NO TREASON TO SAY, Kings are Gods Subjects: OR THE SUPREMACY OF God, opened, asserted, applied, In some Sermons preached at Lurgarshal in Sussex by N. B. then Rector there.  
Accused of Treason by James Thompson, Vicar of Shalford in Surry, and the Author ejected out of the said Rectory for preaching them.  
With a Preface Apologetical, vindicating the Author and Sermons from that false Accusation, relating the manner of his Ejection, and fully answering the Narrative of the said Vicar, now also Parson of Lurgarshal.  
By Nehemiah Beaton Minister of the Gospel.  Insimulari quivis innocens potest, revinci, nisi nocens non potest. Apul. Apolog. A man that beateth false witness against his Neighbour, is a maul, and a sword, and a sharp arrow, Prov. 25. 18. 
LONDON, Printed for S. Gellibrand, at the Golden Ball in Saint Paul's Churchyard. 1661.   

A PREFACE APOLOGETICAL.  
Courteous Reader,  
I Know myself too well to think any thing of mine worth publishing, in so knowing and learned an Age. Yea so free am I of the itch and ambition of being in print, that I have against the concurrent advice, and continued importunity of many worthy friends, forborn to make public these Sermons, and this vindication of them, and their Author, from those false accusations, under which both have many months suffered; and now at last, I as unwillingly consent they should be thus pressed to life, as men choose to be pressed to death.  
But, unless I will, by an obstinate silence, be interpreted to consent to the truth of that black and ugly charge, now printed against me; I can no longer avoid appearing in print. For so vast and unsatiable is my Adversaries malice, that having devoured my living, he is nothing satisfied. My good name, and many good friends, he sees, are still left me, which so enrageth him, that after the example of the grand Accuser of the Brethren, Rev. 12. Lest these should escape him, he hath cast out of his mouth a (
a Convitia, & probra, quibus Christianos toto hoc tempore Draconicolae obruebant. Objicientes eis homicidia, conjurationes in Principes. M●de in loc. ) flood of Calumnies and reproaches, to overwhelm and destroy them.  
I say a flood of Calumnies; nor need I retract it, as too exuberant an expression, nor be beholding to an hyperbole, to salve the truth of it, though his whole Book be but one single sheet. For, he hath crowded so many notorious falsehoods into it, that it is like that sheet in Peter's Vision, wherein were all manner of unclean beasts and fowls.  
The title he gives it, indeed, is A true Narrative. But frequently, Tituli habent remedia, Pyxides venenum. Mithridate, or some sovereign cordial may be written without, when Ratsbane, or some other rank poison is in the inside. The truth is, he hath so fouled his sheet with lying so very frequently in it, that it hath been very offensive to me to touch it; and I cannot but fear, that having stirred it, and taken off that thin covering he had cast over it, the vile stench of it will greatly displease the religious, and ingenious Reader. But, I hope all such will consider, that I am much to be pitied, and not at all to be blamed; seeing my Adversaries malice hath forced me thus to fetch èstercore gemmam; It having left me no other way, to save and preserve my good name (more precious than the most precious Jewel) than by turning up and down this unsavoury dunghill, in which he hoped I should certainly lose it; and which I cannot stir but it will stink the more, for, Plus foetant stercora mota. Yet shall I do it in as cleanly a manner as I can possibly, and strive to express his foulest practices in the fairest language I can, without injury to truth; and, that thou mayest he sure I do him no wrong, I will set down his whole charge, in his own words; so that he shall have no occasion to accuse me, as Caius Fimbria did Q. Scaevola, Quod non totum telum corpore recepisse●. Thus than he begins with me.  

James Thompson.  
Not long since I was presented to a Rectory by a person of known honour (whom, as formerly, we truly call Lord Viscount now) the undoubted Patron thereof; though Sir Richard, by some calumniation, would have found out another Donor; which Parsonage was void by death, but illegally possessed by one Nehemiah Beaton,   

Reply N. Beaton.  
Should I say, here are more lies than lines, I might, perhaps, be thought to have forgotten already my promise: Yet what other answer can I give to a Paragraph, in which there is scarce any thing but falsehood? I have thought of this expedient. Because the word lie is a broad one, and not fit to fall from the pen of a Minister; so that if I should use it, as often as he gives me occasion, I fear I should give offence: I have resolved to use another word, viz. a Thompsonism; which wheresoever the Reader finds, he is desired to remember, that no other thing is meant by it than what in an ordinary man we call a lie; but that having to do with so Reverend a person as the Vicar of Shalford and Bramley, Parson of Lurgarshal, etc. I will be more mannerly than to call a spade a spade. There are then in this period of his, four notorious Thompsonisms. First, That Sir Richard Onslow would have another found Donor, of the Rectory of Lurgisale, than the Lord Montague. Secondly, That he sought it by calumniations. Thirdly, That the said Rectory, when he the said J. Thompson was presented to it, was void by death. Fourthly, that it was illegally possessed by Nehemiah Beaton.  
A short relation of what is indeed the truth, as to these four matters of fact, will sufficiently satisfy the Reader, that I have not miscalled, nor miscounted these my Adversaries falsehoods.  
When by the death of Mr Thomas Stafford, the Rectory of Lurgars-hall became void in 1657. The Parishioners (not a man dissenting) without any application of mine to them, desired I might succeed him. And to that end almost all of them subscribed a paper (which I have still by me) in which they expressed that desire; and earnestly besought all persons concerned in the disposal of that Rectory not to obtrude any other person whomsoever upon them. But what person, or persons had the disposal of it neither I nor they certainly knew. The most general and probable opinion was, that the Lord Montague, was the Patron. I was therefore advised to inquire of Mr Thurland, who being of counsel for that Lord was a probable person to resolve this doubt. To him therefore I applied myself, and was by him (in the presence of Sir Richard Onslow) assured, that the Lord Montague was indeed the Patron, but had made over that (with all other Livings in his gift in Sussex) to Mr Yalden Senior of Blackdown; adding, that he did not question, but the Lord Montague would be willing, at the desire of Sir Richard, to present me; and freely offered himself upon Sir Richard's account, to write to that Lord on my behalf, which he also did accordingly.  
With his Letter, and another from Sir Richard Onslow, I soon after waited on the Lord Montague, at Cowdry; who, after the reading of them, told me he would shortly give an answer to them, but he must first speak with his Servant Turner.  
Mr. Yalden Senior, who had then the power of presentation, knew of my application to the Lord Montague; to whom at the same time, by his Son Mr. William Yalden, he sent to signify his willingness and desire to present me, and after he had heard this answer of the Lord Montagues, told me he was resolved to present me, and no other; only he would wait the Lord Montague's answer, whose (consent though not necessary) he desired. All which, when I had communicated to Sir Richard Onslow, he advised me, by all means, to stay for the Lord Montague's consent; which accordingly I did, but with no great exercise of patience, for within a week or two the Lord Montague sent Mr Turner his servant to Mr Yalden, to desire him to sign a Presentation of me to the foresaid Rectory, which he (the said Mr. Turner) drew up and delivered into my hands. For which favour of the Lord Montagues unto me, when shortly after Sir Richard Onslow, meeting him, returned him his thanks; the Lord Montague not only professed, he had presented me for Sir Richard's sake, but he added, he thought he owed many thanks to Sir Richard for presenting such a person to him.  
Now Reader judge, whether Sir Richard sought to find out another Donor than the Lord Montague, who when the power to present appeared, and was by the Lord Montague confessed to be in another, (though the right originally in himself) yet was so tender of that right, that he would have nothing done without that Lords consent? To procure which, he wrote a most civil Letter to the Lord Montague, in which (for as is most usual in such cases I had a sight of it) there were these words: There shall be all possible care used to preserve your right, and corroborate it also as your Council shall advise. Secondly, If he were thus far from seeking another Donor, how far was he from seeking one by Calumniations? Thirdly, If the Lord Montague himself, by his Trustee, filled the Rectory of Lurgarshal, and his Presentee was alive when Thompson was presented; what is it to affirm the Rectory void by death at the time of his Presentation? Fourthly, was N. B. illegally possessed of it, who was presented by the Lord Montagues Trustee, not only with the connivance, but explicit consent and express desire of that Lord, who, Mr Thompson saith, is undoubted Patron of that Rectory?  
Thus, Reader, I have satisfied thee that I came fairly into the Rectory of Lurgarshal, and was legally possessed of it. Thou shalt next hear how I came out.   

