solomon tells us Prov. 22. 29. That if we see a man deligent in his business 't is a sign that man shal stand before Kings 'T is most certain that if we are not sloathful in business but fervent in spirit serving the Lord we shall stand before and be in favour with the King of heaven 6. Those that stick close to God in prophane places or times of danger and general Apostacy these are alwaies his special Favourites you heard before how highly Noah Daniel and Job were in Gods favour and I pray observe this of them all three Job lives in the Land of Uzz amongst a most barbarous people and at a time when Satan boasts that God hath not any visibly to own him and yet Job in this place and at this time is a perfect man fearing God and eschewing evill Job 1. 1. Daniel keeps close to God in the Babylonish Court Noah when all flesh had corrupted his way he remains upright in his Generation Gen. 7. 1. If then when others turn aside from following the Lord we fulfill after him or follow him fully we shall certainly be most highly in his favour 7. The more strong we are in faith the more stedfast we are in believing the more shall we have of Gods heart the more we act faith on Gods Al sufficiency when we can leave our own Country and Kindred sacrifice our Isaacs and against hope believe in hope then do we highly honour God Abraham was most eminent for this grace and see what an high honour God puts upon him Isa 41. 8. Abraham my friend 8. Lastly This Doctrine is full of consolation to the people of God be their condition never so sad their sufferings never so great here is enough to support them yea to fill their hearts with joy and gladness that God who hath taken them into Covenant with himself who is not ashamed to be called their Friend and Father whose love to them passeth the love of women in a word who is as tender of them as the apple of his own eye 'T is that God who hath an absolute soveraignty dominion over all persons and things in the World there hath been nothing done to them but by his permission he hath the heads hearts and hands of their most potent Adversaries in his own hand In the greatest storms and tempests their Father sits at the Stern and can command a calm when he pleaseth If then they are assured of his love and know he will not hurt them they may be assured that others cannot for they cannot go beyond the Word of the Lord to do more or less here is that which in the midst of the thoughts of our hearts is sufficient to refresh our spirits When therefore we hear sad news when those that bring evill tidings like Jobs messengers overtake one another and the last alwaies brings the worst news then remember and retire to this Text and Doctrine which publish peace and bring good tidings of good which say unto Zion thy God raigneth FINIS a Convitia probra quibus Christianos toto hoc tempore Draconicolae obruebant Objicientes eis homicidia conjurationes in Principes Mâ—de in loc b Isid Pel. l. 2. Epist 229. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. c Quasi apud lapsos profanos esse aliud possit nisi mens prava fallax lingua odiâ— venenata sâ—crilega mendacia Cypr. ad Flor. Pupian Epist 69. a Chrys Hom. 12. in Act. Ap. c 5. Tom. 3. d Vid. vitam Chrys per Pallad Dacon Script operibus ejus praefix p. mihi 9. Bishop Sanderson Serm. 1. ad populum on 3 King 21. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 15. e 2 Thes 3. 2. Vid. C. a Lap. Sclat in loc ☜ Observ Cordis nomerad voluntatem potius quam ad intellectum hoc loco pertinet Aquin Reasons Applicat * One that hath since sworn against me
returned into the Crown-office and upon the motion of Sir William Wild in the publick Court of the Kings Bench at Westminster upon reading the Record confirmed by my Lord Chief Justice and three more of his Majesties most reverend Judges upon the eleventh day of February last N. Beaton To what purpose are the Kings Bench the Crown Office Sr William Wild the Lord Chief Justice the most Reverend Judges mentioned unless to perswade the Reader that I had a second hearing But this he durst not affirm it would have been too gross Let the Reader then know that though I therefore obtained a Writ of Certiorari because I was informed it would produce a second hearing yet I found my self wholly deceived for no Witness was examined pro or con nor enquiry made into the truth of any matter of fact or the merits of the Cause c. What advantage then is this to his Cause now managing against my Reputation What if the Judgment had been thus confirmed a thousand times is it any proof of my guilt But Reader we have both now appealed he by printing his Charge I by publishing my defence to a Court of Equity thy Conscience and here sure the reading of the Judgment or his suggestions will not without more ado produce a confirmation But thou wilt hear and weigh both parties and then though my Adversary being first in his own tale might seem righteous yet when thou hast considered how I have come after and searched him I am as certain I shall by thy justice be absolved as Mr. Thompson is I was by the Justices condemned Which absolution of all sober unbyassed persons though it leave