No Treason to Say Kings are Gods Subjects, Sermon

No Treason to Say Kings are Gods Subjects · Sermon

p. 1PROV. 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 onelyonly 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 p. 2no 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 onelyonly 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. 'tis 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 p. 3turn 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 Obſerv.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 principallyCordis nomerad voluntatem potius quam ad intellectum hoc loco pertinet. Aquin. intended in my Text, yet I dare not ſay onelyonly 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.

p. 42. 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 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, p. 5and 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; 'tis 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. 'tis 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. p. 6Well, 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 'tis 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 p. 7the 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 the Prince of the Eunuchs. 2. He can cauſe them mortally to hate whom they have before moſt loved and do…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 onelyonly 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 theReaſons. 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; 'tis 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 p. 8Gods 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 ofApplicat. 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 …oyſterous and unruly things, and cry out with admiration, What p. 9manner 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. 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 p. 10methinks 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 Po…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 p. 11Kings 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 p. 12put 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 'tis a ſin that the jealous God is ſo highly provoked by, that although I have already much preſſed it, I cannot but once more p. 13urge 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 p. 14lewd 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 that hath ſince ſworn againſt me.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, 'Tis 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 p. 15Nations; 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, 'tis 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 'tis 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 p. 16do 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 Commonwealth, 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 p. 17the 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, 'tis 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 p. 18their 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 Prince, 1 Sam. 12. 25. If ye will ſtill do wickedly, (the people are there ſpoken to) ye ſhall be conſumed, both ye and your King. As Subjects ſuffer many times through the folly and for the faults of their King, ſo do Kings frequently ſuffer and fall for the wickedneſs of their People. Suppoſe ſome Forraign Prince had gotten our King into his hands, and having ſecured him in ſome ſtrong Caſtle, from whence it were utterly impoſſible his Subjects by force could reſcue him, ſhould declare, that if his Subjects here in England would but for one monethmonth forbear all Acts of Hoſtility, he would ſafely reſtore him to them, but if any of them, upon any pretences whatſoever, ſhould attempt any thing of violence, he would forthwith certainly put him to death. In this caſe, ſhould not he, and would not he be accounted a Traytor to the King, that under pretence of affection ſhould go about by open force to reſcue him? Surely you are all ready to paſs ſentence on ſuch an one. You may very eaſily apply it: The King of Kings, that hath the heart, life, and happineſs of our King in his hand, hath expreſly declared, That if we will walk in waies of ſin and rebellion againſt him, if we will do wickedly, we ſhall not only deſtroy our ſelves, but pull down the Judgments of God upon our King: May we not then ſafely conclude them enemies to the King that do that, for the very doing of which God hath threatned him? You therefore that boaſt of your loyalty and affection to the King, if neither the fear of God, nor love of your own ſouls will prevail with you, yet let the conſideration of the great damage and danger your ſins threaten the King with, cauſe you to leave off your prophane and wicked practices.

6. If the Kings heart be in Gods hand, &c. then certainly we may by parity, or rather ſuperiority of reaſon, infer, that all other mens hearts are in his hands alſo. Kings have an inward natural liberty equal with others, and an outward liberty belonging to their condition above others: if therefore God can govern p. 19and rule them, we may well conclude, that no other man is exempted from his dominion; which concluſion, though it do not ſo much as ſhake the freedom of the will, yet doth it quite overturn free-will, as the Pelagians underſtand and aſſert it; they think it not enough that the will be acknowledged under God a ſelf-determining power, unleſs we exempt it from his dominion; with them it is not free at all, unleſs altogether free from Gods Rule and Government: nay, though it be yielded them that God never exerciſeth this dominion in ſuch a way as is deſtructive to the natural liberty of the will, yet will not this ſatisfie them, they are guilty of Cicero his crime, Qui ſic homines voluit eſſe liberos ut fe…it ſacrilegos, counting it no robbery to make men equall with God as a firſt and independent cauſe. Surely, heaven or hell will ſhortly teach theſe men more humility and modeſty. What, can an infinite and Almighty God only entice and perſwade, can he not infallibly and irreſiſtibly turn the will of his Creatures? Is it, as ſome have dared to affirm, in the power of our Wills, when God hath done all he can, to refuſe what he would have us chooſe? What is this but in other words to deny what Solomon in the words of my Text affirms? Can he be ſaid to have our Wills in his hands, and to turn them whither he pleaſe, that cannot turn it unleſs man pleaſe? Let us beware of this dangerous errour; let our hearts by this Text be eſtabliſhed in this preſent truth, the belief and conſideration of which is of unſpeakable uſe and comfort, eſpecially to two ſorts of men.