James Thompson.  
Who did, in or about April last, 1660. preach these words in his Pulpit, in the forenoon, concerning the death of his late Majesty, and the occasion thereof. You say these and these were the King's Enemies; nay, quoth he, but I will tell you who were the King's Enemies, viz. those that caused him to marry with that harlot and adulterous woman: For, in marrying with that Papist Queen, he did adulterate his whole Generation, and did make it a National sin, and the whole Nation must suffer for it, and we have suffered for it all this time. Which being proved, by the oaths of five credible Witnesses, (and five and twenty more being ready if required to depose the same) before nine of his Majesty's Justices of the Peace, at Midhurst, on the nineteenth day of December last, (though three of the said Justices, viz. Mr Shirley, Mr Henry Onslow, Mr Lee, took little notice of it, and refused subscription) a judgement was ordered to be drawn up, and signed by the other six Justices, That the said N. B. had maliciously preached against his sacred Majesty that now is, his right and succession to the Crowns of these Realms, and that he ought not to be confirmed into the Rectory, into which he had intruded.   

N. Beaton.  
It is a received Rule in the Civil Law, Mendax semel, mendax semper praesumitur. He that hath been taken once in a lie, is not afterwards to be credited. May it not then be supposed, that he that hath told so many Thompsonisms about my coming in, may be guilty of far more in this his far larger relation of my Ejection? If Isidore may be credited, it cannot be otherwise. (
b Isid Pel. l. 2. Epist. 229. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. ) He that in the beginning swerveth from the truth, will in his proceedings roll farther away from it, and end at last with some foul or shameful Catastrophe or other.  
Sure I am, if this his general rule have any exceptions, this my Adversary is none of them. For, to his whole Charge I may truly reply in the very words of that holy Writer, whose name I bear. Nehem. 6. 8. There were no such things done as thou sayest, but thou feignest them out of thine own heart. And although I have always suspected and detested unnecessary protestations, and appeals; yet against such a Charge, and under such a Condemnation, I think no man will judge it needless, or unlawful.  
I do therefore solemnly, as in the presence of that Great God, at whose judgement seat I expect shortly to stand, protest and declare, That I never did, in any Sermon, on any Text whatsoever, utter those words, of which I am accused, nor any other words of such a sense. Which protestation I make, without any equivocation, or mental reservation, and should most willingly renew it, and confirm it by Oath, if I were lawfully required; though I knew certainly I should, the very next moment, pass into Eternity. From my Accuser and Judges do I therefore appeal to that Righteous Judge of all the world, before whom not only nondum judicata, but male judicata shall be tried; knowing that when that bright and blessed morning comes, in which the righteous shall have dominion over his most insulting oppressors, He will bring forth my righteousness as the light, and my judgement as the noon day.  
In the mean time, though it be not possible (unless by the repentance and confession of the contrivers, etc. (fully to disclose all the secrets, and circumstances of this mystery of iniquity; yet such a discovery I shall make, that when the Reader hath heedfully observed and weighed it, unless he be corrupted by malice or interest, I dare challenge him to believe, or suspect me guilty if he can.  
And first, I must inform him (for my Adversary wisely concealed it) who was the person that exhibited this Charge against me. No worse Man, I assure thee, than this James Thompson that now publisheth it. A man whose face, till I was forced to confront him as my accuser, I never to my best remembrance had seen, and who, as himself confessed, was as much a stranger to me. How then came he to be my accuser? Nay, Reader, thou shalt answer thyself, and I think thou wilt not complain, that I have put a hard task upon thee, when I have farther informed thee of what I can prove from his own mouth, viz. That he had first obtained a promise, or grant of my Living, if I were removed, before he attempted aught against me. Although therefore he was a stranger to me, yet with my Living was he so well acquainted, that he knew it to be such a one as he had long gaped for, and often succeslesly sought after. Now, Reader, if thou canst not imagine that this accusation proceeded from malice, (which they say is a good informer) yet might it not from avarice, which is the root of all evil, but bears no fruit so often as this of false accusation? So that when God had prohibited this in the ninth Commandment, he immediately added, as that without which the other would never be kept, Thou shalt not covet, And when John Baptist had warned the Soldiers, that they should accuse no man falsely, he immediately prescribes this, as the only remedy, Be content with your wages. It was the hope of getting the Living (saith a learned Bishop) that made Ziba accuse his Master falsely. But Mr. Thompson had more than hopes, he had an assurance of my Living before hand. It was Naboths Vineyard, saith the same Author, and not his blasphemy that made him guilty; and this, this only was my treason, I had a good living. This hungry Vicar well knew, that Lurgarshal afforded a larger bite than Shalford Common; and that he could not get in, unless he thus leapt the hedge, the Law having let me in at the gate, and shut it fast after me.  
Wouldst thou know more of my Prosecutor, to leave thee without the least doubt or scruple whether, as foul a crime as false and forged accusations are, yet he may be guilty of it? Then hear what he hath since done. When I was removing my goods from Lurgarshal, this man desired to buy some of them. Now though many persuaded me to decline him, as a man not safely in any thing to be dealt with; yet his proposition being fair, that he would give as much as any, and more than they could be worth if I removed them, I consented to sell them. But because I knew pretty well the complexion of his conscience, I appointed him to bring one with him to prise them, that so I might have another to testify what passed between us. In short, we met, and agreed on the prizes of several goods; he appointed me to what person to deliver them, promised again and again the payment of the money. The goods I delivered according to appointment, and now expected my money, according to his promise; but found that my Gentleman did not intend to hold my Living by one title, and my Goods by another. His five Witnesses were not yet dead; and would they be so unkind, when they had helped him to a house for nothing, as to leave him now to pay for the furniture? To a first, a second, a third demand therefore he denies to pay for my goods, and bids me take my course. Well, after a civil Letter, and almost a quarter of a years waiting, he is arrested; and the last Assizes the cause was tried between us. Thither comes Mr. Thompson, with one of his five credible Witnesses, bragging of the victory, and offering to lay great wagers he should cast me, The Cause was called, forth steps his credible Witness, to do him now once more knights service, and swears as heartily (horresco referens) or rather desperately as before, but with some different success; for the Jury, so soon as they heard my Witnesses, without stirring from the Bar gave Verdict against him. Nay, Sir William Wild, who was of counsel for Thompson, and who was by him prejudiced against me, as one that had spoken Treason, he I say (and to his honour be it spoken) when he heard my Case fully opened, sat down and refused to plead for him; and when this modest Vicar, urged him to speak; Sir William replied aloud with indignation, Do not urge me to speak against my understanding and conscience in such a Case as this. Reader, should I at large relate, without any comment or aggravation, all the odious circumstances of this last practice, I am confident thou wouldst think the man is not to be matched in England.  
Next hear what I have to say as to the Charge. I am accused and judged for preaching maliciously against his Majesty's right, etc.  
1. It is known, almost to as many as know me, that my judgement was against the death of the late King, and for the restauration of this.  
2. I have often, to the hazard of more than I have now lost, and to the trouble of my friends, openly declared my dislike and abhorrency of the murder of the King; by which name I have frequently called it, in public places, and was for so calling it accused to one of his pretended Judges, who therefore did threaten to do great things against me.  
3. I was so far from thinking that his Majesty that now is had no right of succession to the Crown of these Realms, that I was always persuaded he had an undoubted right; and that it was my duty, in my place to endeavour his recovery of that right, and have laboured to convince others that it was their duty. I am certain I did seriously, and heartily do my utmost, in my place, to procure it.  
If these three Assertions be true, wilt thou believe there is any truth in this Charge? Now to prove them true, I can produce the Testimonies, and have the Certificates of many Knights, and a multitude of Gentlemen, both Ministers and others. I will not trouble thee but with one, of Sir Thomas Woodcocks, who so long jeoparded his life in the high places of the field, for the late King, and so lately hazarded it, in the High Court of Justice at Westminster (a more dangerous place than the former) for his loyalty to his Majesty that now is; and is deservedly of that repute, both at Court and in the Country, for his Valour and Civility, that I should much dishonour him, if by giving a Character of him, I should but suppose that the Reader hath not heard of him, or would doubt the validity of his Testimony; which follows in these words.  