me as far from my Living as before yet would I not exchange for more than my Adversary enjoyeth by my condemnation For though a good name be not as precious as it is to be named with a good conscience yet it is to be prized above a good yea the best Living But if it should be the lot of these Papers to fall into the hands of persons whom malice prejudice or interest will not suffer to receive satisfaction or at least will cause still to pretend they are unsatissied As I regard not their censures so can I easily foresee and could as easily obviate and answer all their cavils and objections but shall take notice only of one for the sake of some honest but very weak persons whom they may think to startle with it Object But can any man imagine that such a Charge could be forged or framed without any ground That five men would have sworn it that c. Answ Consider Reader whom these Objectors wound whilst they thus strike at me They not only offend and accuse the whole Generation of the righteous but do Crucifie again the Lord of Glory and put him to open shame For if a man must needs be guilty because condemned Then what an Impostor and Malefactor must he be who is holy harmless separate from sinners For he was accused of blasphemy condemned as a Traytor and enemy to Caesar his prosecutors Priests the Witnesses many and of considerable quality And if they thus called and condemned the Master of the house is it any wonder that they deal thus with those of his houshold Mat. 10. 25. I am accused for calling the Queen Harlot Adulteress Why with the very same train did the devil blow up the Ministry of that holy Father and faithful servant of Christ Chrysostome Adversus Joannem calumnias struunt Sermones ipsius quosdam assumentes ut dictos in probrum Reginae invidiose divulgantes They forged calumnies against him taking hold of some speeches of his and maliciously spreading and divulging them as spoken in disgrace and reproach of the Queen But what stirred up his Accusers Why he had so freely and sharply reproved their wickedness and prophaneness that they resolve some way or other to rid themselves of such a burden and this was the likeliest way What if I never spake against his Majesties right of Succession Yet I had spoken against some mens Swearing Cursing Debauchery c and that was not put into the Act for confirming of Ministers as a cause why they should not be confirmed and the other was I shall conclude with the words of the learned Bishop Sanderson for they are as his use to be worth the transcribing That there should be mighty ones sick with longing after their meaner neighbours vineyards that there should be crafty heads to contrive for greedy great ones what they unjustly desire that there should be officious instruments to do a piece of legal injustice upon a great mans Letter that there should be Knights of the Post to depose any thing though never so false in any cause though never so bad against any person though never so innocent that an honest man cannot be secure of his life so long as he hath any thing else worth the losing Of all this saith he here is an instance in my Text. He doth not say that of all this my Case is an instance nor will I now but when any man goes about to shew wherein the parallel failes he may know more of my mind till then no more as to my own vindication But though I began with my own vindication and have hitherto solely attended it yet shall I not conclude till I have also vindicated that noble Knight Sir Richard Onslow from those ealumnies and slanders which in this sheet he hath published against him for he hath done me the honour to abuse me with that worthy and honour able person With whose vindication I should have begun as the more considerable and noble subject had not I considered that till I had cleared my self I should but sully another by undertaking his defence And here though I shall not set down his words at length as before yet shall I not do him the least wrong but give thee the substance such as they have of them Only first I must acquaint thee with the occasion of this his Schedule Some malicious persons had published several Libels against Sir Richard Onslow for the smoak of envy and detraction will alwaies pursue the fairest in which they accused him to be the great enemy and ejector of many learned loyal and Orthodox Divines That is they accused Moecenas to be a hater of Poets and Alexander an enemy to valour Well against these Libellers Collonel Gardiner sends out a hue and cry in which he discovers the folly and falshood of that accusation and names many learned loyal Orthodox Divines whom Sir Richard was a refuge to in the late storms and amongst others his only mistake reckons up this James Thompson Which I call a mistake not that Sir Richard had never done him a Curtesie but because he reckons him amongst Learned Orthodox Divines Now in answer to this hue and cry of Collonel Gardiners comes forth this narrative A great part of which he spends in telling his Reader
