Hadadrimmon, Sive Threnodia Anglicana ob Regicidium, A SERMON ON DAVID'S HUMILIATION For Cutting off the ROYAL ROBE, AND DETESTATION of Cutting off the ROYAL HEAD Of the LORDS ANOINTED.  
Preached Jan. 30, 1660.  
Being a Solemn Fast for the Horrid Murder of KING CHARLES I. Of Glorious Memory, At WESTBURY, in the County of WILTS.  
By JOHN PARADISE Preacher of the Word there.  
London, Printed by J. H. for Nathanael Webb at the Sign of the King's Head in St. Paul's Churchyard. 1661.   

TO THE Right Reverend Father in God, HUMPHREY, By the Providence of God, LORD BISHOP of SARUM.  
Right Reverend Father in God,  
MEmorable, if not Miraculous, is the Story concerning the Dumb Son of Croesus, how that seeing an Assassin about to kill his Father, though he never spoke before, yet then cried out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: So our Political Father, Cor, Sol, & Anima Regni, the Heart, Sun and Soul of the Kingdom, being translated from us, in a Fiery Chariot, Who can but cry out with Elisha, My Father, My Father, the Chariot of Israel, and the Horsemen thereof?  
Should Subjects neglect to sing the Obsequies of their Murdered King, the Walls of the Royal Palace would be monuments of their shame; even as the Stones would have supplied the defect of the children's Hosannas to the Son of God; & the dust of the ground where the bloody Tragedy was acted, would testify against them, as the dust of the Apostles Feet against the unbelieving Jews. Seeing Rebels have been so industrious in forming Cyclopical Weapons, in anvelling out Diabolical Machinations against Monarchy, and have published so many bitter Invectives and Satirical Libels against the Sacred Persons of Kings, to enchant and intoxicate the English Nation, and to seduce us from our Allegiance, God forbidden that we should omit the Confection of Antidotes, and Counter-medicines against this Poison.  
Wherefore I have attempted to vindicate the Royal Prerogative of King's wherewith they are invested by a Divine Charter, and which is a Jewel fixed in their Crowns by the King of Kings, to wit, Their exemption from the violence of Subjects; and likewise (though indeed the Acts and Monuments of our Royal Martyr deserve rather to be registered by the Golden Pen of some Able Martyrologer, another Fox) to commemorate that Fatal Blow, which caused an Earthquake of Desolation in England, and as it were unhinged the Earth from its Centre. The Lord grant, that it may now produce an heart-quake of Lamentation, and prove d Lymbeck to distil our hearts into tears, to extract the Quintessence of our spirits, and to sublimate our Affections, and Faculties into the height of Sorrow.  
Now my Lord, the Beams of your Favour accented and enameled with manifold Amplifications, have so influent ●●ally shined on me, that they cannot but work indelible Impressions of Gratitude in my heart, unless it were petrified, and most strenuous endeavours after testification thereof.  
Wherefore I present unto your Lordship this ensuing Book of Lamentations, as a Pepper-corn by way of acknowledgement of my great Obligations unto you: Humbly imploring your candid Acceptance and Patronage of this unpolished piece, in imitation of the Divine Majesty, who accepted of badger's Skins, Goat's hair, a Cup of cold water, and the Widow's Mite, as well as more magnificent Oblations. As I am conscious of many Imperfections, which your judicious eye will discern herein, so I am confident of your Indulgence.  
I have endeavoured more to manifest the Affection of my heart, than the Affectation of Art. Sackcloth and Ashes is a fit Garb for Mourners, then Gorgeous Attire. Who can be eloquent on such a doleful Theme, as the Murder of a Christian, Protestant King, which like Opium is enough to stupefy the the Faculties of all that study on it? and at the Tidings whereof, (as David wished for Absalon: O my Son Absalon, my Son, my Son Absalon: Would God I had died for thee, O Absalon, my Son, my Son) Your Lordship with many more English Hero's, could (I believe) have cried out, O my King Charles, my King, my King Charles: Would God I had died for thee, O Charles, my King, my King.  
I think it Honour enough, to be vouchsafed, to bring but one Pin to the decking of Christ's Spouse, while others adorn her with more costly Jewels, and rich Medals, said a Reverend Bishop: So I account myself superabundantly honoured, if this Threnodia may be accepted by my Dread Sovereign, through your Lordship's Intercession, as the smallest Testimony of my Cordial Lamentation, for the barbarous Decollation of his Royal Father, though but like the casting a Branch of Rosemary into a Grave, while others erect more Glorious Tombs and Statues; and as a pledge of my great exultation, for his own Happy Restauration and Coronation.  
My Lord, it is my Intention, to write an Eucharistical, not a Panegyrical Epistle; because I know, that Flattery, as it is abhorred by myself, so it would be nauseated by your Modesty. However, without contracting any such guilt or censure, I may record it for your perpetual Renown, That while so many have proved Erratic Stars, sometimes Prograde, sometimes Retrograde, never Stationary; you have been a fixed Star in the Firmament of the Church of England: And while others have courted their Sovereign, with Parasitical Friendship, forsaking him in Adversity, as Rats and Mice do a Barn, when the Corn is spent, your Soul hath cleaved (like Jonathan, Ittai, Barzillai and Zadok, to distressed David) to an afflicted Prince; that you have reverenced the Setting Sun of Martyred Majesty, King Charles the First, and the clouded Sun of exiled Majesty, King Charles the Second.  
I have read concerning Agrippa, that being imprisoned for wishing the Empire unto Caius, he was afterwards gratified by Caius with a Chain of Gold, as heavy as that of Iron, wherewith he was loaded in Prison: So, that your Lordship, who have magnanimously endured the Malignant Influences of Blazing Comets, during the dismal Eclipse of the Proper Light, may as a Blessing unto the Church of God. long sit under the vivifical and salutiferous Beams of our Royal Sun, now Triumphant in his Noonday Glory, is the Prayer of,  
Your Lordship's most Humble Servant, JOHN PARADISE.   

Errata.  
Pag. 2. Line 37. read. Renowned. p. 3. l. 18. r. Engedi. p. 3. l. 14. r. Absaloms'. p. ●. l. 29. r. ingenuous. p. 6. l. 3. r. connivance. p. 6. l. 13. r. worn. p. 8. l. 22 r. Blood of Charles, ib. l. ult. r. Isaac. p. 12. l. 32. r. edge of your humiliation. p. 15. l. 33. r. Martial. p. 20 l. 31. r. There can be no Adulterer without an Adulteress. p. 23. l. 21. deal of after Glory.   

THRENODIA Anglicana ob Regicidium, OR THE LAMENTATION Of Loyal Subjects, for the DECOLLATION of their Royal Sovereign.  2 Sam. 24.5, 6. 
And it came to pass afterward, David's heart smote him, because he cut off saul's Skirt.  
And he said unto his men, The Lord forbidden, that I should do this thing unto my Master the Lords Anointed, to stretch forth my hand against him, seeing he is the Anointed of the Lord.  
JUlius Caesar being brutishly murdered, in the Senate house, Marcus Antonius brought forth his bloody Coat to the people of Rome, saying, behold the bloody Coat of your Emperor; who at the sight hereof so Condoled his death, that they fell into a furious rage against the murderers: so King Charles the first being inhumanely murdered at the Gate of his Palace, I am this day to revive the memory, and Represent the barbarousness of this doleful Tragedy, and as it were, to hang forth his bloody Robes before your eyes; that all your hearts may be stirred up to Godly humiliation, for this horrid murder of our sacred Sovereign, the breath of our Nostrils, the Anointed of the Lord: and therein the beheading of three Kingdoms. For the Wish of Nero (which was, That all the Citizens of Rome had but one Neck, that so he might kill them all at one blow) was fulfilled to, and executed by our English nero's; who at once severed the Royal Head of King Charles from his own Body natural, and our body Politic; leaving England, Scotland and Ireland in a bleeding, dying condition, on that fatal birthday of England's misery Jan. 30. 1648. This dreadful doomsday (if, I may so call it) among all the days, since the creation, next to that, wherein Christ was crucified (were it not vain to curse a day irrevocably passed, 
Gen. 1.3, 4, 5, 31. Job 3.3, to 10.  and sinful to curse a day that God hath made,) doth chief deserve to have such anathemas thundered out against it, as Job pronounced upon the day of his Nativity. We may affix such a motto unto it, as David unto the day of Abners' murder, Know ye not that a Prince and a great man is fallen this day in our Israel? 
2 Sam. 3.38.  Wherefore Pious and Christian is our turning it into an Anniversary Fast, that the Nation by solemn and sorrowful lamentation, may discharge itself from the guilt, and avert the punishment of this Royal blood, which was shed in the midst of it. That I may contribute something thereunto, I have chosen this Text to be the foundation of my ensuing discourse, which being so suitabe to the season and occasion, may challenge the honour, that Solomon gives to a word fitly spoken, 
Prov. 25.11.  namely, to be like Apples of Gold, in pictures of silver. These Golden Apples require little paring by explication; my chief work will be in the doctrinal, and Applicatory parts, to cut and quarter them forth unto you, for your edification in Loyalty.  
The words are Historical, being a part of the Chronicle, and Narrative of the persecution of David by Saul, the sum, whereof is briefly this; Heroical David having out of zeal for the weal of his country, through his Wisdom prowess, & the blessing of God crowning his enterprises with success, performed many glorious exploits, particularly that famous victory over Goliath the great giant of Gath, Who defied the armies of Israel, and of the living God; with many more honourable achievements against the Philistines, was Admired and Renowned among the people, Enthroned in their affections, and applauded with Superlative acclamations; yea, (through the indiscretion of the vulgar, 
1 Sam. 18.7. ) above the King himself. Saul hath slain his Thousands, and David his ten thousands.  
Saul seeing his own glory thus extenuated and eclipsed, while david's shined forth so brightly, envieth Davida praise, fear●ch his person, is jealous of his fidelity; lest by reason of his popularity he should carry on some ambitious design for his own accession to the Kingdom; and therefore pursueth after his life (knowing that, mortui non mordent) thereby to prevent the people's revolt, and David's heading them. So dangerous is honour, that it often proves the snare and ruin of the persons dignified therewith.  
Though this act of Saul may seem a necessary piece of state-policy to a Machivilian eye, yet certainly to the eye of a Christian, it will appear a gross violation of Piety; For David had given many demonstrations of his unfeigned loyalty, but never any ground of suspicion of intended Rebellion, by abusing his interest in the affections of the Israelites. The imitation of David's integrity by our late popular Absoloms would have been England's happinesses as their deviation from his footsteps, was our misery.  
The persecuted, having escaped, many ambushes laid for his life, at length findeth his perseoutor, at a great advantage, in a Cave at Engedy: but spareth his life, cutting off only the Skirt of his garment.  
Thus having taken a survey of the Suburbs of the Text, I am now arrived at the words themselves: which contain,  
First, David's Cordial contrition for cutting off the Royal Robe of King Saul, ver. 5. where consider, 

1. The great degree of his sorrow. His heart smote him.  
2. The slight nature of the Act (considered materially) for which he mourned, It was his cutting off the Robe, not the Head of Saul.    
Secondly, David's Loyal Detestation of outting off the Royal head of the Lords Anointed, manifested in a succinct, and excellent Oration, ver. 6. wherein may be considered.  
First, The occasion thereof; which was twofold.  

I. The fit opportunity he had to slay Saul, being in a Cave.  
II. The great Importunity, wherewith his Soldiers persuaded him thereunto.   
Secondly The Orator, He (i. e. David) said unto his men.  

1. David a Subject.  
2. David a General of an Army.  
3. The Auditors, he said unto his men, i. e. his Soldiers.  
4. The Oration itself: which may be Analyzed into 4. parts.   

I. A vehement detestation. The Lord forbidden.  
II. The Act detested, That I should do this thing, to stretch forth my hand against my Master.  
III. The person detesting this Act, that I (i. e. David) should do this thing.  
FOUR The reasons of his Detestation; which are deduced from saul's Relation.   
First, To himself— My Master.  
Secondly, To God— the Lords Anointed.  
1. I shall begin with David's Cordial Contrition, for cutting off the Royal Robe of Saul; And from the greatness of his sorrow, and the slightness of the Act, which was the ground thereof, compared together, 
Observe.  Observe, That the least disloyal action, the smallest injury, and slightest indignity, committed against, and offered unto a King, ought, by Godly sorrow, and true Repentance, greatly to be lamented. David's heart smote him, because his hand smote saul's garment.  
Though David being himself surprised, with his sudden, and unexpected surprisal of Saul, in such a place of advantage, did (through incogitancy, and inadvertency, not thinking there had been any evil in spoiling the garment, seeing he spared the life of Saul: And likewise out of zeal for the vindication of his innocency) adventure on an Act unbeseeming the Majesty of a King, and the Duty of a Subject: yet as soon as he recollected his thoughts, and considered, that not only the persons, but the Robes of Princes, (which are the Ensigns and Badges of authority) ought to remain untouched; and found his action criminal, and himself culpable, his heart smote him.  
As Ephraim's repentance is set forth by his smiting on the thigh. 
Jer. 31.19. Luke 18.13. Mat. 26.57. Act. 2.37.  The Publicans, by smiting on the Breast. Peter's, by weeping bitterly. The sorrow of the converted Jews for their crucifying Christ, by being pricked at the heart. So David's Remorse for wounding the robe of his Sovereign is expressed, by his Hearts smiting him. Compunction of spirit for the least disloyal actions should always follow the commission of them.  