These are to certify all whom it may concern, that I have been well acquainted with Mr. Nehemiah Beaton, above seven years' last passed. In which space of time, discoursing very frequently with him concerning the King, and his affairs, I discerned in him so deep a sense of his Majesty's sufferings, and so great a desire of his restauration that I was encouraged, at a proper season to consult him, etc. (where followeth a large relation of a particular service I did, in order to his Majesty's restauration, which for brevity's sake I omit; and then he concludes with these words) All this, and much more of like nature I know, and am ready to attest for him; conceiving myself obliged in honour and conscience thereunto, he having then given me unquestionable evidences of his loyalty when his Majesty's Case seemed most desperate, Feb. 4. 1660.  
Thomas Woodcock.   
Now Reader, canst thou imagine that I, who had so many years desired and to my utmost endeavoured, even to the last, his Majesty's restitution, should just then, when fear of the greatest punishments made the most disaffected pretend affection, I say that I should then preach openly, in those most odious words, against his Majesty's right of succession? etc. unless thou shouldst suppose that I therefore only desired it, and endeavoured his recovering his right, that I might thereby be put into a capacity thus to lose my whole estate.  
Well, but as highly improbable as this Certificate, and these considerations render it, It was, saith Mr. Thompson, proved by the oaths of five credible witnesses, etc.  
Answ. 1. I have heard that the Law accounts him a credible witness, that hath not been convicted of perjury, or is not excommunicate. That in such a sense they were not credible I cannot affirm; but surely, there may be the greatest reason not to credit such credible Witnesses. For who is so senseless to suppose a man cannot swear falsely, till he hath been convicted of perjury, for then, how could he become guilty of that perjury of which he was first convicted?  
2. I shall not affirm they made themselves guilty of perjury, by what they swore against me; only this I affirm, that they laid to my charge things which I knew not, and might as truly have sworn they saw me at Rome, who was never out of England, as that I ever preached those words. But let the Reader call such swearing what he will for me.  
3. Neither shall I give the Reader a Character of them, conceiving myself, after so great an injury received, not fit to do it. Only this I must needs say, that as much as they wronged me, they did not at all deceive me; for many years' knowledge and experience of them taught me to expect nothing (
c Quasi apud lapsos, & profanos esse aliud possit, nisi mens prava, & fallax lingua, & odi● venenata, & s●crilega mendacia. Cypr. ad Flor. Pupian. Epist. 69. ) better from them; having often thought upon that strange, yet most true inference of Abraham, Gen. 20. 11. I thought, surely the fear of God is not in this place, and they will sl●y me.  
4. Of them all, I say as the Evangelist of the Witnesses that testified against our blessed Lord, Mark 14. 56. Their witness agreed not together; which he observes again, as an infallible evidence of their falsehood, Ver. 59 But neither so did their witness agree together. When I observed and urged this at my trial, I was answered, that they agreed in the main; with which answer, or rather the power of the Answerers, I was silenced, but not satisfied; nor will any judicious Reader I am certain. For, when it was only words of which I was accused, and five persons swear positively each of them his words were thus, and yet all of them differently: Sure they must all but one at the least be forsworn. And whereas it is said they agreed in the main; unless it be meant that the main drift was to swear me out of my Living, and that in that they all agreed, I deny it. Nay, I affirm, that there was a more considerable difference betwixt any two of them than can be found in the depositions of those two Witnesses against our blessed Saviour. For they both agreed in the main indeed, and swore home to the Charge of blasphemy; for all the difference between them was (as will appear to any one that shall compare Mat. 26. 61▪ with Mark 14. 58.) that one of them saith he said, I can destroy this Temple, the other, I will. Now, whether he said I can, or will, he ascribed Divine Power to himself; for no man could destroy that Temple and build it up in three days. In the main than they agreed, and yet it being words they accused Christ of, the Evangelist notes this disagreement as a clear discovery of their perjury. But alas, these Witnesses against me differed greatly, though they had such a help as it may be those beforementioned wanted. 1. One swore, I said these words in the beginning of my Sermon, another, in the middle, a third said, I repeated them twenty times, and then they must be beginning, middle, and end too almost. 2. One said the words were, That the King caused his death by marrying a Harlot and adulterous woman. Another, That they were his enemies that caused him to marry with a harlot and adulterous woman, for in marrying with that Papist Queen he adulterated his whole Generation. A third differs from both, and hath it thus, That the King's friends were the Secluded Members, and that those were his foes that counselled him to marry with a Papist and Adulteress. Another swears my words were, That the Queen that reigned last in England was a Harlot and an Adulterous woman. There are more very considerable differences in their several depositions, but these are sufficient, which I have faithfully given thee, as they were taken by a Justice of the Peace, then present, from the mouths of the Deponents; which I am forced to make use of, for I was denied a Copy of the Articles, Depositions, and Judgement, by the Clerk, though promised it by the Justices; which promise when I urged to their Clerk, he told me the Justices, since that, gave order I should have no Copy.  
5. Observe, they name no day, nor no month, certainly, saying, In or about April, that so they might cut off, as far as they could, all possibility of a detection.  
So much of the Witnesses in general, we shall next consider them severally in their order.  
The first was Henry Challen, and deservedly, for he is second to none; of whom I shall say no more than that this was the man that since swore for Mr. Thompson, of which mention was made before. Now, if the Reader will but first inquire, of any intelligent impartial person, that was present at that trial, what he swore there; I am content he should afterwards credit him, as far as he thinks he deserves it.  
The second was William Stone. This (Reader) was he that swore I said the words twenty times. Now, let any man that ever heard me preach believe this if he can; and let all men judge what a credible Witness this is, when they have heard what twenty men, that heard me preach, (when this man saith, I uttered those words twenty times over) say to the contrary; which they shall by and by meet with.  
The third was Edward Lickford. This man came to my house the night before he swore against me; and after sundry protestations, that he was none of those that contrived the design, then carried on against me, asked me what I would propound and offer for the stopping that design; for he told me he was confident he could yet do it. I knew the man, and therefore suspected a snare, and gave him no answer but this, that I knew my own innocency so well, that I was assured, unless men would perjure themselves, they could not hurt me; and if he could prevent any one's commission of that sin, they would receive a greater benefit thereby than myself. Yet he urged for another answer again and again, but I dismissed him without any other answer.  
The fourth was James Longley, who for this piece of service was created Clerk by Mr. Thompson so soon as he had possession. When it was reported that he was to be a witness against me, an honest man, of the Parish, went to him, and asked him whether that report was true; He replied it was. Why, what can you testify against Mr. Beaton? replied the other. To which demand he gave him this answer, I will testify that Mr. Beaton said, The King caused his death by marrying an Idolatry woman. Are you sure these were the words? saith the other. Yes, saith he, that I am; I am sure those were his very words, using a strong asseveration. And though, being urged by the same person to repeat the words, he still confidently affirmed, without the least variation, that the words were Idolatry woman; yet he differed every time more or less in the others. Which being observed, and he being told that he and his fellow Witnesses would, in all likelihood, discover themselves, by their contradicting themselves, and one another: No, no, saith he, Mr. Thompson hath promised us, the words shall be read to us out of a Paper. Of all this I was informed by this man, who heard him speak these words. Wherefore on the day of trial I made a motion to the Justices, that no paper might be read, giving this relation for my reason; which motion was seconded by three Justices, but it was carried against them by the major vote; and then, this man that had affirmed with asseverations, that the words were Idolatry woman, and no other, swore Harlot and adulterous woman. Now Reader, I appeal to thee whether, when the Reverend Rector next reads the ninth Commandment, this Clerk (whatever the fanatics say to the contrary) hath not great reason to cry out, for himself and his Companions, Lord have mercy upon us.  
The last was John Collen, whom I do exceedingly pity, above them all (though I pity them all.) This young man, I can prove, was prompted just as he was called in; but having a worse memory than any of them (though none of them had such a one as men of their profession ought to have) he forgot the first part, and swore in these words: He said that the Queen was a harlot, and an adulterous woman; and being asked whether I told what Queen, answered, that I said the Queen that reigned last in England; and being asked whether I spoke of the King, answered, he did not hear me speak of the King at all. which was indeed the very truth, for he confessed since to an honest man, that he was at H●slemore when these words were said to be spoken by me; and his elder brother coming a little after to my house, desired I would forgive his brother, for he was merely drawn in to do what he did. Sure, by this time, I may conclude my Reader fully satisfied, that no credit at all is to be given to these five credible Witnesses; and he will be ready to conclude this following Certificate, though alone, sufficient to balance a hundred such credible Wintesses, yet after so plain a discovery needless. Yet having promised it, and referred to it, I have now annexed it.  