bettered by reading them it would make me forget all the troubles and sufferings they have by no fault of theirs occasioned to Little Horstead Nov. 4. 1661. Their unworthy Author Nehemiah Beaton PROV 21. 1. The Kings heart is in the hand of the Lord as the Rivers of Water He turneth it whither soever He will COnsidering seriously with my self the late great and wonderfull Revolutions the restauration of not onely the Royal Family but even of Royalty it self my thoughts directed me to this Portion of Scripture as a most seasonable and suitable Subject to discourse of at this time And truly I do not know any Text in the whole Bible which may more profitably at present be handled in England than this Of which opinion I think you will all also be ere I have finished my Discourse from it Be pleased to observe in the Text these two Parts 1. A most plain and full Assertion of Gods absolute Soveraignty and Supremacy over the greatest and most potent persons and things in the world The Kings heart is in the hand of the Lord. 2. A most elegant Illustration of the truth of that Assertion As the rivers of water he turneth it whithersoever he will First I say this is most fully and plainly asserted for if Kings yea the hearts of Kings are subject to his Dominion then certainly no persons or things in the world are exempted 1. Among all creatures in the visible world none is so hardly rul'd as man though many other in strength excell him yet his strength match'd with so much subtilty and activity render him a most unruly creature S. James tells us James 3. 7 8. that his tongue one of the least of his parts is more hardly tamed than any other creature and yet see here in my Text this masterless and unruly creature tam'd and turn'd by God at pleasure 2. Yet higher as man of all creatures so Kings of all men are most difficultly govern'd they seem to most men above all government or controule do they things never so unreasonable or unjust who may say unto any of them What dost thou Eccles 8. 4. Against them there is no rising up Prov. 30. 31. Well but as great as they are and as absolute as they seem even they also are in the hand and altogether at the dispose of this great Jehovah He turneth them whither soever he pleaseth 3. Once more and yet higher not onely man the highest of visible creatures and Kings the highest of men but even the heart the most subtle absolute unruly part of man yea the heart of Kings which commands in chief and rules these rulers this also is in the hand of the Lord and he turneth it c. 4. Nay fourthly In that the Holy Ghost doth not barely affirm that God can rule and govern Kings but makes use of this notable metaphorical expression his having his heart in his hand we must not let it pass without observation and it seems to me purposely designed to prevent the excepting of that part viz. the Heart or Will from Gods dominion which wretched opinion though it have no countenance from any place in holy Scripture yet meets it not with so notable and plain a check in any as in my Text. For this expression imports these two things 1. The possibility of Gods ruling the heart or will What is certainly in our power to do we use thus to express It is in my hand such a ones life or estate are in my hand i. e. 't is in my power to deprive them of it There are many things which we cannot do not so much for want of strength as because we cannot come to touch or reach them with our hands The heart though it be a thing that no creature can come at yet God can touch it and turn it with his hand 2. The Facility and Easiness of it alas how easily can we turn our hand about and that with it which we can well hold in it as easily as we can turn our hands can God turn the hearts of Kings which he hath and holds in his own hand Secondly This truth so plainly and fully asserted is most clearly illustrated by an apt and elegant Comparison As the rivers of waters c. That is either 1. As Rivers are in Gods hand and are by him easily turned this way or that way so also are Kings hearts turned and guided by him 2. Or rather thus As Rivers which have a motion of their own and are of themselves carried in this or that channel with great violence as these by the skilfull and industrious hand of the Husbandman by Trenches and other Artifices are turned and carried this or that way as may best serve his profit so the hearts of Kings violently inclined this or that way are yet by the skilfull and Omnipotent hand of God frequently turned and forced to alter their resolutions and do that which shall most conduce to his own Honour and Glory The Words thus opened this great Truth lies obvious in them That God hath and exerciseth such a Soveraignty over and absolute dominion on the hearts even of Kings that they must do what and can do nothing but what he pleaseth Confirmation by other Texts of Scripture this Doctrine needeth not it being but the Text in other words nor is it necessary to spend much time in the explication of terms there being but one word that requires it that is the heart By which to omit tedious and impertinent Discourses of the several acceptations of the word in Scripture I conceive with Aquinas the Will principally intended in my Text yet I dare not say onely intended and Aquinas his potius sheweth him to be