A Loyal subject being overcome by a violent temptation may be induced to Act some things Derogatory to his King's Honour, and his own Loyalty; yet when by deliberate reflection thereon, he discerneth his crime; he will expiate the guilt by true repentance. Even as water, though it be hot, whilst set over the fire, yet when removed from thence, returns to its pristine coldness; and as an he●●ie Body violently detained from its centre, Remoto prohib●nte, naturally and immediately descends thereunto.  
Loyalty may be sullied, but cannot be obliterated, smothered for a time, but never totally exstinguished. It may be wounded, but cannot be Killed; fall asleep, but will awake again, and like the Sun breaking forth out of a Cloud, appears in its brightness and glory-David being conscious of his clemency towards the life of Saul, might have excused his cruelty towards his garment: but so pure and Crystalline was his Loyalty, that he seems to forget his imparallel compensation of good for evil; and wholly Dwells on this punctilio. Thus S. Austin in his confessions saith, that he was troubled in conscience for stealing Apples in his youth.  
Moderation in disloyal actions, is no sufficient Apology for them. Had David urged this plea, he might have rather justified himself, for doing no more; then accused himself, for acting so little. He might have expected to have been Commended, rather than Condemned; saying, Saul hath no reason to be offended with me for cutting off his garment, but much reason to reward me for not cutting off his Head.  
Should a Thief finding a Thousand pounds in Gold, in a traveller's purse, take away only six pence, leaving all the rest untouched; yea, and afterward be troubled in his mind for those six pence; it would argue eminent honesty. This is the nearest Emblem and resemblance of David's Heroical innocency; which yet did surmount this instance: The Law alloweth no Accessaries in the case of treason; all are principals. The Law of God adjudgeth them guilty, whose hands were only inch-deep; as well as those, whose hands were Elbow-deep in the blood of King Charles. Men viewing their failings in the Cracked glass of self-love, and through the false Spectacles of self-justifying pride, account little Sins, no sins, and great sins little sins. David was of a more ingenious and impartial Spirit; choosing rather to aggravate, then extenuate, to magnify then to mince the violation of his Allegiance.  
A Thief if he leave money enough in the traveller; purse to carry him to his journey's end, thinks himself to deserve praise, rather than dispraise: but an honest man's conscience will smite him, should he wrong a man in the smallest matter, though he did it ignorantly.  
David knew that Disloyalty is of an encroaching nature; that little sins are gradual approaches toward greater: that if he could have dispensed with wounding the Royal Robe, he might at length have adventured to wound the Royal heart of his Sovereign. Though Treason appear but as a spark of fire at first; yet if not quenched with the tears of repentance, it will soon flams forth into open Rebellious; and spread over the whole body Politic as the Gangrene creeps from joint to joint, over the whole body natural.  
Should indulgence, connivance, and Impunity be afforded, to an indignity (though never so diminutive) against a King, it would animate & embolden men to Act superlative enormisies. Pettylarceny is a preparative to felony; it is felony in its infancy. He that can without remorse smite a King with the sword of his tongue, will, when opportunity serveth, smite him with a sword of steel.  
As small brush-wood is first laid on the fire to kindle the great Blocks afterwards laid upon it; and as the lesser wedges make way for greater, so little sins are but shooing-horns to draw on greater; and Dwarf-like crimes, but stirrups and footstoolls, whereby to mount up on Gigantic ones. Garments when the Hems are wore off will soon unravel.  
Despising of Kings will grow to Deposing of them, and contemning of them, to condemning of them, if not checked betimes, either by the Magistrate's sword, or the Offenders own conscience: even as the Cockatrice's egg will grow to a Serpent, if not crashed in the Shell. For contempt of a Prince, is Regicide in the Bud, in the shell; and actual Regicide is but Contempt full-blown and hatched. Wherefore laudable was David's relenting for so small an injury offered to his Prince. But let me correct myself; why do I speak of small injuries offered to Kings, when the slightest indignities in themselves, yet when committed against such sacred persons, become heinous, flagitious and inexpiable.  
The transcendent and incomprehensible greatness of God, causeth the least offence against his infinite Majesty to be of an infinite guilt; so that dignity, which the supreme Jehovah, hath conferred on his deputed & subordinate Deittes, doth cause the most inconsiderable offences against them, to swell up into high Treason.  
There can be no little sin; because there is no little God to sin against: So there can be no Diminutive Treason; because the object thereof is the sacred, and honourable Person of a King. An Act receives its specification, Denomination, and aggravation from the nature of its Object.  
Use. This Doctrine doth conclude, a forti●ri for our lamentation this day, for that fatal and mortal blow that was given to our Royal Sovereign. If the wounding of King saul's Robe, the smiting of his skirt, cast David into such pangs of sorrow: much more should the cutting off King Charles his head; the 〈◊〉 of his heart, cause England to mourn ●n Sackclotheand Ashes. How should the memory of this murder bedew English checks, with tears, fill our hearts with sorrow, and  us with mourning? as the Departing Sun doth the night with Darkness; and the Declining Sun the Winter with Cold and Frost. In Ramah there was a voice heard, weeping, and mourning, and great lamentation: Rachel weeping for her Children, and would not be comforted; because they were not. 
Mat. 2.18.  And all by reason of the cruel infaticide acted by Herod. So in England was there a voice heard, weeping, and Mourning and great Lamentation: Subjects weeping for their King, and would not be comforted, because he was not, and all by reason of the bloody Regicide, committed by cruel Herod's.  
We find in sacred History that subjects have bewailed all disasters bef illing their Kings, especially their violent death. 
2 Chron. 35.4, 5.  All Judah and Jerusalem mourned for Josiah: And all the singing men, and singing women, spoke of Josiah, in their lamentations unto this day, and made them an ordinance in Israel. 
Zac. 12.10. compared with. Acts. 2.36, 37.  Yea so great was their sorrow, that the holy Ghost accounts it a fit pattern and resemblance of that grief which should possess the hearts of the converted Jews, for their crucifying the Lord of glory. They shall mourn over him whom they have pierced, as a Father mourneth for his only Son. And in that day there shall be mourning, as the mourning of Hadadrimmon in the valley of Megiddon, which was the place where Josiah was slain. If the Israsites thus lamented the death of Josiah, 
2 Chron. 35.22.  notwithstanding he was slain in battle, by enemies in open hostility against him; which might have mitigated their grief: How inexcusable would the neglect of a sorrowful resentment of murder of our English Josiah be; seeing he was not slain in the heat of War (which would have excused a tanto, though not a toto) but butchered in cold Blood, in time of peace by his own Subjects, or at least those that aught to have been such. It was the saying of our Martyred Sovereign himself, That it is more honourable for a King to be invaded & almost destroyed by Foreigners then to be despised at home. 
Psal. 55.12, 13, 14.  Had it been an enemy I could have borne: But it was thou O Man, my friend, and mine acquaintance. The Dagger of Brutus pierced Caesar's heart, more than any of the rest, which he intimated to him in his last words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Scipio was wont to say, that he had rather Hannibal should e'er his Heart with salt, than Lelius his friend offer him the least unkindness. How did David weep over the Hearse of Abner, being perfidiously murdered by Joab. He commanded the people to rend their , 
2 Sam. 3.31.32, 33, 35.  and gird them with sackcloth, and mourn before Abner. And King David himself followed the Bier, and lift up his voice and wept at the grave of Abner, saying, Died Abner as a fool Dieth; and all the people wept again over him. And David would not taste bread, or aught else, till the Sun was down, whereby all Israel understood that day, that it was not of the King to slay Abner the Son of Ner.  
Did David a King so much lament the murder of Abner his subject? How much more should we Subjects lament the murder of our Sovereign, that all the world may know, that it was not of us to slay Charles King of England.  
That funeral oration and mournful Elegy, which David pronounced for the death of Saul, with a little variation, will serve for our occasion. 
2 Sa. 1.17. to the end   
England laments with this lamentation over King Charles the first, ver. 17. The beauty of England is slain upon thy high places: how is the mighty fallen! ver. 19? Tell it not in Gath, publish it not in Askelon: lest the daughters of the Philistines rejoice; lest the daughters of the uncircumcised triumph, ver. 20. How was the crown, yea blood of the mighty vilely cast away; the blood Charles of as if he had not been the Anointed of the Lord, ver. 21.  
Ye daughters of England weep for Charles who clothed you with Scarlet, with other delights; who put on ornaments of Gold upon your apparel, ver. 24. O Charles thou wast slain at the Gate of thy Palace! ver. 25. we are distressed for thee, Oh King Charles, very pleasant hast thou been unto us: thy love to us was wonderful, passing the love of Women, ver. 26.  
How did the mighty Prince fall and the Royal Crown perish!  
That the horrid nature of this cruel Regicide may be more fully represented unto you, as an argument for humiliation. Consider, First, the Act itself. Secondly, the manner of its commission. Thirdly, The Object thereof. Fourthly, the Authors. Fifthly, The effects and consequents.  
1. Consider the nature of the act itself: It was not only contempt, imprisonment, but murder.  
The Superlative love of Abraham unto God was amplified, in that he was willing not only to chastise, Disinherit, or banish his Son Isaac; but also to kill him, by cutting his throat, ripping open his bowels, and burning his quarters on the Alter: so it is, on the contrary the high aggravation of the high Treason, for which we mourn this day, that it was not terminated in some small affronts; but proceeded to the effusion of the Royal blood of his Sacred Majesty.  
2. Murder Purposed, though not perpetrated is of an infinite guilt. Sin conceived in the heart is damnable, though it never come to the birth, or be brought forth. Was it not a cursed and Diabolical design in Faux, and the rest of the Gunpouder-Traytors, at one blow, to blow up King Prince and Nobles; notwithstanding it proved Abortive? how villainous then were those bloody consultations and resolutions, which came to Maturity, and ripened unto the execution of the Lords Anointed!  
3. It was a voluminous, and bigbellied sin; a sin in folio, which containeth a great litter of other sins, in the belly of it. Ingratitude envy, malice, covetousness, ambition, rebellion, perjury, Treason, blasphemy were the bitter ingredients, whereof this confection of person was compounded.  
4. It was a sin that admitted of no reparation. An imprisoned Prince might have been set at liberty, a dethroned Prince enthroned again; but a murdered Prince cannot be revived.  
Secondly, Consider the manner how the Death of our Royal Sovereign was effected. It was no casual or, involuntary act, no chance-medley, nor manslaughter: but wilful murder. How studiously and Deliberately was it acted! with what Impudence and malice, with what boasting and triumph, with what impenitency and Remorslesnesse, and with what a fixed resolution against all admonitions, and supplications was it committed! Murders of Kings in former ages being done privately, were modestly acted in comparison of this.  
It was the aggravation, as of Absaloms' incest, 
2 Sa. 16.22.  that he spread a tent on the house top, and went into his Father's Concubines in the sight of all Israel. So of our King-slayers treason, that they built a Scaffold before the Royal Palace, and adventured on the Decollation of the father of the Nation, in the face of the Sun, before thousands of spectators in the most populous City of London.  
Thirdly, Consider the object of this cruelty, or the subject whereon it was acted. Not a private person, but a King, whose person is sacred, by the Law of God, of Nature, and of Nations: yea not only a King, but a Christian, a Protestant King. Jesus Christ & his Apostles acknowledged subjection unto, & the primitive Christians prayed for heathen Emperor's. The Jews were commanded to seek the peace of the King of Babylon, to whom they were captives. Mordicai discovered the treason plotted against the life of Ahasuerus, by his two Chamberlains. 
Esth. 3.21, 22, 23.  If the lives of Pagan Emperors, and bloedy Butchers of the Church, were precious in the eyes of the primitive Christians; then certainly the murder of a Gracious King, and Nursing Father aught to be unfeignedly lamented by all that name the name of Jesus Christ.  
As the Husbandmen slew not only the servants, 
Math. 21.  but the Son of the Lord of the vineyard; and the Jews not only the Apostles and Prophets, but also the father of the Prophets, Jesus Christ himself; So our English Cannibals drank not only the blood of the Nobles and Peers of the Realm, the Divines and Ministers of the Church, but also the Royal blood of their sacted Sovereign.  
4. The Authors and Actors of this cruel Massacre, and bloody Tragedy were subjects, sworn subjects, that had taken the oaths of Allegiance, and Supremacy, Professed Christians, yea, Protestants.  
It had been enough for Foreigners, Heathens, Popish Inquisitors, Recusants, Jesuits A Ravilliack, a Faux, to have attempted such a devilish wickedness: But for persons obliged by the laws of Nature, of Nations, of Humanity, and Christianity, by their own Oaths, Protestations, Covenants to defend the authority, and life of their Sovereign, yet unnaturally, inhumanely, barbarously, impiously, perfidiously, to take away his life; What a volume of wickedness was it?  
5. Consider the Malignant influences and effects hereof, in reference to the Royal Family, England, our Neighbour Nations, and Religion.  
First, The Death-day of our present dread Sovereigns Royal Father, was the birthday of Woe and misery, to himself, and all the Royal Family: Even as when the Root is digged out of the Earth all the branches whither. So barbarous a butchery, of so glorious a Father, could not but work excessive sorrow in all their royal breasts, by reason of natural Sympathy, and filial-affection. How were they exiled from the inheritance of their Father, their native soil, and the embraces of their loving subjects, to wander about, like David in the Wilderness! Quis talia fando temperet a lachrimis!  