Whereas Mr. Nehemiah Beaton, Minister of the Gospel at Lurgarshal, in the County of Sussex, hath been accused, that about the latter end of March, or beginning of April, 1660. in a Sermon preached on Prov. 21. 1. he uttered these words, viz. That the late King caused his own death by marrying with an adulterous woman, and a harlot, whereby he adulterated his whole Generation: We whose names are underwritten, Inhabitants of the said Parish, and his constant hearers, do testify, and are ready, when called lawfully thereunto, to confirm the truth thereof by our oaths, as followeth, 1. That we were not absent from the Church, neither on any Lord's day, or other day, when any Sermon was preached by him, in our Parish Church, i● March, April, May, or June that year. 2. That Mr. Beaton preached not on Prov. 21. 1. either in March or April, nor until the latter end of May. 3. That he did not, in any of the Sermons preached on that text, so much as name the late King or Queen, nor did we ever hear him then, or at any other time, use that, or any other expression of a like sense. Nay, 4. We know that we may safely swear, he never used them in any of those three month's forementioned, nor we believe at any other time. Sure we are, that by the Sermons we have heard from him, and the private discourses we have had with him, we judged him to be one that truly desired his Majesty's happy rest au ration. Lastly, We testify, that we are witnesses of his holy, unblameable, exemplary, peaceable conversation; painful and profitable Preaching, Catechising, and other Ministerial duties; so that we should esteem his removal a dreadful curse upon this place.  