of the same opinion and therefore lest we should miss the sense of the Holy Ghost in this place to any part of it we shall take in the Understanding and Affections for each of which the heart is most frequently put in holy Scripture And in so doing we shall observe that rule given by great Divines That words of Scripture are to be expounded in the largest sense they admit of and the place will bear By the heart of the King then we suppose meant his 1. Understanding 2. Will. 3. Affections And then our next work will be to shew how God hath exercised his Dominion over each of these Of these in their order and first of the First The Understanding of Kings Thus God hath and doth exercise his Dominion over them and that 1. In a way of Mercy furnishing them with that Wisdom Spirit of Government and those excellent Endowments of minde which the difficulties uncertain accidents and dangers of Government make absolutely necessary for a Prince Solomon telleth us Eccles 10. 10. that in mechanical imployments wisdom is profitable to direct and we see for the meanest and easiest handicraft seven years apprenticeship to learn is thought but sufficient Surely King-craft as King James was wont to call
It is indeed a very stately and lofty expression of the greatness of God and vastness of his power that he hath gathered the wind in his fist Prov. 30. 4. And that is yet higher Isa 40. 12. Who hath measured the waters in the hollow of his hand and meted out the heaven with a span But methinks this exceeds them all that he holds the hearts of Kings in his hand and turneth them c. 2. As this should raise our apprehensions and esteem of God so should it teach us not to think of men no not of Kings more highly than we ought to think How commonly doth the outward splendour Majesty and glory of Kings and earthly Poâ—entates so dazle the eyes of poor Mortals that they mistake them for Deities and seeing them so high conclude there is nothing above them If Herod arrayed in Royal apparel sit upon his Throne and make an Oration to the people they are ready presently to cry out It is the voice of a God and not of a man Acts 12. 21 22. Well but now this Text and Doctrine understood believed and seriously weighed by us will prevent such horrid blasphemies and convince us that beside desperate wickedness there is sottish ignorance and much childish folly bound up in the heart of such sins For if the hearts of Kings even at that time when their glory and greatness do most amaze us be in the hand of the Lord alas how weak and contemptible then are they in comparison of Him They are not Masters of their own hearts they know not what they shall purpose think resolve or do the next moment as shadows they have no motion of their own Compare them indeed with men how great are they Whom they will they can slay and whom they will they can keep alive whom they will they set up and whom they will they put down Dan. 5. 19. All under them must obey them and comply with them But now compare them with God and they that thus command others are commanded by another what he willeth and determines that must they do yea when they transgress His Precepts they do but fulfill His purposes what therefore the Prophet saith to shame men out of the bruitish sin of Idolatry may we apply to this purpose He tells them that the best of their Idolls after it is most curiously carved and when they have lavish'd never so much Silver and Gold upon them yet even then are they not able to stir themselves They must needs be born because they cannot go Jer. 10. 5. The very same I say may we affirm of the mightiest Monarch in the World when he seemeth most formidable even such an Idoll is he compared with God not able to stir or move hand or heart of himself but must needs be born which way God will carry him that way must he needs go though therefore we must honour fear and reverence Kings as they are Gods Delegates as they bear the Sword from him for him yet must we still remember they are but men and if they command that which crosseth the command of God or if the consideration or fear of their greatness be like to draw us from our allegiance and obedience to the great God let us then call to mind and meditate on this truth and what we have heard this day and if they or any other shall say are not your Lives Estates and all outward enjoyments in the Kings hand Then let us consider and say yet is not my heart in the Kings hand and so he cannot force me to sin unless I will but the Kings heart is in the Lords hand and therefore he cannot cause me to suffer unless the Lord will 3. Is the Kings heart in the Lords hand then learn hence to whom the glory and praise of all the good that is in the heart of any King and of all that good that his hand findeth to do to whom I say the glory of it is due and to whom to pay it even to that God that thus gives him both to will and to do of his own good pleasure For though we must not defraud or rob the King of the honour and praise of his Graces Virtues or virtuous Actions as they are his as a second inferiour yet true cause of them yet must we be sure to give God the whole glory as the principal