Secondly, England's happiness being embarked, and bound up in the life of its King, (as jacob's in the life of his Son Joseph) it was shipwrackt together with him. The Eclipse of our Royal Sun benighted. the Kingdom with all its glories, as Phineas his wife named her child Ichabod, saying the glory is departed front Israel; because the Ark of God was taken: So might we have wrote Ichabod on all our enjoyments, saying the glory is departed from England, because the Anointed of the Lord was taken from us; which like the opening of floodgates caused a Deluge, and inundation of calamities to flow upon Church and State.  
Thirdly, What an evil example did this English Regicide yield to neighbour Nations, to encourage them to rise up and cut the throats of their Princes: yoa the memory of such a villainy is enough to infect posterity, and to poison the generations to come with King-killing principles. Sins, the more contagious they are, the more heinous, as the Plague is the worst of all diseases, because most infectious. Thus Memucan aggravateth the disobedience of Queen Vasthi to her husband; because she had done wrong, not only to the King's Person, but also to all the Princes and people of the Provinces of King Ahasuerus, 
Esth. 1.16, 17, 18.  by giving an evil example unto all the Ladies and Women of Media and Persia, to despise and disobey their husbands.  
Fourthly, What scandal hath been brought unto the Protestant Religion, as if the principles thereof did justify the murder of kings. It hath groaned and traveled in pain until now, under that reproach which hath been cast upon it, by reason of that pray onded zeal for God, which was made use of to colour, cloak, mask, and disguise the murder of the King: who therefore might have said as Henry the 7th Emperor of Germany did, when he was poisoned in the Eucharist, and felt the operation thereof, Calix vitae, Calix mortis, the cup of life is made the cup of death to me.  
Absaloms' Rebellion against his Father, 
2 Sam. 15.7, 10. 1 Kin. 21.  under pretence of a vow to be paid at Hebron. Jezebles proclaiming a fast, for the more plausible murder of Naboth. And Jehu's extirpation of Ahabs' posterity, his competitors for the Kingdom, and Baal's priests their Abettors, pretendedly out of zeal for God; but intentionally for his own establishment on the Throne, seem to be the original and Prototype from whence those blasphemous and Hypocritical transactions, in order to the murder of K. Charles were transcribed: for this likewise was hatched under the warm wings, and swaddled up in the mantle of abused Religion, yea, never did a child more resemble his Father, than the actions of English Absaloms, Jehu's, Jezebels, do the actions of those Jewish hypocrites. They answer one another, as face answereth face in a glass. Uladislaus King of Hungary, having agreed on a cessation of Ar●e; with the Turks, did notwithstanding, upon an advantageous opportunity, assault them: The Turks perceiving the battle to go against them, cried out, O Jesus, Jesus! wilt thou permit such perjured persons to call themselves Christians? Whereupon the battle turned, and the Christians were vanquished. Likewise an Indian rejected Christiani y, and vilified Heaven, because he heard the Spaniards did go th● her; whose cruelty rendered both their persons and Religion abhorred.  
What offence do even Turks, and Infidels take at the abominable practices of professed Christians, and how great a wound is given to religion hereby! As the sight of Asahels' Dead body stopped the march of Joabs' soldiers: so the gross failings of professors of Religion, cause some to stagger at, and others to retreat back from the prfe ssion itself.  
Wherefore take up weeping, and wailing, ye inhabitants of England, for that the holy and reverend name of God, pure and undefiled Religion hath been so much blasphemed, abused, and prostituted to, and made a Stalking-horse for the vile lusts and bloody designs of ambitious men; especially in that God- dishonouring, Gospel-disgracing, Religion-reproaching sin of regicide, that was committed amongst us. I have read a dreadful story, concerning a company of Stage-players, whilst some of them were personating and acting the part of the Devil, the real Devil came in amongst them, and drove them all away. If the Devil disdaineth to be brought upon the stage in a mockery, much more doth the Jealous God.  
There are two obstructions, which, if not removed, may possibly abate the edge of your sorrow, for the murder of King Charles; to wit, the long distance of time since which it was committed, And your persuasion of your innocency and freedom from the guilt thereof.  
For the first, The old Age of this murder should be so far from antiquating the sense thereof, or blunting the edge of your humility, that it should rather accelerate and increase it; for, the time past is enough, yea too much, for the nation to have retained the guilt of that Royal blood: Now it is high time to awake out of sleep, and by a National repentance, to testify an abhorrence of the Treason; lest that judgement, which hath been hitherto suspended should now be executed. God may reprieve, when he doth not pardon a Nation: forbearance is no acquirtance. The Lord avenged the slaughter of the Gibeonites by Saul many years after the commission thereof, 
2 Sam. 21.1, 2. 2 Chron. 35.25.  even in the Reign of David, with three years' famine on Israel. Those words, They spoke of Josiah in their lamentations unto this day, do denote the continuation of their sorrow for him a long time after his death.  
Secondly, notwithstanding, this sin was contrived and actually committed but by few, and detested by the majority of the Nation: yet I fear mosst of the people of England have contracted the guilt thereof, upon these two grounds.  
1. Because they did not rise up as one man, with an unanimous resolution to rescue their captived Sovereign out of the hands of those roaring Lions, and destroying Bears, which devoured him: even as all Israel did to rescue their beloved Jonathan, who cried out, shall Jonathan Die? God forbidden, as the Lord liveth, there shall not one hair of his head fall to the ground. This should have been England's voice, resolution, and endeavour in behalf of their King, Causae non impedientes are numbered by Philosophers among moral efficient causes. Qui non prohibet, quod potest, jubet.  
2. For defect of sufficient humiliation. General insensibleness renders a sin national, as well as common practice. I doubt Eng. sorrow hath not been proportionable to the degree of England's sin. Sins that have been buried a long time in the grave of oblivion, may revive in their punishment. It was a pious desire of a Reverend Divine, that a National fast might be solemnly observed for the innocent blood of Holy Martyrs shed in Queen mary's Reign.  
Achan only took of the accursed thing, and yet it is said, 
Josh. 7. ve. 6. & 11.  all Israel sinned, and committed a trespass before the Lord, And all Israel suffered for the sin of Achan. Beloved the murder of King Charles may be an Achan in England, to bring down the curse of God upon it; unless we acquit ourselves by serious humiliation from the guilt thereof.  
All the righteous blood shed upon the earth, from the blood of Righteous Abel, unto the blood of Zacharias the son of Barachias, slain between the Temple and the Altar, is charged by Christ on the Pharisees. If the blood of Abel might justly be imputed to a people, that never had finger in it, 4000 years after it was shed; Much more may that innocent Royal blood which was shed, but 12 years since, be a Moth and a Canker to England; unless we offer up the Sacrifice of a broken and contrite heart unto the Lord. Wherefore, let us hang our harps upon the Willows, and mourn when we remember King Charles the first, as the Israelites sat down by the rivers of Babylon, 
Psa. 137.1, 2.  and wept when they remembered Zion. Let us breath out our sorrow in the words of the Prophet Jeremiahs' Lamentations for the captivity of Zedechiah, The breath of our nostrils, the anointed of the Lord was taken in their pits, 
Lam. 4.20.  of whom we said, under the shadow of his wings we shall live and flourish.  
Naturalists relate that the hard Adamant itself, being bathed in the blood of a Goat, will be softened and dissolved: So were your hearts of a Rock-like, Flint-like, Adamantine nature, yet methinks being bathed in the blood of a King, they should be dissolved into tears of Godly sorrow.  
O cursed Axe! that at one blow cut off the head of three Kingdoms, and left them as Dead carcases. O Glorious Prince! with what Kisses of dissimulation did English Judasses' betray thee! How was thy sacred person, in imitation of our blessed Saviour, (who was crowned with Thorns, spit on, scourged, buffeted, reviled) exposed to scorn and ignomy! How were thy Nobles and Peers who were wont to attend thy royal Person, Exchanged for Jailers, thy Palace for a prison, thy Throne for a scaffold and a Block! Did not the adversaries of King Charles cry out, Execution, Execution, as the Jews against Christ, Crucify him, Crucify him; Finally his royal head was cut off with a cruel Axe; as the blessed heart of Christ was pierced with a cruel Spear.  
Was not this the most monstrous and barbarous act, the most bloody tragedy of all tragedies, that ever were acted, since the crucifying of the Son of God, for a company of abjects not only to abuse, vilify their Sovereign with the opprobrious names of malefactor, Traitor, and the like; but also to arraign, condemn and execute him. Had they touched only his royal robes, it had been a violation of their duty, but they devested themselves of christianity, Loyalty, yea Humanity itself, and cut off his royal head. Hear O Heavens, give Ear O Earth, gather blackness and be astonished! for a great evil hath been committed amongst us. O Sun in thy race throughout the whole world, even the most barbarous corners thereof, didst thou ever take notice of a more inhuman murder?  
O that we had some Jeremiah with Eyes as water, and an head as a fountain of tears, to lament the death, and sing the obsequies of our Mattyred King, yea to write a book of lamentations for him, as he did for the captivity of King Zedechiah.  
Again, from Davide humiliation for, and intention in smiting saul's Robe, compared together: Observe, That a good intention doth not justify an evil, 
Observe.  and disloyal action.  
David's design was to procure a testimony of his innocency; that Saul beholding the skirt of his robe in David's hand, might be fully convinced, that David had no design against his life: than which he could never have proposed a better end to himself, next to the glory of God, and salvation of his soul; and yet being conscious of ataxy in his action, his heart smites him for it. An Act for the matter and substance thereof Lawful, may for Defect of a right modification, & a good end, be but splendidum peccatum: but it is impossible that an act materially evil, should be rectified by the best end aimed at therein. A garment of good cloth may be marred in the making: but a good garment can never be made of bad cloth.  
The prevention of evil, doth not justify the commission of evil, in order thereunto. Lot's desire to prevent Sodomy, did not authorise him to permit Adultery, by prostituting his daughters to the lust of the Sodomites. Herod was not to be excused, when he rushed on the Rock of murder in beheading John the Baptist, at the request of his Dancing minion, to avoid the sands of perjury. 
Math. 14.10.  Neither doth the attainment of the greatest good, change the nature of an evil action. The preservation of Lot's posterity did not excuse his Daughter's incest; nor the procurement of the blessing, Rebekahs' treachery, and jacob's lying. The Lord smote Uzzah that he died, for touching the Ark; though out of an in ention to keep it from falling, when the Oxen stumbled. 
1 Chro. 13.9.10. Joh. 16.2. Phil. 3.  Christ tells his Disciples, that the time should come, that some should think, they did God good service in killing them. Paul during his Pharisaism persecuted the Church of God, out of zeal. Men may give their bodies to be burned, and yet die not as Martyrs, but as malefactors. An Heretic may seal his heresy with his Blood; as Servetus at Geneva. I Doubt not but many Mahometans would Die, rather than renounce their religion. The glory of Martyrdom requires a just and righteous cause to be suffered for, as well as a good intent in them that suffer. Martial law excuseth not a Captain exceeding his commission; notwithstanding he did it out of a good intention, and with good success. Subjects should not be injurious to their Prince, either for the sake of Religion, or civil Liberty. David's intention smiting saul's Skirt, was Honourable, yet the Act itself is Condemned by himself.  
I come now to the Second part of the Text.  
David's Loyal detestation of cutting off the Royal head of the Lords Anointed, manifested in his excellent Oration. 
Part. II.   
1. The Occasion whereof, first presents itself to our consideration, which was twofold; First, the fit Opportunity; Secondly, The great Importunity he had to slay Saul: from whence note these two fundamental principles of loyalty.  
1. That the fittest opportunity, wherein to offer violence to a Prince, is to be rejected.  
2. That the greatest importunity thereunto, is to be resisted.  
First, 
Obs. 1.  That the fittest opportunity, wherein to offer violence to a King is to be rejected. Opportunity is the Touchstone of Loyalty.  
David might have effected the death of Saul with the greatest certainty, and with the greatest security.  
1. 
1 Sam. 24.4  With the greatest certainty. David and his men had so encompassed Saul in the Cave, that his men cried out unto him, behold the day, of which the Lord said unto thee, I will deliver thine enemy into thine hand, that thou mayest do to him, as shall seem good unto thee. Saul being asleep in the Trench, Abishai said unto David, 
1 Sam. 26.8.  let me smite him, I pray thee with the spear, even to the Earth at once, and I will not smite him the second time. David finding Saul in the Cave, might have smote off his Head, as well as the Skirt of his Robe; and turned the Cave into his Grave. And finding him asleep in the Trench, he might have took away, instead of the Cruise of water from his Bolster, so much blood from his Heart, and made it his last sleep; courting him with that Compliment, wherewith a Captain once courted his Soldier, whom he found asleep on the watch, when he thrust his Sword into his bowels, saying, Dead I found thee, and dead I leave thee. But this was the Crown and Glory of David's loyalty, that he was Opportunity-proof. As the Salamander remaineth unscorched in the Fire; and as a man in a Pest-house escapeth the infection of the Plague, so David preserves his loyal breast untainted with these temptations; instead of improving opportunityes, for the acting of murder, he converts them into Trophies of his fidelity; had David abstained from an attempt on saul's life, only while the Success was Dubious, it would have been an argument of his Policy; But to forbear it, when he had such an opportune season, at one blow, to make this Royal Lion, that was so rampant, not only couchant, but also a Dead Carcase, was a Monument of his Loyalty.  