Richard Launder, of Ramfold.  
John Hook.  
John Allen.  
Richard Mills.  
John Cooper.  
John Launder.  
Edmund Carter.  
Thomas Wallis.  
Richard Launder, junior.  
George Wakeford,  
William Boxold.  
William Wakeford.  
And many others.     
I must desire thee to observe, 1. That though there were many more that were confident of my innocency, yet because they had but once or twice been absent, in a quarter of a year, they were not capable of certifying for me; for they that witnessed against me named no day nor certain month. 2. That two of these wrote my Sermons, one in short hand, the other in long hand.  
But what though I have more than balanced the testimonies of those five credible persons? It seems I have Hydra to fight with, and when I have cut off one head, five grow instantly in the place of it; for, saith J. Thompson, and twenty five more being ready, if required, to depose the same.  
Although, when I first read this passage, I verily believed it was as notorious a Thompsonism as ever man called Minister was guilty of: Yet I must confess, Obstupui steterunt que comae— not out of the least fear of this his numerous reserve, but because, whether true, or false it renders that Parish, to which I bear a most hearty affection, so miserable and odious. If it be false, how could it be more unhappy in a Minister, unless the father of lies himself take orders, and serve him as he hath served me? If true, that besides himself, and the five credible Witnesses there are yet twenty five more to swear that falsehood; then a● one and thirty it puts down all the Parishes in England. But, Reader, I hope thou wilt be more charitable than to believe, that there are twenty five, yea, or five more that dare do what this man affirms they are ready to do. Sure I am, I have spoken with many, very many of Lurgarshal, and the parts adjacent, about this passage; and they are most confident it is a false and foul slander.  
But what if he had five hundred to swear it (as who knoweth but there may be so many Knights of the Post in England, and if there be, I know none more likely to know them) doth he think, that judicious and impartial men cannot, or will not distinguish between swearing and proving; or that Witnesses are to be valued by number, and not by weight? But it seems, Reader, Mr. Thompson fears an after-clap, and hath mustered his forces for a second hearing, for he saith, they are ready. For my part, though I do not pretend to much reading or learning, yet so much Philosophy I have learned, that à privatione ad habitum non datur regressus; and so much History have I read, that I know also, that that Axiom faileth almost as seldom in Civil and Politic privations, as in privations natural; so that, in that vast and large Catalogue of oppressed and ejected Innocents', which both sacred and profane History presents us, you cannot find scarce one of a hundred that was ever relieved or restored. I do not therefore feed myself with hopes of enjoying again what I am most unjustly deprived of; though yet of this I do not despair, nor shall decline any but seek by fit means opportunities of effecting it; but these are not the hopes I live upon, nor about this do I at all trouble myself, but do in patience possess my soul; being assured, that if here I have not a second, nor more successful hearing, there is a day coming, in which it is impossible the avarice or malice of an Informer, the perjury of Witnesses, or partiality of Judges should hurt me. This is the day I look for, and desire to prepare for; and much better would it become, and more highly doth it concern Mr. Thompson to make ready against that day, in which there will be something saved or lost that is more worth than the Rectory of Lurgarshal, or Empire of the World. And if there should be twenty five, or five, or one, that have listed themselves, and are ready to swear this notorious falsehood; let me beseech them to think seriously of that day, and cast up what it will profit them, by endeavouring to deprive me of my living, or good name, to lose their own souls, I say, to lose their souls; for though I dare not say with chrysostom, 
a Chrys. Hom. 12. in Act. Ap. c 5. Tom. 3.  It is impossible that any perjured person should be saved, yet this I may safely say, that as a man can hardly commit a greater sin, so there is no sin of which fewer repent, and escape thereby the damnation of hell. For a man to tell a lie to a Magistrate, sitting in the place of God, as a judge; this is, with Ananias, not to lie unto Man, but God. For a man to kiss, therefore to kiss that blessed Book, the Gospel of truth, that he may thereby betray and destroy his innocent brother; doth not this prove him possessed with Judas his devil? For a man to disclaim all help from God, all benefit by the Gospel, if he speak not the whole truth, and nothing but the truth, (for so he saith, So help me God and the contents of this Book) when he is ready to speak what he knows not to be true, or knows certainly to be false; this is, by being witness against his brother, to become his own judge, and to pass a sentence so terrible upon himself, that even devils would tremble at it; and yet he challengeth God to execute it.  
And now, what if thou hast known a man commit this sin, or sins (for it breaks both Tables at one blow) and yet he hath neither, with Ananias, fallen down dead In the act, nor, with Judas, fallen down headlong and burst asunder after the act; nay, what if thou hadst known a sinner commit this evil an hundred times, and yet his days be prolonged: Yet think not better of the sin, nor of the sinner's condition, nor be encouraged thereby to commit it; for, unless he repent, he is but reserved for greater punishments. That large roll of Curses, twenty Cubits long, and ten Cubits broad, took its flight from the Temple, at the very instant in the which he committed that sin; and hath been ever since upon the wing, and it will enter into the house of him that sweareth falsely by the name of God, and it shall remain in the midst of his house, and shall consume it, with the stones thereof, and the timber thereof, Zech. 5. 3, 4, 5. The Lord grant, that the guilty may prevent the execution of this dreadful doom by a speedy, hearty, and through repentance; and that all others may hear and fear, and do no more so wickedly. Which is all I have to say of his Witnesses, either already sworn, or who, he saith, are ready to swear. He next informs thee who were my Judges.   

James Thompson.  
Before nine of his Majesty's Justices of the Peace, at Midhurst, on the 19th. day of Decem last (though three of the said Justices took little notice of it, viz, Mr. Shirley, Mr. Henry Onslow, Mr. Lee, and refused subscription) a Judgement was ordered to be drawn up, and signed by the other six Justices, that the said N. B. had maliciously preached against his Sacred Majesty that now is, his Right and Succession to the Crowns of these Realms; and that he ought not to be confirmed into the Rectory, into the which he had intruded.   

N. Beaton.  
Of my Judges I was resolved, once, to have said nothing; not only because, Non tutum est adversus eos scribere, qui possunt proscribere, but because they all of them professed, they passed this Sentence most unwillingly, and therefore only did it, because the Witnesses swearing as they did, they said they durst not but do it. But, seeing Mr. Thompson will needs tell the world who they were that refused to subscribe the Judgement; I cannot but say, that I heartily wish he had as well told who they were that did subscribe it; and then I should have been most willing to have left it to the Readers judgement, after the reading of this vindication, whether deserved the greatest honour. But seeing he hath not, I shall not.  
That Mr. Shirley, Mr. Onslow, Mr. Lee refused subscription is most true; but that they took little notice of the Charge, the Witnesses, etc. is a most impudent Thompsonism. For they therefore refused subscription, because they took notice of what others did not. And if ever that second hearing come, of which you seem to be afraid; you and others will find, they took so much notice of some passages (not fit for me to mention, yet highly conducing to my vindication) that you will have no advantage, nor others credit. by their taking little notice. But why talk I of a second hearing? Mr. Thompson would fain gull his unwary Reader into a belief, that my Cause hath been twice heard and judged already. For saith he,   

James Thompson.  
Which Judgement was immediately stopped by a Writ of Certiorari; yet afterwards was returned into the Crown-office, and upon the motion of Sir William Wild, in the public Court of the King's Bench, at Westminster, upon reading the Record, confirmed by my Lord Chief Justice, and three more of his Majesty's most reverend Judges, upon the eleventh day of February last.   