and first moving cause He is that Sun and Father of Lights from whom these glorious Stars receive and borrow all that light and good which they communicate to us And this brings me to the Occasion of this daies meeting and to move you to the great duty of the day The Reasons declared by Parliament for setting this day apart as a day of solemn thanksgiving are these That it hath pleased the King graciously to declare his firm adherence to the Protestant Religion his tender love and regard to the Civill Liberties of these Nations his great esteem of and affection to Parliaments his gracious Pardon to all those that have in any kind offended him his declining Forraign assistance together with many other gracious and excellent expressions which his Majesties Declaration and Letter are full of Now as we must give unto Caesar the things that are Caesars have grateful dutiful and loyal apprehensions of his Princely goodness and have our affections raised and hearts engaged by it so must we be sure this day to give unto God the things that are Gods by looking farther and higher than the King even to the King of Kings that hath put this into his heart who could have so infatuated his understanding and hardened his heart that he should have been quite deaf to all moderate Councils and taken such rash and violent Courses as would have proved destructive to himself and these Nations O let us see and acknowledge the finger and hand of the Lord in all this and in the words and with the spirit of holy Ezra let us say Blessed be the Lord that hath put such things as these into the Kings heart Blessed be the Lord that hath so wonderfully exercised his dominion not only over his heart but on the hearts of Parliament Army and Navy to joyn as one man in bringing this about He that should this day twelvemonth have said that what we now behold should have been and that without the effusion of the least drop of bloud would not have gained credit in any place That an Army engaged by Oath and Interest against it an Army whose valour and success had quite dispirited the Nation should have their hearts so awed and their hands so held that either they will not or dare not interpose O this is the Lord 's doing and it should be marvellous in our eyes Well then let us not rob God of the glory of these mercies yea let him alone be exalted by us We should not defraud the King General Council or Parliament of that honour and praise they have severally deserved
but yet we should look on God as the Primum Mobile and his hand as turning these Wheels about All this while he hath had and held all their hearts in his hand Come therefore let us rejoyce in him this day and glory in the God of our salvation and beware that we make not this a day of wickedness and provocation instead of a day of thanksgiving and praise To prevent this 1. Let us see acknowledge and be sensible of every one of us his own and the whole Nations sinfulness and great unworthiness of such a mercy Alas if we consider what wickedness is amongst us how by all sorts and kinds of sins we have provoked the Lord we may wonder that instead of the voice of joy that we hear this day the Lord had not caused us to hear the voice of weeping the confused noyse of War and to have seen Garments rolled in bloud 2. Let us give the glory to God we are so apt to fail herein and 't is a sin that the jealous God is so highly provoked by that although I have already much pressed it I cannot but once more urge it upon you God will let no creature share with him if he have not all the honour he reckons he hath none yea he counts himself highly dishonoured 3. Let us prize this mercy according to its worth and let us not because we have not all we look for over-look all that we have Consider how unlikely it was not long since that we should have been in so good a condition as now we are Certainly whatever any of us may think now we should have thought this a great mercy if the Army and late usurping Power had gone a little farther Truly God hath exceeded our hopes in this mercy 4. Let us beware of provoking God now he is coming towards this Nation in a way of mercy to stop and turn from us and do us hurt after he hath done us good 5. Lastly If there be in us any fear of God any love to the King let not any of us dare this day to call or count that an expression of joy and thanksgiving which is a breach of Gods Law or that tends to his dishonour Thus far on day of Thanksgiving Afterwards upon the coming forth of the Kings Proclamation against Prophanness I resumed this Texton June 10. having read the Proclamation and repeated the foregoing use I added to it as followeth Let us bless God for this most seasonable Proclamation and for all those pious and gracions expressions in it To what a height of impudence in sin were some graceless wretches grown amongst us Drunkenness Swearing Cursing and reviling those that refused to run into the same excess of riot with themselves these were and yet are the dayly practices of many in all places and of some in this place and though by this their wickedness they only prov'd themselves subjects and vassals to the Prince