2. With the greatest security. Had David been the Object of the People's Envy, a desire of self-preservation was enough, to restrain him from the Murder of Saul, lest the Noise of such a Fact should have given an Alarm to the People, to rise up as one man, to avenge the blood of their King, and like Lions rob of their Whelps, to tear him into pieces as a destroyer of their Country. But David was so far from the danger of being exposed to the rage and fury of the Israelites, that he was even their Idol: Insomuch, that Saul being slain, he might have expected their Acclamations, rather than Exclamations; their Congratulations for his Safety, rather than their condoling of saul's death.  
Peruse the History, and it will appear, what great interest he had in the Affections, and what great applause from the mouths of the Children of Israel, 1 Sam. 18.5. He behaved himself so wisely, that he was accepted of all the people, and of saul's Servants. And v. 6, 7. With Tabrets and with Harps they sang, Saul hath slain his thousands, and David his ten thousands. How willingly did the men of Judah anoint him King after saul's death, 2 Sam. 3.4.  
Deservedly was David thus esteemed of his Countrymen: For never did any gallant Romans, not Regulus or Cato themselves merit better of their Country, than David of his.  
Now how different was Loyal David from the mind of his Son Absalon? The Son by fair Speeches and courteous behaviour stole away the hearts of the Israelites, and then employed them in rebellion, 2 Sam. 15.2. to 7. But the Father not only abstained from all subtle Insinuations and horrid Calumniations of saul's Person and Government; but when his Deserts (like the Sun) drew all eyes and affections unto him, yet disdained to pervert his, popular interest and favour to any rebellious Design.  
This Self-denial condemneth our English Absaloms', who by Machivilian dissimulation, and slandering the Footsteps of the Lords Anointed, sought to render his Person odious, and his Restauration impossible; themselves amiable, and their Usurped Power impregnable.  
Likewise it admonisheth all Persons of Renown and Interest in their Country, to employ themselves in extinguishing, rather than fomenting that Turbulence which is a Chronical disease in the Vulgar.  
Now David's abhorrence of Revenge, when he might so certainly and so securely have dispatched his Enemy, sets such an Emphasis on his Loyalty, 
1 Sam. 24.17, 18, 19  that it struck Saul himself into an admiration and adoration of it.  
It is nothing for a Beggar, who hath not sufficient for necessity, to abstain from supersluity; but to fit at a Ruler's Table, swimming with all manner of Dainties, and to put a Knife to the throat, to be temperate with Timothy, among luxurious Asians, enhanceth the worth of Tempetance.  
As it was the Glory of Joseph that he rejected a fair opportunity and great importunity to commit adultery, Gen. 39.7, 8, 9 As it was the Honour of Joseph afterward, in Pharoah's Court, of Obadiah, in Ahabs, of Daniel, in Nebuchadnezars, of Nehemiah, when Cupbearer to Artaxerxes, of Lot in Sodom, and of the Saints in Nero's House, a monster of men, Phil. 4.22. that they retained their Piety, notwithstanding the manifold Temptations and opportunities unto sin wherewith they were assaulted; so like a Diamond in a Ring, it sets a great price on David's Loyalty, that at the Cave he did not violate it.  
Not to seek an opportunity for revenge, is honourable; but to reject it, when offered, is double honour. Many are not disloyal, because they cannot, rather then because they would not. As Tully saith of the Catalinarians, aliis Facultas defuit, aliis Occasio, voluntas profectò nemini. As the Tap to the Vessel, and the Spark to dry Tinder, as the fire to benumbed fingers, and Aquavitae to a fainting person, such is a fit opportunity to a disloyal heart.  
Many who have been good Subjects, have proved bad Emperors; and many who have been tolerable Cardinals, when advanced to the Papal Chair, have proved Luxurious Sodomites, Egyptian Magicians, devouring abaddon's, and Incurable Babylonians; so difficult is it to withstand the Force of an inviting opportunity unto sin.  
Wherefore Job, Ch. 31. V 1. made a Covenant with his eyes, that he would not look upon a woman, lest he should lust after her. And Solomon admonisheth us, not to look on the Wine, when it is red, when it giveth its colour in the Cup, and moveth itself aright; lest by the pleasant colour, we should be alured to an excessive use thereof, Prov. 23.31. But Virtues, how much the more difficult, are so much the more honourable.  
It was an Impeachment of jacob's Fraternal affection to Esau, that he took the opportunity of his hunger, to buy him out of the Prerogatives of Primogeniture, Gen. 25.31, 33.  
Though in other cales, David was easily overcome by Temptations (the sight of a naked Bathshoha provoked him to violate his Chastity; and the unkindness of Nabal, to meditate revenge and Murder) yet so great an Influence had the sacred Office of a King on his heart, that the sight of Saul in a Cave, could not wound his Loyalty. As the skill of a Pilot is tried in a storm, and the valour of a Soldier in a Battle; so an opportunity of sin is the proof of virtue. It is frequent with men to exclaim, against a Fact, before they are in a capacity to commit it, and yet afterward to become notoriously guilty of that, against which they exclaimed.  
With what indignation did Hazael answer the Prophet Elisha, telling him that he should rip up women with Child, and dash out the Brains of Children, 2 Kings 8.13. But what is thy Servant a Dog, that I should do this great thing? But when he became King of Syria, the Prophecy of Elisha was fulfilled; Magistratus indicat virum.  
The greatest Importunity to offer violence to a King, is to be resisted. 
Observ. 2.   
David's Soldiers did importunately solicit him to slay Saul, 1 Sam. 24.4, 10. Some bade me kill thee. 2 Sam. 26.8. Abisha● said, now let me smite him, I pray thee, with the spear unto the earth; These words do virtually include such like Expostulations as these;  
O David, Thou hast for a long time been hunted as a Partridge in the Mountains; we thy steadfast Friends, even in advensity, have hazarded our Lives and dearest blood for thy defence: Wherhfore embrace this opportunity, and make it the death of Saul, and our own Miseries; betray as not by thy vain scruples, and foolish lenity, into the hands of an implacable, and deceitful Adversary.  
What strong Obligations had David's Soldiers laid on him to gratiste their request, by the denial whereof he might fear, left they should revolt from him, and upbraid him, with preferring his enemies before his Friends; as Joab did, when he mourned for the death of Absalon, 2 Sam. 19.5, 6. Thou hast shamed this day the faces of all thy servants, which have saved thy life, and the lives of thy Wives and Concubines, in that thou lovest thine enemies, and hatest thy frituds: For thou hast declared this day, that thou regardest neither Prinors nor fervants; for I perceive, that if Absalon had lived, and all we had died this day, it would have pleased thee well. Besides, what plausible Reasons for, and what seeming necessity of the death of Saul, might have been suggested to David? But he looking more to present duty, than future danger, chose rather to hazard all his concernments, then to condescend to a sinful act, though cloaked with such specious pretences, as might have drowned the harsh sound of Murder. Importunity is no Apology for Impiety: Were this Rule observed, it would save many Thiefs and Traitors from the Gallows. How frequently do malefactors at the time of execution complain against their evil Companions, who seduced them?  
Adam's Plea, The woman gave me, and I did eat, Gen. 3.12. Nor Eves, The Serpent beguiled me, and I did eat, Gen. 3.13. were not accepted by God, for their tasting the Forbidden Fruit.  
Moses would not acquit Aaron from the guilt of Idolatry, when he made the Golden Calf, though he pleaded the importunity of the people, Exod. 32.22. Thou knowest this people is set on mischief, and they said unto me make us gods. Samuel urgeth on Saul his sin, in sparing Agag, and the best of the spoil, until he confessed, I have sinned, I have transgressed, because I feared the people, and obeyed their voice, 1 Sam. 15.24. An evil action is to be fathered on the Actor, and not to be translated to the Tempter. Temptations resisted, are the Tempter's sins, and not ours; but if embraced, they become our sins as well as the Tempter's. The fire of temptation would do no hurt, without the dry Tinder of our own lusts; For, where there is no wood, the fire goeth out, Prov. 26.20. But as Coals are to burning Coals, so is a vitiated nature to corrupt suggestions. Solicitations have no constraining or compulsive power over the will, but only an enticing and alluring virtue; they cannot infuse any vicious quality into the mind, but only stir up that Lust which is in it already; they work not in a physical, but in a moral way. There can be no Adulteress without an Adulterer. Were there not a formative virtue in the womb of the corrupt heart, giving life unto sinful injections, they would prove abortive births; though an Enticer may be said to be the Father begetting, yet the corrupt heart is the mother conceiving and bringing forth the Bastard-brood of sin.  
Should a man rob or stab you, and plead that he was tempted to it, would you be satisfied with such an excuse? Importunity, is no cloak for disloyalty; forasmuch as the counter-perswasions of God in his Word from it are greater than men's solicitations unto it: Now (as Peter and John answered the Jewish Rulers) Whether is it right in the sight of God, to hearken unto men more than unto God, judge ye. The violent Clamours of the Jews against Christ, 
Acts 4.19.  Crucify him, Crucify him, did not acquit Pilate from the guilt of his blood; but according to their imprecation of judgement on, and execration of themselves, it hath been on the heads of them and their children, this 1600 years. The Petitioners which were suborned against King Charles, like Jezabels false Witnesses against Naboth, did not discharge the Actors of that Fatal Tragedy, from the guilt of his Royal Blood.  
All the plausible Remonstances, specious pretences, and sophistical Pleas, which our late Jugglers raised, to delude the injudicious Vulgar, vanish before this evident testimony, deduced from David's Loyalty, notwithstanding the disloyal clamours of his Soldiers; even as Dagon fell down before the Ark, and as the Mists and Vapours in the Air are chased away by the glorious beams of the arising Sun.  
Now possibly some who have razed out all Principles of Religion and Reason out of their minds, may arraign David for a person of an abject and ignoble spirit, and condemn him for Folly and pusillanimity, because he made not Ambition and self-advancement his Card and Compass, whereby to steer his course; but neglected so fair an opportunity to acquire a Kingdom. This indictment will appear to be no Billa vera, but a Forgery; and David's Loyalty to be no Impeachment either of his Prudence or Magnanimity, if we review the precedent History, wherein are recorded most undoubted proofs of both. Let that Subject's Valour be accounted Diabolical fury, and his wisdom diabolical Subtlety, that clasheth and interfereth with his Allegiance, and is inverted against his Sovereign. Thus much in reference to the Occasion of David's Oration.  
2. Now followeth the Orator: He, i. e. David, said unto his men; 

1. David a Subject.  
2. David a Captain of Soldiers.    
1. David a Subject: From whence note,  
That Subjects ought not to be contented with personal Loyalty, 
Observe.  but should endeavour to Loyalize others.  
As Light, so Loyalty, is not to be hid under a Bushel. 
Mat. 5.15.  Loyalty is of a diffusive nature, it will not be engrossed and monopolised, it will not be put into a Napkin, or locked up in private breasts.  
David would not imprison, his Loyalty in his own breast, but causeth it-to flame forth in a Loyal Oration, that it might kindle the like Sacred fire in the breasts of others.  
Piety toward God, and Loyalty toward our King, should be of a like nature. It is the property of Grace to be commuicative. 
John 1.  Andrew having found the Messiah, calleth Simon, and Philip, Nathanael. Moses could even wish his Name were blotted out of the Book of Life, and Paul himself, accursed from Christ, for the sake of the Israelites. So Loyalty is of a spreading and assimilating nature; like fire, that converts the Fuel into its own substance; like Leaven that leaveneth the whole Lump; and like the Philosopher's stone, that turneth what it toucheth into Gold.  
With what Marks of Infamy do such deserve to be branded, who have run counter hereunto, not only by personal disloyalty, but also by indefatigable industry to poison others with Principles of Sedition. The Holy Ghost stigmatizeth those, who incited the Jews to rebel against the King of Babylon, with the Names of Diviners, Enchanters and Sorcerers. 
Jer. 29.9.  O, that all who have endeavoured to propagate Treason in England, by seditious Pamphlets, would deal with their Libels as the Sorcerers did with their conjuring Books; 
Acts 19.19.  they brought them together, and burned them before all men, and counted the Price, and found it fifty thousand Pieces of silver.  
2. 
1 Sam. 22.2.  Consider David in a military capacity, as Captain of Soldiers. 400 people gathered themselves to him, and he became Captain over them. Generals of Armies should persuade their Soldiers not only to be valiant against their Enemies, but also faithful to their King. The great dignity conferred on them, the great trust reposed in them, their Authority over, and Interest in their Soldiers, do all require this duty from them. Besides, Soldiers are usually very respectful to the Persons, obsequious to the Commands, observant of the directions, and apt to imitate the Examples of their Leaders.  
It was said of Naaman the Syrian, 
2 Kin. 5.1.  that he was a great man, and honourable, but a Leper. To praise a man with a but, is but to dispraise him.  
It is a wound and dishonour never to be wiped off from the Names of some Generals, that they were Famous and Valiant Warriors, but they inverted their Arms against their Sovereigns A Commendation with this Discretive, but, is a diminutive Commendation.  
It gives an Accent to the Renown of Joab, 
2. Sam. 12.  that he would not build up his own Glory, out of the Ruins of his Kings. After he had almost taken Rabbah, he sent Mesengers to David, saying Gome and encamp against it, lest I take the City, and it be called by my Name.  