N. Beaton.  
To what purpose are the King's Bench, the Crown Office, Sir William Wild, the Lord Chief Justice, the most Reverend Judges mentioned; unless to persuade 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 myself 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, etc. What advantage then is this to his Cause now managing against my Reputation? What if the Judgement 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 Judgement, 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 unbiased 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, etc.  
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 Crucify 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 Traitor 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 household? 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 chrysostom. (
d Vid. vitam Chrys per Pallad. Dacon. Script. & operibus ejus praefix p. mihi 9 ) Adversus Joannem calumnias struunt, Sermons 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 profaneness, that they resolve some way or other to rid themselves of such a burden, and this was the likeliest way. What if I never spoke against his Majesty's right of Succession? Yet I had spoken against some men's 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, 
Bishop Sanderson Serm. 1. ad populum on 3 King 21. 29.  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 man's 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 show wherein the parallel fails, he may know more of my mind; till than 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 myself, 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 smoke of envy and detraction will always 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 Moecenae to be a hater of Poets, and Alexander an enemy to valour. Well, against these Libelers Colonel Gardiner sends out a hue and cry; in which he discovers the folly and falsehood 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 Courtesy, but because he reckons him amongst Learned Orthodox Divines. Now in answer to this hue and cry of Colonel gardiner's comes forth this narrative. A great part of which he spends in telling his Reader what he hath done and suffered in the late Wars. Six times he was imprisoned, but for what we do not know, nor where, nor by whom. I fear (saith a sober Royalist, that suffered much for his Majesty, in a book of his recommended by Dr. Hammond) if the Martyrology, even of these suffering times, were scanned; Venus, and Bacchus would be found to have many more Martyrs than God and Loyalty. But what if he were six times imprisoned, and for his Loyalty▪ what's that to Sir Richard Onslow? Truly, as much as any thing that followeth.  
For how, think you, doth he prove Sir Richard Onslow turned out Orthodox Divines. Why he names several that were turned out in Surrey, and some of them within a few miles of Sir Richard's house; and then, sure, any sober, loyal, Orthodox Divine will conclude Sir Richard turned them out. Is not this rare Logic? Sure his Shalford Commoners, that preferred those Articles against him, which Sir Richard put up in his pocket, would have used better than this, or they had not deserved to have lived on a Common among Geese. Suppose one of those Articles was, that Mr. Thompson was guilty of Fornication; and they had had no better proof of it than this, that several bastards were born in Surry, and of some of them within no less than two miles of Mr. Thompson; I am very confident, if they had had no better proof than this, if Sir Richard had been his Judge, he would have taken some notice of it, and refused subscription.  
Well, but though he be so bad an opponent, it may be he is a much better Respondent; which is the task he next undertakes. For Col. Gardiner had named Mr. Smith, Mr. Outred, Mr. Smith of Sheer, Mr. Bradshaw, and Mr. Thompson, as men whom Sir Richard had used his interest to preserve in their Livings. Mr. Thompson denies it, and these are his reasons. Mr. Smith was a very civil person. Mr. Outred was a great Mathematician, favoured by Mr. Selden, and laid by Mr. Thompson and Mr. Smith in his grave. Mr. Smith of Sheer lived 39 years within two or three miles from Sir Richard, and was old and blind. Mr. Bradshaw he had no acquaintance with. And will any man now say Sir Richard was a means of preserving these men in their Livings? But for himself, though, after all that he hath said to the contrary, I am still of opinion he was beholding to Sir Richard: Yet I must do him that right, that he hath sufficiently made it appear that Col. Gardiner greatly wronged him in numbering him among those person's beforementioned. So that, I think, he may be for ever secure from any fear of such another injury.  
And now, Reader, thou mayst understand the meaning of that which follows that relation of my Ejection. For he brings it in, as an instance of Sir Richard's enmity to Orthodox Divines, and to him in particular. his words are these.   

J. Thompson.  
Such, notwithstanding, was the zeal of Sir Richard's affections, to Orthodox Divines, and to me in particular; that he put in a Caveat against me, unturned about the latter end of December, and stopped my Institution, several weeks, to my great trouble and expense, etc. And this he did, though he had been assured of the truth of the premises against him, by a person of honour, and knew the Judgement to be confirmed in Westminster Hall before the Reverend Judges.   

N. Beaton.  
Here is Sir Richard's offence, and then two wonderful aggravations of it. And what if all this were true, that Sir Richard entered a Caveat notwithstanding, etc. It would amount to no more than this, that Sir Richard Onslow was willing to have succoured and relieved an innocent person, although he knew he had many and great enemies.  
But, Reader, here are again three most notorious Thompsonisms. For, 1. Sir Richard Onslow never entered any Caveat against him in December, nor any other month, as I can prove by above five Witnesses, whom thou wilt count credible. 2. I am authorized from Sir Richard to assure thee, that no person of honour, nor without honour, ever came to him to satisfy him of the truth of the Charge. 3. But these are nothing to this last. Mr. Thompson tells thee, he entered this Caveat in December, though he knew the Judgement was confirmed in Westminster Hall. Why, when was that Judgement confirmed? Mr. Thompson told thee but now, it was not till the eleventh of February following. So that Sir Richard Onslow knew in December that the Judgement was confirmed in February following. I confess, I knew a very large measure of knowledge might justly be attributed to Sir Richard Onslow, but never thought we might ascribe foreknowledge to him. Wilt thou think I have dealt too harshly with this man if he will never write one line of truth? How is it possible to answer him more civilly than I have done, unless thou wouldst have me not discover his falsehoods?  
But I am very glad this ungrateful task, which his malice unavoidably constrained me to, is almost at an end. For he concludes in these words.   

J. Thompson.  
And now I hope, though the Colonel be a Kinsman of his (Sir Richard Onslows he means) he will be no enemy to truth; but will acknowledge, Amicus Plato, amicus Socrates, magis amica veritas. For these are the civilities I must confess to have received from Sir Richard Onslow; and shall expect the like, when he hath power to show them, and I occasion to use them; which, to use his late Majesty's words to me, in another case, immediately after Edgehil fight, I hope will be, ad Graecas Calendas.   