1. To thoſe that have long mourned becauſe of the hardneſs and ſtubbornneſs of their hearts, the contrariety of their wills to the whole will of God; they have ſpent much time and labour in the uſe of many means for their ſoftening and changing, and ſtill as they fear they remain hard and unchanged. Oh wretched men that they are, who ſhall deliver them! had they ten thouſand Worlds they would exchange them all for a heart ſoftened and ſavingly changed: but alas! they fear they ſhall never get ſuch an heart; well, let all ſuch believe and meditate on this Doctrine; though Men nor Angels cannot, yet God can make them willing in the day of his power, he can make them ſuch as he requires them to be; wait then on him, reſolve to lye and die at his footſtoole, and to give him no reſt till he have taken the heart of ſtone out of thy fleſh, and given thee an heart of fleſh.

p. 202. Gods heart-changing power may exceedingly comfort and incourage thoſe Miniſters whoſe lot providence hath caſt amongſt a ſtubborn and rebellious people, who do alwaies reſiſt the Holy Ghoſt, who entertain all their meſſages from the Lord with contempt and ſcorn, and, with the Leviathan in Job, laugh at the ſhaking of the ſpear; Oh how is the heart of ſuch a Miniſter ready to ſink under this burden; the hope of converting ſouls was that which engaged him in that difficult employment, but now alas he mourns as without hope, he plows and ſows as without hope; the more he preacheth, the worſe his People grow, and therefore he is ready to give over, and ſay with the Prophet, I will ſpeak no more in his name: Well here is encouragement and comfort for ſuch, this Doctrine tells them, that with God this is poſſible, even the converſion of thoſe that are Gods, and their moſt reſolute enemies; even of theſe ſtones can God raiſe up children unto Abraham; as faſt as they are now running to hell he can ſtop and turn them, and cauſe them to run the waies of his Commandments; though then we have toiled all night and caught nothing, yet let us not give over, we know not what the next Sermon may do; let us ſow our ſeed in the morning, and in the evening let us not hold our hand, we know God can proſper both, but we know not which he intends to bleſs.

7. Hath God the hearts of Kings in his hands? Then what an honour, what an happineſs is it to be his Favourites? Kings uſually have their Favourites; though many are loved and reſpected by them, yet uſually there is ſome one ſingled out by them whom they delight to honour, whom they are not aſhamed to call their friends, and uſe as if they were their equals: they may requeſt, nay, command any thing from them, only in the Throne will they be greater than they. David had his Favourite, 2 Sam. 15. 37. Huſhai the Kings Friend: And Zabud the Son of Nathan, is ſtiled, 1 King. 4. 5. Solomons friend; the King of Kings hath his Favourites; though the meaneſt Saint have an intereſt in his favour, yet are they not all his Favourites, there is but one Diſciple that leaned on Chriſs beſome; every one of his 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 p. 21the 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 p. 22real 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, 'tis 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 p. 23uſually 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, 'tis a ſign that man ſhal ſtand before Kings. 'Tis 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: 'Tis that God p. 24who 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.

End of the text · Nehemiah Beaton, No Treason to Say Kings are Gods Subjects (1661)