The memory of our late Military Officers will stink in the Nostrils of all Loyal Subjects, because they debauched the minds of their Soldiers with seditious Principles, instigated them unto Rebellion, and by subtle Insinuations enthroned themselves in their Affections, in order to the dethroning of their Sovereign. But let it be recorded for the perpetual Renown of our Famous and Heroical English General, that he trod in the Footsteps of David, that he took up the Cudgels against our rampant Enemies, who were so drunk with Success, that they defied all Antagonists, as Goliath did David; and that he employed his Arms for effecting the happy Restauration of our Dread Sovereign, King Charles the Second, to his Throne and Kingdom. Wherefore let his Name be precious unto the English, as the Names of Gideon, Barak, Samson, Jepthah, and the rest of those Worthies of Israel, were unto that Nation, for being Instruments of their deliverance out of the hands of Midianites, Moabites, Ammonites and Philistines. Unto this Magnanimous Hero's tutelar Sword, next unto His Royal Majesty's tutelar Sceptre, (the principal efficiency, and the Glory of, being reserved for, and ascribed unto the Great God) England is indebted for all its Happiness.  
3. The Third Member observed in the dissection of this Verse is David's Auditors: He said to his men, i. e. Soldiers, being a p●ck of hungry and bankrupt persons. 
1 Sam. 22.2  Every one that was in distress, in debt, and discontented, gathered themselves to him. These men's wants might provoke them to offer violence to Saul, that they might be enriched with his Spoils, and have his Kingdom for a Prey. Therefore David darteth forth this Loyal Oration, (that as cold water cast into a Pot, stayeth the boiling thereof) it might allay the violent Aestuations of their Passions.  
Soldiers of all men, have most need of Loyal Instruction, that it may be an Antidote against the Poison of the Temptations arising from a military Employment. All is fish that cometh to net with Swordmen, they are apt to put no difference between the Prince's Robes and the Peasants Russet; they are so accustomed to Instruments and Acts of Cruelty, that immanity becomes natural to, and habituated in them. Inter Arma silent Leges. The sounding Trumpet, the roaring Cannon, and the rattling Spear, (like the noise of the Egyptian Cataracts, which (as it is reported) maketh the adjacent inhabitants almost deaf) hindereth the voice of the Law from being heard; and the Sword will be made use of, for the decision of Controversies, 
1 Kings 3.24, 25.  as it was by Solomon in another manner. As Fire in the Chimney is necessary and profitable, but on the Housetop dangerous and pernicious; so though a Militia be sometimes necessary for the defence of a Nation, and the offence of its Enemies; yet if the military insolence of the Soldiers be not allayed by godly and Loyal Instruction, it will be poison in stead of Physic to the Body Politic. If the hearts of Soldiers be not seasoned with Loyalty, they will grow so insolent, and be so Pinnacle high in Pride, that they will endewour to turn their Belts into Robes, their Headpieces into Crowns, and advance their swords above the Sceptre of their Sovereign, as England hath found by sad Experience.  
Wherefore John the Baptist catechiseth the Soldiers that came unto him, 
Luke 3.14.  after this manner; Do violence to no man, accuse no man falsely, and be content with your wages. And David in the Text, teacheth his Soldiers to cause their Swords to do Homage to saul's Sceptre, (as the Sheaves of joseph's Brethren made Obeisance to his) in a Lecture of Loyalty; which leads me to the Fourth Particular.  
4. The Oration itself, wherein is expressed;  
1. A Vehement Detestation: The Lord forbidden. This Expression denoteth the greatest Abhorrence of an Act. When the Ten Patriarches would manifest their Indignation against stealing joseph's Silver Cup, 
Gen. 44.7.  they say, The Lord forbidden that thy Servants should do this thing.  
The Israelites protesting against the death of their beloved Jonathan, 
1 Sam. 14.45. Rom. 9.14.6. Rom. 2.  cry out, Shall Jonathan die, who hath wrought so great salvation in Israel? God forbidden. Is there unrighteousness with God? God forbidden. Shall we continue in sin that Grace may abound? God forbidden. Paul's detestation of Blasphemy, and david's of the murder of his King, are set forth by like expressions, to show the affinity between these two sins.  
There aught to be not only a reluctancy against, an averseness from, a forbearance of, and a resolution against injuriousness to the Sacred persons of Princes, but also a fixed resolution joined with the greatest Antipathy against it, an Abolition of disloyal, and an introduction of Loyal Principles, to denominate Subjects eminently Loyal.  
Many, who have Rebellious hearts, yet stretch forth no Rebellious hands, but 'tis for want of a temptation, rather than of an inclination thereunto.  
Methinks I hear the hearts and tongues of all faithful Subjects, echoing forth a reply to all Suggestors of Treason, in such a Dialect as Balaam did to Balak, desiring him to curse Israel, If Balak would give me his house-full of Gold and silver, I cannot go beyond the Command of the Lord, to do this thing; and as Hazael to Elisha, Is thy Servant a Dog, that he should do this great thing? I cannot consent unto the Effusion of Royal Blood, unless I should renounce Religion, Reason and Humanity itself, and Nebuchadnezzar-like, be transformed into some Bruit Beast, some Tiger, Wolf, Bear or Lion: Yea, unless I could exchange my humane, for a Diabolical Nature; because it is such a barbarous and prodigious wickedness, which shall be demonstrated under the next Head.  
2. The Act Detested, which is expressed with an Emphasis, in these words, that I should do this thing, i. e. this Horrid, this abominable thing, to stretch forth my hand against the Lords Anointed. 
2 Kin. 8.13.  It sounds as high as the like Expression of Hazael;— That I should do this great thing, i. e. this Inhuman Villainy, to rip up women with child, and to dash out the Brains of Children. Stretching forth the hand against a Person, is an usual Periphrasis of murder in Scripture-Dialect. David schooling the Amalekite, for slaying Saul, saith, How wast thou not afraid to stretch forth thy hand against the Lords Anointed? 
2 Sam. 1.14.   
That the Murder of a King may appear in its bloody colours, consider it under the Notion, 1. Of Homicide. 2. Of Regicide. Which is capable of a triple Aggravation; being, 

1. Parricide.  
2. Sacricide.  
3. Deicide.    
1. Of Homicide. I take not this Word in a Juridical and Forensical sense, as it is distinguished from Wilful Murder; but, as in its genuine signification, it imports the Murder of a man, as a reasonable Creature, and abstracted from any  denomination, arising from superadded Honour.  
This Scarlet and Crimson sin being died in Blood, was one of the first Crimes against which God enacted a penal Law, and for which he allotted a Capital punishment. 
Gen. 9.6. Pro. 28.13. Psal. 35.23.  He that sheddeth man's Blood, by man shall his blood be shed; for in the Image of God made he man. He that sheddeth the Blood of any Person, hasteth to the Grave, let no man hinder him. Bloody and deceitful men shall not live out half their days.  
Murder is so contrary to the Light of Nature, and so destructive to Humane Society, that the Barbarians seeing a Viper on Paul's hand, said, no doubt, this man is a Murderer, whom, though he hath escaped the Sea, yet divine vengeance will not suffer him to live. 
Acts 28.4.  It were easin to recite many Dreadful Examples of God's judgements inflicted on Murderers.  
How often have Murders concealed for many years, been at length even miraculously revealed?  
Murderers have sometimes been struck dead by the immediate hand of God from Heaven; and sometimes been their own executioners, by hanging, stabbing, or drowning themselves. And as God reigned fire and brimstone (Hell out of Heaven) on Sodom and Gomorrah, so hath he often caused some sparks of Hell-fire to fly into the Consciences of Murderers, and tormented them in a kind of Hell upon Earth, with a continual sense of Bloodguiltiness. Blood lieth heavy on the Stomach, but more heavy on the Conscience.  
2. If Homicide be such a capital Crime, much more is Regicide. If that like Cain. shall be avenged seven fold, this like Lamech, shall be avenged seventy and seven fold. Nothing but the blood, of Zebah and Zalmunna would pacify Gideon, because they slew his brethren, 
judges 8.18.19. 2 Kin. 9.31.  though they only resembled the Sons of a King. Judgement hath always pursued King-killers. Had Zimri peace who slew his Master?  
The bowels of the Earth became the Habitation of Korah and his Complices, 
Num. 19 2 Sa. 20.22.  for conspiring against Moses, King in Jesurun. The Head of Rebellious Sheba became a just Sacrifice to pacify the fury of Joab.  
The Life of a King is equivalent to the Lives of ten thousand Subjects. The King said, 
2 Sam. 18.2, 3.  I will surely go forth with you myself: But the people answered, thou shalt not go forth; for if we flee away, they will not care for us, neither if half of us die, will they care for us; but thou art worth ten thousand of us; therefore now it is better that thou secure us out of the City.  
Sacred History is full of the Noble Examples of Loyal Subjects, who have been even prodigal of their Lives for the sake of their Sovereign.  
What Volunteers were the People of Israel, in jeoparding their Lives for the sake of David, in Absaloms', and Sheba's Rebellions? You may find a Catalogue of such Heroes in 2 Sam. 23. 
2 Sam. 20.2.  Amongst whom, Abishai deserves an eminent Character for his Loyalty: When Ishbi-benob thought to have slain David, he enters into a Combat with him, though a Giant, a second Goliath, and slew him. Yea, how ready was he to adventure his Life, 
2 Sa. 21.17.  that he might wound the heart of Shime●, because he wounded the good name of his Sovereign. The Life of David was so precious in the eyes of all his Subjects, that they swore unto him, saying, 
2 Sam. 16.9.  Thou shalt no more go forth with us to battle, lest thou quench the light of Israel. 
2 Sa. 21.17.   
How sharply doth David rebuke Abner, for Life-guarding Saul no better. As the Lord liveth, ye are worthy to die, 
1 Sam. 26.15, 16.  because you have not kept your Master, the Lords Anointed. He that is not with me, is against me, saith Christ: So he that defendeth not a Prince, destroyeth him. Christ allegeth the duty of Subjects, to defend their Sovereign, as a Principle engrafted in the hearts of all men. If my Kingdom were of this world, then would my Subjects fight for me, 
John 18.36.  that I should not be delivered into the hands of the Jews. Christianity engageth us to lay down our lives for the sake of Christ: So Loyalty obligeth us to adventure them for the safety of our King. Wherefore how do such degenerate from the nature, not only of Christians, but also of men, who are so impious, and so impudent, as to attempt the Destruction of Kings; for the Preservation of whose Persons, they ought to sacrifice their own Blood. That the Murder of a King may appear to be a detestable impiety, consider it;  
1. As Parricide. King's are styled Nursing Fathers, and Queens Nursing Mothers. The same Compellation David used to Saul: 
Isa. 49.23. 1 Sa. 24.11.  My Father, see the skirt of thy Robe in my hand  
Not only Natural, Oeconomical and Ecclesiastical Fathers, but also Political Fathers are included in the Fifth Commandment.  
If Fratricide caused Cain to be a Vagabond and a Fugitive on the Earth, and Absalon to be banished out of Jerusalem, how great guilt is contracted, and how great punishment deserved by Parricide?  
This is such an unnatural Act, that the Ancient Romans would enact no Law against it; because they thought none would be so barbarous, as to commit it. It is a complicated sin, for hereby a man destroyeth him that begat him, that loved and educated him, etc.  
So that to kill a King, who is Pater Patriae, is by Analogy, as if a man should cut the throat of his Father that begat him, and rip up the bowels of his Mother that conceived him. What became of Traitorous Absalon, who sought the Life and Kingdom of his Natural, and Political Father? Was he not deservedly hanged between the boughs of an Oak? Were not Joabs' darts fit Chyrurgical Instruments, by a just kind of Phlebotomy, to let out his unnatural blood?  
2. Regicide is Sacricide. As it is Sacrilege to profane holy and consecrated things, so it is Sacricide to murder the Anointed and Sacred Persons of Kings.  
3. Regicide is (with reverence be it spoken) Deicide; a kind of Godmurder. Methinks, now I hear some Melancholy illiterate Sectarian, exclaiming against me, as the High Priest against Christ. 
Mat. 26.65.  This man hath spoken Blasphemy; for God is not like man, that he should be subject unto death.  
That I may vindicate my Assertion from this heinous Charge; know, that it is to be understood, not Properly, but Analogically. It is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and must be interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
God forbidden that I should assert any possibility of Mutation in the Divine Essence, which is altogether impassable. Our Righteousness cannot profit him, nor our Sins hurt him. 
Job. 22.2, 3. job. 35.6, 7, 8.  It was the Heresy of the Anthropomorphites, that they ascribed unto God humane Members, and an Organical Body; because the Scripture attributeth Eyes, Ears, Hands, and Bowels unto him; thus they transformed the incorruptible God into an Image made like unto corruptible man. 
Rom. 1.23.  Whereas such Speeches do only denote, that whatsoever Perfection accreweth unto the body, by the use of such Members, is in an eminent and infinite degree found in Gods thus Eyes and Ears denote God's Omniscience, Hands his Omnipotence; Bowels his infinite Mercy and Compassion. Now without bordering on this Heresy, the Murdering of supreme Magstrates may be called Godmurder, though not actually and preperly, yet interpretatively: The Lord accounts it as such.  
The Jews, though they murdered only the Body of Christ, yet shed the Blood of God: 
Acts 20.28.  because there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Communication of Properties, arising from the hypostatical Union between the Divine and Humane Natures of Christ, whereby whatsoever doth agree to one Nature, may be spoken of the whole Person.  
Christ accounteth the Persecution of his Members, 
Acts 9.4. Heb. 6.6. Mat. 25.45. Luke 10.16.  to be a Persecution of himself; by reason of the Mystical Union between them.  