N Beaton.  
That Col. Gardiner may call Plato, Socrates, and truth itself friends, the character I have had of him, from good hands, abundantly satisfies me. But for your part, you have sufficiently proved, that you are altogether a stranger to Plato and Socrates, and an utter enemy to truth. It is hard for a man that knows you only by this Schedule, to determine which are worst, your Intellectuals or Morals. For there are but few lines in which we can find either sense, reason, or truth. Latin, I confess, we find spilt upon all occasions without any choice or discretion; for which, and the jest of Swordman and word-man, sure, those honoured friends, for whom only you say you intended this Schedule, will admire you as a great Scholard. But alas they are such pitiful old ends and shreds, that when I had read them, I could not forbear remembering Overbury's Character of a Dunce, (but I will not apply it, though I transcribe it) His jests are either old flayed Proverbs, or lean starved hackney Apophthegms, or poor verbal quips, outworn by Servingmen and Tapsters. But though I cannot hinder it, but ingenious Readers will smile at your wit and Latin; I will warn them, as they love themselves, to take heed how they despise your Logic; for though it seemeth so pitiful, yet if ever they have that experience of you I have had, they will find you an excellent man at proving; and that Aristotle, Plato, and Socrates were but mere bunglers to you. For if once you bring your five, or twenty five, the controversy is at an end, and their mouths are stopped. But I hasten to his conclusion. As the King told me, etc.  
What did the King tell him? He hoped Sir Richard Onslow would never have any power till the Greek Calends. That had been to his purpose indeed, and more to Sir Richard's dishonour than a thousand such Schedules; but no such matter, he tells us it was in another case. Therefore the King is quoted for a most pitiful Proverb, which every Tailor and Barber hath worn threadbare. What learned Loyalist, that bears a due reverence to the memory of that learned Prince, can, without indignation, read this your conclusion? What monuments hath he left behind him of his Wit and Eloquence! His Learning and Wisdom was such, that it was admired by the greatest Enemies of his Person, and contemners of his Authority. And must he be quoted for a pitiful Proverb that would not credit a Schoolboy? But it is Mr. Thompson that is to be credited by the quotation, for that's the design of it, that we should know that the King spoke to Mr. Thompson. But for that we have only Mr. Thompson's word; which if in this insignificant business we should take, he would not perhaps gain much more honour by it, if we knew what it was his Majesty indeed said to him, than that fellow did, who having been at Court, vapoured much amongst his Companions in the Country that the King had spoken to him: The truth of which being questioned, and he urged to say what it was; Why, saith he, I stood in the King's way, and he said to me, get you out of my way, you unmannerly Coxcomb: That Mr. Thompson might give his Majesty some such provocation to speak to him, those that know the impertinency, and the impudence of the man, will not judge very improbable.  
This is all I intent now to say to him. To which if he shall have the forehead to reply, it is my resolution to throw away no more hours upon him. For I know it is impossible he should say any thing against the truth of any part of this Vindication. which any Reader, that hath or will read it, cannot, by the help of it, easily discover to be false or frivolous. And, to use his late Majesty's words on such an occasion, My 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cap. 15.  patience, I thank God, will better serve me to bear, and my charity to forgive, than my leisure to answer the many false aspersions, which some men have (or shall) cast upon me.  
The foregoing answer to the false and scandalous Narrative of Mr. Thompson I drew up as thou now hast it so soon as I could procure one of them. But when I should according to my own reason, and resolution, the advice, and expectation of others, have sent it to the Press, that unreasonable unwillingness to be seen in Print, mentioned in the beginning of this Preface, so far again prevailed, that I threw it by, and for some months it hath now lain by me, nor hadst thou now, nor I think ever been troubled with it, had not I, not only been informed lately out of those parts how much my adversaries and accusers glory and triumph in my silence, but also found that it doth exceedingly animate Mr. Thompson to further injuries. For within these few days he hath commenced a suit against me for dilapidations; though it be notoriously known that I left the Parsonage house and buildings by many pounds better than I found them, and found them as fair and good as most Ministers houses in Sussex. But what if he had found it an old, rotten, ruined house, etc. We have a Proverb, That it is not fit to look a given horse in the mouth. Sure it were far more unreasonable to look in the mouth of a stolen one. But was it ever heard that such a one should sue the right owner because he was not younger, or require him to furnish him with Bridle and Saddle? How Mr. Thompson came by my house is pretty well known, that afterwards he would have forced me to furnish it for nothing thou hast heard; he is now suing me because it is no better. Canst thou forbear, Courteous Reader, pitying a man, a Minister that would fain live in peace, follow his Studies, and fulfil that Ministry which he hath received of the Lord, but is fallen into the hands of one of those Ministers, which Paul himself so feared that he begs the prayers of others that he might be delivered from them, viz, (
e 2 Thes 3. 2. Vid. C. a Lap. & Sclat. in loc: ) Unreasonable, and wicked men, (as we render it,) but unreasonable and troublesome men it may be rendered. Yet alas! there are others in the world who are far more to be pitied, and whose misery lieth heavier on my spirit than mine own troubles and losses, I mean those miserable Flocks that have such devouring contentious beasts, as the Apostle speaks of in the place forecited, obtruded on them for Shepherds, such lewd and lying Ministers as that Priest was of whom Sir Thomas Moor said jestingly, That he would not for any good hear him repeat the Creed, left he should take it for a lie coming out of his mouth. That there are many such Priests amongst us is too evident; what hope there is that those places which are plagued with them may be freed from them, the Sermons which are herewith put into thy hands will inform thee; which, though they are so mean, and plain in respect of style and composure, that without an inevitable necessity it would have been ignorance and arrogance to have made them thus public, yet are they, as to the matter of them (I am sure) so true, honest, and useful, that (under such a necessity) I am not at all ashamed that the world should know who preached them. They were prepared for a plain, very plain Country Auditory, without the least imagination that they should ever have been made more public than the preaching of them made them. But it being sworn positively that it was in these Sermons preached on Prov. 21. 1. that I uttered those words for which I was Ejected, it seemed absolutely necessary for my vindication that I should print these Sermons; which I have done without concealing, adding, or altering any thing, which might make them have any other sense than they had when preached. Nay, I think I may safely say, that it is scarce possible to print a Sermon more exactly as it was preached. And the truth of this, not only mine own Notes in which (as my constant custom is) I penned every word that I intended to deliver, but also the Notes of others who wrote the Sermons from my mouth when I preached them, will testify. Now they are thus against my will gone abroad into the World, will the Lord but bless them to do the least good to the souls of men. Nay, could I but know that any one soul might be 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, Nou. 4. 1661. Their unworthy Author Nehemiah Beaton.   
PROV. 21. 1. The King's heart is in the hand of the Lord, as the Rivers of Water He turneth it whither soever He will. 
COnsidering seriously with myself the late great and wonderful Revolutions, the restauration of not only the Royal Family, but even of Royalty itself, 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 God's absolute Sovereignty and Supremacy over the greatest and most potent persons and things in the world; The King's 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 ruled as man▪ though many other in strength excel him, yet his strength matched with so much subtlety 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 tamed and turned by God at pleasure.  
2. Yet higher; as man of all creatures, so Kings of all men, are most difficultly governed, they seem to most men above all government or control; 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 only 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, etc.  
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 God's 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 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, etc. That is, either  
1. As Rivers are in God's 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 skilful 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 skilful 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 Sovereignty over, and absolute 
Observe.  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 
Cordis nomerad voluntatem potius quam ad intellectum hoc loco pertinet. Aquin.  intended in my Text, yet I dare not say only intended; and Aquinas his potius showeth 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 than we suppose meant, his  