of darkness yet they cloaked over their abominable villany with pretences of loyalty and affection to the King and this their prophaneness they dar'd to call and expect that others should count a testimony thereof In the mean time those that had any fear of God and true affection to the King were grieved at the very soul at this horrible wickedness knowing it did highly offend and provoke God dishonour yea and endanger the Kings Majesty and therefore they earnestly besought the Lord that he would put it into his heart to discountenance and give some check to this growing will by declaring his detestation and abhorrency of these their lewd courses And the Lord hath heard them and given them the very desire of their hearts For how fully and excellently hath his Majesty declared himself So fully that we may say What can the man say that comes after the King Hear again his Majesties words Pulchra sunt his dicenda and so I again repeated his Majesties Declaration to them And here because one of those hath openly affirmed some few daies since that this was not nor could not be the Kings Declaration but was put out by some Rogues in his Name I shall propound and answer that Objection Object How do we know that this is the Kings own Declaration Answ 1. Let us inquire whence it is that these Objectors are thus doubtful 2. Let us consider how offensive these words are 1. For the first 'T is because it so extreamly disappoints and crosses their hopes and expectations men are alwaies very backward to believe what they passionately desire should be false Had it been a Proclamation for the encouragement of Vice and Wickedness you should never have heard any one of these made any question of the truth of it 2. Take notice of the great offence these Objectors are guilty of 1. This their doubting and these their words are full of reproach and very injurious to the Kings Majesty their words betray them you may see by this what thoughts these men have had and still have of the King They thought him altogether such a one as themselves a lover and encourager of Prophaneness else what mean they when they say this cannot be the Kings Declaration Now what can be more dishonourable to the King 2. Their words shew you what that love and affection to the King of which they boast was grounded on viz. a hope and perswasion that he would not cross them in their sinful courses 3. These words are guilty of Rebellion they open a gap to all disobedience it seems if any Laws and Proclamations come out which cross our desires we may decline obedience and say they are none of the Kings Laws none of his Proclamations But to leave these and conclude this Use Let all of us bless God for this mercy this is the way to have more mercies in this kind God can make him yet a farther and greater blessing to these Nations and let every one of us in our place observe and obey this Proclamation and bring to punishment those that will not 4. This Doctrine informs which is the readiest and only sure way to obtain any good for our selves or the Church of God from the King for if God have his heart in his hand can we but make sure of God if we wrestle with him by Prayer and prevail with him the business is done he can command the heart of the King and cause it to meet with our desires Solomon discovers and secretly checks the folly of those that neglect this course Prov. 29. 26. Many seek the Rulers favour but every mans judgement cometh from the Lord. As if he should say Men that desire to obtain any thing of Princes they presently run to him but alas they begin at the wrong end would they begin at God though that seem the farthest way about 't is the nearest way to speed for every mans judgement is from the Lord. As if he had said The Prince of himself cannot dispose of his own favour
whatever your request be the success of it depends upon the will and pleasure of God Hence we finde that when any of Gods Saints have had a Suit at Court they have first made their Addresses to the Court of Heaven Thus Nehemiah desiring leave and help from the King to rebuild Jerusalem though a Courtier and Favourite yet will not seek the Princes favour in this affair till he had first begged of God to grant him mercy in the sight of that man Neh. 1. 11. Prosper I pray thee thy servant this day and grant him mercy in the sight of this man Though then thou hast nothing it may be to beg of the King for thy self yet if thou art one that carest for the prosperity and happiness of the Church and Kingdom in which thou livest see here a way how thou may'st be serviceable to them and promote their happiness Beg earnestly of God to exercise his Dominion over the heart of the King in a way of mercy that he may be a nursing Father to the Church and a terrour to evill doers How plainly are we commanded 1 Tim. 2. 