In like manner, God appropriates the Murder and Contempt of Magistrates unto himself; because they receive their Commissions from him, stand in his stead, represent his Person, are called by his Name, and are his Deputies and Vicegerents. 
Eph. 4.30. Isa. 63.10. Isa. 43.24. Amos 2.13. Ezek. 6.9. Ezek. 16.43. 1 Sam. 8.7.   
As the Lord is said to be grieved, vexed, wearied, and made to serve, pressed as a Cart with sheaves, and broken, and fretted with men's Iniquities and Transgressions; so to be rejected and despised, in the rejection and contempt of Magistrates. Saith the Lord to Samuel, they have not rejected thee, but they have rejected me, that I should not reign over them.  
Affronts offered to Ambassadors redound to the dishonour of the King that sent them. David furiously revenged the abuse of his Ambassadors, when the Ammonites shaved off their Beards, 
2 Sam. 10.  and cut off their garments in the middle. King's are the extraordinary Ambassadors, which the great Jehovah hath sent into the world; he will plead their cause, and avenge their quarrels against all rebellious Subjects. Wherefore let all men refrain from offering violence to Kings, lest (as Gamaliel spoke in another case) they be found to fight against God. And let us lament this day, 
Acts 5.39.  the horrid, monstrous, barbarous, inhuman, abominable and detestable Murder of King Charles the First, because it was repugnant and contrary to Humanity, as it was Homicide; to Nature, as Parricide; to Loyalty, as Regicide; to Piety, as Deicide: because it was at once the Murder of a man, a King, a Father, a God: 
Ps. 82.6.  I have said ye are gods, i. e. gods in Office, though not in Essence.  
3. Consider the Person detesting this Act; God forbidden that I, (i. e. David) should do this thing. And David's heart smote him. 
V 5.  There are many Circumstances relating to the Person of David, that do very much amplify his Loyalty.  

1. He was Injured.  
2. Anointed.   
1. Injured David mourns for cutting off the skirt, and abhorreth cutting off the Head of Saul: From whence note;  
That Injuries received by Subjects from their Sovereign, 
Observe.  are not to be accounted a sufficient Charter, to absolve and discharge them from their Allegiance; nor a sufficient Patent, to authorise and commissionate them, to exercise revenge, rebellion and violence against him; but aught to be swallowed down and passed by, with a meek and patiented spirit: Or thus;  
Subjects oppressed by their King, by reason of his false and groundless suspicions concerning them, aught to be the more solicitous to clear up their innocency and vindicate their Loyalty.  

1. David deserved as well of his King and Country, as ever any Roman Generals riding in triumph through the streets of Rome, with Captives bound to their Chariot wheels, did of theirs.  
2. He received not only an inadequate and insufficient reward, but no reward; yea, he was not only non-rewarded, but evilly entreated. Saul sought after his Life.  
3. Yet his carriage is so meek and Heroical, that it scarce admits of an Hyperbole or Parallel. For never was a Subjects Integrity more groundlessly suspected, his Morits more unsutably rewarded, his Injuries more wrongfully received, and yet his behaviour more gallantly Loyal, than david's. He revenged the Injures received from Saul, by studying, to approve himself innocent, by redoubled courage against the Philistines. As Paul saith, where sin did abound, Grace did much more abound; so David's Loyalty did exceed saul's tyranny. Saul would have smote David to the wall with a Javelin, though he could not; but David, though he could have smote Saul to the Cave with a Sword, yet would not.   
As the Oak is more strongly rooted by the winds, and the fire burneth most fiercely in winter, by reason of the Antiperistasis of cold; so David's undeserved Persecution was rather like Oil, to increase, than water to extinguish that Loyal Fire, that was in his breast.  
David's design in cutting off saul's skirt, was no other, than (as Goliahs' sword was laid up behind the Ephod, to be a Monument of David's victory over him) to obtain a Trophy and Monument of his Loyalty. 
1 Sam. 24.9, 10.  Wherefore hearest thou men's words, saying, behold David seeketh thy hurt? Behold, this day thine eyes have seen, how that the Lord had delivered thee into my hands in the Cave, and I said, I will not stretch forth my hand against my Lord, for he is the Lords Anointed: Moreover he said, yea, see the skirt of thy Robe in my hand: For in that I cut off the skirt of thy Robe, and did not kill thee, know thou, and see, that there is neither evil nor transgression in my hands; and I have not sinned against thee, yet thou huntest my soul to take it.  
If you consider David's consequent contrition of spirit, for but the shadow of disloyalty, in smiting saul's garment, and his vehement antipathy against destroying his Life, it will appear, that God hath stamped such inviolable authority on all Kings, as well the evil, as the good, that they are exempted from the Lashes of their Subjects, and the Offices of both, to be had in equal respect, though the virtues of the one sort, be to be preferred before the vices of the other.  
1. Protection is not the ground of Subjection. That speech, salus populi, suprema lex, doth not detract from the Supremacy of Kings, nor justify the contumacy of Subjects: but the genuine sense thereof is this, that the safety of the people should be the scope of Legislators; whose Laws should conduce thereunto.  
2. A Simili: If a Master exercise too much rigour toward his Servants, shall they therefore cast off the yoke of Subjection? The Apostle Peter exhortech otherwise. Be subject to your Masters, 
1 Pet. 2.18.  not only to the good, and to the gentle, but to the froward.  
If a Father provoke his children to wrath, and give them immoderate and undeserved Correction, shall they therefore break the Bond of Filial Subjection, disown his Paternal Jurisdiction, and Absalom-like rise up in Rebellion against him? God forbidden. In like manner, a Political Father's violation of his trust, is no ground for Subjects violation of their duty.  
3. There is a general good attained by the Government of the worst Princes, which doth overbalance all their Personal Failings.  
Zedekiah, an evil King, is called by Jeremiah, the Breath of the Israelites Nostrils. 
Lam. 4.20.   
Without Government, men would be like wild beasts in the wilderness, and like Fishes in the Sea, the stronger devouring the weaker. Praestat sub male Principe esse, quam sub nullo, Corn. Tac. Lib. 1. Hist.  
Wherefore to endeavour the redress of Irregularities, and maladministrations of Government, by dismounting or destroying the Governor, is a Remedy worse than the Disease: it is to cure a distemper in the Head by cutting it off.  
4. The Providence of God is often judicially exercised in setting evil Kings over a Nation, as a punishment of the sins thereof. 
Isa. 3.4. Compared with Ec. 10.16. Hos. 13.11.  God threatneth woe to a Land, by giving Children to be their Princes, and Babes to rule over them, i. e. Foolish and Froward Governors.  
I gave them a King in mine anger. These words do not argue, God's displeasure against Monarchy; for he gave Israel, David and Solomon, and other Kings, not in Anger, but in Love and Mercy. 
1 Kin. 10.9  Because the Lord loved Israel, therefore made he thee King, saith the Queen of Sheba to Solomon. But the scope of them, is to show, that for the sins of the Israelites, the Lord set over them Saul, a fierce man, that handled them in such a rigorous manner, as is expressed in 1 Sam. 8.10. to 18.  
Persons groaning under Oppression, and revenging themselves on their Rulers, and not looking to the Judicial Providence of God, are like Dogs that snarl at the stone, but look not to the hand that threw it.  
5. God hath reserved Kings for his own Tribunal, and not exposed them to the tumultuous rage of the Common people. Against thee, 
Ps. 51.4.  and thee only have I sinned, and done evil, in thy sight. David had sinned against Uriah, by depriving him of his wife and life; but because he was above the jurisdiction of his Subjects; and his offence came under the Cognizance of God alone, therefore he saith, against thee only have I sinned.  
The Lord shall smite him, 
1 Sa. 24.12.  or his day shall come, mine hand shall not be upon him.  
6. The unanimous Suffrage of Holy Patriarches, Prophets Apostles, Primitive Christians, and of Jesus Christ himself, may be produced against Subject's Rebellion against their King, under pretence of Tyranny.  
Abraham prayeth for Abimelech King of Gerar. Jacob blesseth Pharaoh King of Egypt, 
Gen. 20.17.  notwithstanding they were both Heathens.  
Jeremiah and Daniel assert the Authority of Nabuchadnezzar, an Idolater, a Tyrant, and a destroyer and depopulator of Countries. Thou, 
Dan. 2.37.  O King, art a King of Kings; for the God of Heaven hath given thee a Kingdom. Those Nations that will not serve, 
Jer. 27.6, 8, 9  and put their necks under the yoke of the King of Babylon, shall be punished with the Sword, and with Famine, and with Pestilence, until they be consumed. Therefore harken not to your Diviners, nor to your Dreamers, nor to your Enchanters, nor to your Sorcerers, which say unto you, ye shall not serve the King of Babylon.  
The holy Apostles Peter and Paul command Subjection to heathen Emperors: 
Rom. 13.1, 2, 3. 1 Pet. 2.13, 17.  For it was about 300 years after Christ, and consequently a long time after the death of the Apostles, before any Magistrates became Christians.  
The Primitive Christians were wont to pray for Pagan Princes, Exoptantes ipsis vitam prolixam, imperium securum, domum tutam, exercitus fortes, Senatum fidelem, populum probum, & orbem quietum, Tertul. Apologet. Cap. 30.  
Eminent was the example of Mephibosheths Loyal deportment toward David, notwithstanding he 〈◊〉 unjustly sequestered half his estate. The King said, 
2 Sam. 19.29, 30.  why speakest thou any more of thy matters? I have said, thou and Ziba divide the Land. And Mephibosheth saith, yea, let him take all, forasmuch as my Lord the King is come again to his House in peace.  
Our Saviour Jesus Christ commandeth the payment of Tribute unto Caesar. Give unto Caesar, the things that are Caesar's. 
Mat. 22.21.  And acknowledgeth, that Pilate, an unjust Judge, had his Commission from Heaven. Thou couldst have no power against me, 
John 19.11.  unless it were given thee of God.  
The barbarous Jews themselves, who crucified the Lord of Life, being asked by Pilate, whether they would have their King to be crucified, answered, we have no King but Caesar; intimating, that if they had believed, that Christ was their King, no violence should have been offered unto him.  
Rehoboam threatened Tyranny unto Israel, saying, my little finger shall be thicker than my Father's Loins; my Father chastised you with whips, but I will chastise you with Scorpions; yet the Revolt of the ten Tribes from him, is called Rebellion, 
2 Chron. 13.4, 5, 7.  and the Promoters thereof Sons of Belial. Ahab and Jezebel were as great Oppressors, and as bloody Persecutors of the Prophets, as ever held Sceptre; yet God threatneth to punish Jehn for destroying them and their Posterity. 
Hos. 1.4.  I will avenge the blood of Jezreel on the House of Jehu, and will cause the Kingdom to cease from the House of Israel. Though the defection of the ten Tribes from the House of David, was the punishment of Solomon's Idolatry, and the destruction of Ahab and jezebel, 
1 Kin. 11.11  the Judgement of God on them, for their Cruelty to Naboth: Yet this did no more excuse the Treason of the ten Tribes and Jehu, 
1 Kings 21.19, 21.  who out of rebellion's minds, executed these Judgements, than God's predetermination of the death of Christ, did justify Judas betraying him, or the Jews crucifying him.  
So then we conclude, that in case of private and personal, or public and National Injuries received from a King, Subjects ought to lay aside all Malice, Guile, Envy, Evil Speakings, 
1 Pet. 2.1.  and all weapons of War, and Instruments of death. Jesus saith to one of his Disciples, resisting the Officers of the Chief Priests and Elders of the Jews, that were sent to apprehend him; Put up thy sword into its place, for all they that take the sword, shall perish with the sword. 
Mat. 26.52.  Preces & Lachrima were the only Arms that the Primitive Christians used, when they were oppressed and persecuted. Humiliation, Ref●●●●ion and Supplication unto God, who judgeth among the gods, and in whose hands are the hearts of Kings, 
Prov. 21.1.  who turneth them as Rivers of water, are better Expedients for the removal of Pressures from a Nation, than Rebellion. Samuel having in the precedent verses foretold to the Israelites the rigorous carriage of their King towards them, 
1 Sam. 8.18.  he saith, ye shall cry out in that day, because of your King, but the Lord will not hear you: he doth not say, ye shall rise up and depose your King, but ye shall cry unto the Lord for Relief.  
A provoked Prince ought to be pacified by Submission, not irritated by Revenge, which is not lawful against a Private Person, much less against the Head of a Nation: For a Subject lying under groundless suspicions, to infer from thence, that it is better to be suspected for something, than nothing, is the Devil's Logic; and to exercise Rebellion correspondent to such a Principle, is a diabolical Fact.  
men's submissive deportment, and sedulous endeavours, to remove even the causeless Jealousies of their Prince, is the most probable means to stir up the Embers of Ingenuity in his heart. A Flint will break upon a Featherbed. No heart can be so Adamantine, as to withstand the force of an Argument drawn from doing good for evil. This, like a Sunbeam melted the spirit of Saul himself. Saul said, is this thy voice, my Son David? and he lift up his voice and wept: 
1 Sam. 24.16, 17, 18, 19  And said to David, thou art more righteous than I; for thou hast rewarded me good, whereas I have rewarded thee evil; and thou hast showed this day, that thou hast dealt well with me; forasmuch as when the Lord delivered me into thy hands, thou killed'st me not: For if a man find his enemy, will he let him go free? 