1. Understanding.  
2. Will.  
3. Affections.   
And then our next work will be, to show 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 mind, which the difficulties, uncertain accidents, and dangers of Government, make absolutely necessary for a Prince. Solomon telleth us, Eccles. 10. 10. that in mechanical employments wisdom is profitable to direct; and we see for the meanest and easiest handicraft, seven years' apprenticeship to learn is thought but sufficient. Surely Kingcraft, 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 woeful 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 employments, 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 Nabuchadnezzar 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 show him his danger, and a cheap and easy 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 find 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 employment made him most odious and hateful 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 oil. But it may be all this proceeded from the weakness of the man's parts, and so nothing to our present purpose. No such matter, v. 15. 'tis said expressly, 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 God's hand, and he exerciseth dominion over it. The Will is that faculty by which we embrace 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 itself, 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 desired 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 King's heart, to beautify 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 ourselves with one famous and notable of Ahasuerus in the Book of Esther; he by the suggestions and persuasions of Haman his Favourite, fully resolves the destruction of the Jews; to this purpose Letters are written and sealed with the King's Ring, sent out by the posts, who are hastened by the King's 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 King's 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 wonderful Providences doth God turn the heart of this King? as you may read at large in the fifth, sixth, seventh, eighth, ninth Chapters of that Book, which I desire you to read 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 the Prince of the Eunuches. 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 only men with him; but God will break the League, and turn this King's 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'er 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 
Reasons.  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 God's 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. King's 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 God's 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, than 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 saved, 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 find, 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 
Applicat.  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 boisterous 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 fathomed 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 boisterous than the highest and fiercest winds, searched and sounded, turned and changed, quieted and allayed, without the least labour and toil, 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 heedful 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 ruled 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 Goliath, than the greatest King; yea the mightiest Angel turn the heart of the weakest woman. The arm of a Samson 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 wondering at this power? It is observable, that that proud and haughty King Nabuchadnezzar, 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, etc. 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 methinks this exceeds them all, that he holds the hearts of Kings in his hand, and turneth them, etc.  
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 Potentate's so dazzle 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 fulfil His purposes; what therefore the Prophet saith, to shame men out of the brutish sin of Idolatry, may we apply to this purpose: He tells them, that the best of their Idols, after it is most curiously carved, and when they have lavished 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 Idol 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 King's hand? Then let us consider and say, yet is not my heart in the King's hand, and so he cannot force me to sin unless I will, but the King's heart is in the Lord's hand, and therefore he cannot cause me to suffer unless the Lord will.  
3. Is the King's heart in the Lord's 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, inferior, 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 day's 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 Civil 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 Foreign assistance, together with many other gracious and excellent expressions which his Majesty's Declaration and Letter are full of. Now as we must give unto Caesar the things that are Caesar's, 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 King's 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 join 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 blood, 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 rejoice 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 noise of War, and to have seen Garments rolled in blood.  
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 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 prise this mercy according to its worth, and let us not, because we have not all we look for, overlook 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 God's Law, or that tends to his dishonour.  
Thus far on day of Thanksgiving. Afterwards, upon the coming forth of the King's Proclamation against Profaneness, 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 daily practices of many in all places, and of some in this place; and though by this their wickedness they only proved themselves subjects and vassals to the Prince of darkness, yet they cloaked over their abominable villainy with pretences of loyalty and affection to the King, and this their profaneness they dared 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 King's 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 Majesty's words, Pulchra sunt his dicenda; and so I again repeated his Majesty's Declaration to them.  
And here because 
* One that hath since sworn against me.  one of those hath openly affirmed, some few days since, that this was not, nor could not be the King's 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 extremely disappoints and crosses their hopes and expectations; men are always 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 King's 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 Profaneness, else what mean they when they say, this cannot be the King's Declaration? Now what can be more dishonourable to the King? 2. Their words show you what that love and affection to the King, of which they boast, was grounded on, viz. a hope and persuasion 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 King's 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 ourselves 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 Ruler's favour, but every man's 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 man's 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 find, that when any of God's 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 Prince's 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 thyself, 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 terror to evil 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 myself 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 publicly for the King's Majesty, but that we may do it heartily, conscientiously, 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 evil Counselors; and the most probable way and means to prevent the danger of temptation, and defeat the designs of such Counselors 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 King's 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 counsel, by fight for him, etc. 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 yourselves or the public; 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 Emperors, knew not, so far were they from practising, the wicked Doctrines and opinions of the lawfulness of opposing Kings and Magistrates; surely than 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 Church's 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 Traitor among them, Is it I? Is it I? To hold you therefore no longer in suspense, 'tis every profane, ungodly, dissolute man or woman, that have taken occasion from the King's 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 pernicious and dangerous enemies to the King's Majesty: for if the King's heart be in the hand of the Lord, if he can deal with them in a way of mercy or justice as he pleaseth, than 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 ways, 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 myself, 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 Foreign 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 month 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 Traitor 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 expressly declared, That if we will walk in ways of sin and rebellion against him, if we will do wickedly, we shall not only destroy ourselves, but pull down the Judgements 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 threatened 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 profane and wicked practices.  
6. If the King's heart be in God's hand, etc. then certainly we may by parity, or rather superiority of reason, infer, that all other men's hearts are in his hands also. King's have an inward natural liberty equal with others, and an outward liberty belonging to their condition above others: if therefore God can govern and 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 freewill, 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 God's 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 satisfy 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 equal 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 persuade, 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 error; 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 lie and die at his footstool, 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.  
2. God's heart-changing power may exceedingly comfort and encourage those Ministers whose lot providence hath cast amongst a stubborn and rebellious people, who do always 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 ploughs 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 ways 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 King's Friend: And Zabud the Son of Nathan, is styled, 1 King. 4. 5. Solomon's 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 bosom; 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 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; inquire 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 King's ear, and is the only Favourite at Court; but as for God's favour, that's not counted worth the looking after: Many say, Who will show 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 God's 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 King's 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 God's Favourites are sure, that whilst they walk in his ways, 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 King's heart may at that very instant be the object of God's 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 than 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 drachma of the favour of God whilst you are out of Christ, 'tis only in the Beloved that we are or can be accepted. Embrace then Christ as tendered in the Gospel, and be assured that the more cordially you close with him, the more highly you prise 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 leprosy 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 reign 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 God's 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 God's heart and love? You must walk with God, that is, as men that have God in their eye, & whose whole conversation shows 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 God's Commandments, 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 God's 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. Prince's Favourites usually wear something given them by their Lord, as a mark of his favour; whoever wears this livery, whoever is clothed 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 God's 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. King's love them most whom they see most busy 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 shall stand before Kings. 'Tis most certain, that if we are not slothful 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 profane places, or times of danger and general Apostasy, these are always his special Favourites; you heard before how highly Noah, Daniel, and Job were in God's 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 evil, 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 fulfil 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 steadfast we are in believing, the more shall we have of God's heart, the more we act faith on Gods All▪ sufficiency; when we can leave our own Country and Kindred, sacrifice our isaac's, 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 who hath an absolute sovereignty & 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 evil tidings, like Jobs messengers, overtake one another, and the last always 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 reigneth.  
FINIS.