2. to pray for Kings It is out of question that 't is our duty but this Text and Doctrine may exceedingly encourage and quicken us to the performance of this duty It was one great end why I choose this Text that I might excite and provoke my self and you faithfully to discharge our duty in this point that we may not only in compliance with the commands of Authority or for any carnal advantages pray publickly for the Kings Majesty but that we may do it heartily conscienciously and constantly To engage us whereunto let us seriously weigh these following considerations First Consider the condition of the greatest and best Kings is such that they stand in great need of the prayers of their religious and faithful Subjects For 1. They are men of like infirmities with others though they are called Gods in respect of their Office yet are they but men made in all things like to one of us sin not excepted they have need therefore of sanctifying and renewing Grace which none can bestow but the heart-changing and ruling Jehovah and for the obtaining whereof even for Kings the effectual fervent prayers of the righteous avail much 2. As they are of like infirmities so are they siable to greater temptations than others 3. They are usually surrounded with Flatterers and evill Counsellours and the most probable way and means to prevent the danger of temptation and defeat the designs of such Counsellours is prayer Secondly As their condition is such that they want prayers so our own condition either as Members of the Church or Common-wealth is such that we had need pray much for them for if our prayers do them good they do us good the whole Church and State fares the better for them under God the happiness and peace both of Church and State depends on them Thirdly This is the best and highest expression of our loyalty to pray heartily for the Kings health is a better testimony of our affection and loyalty to him than the drinking his health Fourthly This is such an expression of loyalty and affection as nothing but want of heart and will can render us uncapable of we may be unable to express our loyalty by rich presents by counsell by fighting for him c. but nothing can hinder us from praying for him but the want of loyalty and true affection Fifthly This is a safe way to obtain any good you desire from them either for your selves or the publick safe I say in respect of sin it is a course God hath allowed us he hath forbid us resisting Authority or by force to endeavour the procuring what we desire be it never so just or good but he hath no where forbid us the use of this weapon Sixthly As this is a safe way so is it the good old way which the Saints and Primitive Christians have trod before us the ancient Christians though under heathen Kings and persecuting Emperours knew not so far were they from practizing the wicked Doctrines and opinions of the lawfulness of opposing Kings and Magistrates surely then they allowed not the deposing or murdedring of them no the only weapons which they durst use were prayers and tears and with these they did prevail Seventhly By Prayer may the meanest and obscurest Christian be the means of saving a King yea a whole Kingdom the weakest woman by this means may defeat the most subtle and cunning Achitophel be they such as have an interest in the God of heaven and will they but improve that interest at the Throne of Grace in frequent and fervent Prayer for the King what blessings may they be instrumental to procure him For Prayer can do almost every thing with God and God can do what he will for or with the King if you then have any loyalty to the King any love to your Country any care of or regard to the Churches welfare yea any desire of your own good be much in earnest and importunate prayer for the King 5. By the light of this Doctrine you may discover some I wish I could not say many amongst us to be desperate and dangerous enemies to the King who yet reckon themselves his best and most loyal Subjects Are you not all eager to know who they are Are you not ready to cry out as the Disciples when Christ told them there was a Traytor among them Is it I Is it I To hold you therefore no longer in suspence 't is every prophane ungodly dissolute man or woman that have taken occasion from the Kings return to grow more bold and impudent in sinning those that call their lewdness their loyalty that count their open rebellion against God a testimony of their good affection to the King this is he these are they whom I or rather my Text and Doctrine do accuse as pernitious and dangerous enemies to the Kings Majesty for if the Kings heart be in the hand of the Lord if he can deal with them in a way of mercy or justice as he pleaseth then those that do what they can to provoke this God to exercise his dominion over the heart of their King in a way of justice are certainly his most mischievous enemies Is it Treason to stir up and engage men against the King What is it then to stir up God against him That God in whose hand is their breath and whose are all their waies Dan. 5. 23. I know you will readily confess that God can do the King more good or hurt than all the World besides That there is no standing before him when he is angry What then could any man whose heart were full of malice and treason against the King do worse than these of whom we speak Say I this of my self or saith not the Scripture the same also That will tell you that the wickedness of a People proves destructive to their