1 Sa. 26.21.  Again, I have sinned, return my Son David, for I will no more do thee harm, because my soul was precious in thine eyes: Behold, I have played the fool, and erred exceedingly. Herein the words of Solomon are verified. By long for bearing a Prince is best persuaded. 
Prov. 25.15.  But a revengeful retaliation of Injuries, will exasperate the Spirits of Princes, who being Cedars in Lebanon, will disdain to receive affronts from Thistles in Lebanon. Wherefore that Admonition in Eccles. 10.4. is not only most pious and Christian, but also most prudential. If the spirit of a Ruler rise up against thee, leave not thy place, (i. e. flee not away in rage and passion) for yielding pacifieth great offences. Now this Prerogative of Princes, to wit, their exemption from the violence of their Subjects, should be a golden Bridle to restrain them from all actions exorbitant and excentrical from Justice and equity, and a golden spur to quicken them to such Heroical actions, for the public good, that may argue them to be of Noble and Princelike spirits, as well as of Noble and Princely Blood and Dignity.  
But blessed be the Lord, who hath set over England, not a Scratching Bramble, but a Royal Olive, whose Fatness and Sweetness doth rejoice and exhilerate our hearts: A Prince, that is, (as it was said of Titus the Roman Emperor) Deliciae generis humani, the delight of mankind, in whom Clemency, Wisdom, and all other Royal endowments and Princely virtues are concentricated.  
Upon this account, I had almost resolved to omit the prosecution of this Point, as useless to a People living under such a Gracious Sovereign: But considering, that the best managed Governments have been from the beginning, and will be to the end of the world, obnoxious to some Imperfections, that there will be always some detracting Absaloms', who will calumniate and exclaim against the most righteous Rulers, that the prohibition of Rebellion against Tyrannical Governors doth a fortiori conclude for England's Subjection to our present Gracious Sovereign, and lastly, that this Crown-Jewel hath been much blemished and sullied of late, I was, for these Reasons, unwilling to leave it altogether unpolished.  
2. Consider David as Anointed. Then Samuel took an horn of Oil, and anointed him in the midst of his Brethren. 1. 
1 Sa. 16.13.  To a Prophetical. 2. To a Kingly Office.  
1. To a Prophetical Office. That Clause, the Spirit of the Lord came upon him from that day forward, 1 Sam. 16.13. denoteth the Gift of Prophecy, as appeareth, by comparing it with 1 Sam. 19.20, 23. Where the like Expression is used, to set forth the Gift of Prophecy in Saul and his Messengers, when they sought David at Naioth in Ramah. David's Psalms were indicted by a Prophetical Spirit: And he is expressly called a Prophet. It was usual, 
Acts 2.30.  for Prophets as well as Priests to be consecrated unto their Office by Anointing. The Lord saith unto Elias, 
1 Kings 19.16.  Elisha the Son of Shaphat, shalt thou anoint to be Prophet in thy room. Now forasmuch as David a Prophet saith, God forbidden that I should stretch forth my hand against my Master; Observe, 

1. That Ecclesiastical persons are not privileged nor exempted from Subjection to the Civil Magistrate.  
2. That such, of all men, should be chief solicitous to maintain Loyalty in themselves, and to propagate it in others.    
1. That Ecclesiastical Persons are not privileged nor exempted from Subjection to the Civil Magistrate.  
Let every soul be subject to the higher Power. 
Rom. 13.1.  Every soul is emphatically put for every man, as Exod. 1.5. All the souls that came out of jacob's Loins, were seventy souls, i. e. seventy persons. Is not the Command general? Let every soul, whether rich or poor, Noble or Ignoble, Patrician or Plebeian, Political or Ecclesiastical, be subject to the higher Powers. Non distinguendum est, ubi Scriptura non distinguit.  
We sinned no place of Scripture that doth except the Pope and his Cardinals out of this general Precept, except they disclaim humane nature, and avouch themselves to be Angels, Cherubims or Seraphims, as a Popish Postiller, out of Exod. 30.31. hath done, where it is said of the holy Oil; Upon man's flesh it shall not be poured, thou shalt anoint Aaron and his Sons; from hence he ridiculously inferreth, that Priests are Angels, not having humane flesh.  
Aaron the High Priest acknowledged the Jurisdiction of Moses over him, when he was reproved for making the Golden Calf. Aaron said, 
Ex. 32.22.  Let not the Anger of my Lord wax hot.  
King Solomon deposed Abiathar from the Priesthood, for conspiring with Adonijah. 
1 Kings 2.26, 35.   
What Antipodes do the Popes tread hereunto, in presuming to depose Kings. The Kings of Judah exercised their Authority in spiritualibus, as well as in temporalibus.  
Asa, Hezekiah, Jehosaphat, Josiah, reformed Religion, destroyed the high places, 
2 Chron. 17. 2 Kings 18. 1 Chron. 13.1, 2, 3. 2 Chr. 29.4. 2 Chron. 29.  and Monuments of Idolatry, and convocated Synods. So Christian Emperors, Constantine, Theodosius, and others have convented General Councils. Hezekiah laid injunctions on the Priests and Levites to perform their duties.  
Paul being arraigned before Festus, Felix and Agrippa, pleadeth not an exemption from the Jurisdiction of their Courts, by virtue of his Apostolical Office.  
His free and voluntary Appeal to Cesar, argueth, his acknowledgement of subjection to earthly Rulers. Jesus Christ paid tribute for himself and Peter, that he might not encourage the Jews to deny it, nor the Romans to defy the Gospel, as destructive to Magistracy. 
Mat. 17.27.  That Expression, then are the Children free, doth show the Prerogative of Christ, as he was the Eternal Son of God, but not the exemption of God's adopted Children from secular Powers: For than Laymen also (many of them being the children of God) must be exempted as well as the Clergy.  
The Reservation of the Lands of the Egyptian Priests from sale, doth show, the Munificence of their King, in that he assigned to them a portion at his own Table; but their superiority above, or coordination unto Civil Magistrates, cannot in any wise be concluded from thence.  
Though some munificent Princes, out of their Indulgenoe, have granted large immunities unto the Church, yet let us do, as Christ in the case of Divorce, reduce Magistracy to its Original and Primitive Institution, and we shall find, that from the beginning it had Jurisdiction over the Clergy as well as the Laity.  
How is the Arrogance of the Pope of Rome, that man of sin, and Son of perdition, to be condemned, for that he exalteth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, above all that is called god, or August, i. e. above Kings and Emperots. The Papists hold, 
2 Thes. 24.  that the Ecclesiastical State is as much more excellent, than the Civil, as the Sun than the Moon; and that as the Moon borroweth its Light from the Sun, so the Emperors receive their power from the Pope, who employeth the Jesuits his slaughter-slaves, to murder those Princes, that deny his Supremacy, or affront his Greatness; Witness the Murder of Henry the 4th. King of France, by Ravilliack, and the Gunpowder-plot contrived by Garnet the Jesuit, and others, his Complices, for the destruction of King James. The Pope's Affronts unto, Excommunications of, Encroachments on, and imperious Domination over Princes, are so notorious, that I need not recite Examples thereof. Sed exorto Evangelii jubare sagaciores, ut spero, Princepes ad nutum Romani Orbilii non solvent subligaoula.  
History affords manifold Instances of the Arrogance of Popes, how they have trampled on the Necks of Kings, kicked off their Crowns, and crowned them with their Feet, forced them to hold their Stirrups, and to dance attendance at their gates, excommunicated, deposed them, 
Mat. 4.  and (in imitation of the Devil) disposed of their Kingdoms, absolved their Subjects from obedience, and chained their Ambassadors, like Dogs under their Tables. How do they herein deviate from the Example of Saint Peter, whose Successors they pretend to be: and of the holy Prophet David, who calleth King Saul his Master?  
That Ministers of all men, 
Observ. 2.  should chief be solicitous to maintain Loyalty in themselves, and to propagate it in others.  
David a Prophet, preacheth a Sermon of Loyalty to his Soldiers. Ministers have great opportunity to expelseditious, and instil loyal Principles into the hearts of their Auditors. The Reverence that people bear unto their holy Function, will facilitate the entertainment of their Instructions.  
The benevolence of Christian Princes to the Church, in protecting the Ministry from the fury of grossly profane, and giddy Fanatic people (to whom it is an eyesore) in supplying the Church with maintenance, in order to the carrying on the Worship of God, in providing Universities and Colleges, to be Seminaries of Learning, in backing the Laws of God with their secular Authority, doth lay strong Obligations on Ministers, to make their Church's Schools, as of Piety toward God, so of Loyalty toward their King.  
What horrid ingratitude would Ministers be guilty of, by proving firebrands of Sedition, Trumpeters of Rebellion, and by making their Sermons an Alarm unto war? It would be, to rip up the bowels of their Nursing Fathers, and to cut off the Breasts of their Nursing Mothers.  
Furthermore, as Simeon and Levi made the Name of their Father Jacob to stink, 
Gen. 34.30. Num. 13.32  by their perfidious Murder of the Shechemites, as the Spies brought an evil report on the Land of Canaan, and as Judas delivered his Master unto the Scoffs of his enemies, so disloyalty in Ecclesiastical persons, scandalizeth Religion. The sins of Elies' Sons caused the Sacrifices of the Lord to be abhorred. 
1 Sam. 2.17.   
The Prophet David's Adultery with Bathsheba, and Murder of Uriah, 
Rom. 2.17. to 25.  gave great occasion to the enemies of God to blaspheme.  
For Ministers to prostitute their Sacred Function unto Ambition and Rebellion, is a great provocation unto Magistrates, to root them out of their Kingdoms, yea, to put them to death, as Saul did Ahimelech, and the Priests of the Lord, of whom he slew fourscore and five persons, upon Doegs false and malicious information, that they conspired with David. 
1 Sa. 22.18.   
Let Sermons be Exclamations against sins, not against Kings, against the Prince of the power of the Air, not against the Princes of the earth.  
The Lord teach the Clergy of England, not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they may neither procure the accusation of disloyalty to themselves, nor derive any scandal unto Religion.  
Let no man be lifted up with pride, by reason of the dignity of his Office. Judas cast Devils out of others, 
Luke 22.3.  but could not keep the Devil out of himself. Then Satan entered into Judas, and so (as Luther saith) there was one Devil in another.  
As water cleanseth other things, and then is crst into the sink, as many who laboured in building Noah's Ark, were drowned in the Flood, so a Minister may teach others, and yet be himself a castaway, without true Piety, which is inconsistent with disloyalty. The Scripture hath linked them both together: My Son, fear thou God and the King. It was the honour of Zadok and Abiathar, 
Prov. 24.  that they turned not aside unto Absalon, but faithfully cleaved unto David, their rightful Sovereign.  
2. David was anointed to the Office of a King. The Lord said unto Samuel, how long wilt thou mourn for Saul, 
1 Sam. 16.1.  seeing I have rejected him from reigning over Israel. Fill thine Horn with Oil, and go, I will send thee to Jesse the Bethlehemite; for I have provided me a King among his Sons.  
1. David by virtue of this Unction had a plausible Argument, to have justified the Murder of Saul, being rejected by God, and himself elected in his room, and to have represented such an act, as the execution of Justice, as Jehu did the destruction of Ahabt posterity. But David abhorred this obvious plece of Policy, 
2 Kin. 10.10  because it would have been a breach of Piety: Forasmuch as Comminations are no Commissions. 
Gen. 4.15.  Whosoever shall slay (accursed) Cain, vengeince shall be taken on him seven fold: So the blood of rejected Saul would have brought down vengeance on the head of David, if he had shed it.  
The crucifying of Christ was an Act of Glorious Mercy in God, but of barbarous Cruelty in the Jews.  
Joseph tells his Brethren, that it was not they, but God, that sent him into Egypt, and yet they were guilty of the most unbrotherly act, next to actual Fratricide, that ever was committed. 
Gen. 45.8.  One, and the same action may be righteous, as it proceedeth from the first cause, and unrighteous in respect of the Second.  
God's bidding Shimei to curse David, 
2 Sam. 12.11, 12.  and permission of Absalon to ravish his Father's Concubines, were acts of Justice in God, but acts of Treason and Incest in Shimel and Absalon.  
Wherefore let such be accounted Instruments of the Devil, 
& Ch. 16.10.  who dare offer violence to Kings, under pretence of being Instruments to execute divine Justice.  
2. David by virtue of his Unction, might have produced a specious Title unto the Kingdom of Israel, if he had been of an ambitious spirit; but he knew that he was anointed only to the reversion of the Kingdom; and that as a last Will and Testament is of no force, until the death of the Testator: So his Unction was of no force until the death of Saul. A Loyal Subject will wave obvious Pleas for his Right unto a Kingdom.  
3. David being anointed to the reversion of the Kingdom by the death of Saul, might have took Livery and Seisin of it: But as Moses cast the Kingdom of Egypt, with all the Honours and Treasures thereof, at his heels; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; 
Heb. 11.  So David preferred the prolongation of his undeserved persecution, before the unjust acceleration of the day of his Inauguration unto the Office of a King; he esteemed a Turf in the wilderness, with a clear Conscience, a better seat, than a Throne in a Palace, with a Conscience laden with Royal Bloodguiltiness; he accounted it a greater honour, to be a Loyal Subject, than an unlawful King.  
Crowns, Sceptres and Kingdoms, are cogent Temptations. Caesar said, If Justice may be broken in any case, it is regnandi causa. 
Mat. 21.38.  The Husbandmen cry out, This is the Heir, come let us kill him, and the Inheritance will be ours. But David abhorred to swim unto a Throne through the Blood of his Master, having taken the resolution of Ferdinand the first, Emperor of Germany: Fiat Justitia, & pereat mundus. Let Right be done, and come what will of it.  
The gain of a Kingdom will not countervail the loss of a good Conscience. What will it profit a man to gain the whole world, and lose his own Soul? Or what will be given in exchange for the Soul? There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words; What will it profit? i. e. What an hard bargain will it be? What infinite Damage and Detriment shall a man sustain thereby? For put the whole world into one balance, and the Soul into another, and this little spark of Divinity will outweigh the whole Globe of the Earth, the vast Fabric of the Creation.  
It is far better to be upbraided, as Balaam was by Balak, The Lord hath kept thee back from Honour, 
Num. 24.11  than to be told at the day of Judgement, That Honour hath kept us back from the Lord, from Heaven and everlasting Happiness.  
A Crown is not worth the taking up, on sordid, much less, on sinful terms. It is enough for a bloody Phocas to slay his Master Mauritius, that he might obtain the Succession in the Empire: For Pagan Emperors and Antichristian Popes to poison one another (as Hildebrand poisoned 7 Popes, to get into the Papal Chair) for their own advancement. Godly David valued his Conscience, and the glory of God at a greater price, than to wound them, for any temporal Emolument: Even as Jonathan did before him; who being Heir apparent to the Kingdom of Israel, and knowing that David was appointed to set him besides the Throne, as appeareth by his Father's Information: 
1 Sa. 20.30, 31.  Thou hast chosen the Son of Jesse to thy own Confusion; for as long as he liveth, thou shalt not be established, nor thy Kingdom: And by his own Confession, 1 Sam. 23.17. Yet would not conspire with Saul against David's Life; but contracteth close friendship with him, loveth him as his own Soul, giveth him intelligence of his Father's designs, pleadeth his cause, vindicateth his Innocency, proclaimeth his Merits, and saveth his life, 
1 Sa. 20.33.  by the hazard of his own, and by the loss of his Kingdom. O bravely acted Noble Jonathan! How doth thy Heroical Self-denial condemn all those, who lay wait for blood, and lurk privily for the Innocent without a cause, and swallow them up alive as the grave, and whole as those that go down into the pir, that they may find all precious substance, and fill their Houses with Treasure? Especially, 
Pr. 1.11, 12, 13.  those bloody and ambitious men, who cut off the head of their Sovereign, for the sake of his Royal Crown upon it, even as a man breaketh a Branch from a Tree, for the sake of the Fruit, which groweth thereon.  
Oh the cursed Idolatry of Jeroboam, who to establish his own Throne, set up another for the Devil, by erecting Calves at Dan and Bethel! Oh the barbarous cruelty of Herod, and of Pharaoh, 
Mat. 2. Exod. 1.  who for their own Security, massacred so many innocent Infants, that knew not their right hand from their left! Oh England! How barren hast thou been of Selfdenying Jonathans' and Davids, these late years! And how hast thou exceeded Africa, in the engendering of Monsters! Monsters, like unto Ahab and Jezebel, who for an Acre or two of ground, shed the Blood of Naboth. 
1 Kings 21.  And like unto Judas, who for Thirty Pieces of Silver, sold our Saviour's Body, and his own Soul. Yea, such Monsters, whose Actions would almost make us believe, that they had compacted with the Devil, for the Kingdoms of the world, upon those terms, which he proposed to Jesus Christ. And whose Rage, 
Mat. 4.  Ambition and Cruelty did speak aloud, that to gain a Kingdom, they regarded not, though the Streets did run with Blood, in stead of the Conduits with Wine at the Coronation.  
4. The Fourth General Head observed in the Analysis of David's Oration, containeth the Reasons of his detestation of cutting off the Royal Head of King Saul; which are drawn from saul's Relation.  
1. To himself: My Master. This word denotes that chief power which men have over their Servants.  
Observe, 
Observe.  That Kings are invested with Supreme Power and Sovereign Authority over their Subjects.  
They are called gods, to show their pre-eminence over their Subjects, who ought to account of them as pleni-potentiary Ambassadors of the Supreme Jehovah. 
1 Pet. 2.13.  Submit yourselves to every Ordinance of man for the Lords sake, whether unto the King, as Suprems. Where the word of a King is, 
Eccles. 8.4.  there is power: and who may say unto him, what dost thou? This power of Kings is both Legislative and Executive.  
1. Legislative or Nomothetical, The Laws of Kings oblige the Consciences of Subjects. 
Rom. 13.5.  Ye must be subject, not only for wrath, but for Conscience-sake. And be ye subject to every Ordinance of man for the Lords sake. 
1 Pet. 2.13.   
2. Executive. As Swords are worn both for Ornament and defence: So the execution of Laws is both the privilege and the duty of Princes. Good Laws not duly executed, are to no more purpose than a rusty Sword, that cannot be drawn out of the Scabbard.  
Now this Legislative and executive Authority of Kings extendeth not only to Civil Matters, as the decision of Controversies arising between man and man, and criminal, as the punishment of Malefactors, even with Capital punishment; but also to Ecclesiastical Affairs. Thus the Regal Authority of David, Asa, Jehosaphat; Hezekiah and Josiah was exerted in the extirpation of Idolatry, establishment of the true Worship of God, compulsion of the Priests and People to discharge their mutual duties; and in the Convocation of Synods, with other Acts of Jurisdiction.  
A King without Supreme Power, is but magni nominis umbra, and his Office, but a Titular dignity, but the Feathers of Authority.  
The Usurpation of a Tyrant, who assumeth unto himself power, without a Title, is fatal to a Kingdom. And the Government of a King, who hath a Title without power, to defend it, is fatal to himself.  
As Might without Right, is Tyranny, so Right without Might, is Pageantry, but the Picture of a King.  
A King manacled and fettered (if I may so speak) cannot protect himself, much less his Subjects.  
His Person will be exposed to violence, his Government to contempt, and the Execution of Laws, the Nerves and Ligaments of a Realm obstructed: His Throne would be invaded by every insolent Rebel, and himself deposed by every Popular Traitor: For as a Scabbard without a Sword, and a Gun charged with Powder, without a Bullet, which may give a great Report, but will do no Execution: Such is Royal dignity, without Sovereign Authority.  
Shall a Paterfamilias claim a despotical power over his Family? and shall the great Pater patriae have his Regal Power clipped and abridged? God forbidden. With whom can Power be more safely entrusted, than with a just and prudent Prince? Surely not with the Common People, where it will prove as dangerous, as a knife in a Child's, and a Sword in a mad man's hand, which will be used only to do mischief.  
Our late Distractions have sufficiently taught us, that Democratical Government is a Solecism in Polity: and that Democracy and Anarchy are equipollent terms. Wherefore we conclude, that a King ought to be acknowledged Supreme in all his Dominions, according to the Apostle, & our oaths of Allegiance, etc. And all that have taken the Oaths of Supremacy and Allegiance, must subscribe to this Doctrine, or else contract the guilt of Perjury.  
The Texts of Scripture alleged against this Truth, are grossly perverted; we may say with Solomon, that as the wring of the Nose bringeth forth blood, so the wresting of Scripture bringeth forth bloody Tenants. The Lord saith unto Jeremiah, 
Jer. 1.10.  I have set thee over Nations and Kingdoms, to root out, and to pluck down, and to destroy. These words are to be understood of the denunciation of God's Judgements by the mouth of Jeremiah, against wicked Nations. King's shall bow down to thee with their Faces toward the earth, and lick up the dust of thy Feet: 
Isa. 49.23.  These Metaphorical Expressions do not signify the subordination of Civil Power unto Ecclesiastical; but only that Princes shall submit unto the Laws of God, and account it their honour to be Patrons of Religion, and Nursing Fathers and Nursing Mothers unto the Church.  
The two-edged sword in the hands of the Saints, 
Psal. 139.9.  to bind Kings in Chains, and Nobles in Fetters of Iron, is to be understood, not of a Weapon of War, or Instrument of violence, but of the sword of the Spirit, which is, the Word of God; which is said to be quick and powerful, 
Heb. 4.12.  sharper than any two-edged sword: It is a Spiritual, not a Martial, a Theological, not a Polemical sword, that is given to the Church, to bind Kings in Chains, and Nobles in Fetters of Iron, What, by corporal Imprisonment? God forbidden, but by awakening their Consciences, and convincing them, of the evil, guilt and danger of sin; which in Scripture is set forth by spiritual Captivity. 
Isa. 61.1.  The Spirit of the Lord is upon me, because he hath anointed me, to proclaim Liberty to the Captives, and the opening of the Prison doors to them that are bound, that is, to file asunder the Fetters, and to knock off the Chains of the guilt of sins from the Conscience; by the promulgation of Gospel-Grace, and pardoning Mercy.  
2. The Second Reason of David's detestation against stretching forth his hand against Saul, is taken from saul's Relation to God, the Lords Anointed: Which is ingeminated in the Text. Ingeminations do augment the force and signification of expressions: In blessing I will bless thee, 
Gen. 22.17.  and in multiplying I will multiply thee, that is, I will certainly and greatly bless and multiply thee. As David by the frequent Iteration of Absaloms' name, 
2 Sa. 18.33.  O my Son Absalon, my Son, my Son Absalon; would God I had died for thee, O Absalon, my Son, my Son, did signify his great sorrow for his death: So by his duplication of these words, the Lords Anointed, he doth show the great and awful reverence due to Saul, by reason of his Relation unto God. This expression, the Lords Anointed, may be considered in a threefold respect: 

1. As it is a Title of Honour.  
2. As it signifieth God's Qualification of Saul for this Office.  
3. As it imports the Divine Original and Institution of his Office.    
1. As it is a Title of Honour. It is an Epithere which is given to Jesus Christ himself. 
Psalm 2.  Christ is a word, that signifieth Anointed. David doth not exclaim against Saul, as a Tyrant, a Persecutor, as a devouring Lion, and a destroying Bear (though he received as much Injury from him, as ever any Subject did from a Prince) but maketh mention of him in a very reverend and honourable manner.  
He was so far from wounding Sanls heart with the Sword of violence, that he would not wound his good Name with the Sword of his Tongue: From whence note;  
That the Language of Subjects, of, and to their Sovereign, 
Observe.  ought not to savour of Contempt and Insolency, but of honour and reverence toward his Person and Office.  
Thou shalt not revile the gods, nor curse the Ruler of thy people. 
Ex. 22.28.   
The August Names of Kings ought not to be besooted with the opprobrions and ignominious Titles of Traitors, Tyrants and Usurpers. Is it sit to say to a King, thou art wicked, or to Princes, 
Job 34.18.  ye are ungodly?  
Take heed of painting such in the shape of the Devil, who wear the Livery of God: I have said ye are gods. 
Psalm 82. Isa. 49. Ezek. 34.23. Psal. 78.71, 72. Rom. 13. Ps. 82.6. Judas v. 8. 2 Sa. 21.17. Lam. 4.20.   
With what honourable Titles hath the Holy Ghost adorned Rulers? They are called Fathers, yea, and Nursing Fathers, and Nursing Mothers to a Nation; Pastors and Shepherds. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sons of the most High, Dignities, the Light of Israel, or the Lamp or Candle of Israel. As the Sun is to the world, so is a King to his Kingdom, even the Fountain of Light and Life? The Breath of our Nostrils. And here in my Text, the Lords Anointed.  
The Lord hath purposely dignified. Princes with these Names, betokening Majesty and Pre-eminence, as with so many orient Pearls and shining Diamonds and Jewels, to beget a reverence in us toward them, and to guard them from the virulent and insolent Tongues of cursing Shimei's. Wherefore, take heed that ye slander not the Footsteps of the Lords Anointed, nor reproach the Father of your Nation: For the eye that mocketh his Father, and despiseth to obey his Mother, the Ravens of the Valleys shall pick it out, and the young Eagles shall eat it. Beware of reviling those sacred persons, on whom God hath accumulated so many Titles of Honour.  
Yea the Lord foreseeing how many Malicious Doegs and blasphemous Rabshekahs, Kings would meet withal, 
Exod. 21.6. Ex. 22.28. Psal. 82.1. Ps. 138.1. 2 Thes. 2.4.  hath baptised them with his own most Reverend and Glorious Name. The Lord standeth in the Congregation of the Mighty, he judgeth among the gods. Before the gods will I sing praise unto thee. This venerable Appellation given to Magistrates, should teach the Cynical Quaker, and the morose Anabaptist, with all other ejusdem farinae, not to scruple at expressions of reverence, (such as His Majesty; Dread Sovereign, and the like) toward them; and instruct them in better Manners, Breeding and Civility, than to court the Lords Vicegerents and Deputies with such blunt and rustical Language, as if they were their Equals or Inferiors. Piety is no enemy to Civility, not Christianity to Humanity: Religion doth not forbid good Manners.  
The Apostle Paul accounted it nothing unbeseeming his Apostolical Office, to use some Courtship in his Apologetical Oration before King Agrippa.  
Murder may be committed by the Tongue, as well as by the Hand. As the Seventh Commandment doth forbidden not only the gross act of Adultery, but also, 

1. Heart-adultery, as unclean Thoughts.  
2. Eye-adultery, as wanton Glances.  
3. Ear-adulterie, as harkening to obscene discourse.  
4. Hand-adultery, wanton Dalliances.  
5. Lip-adultery, as unholy Kisses.  
6. Tongue-adultery, Lascivious speech, and uttering Ribaldry.    
So the Sixth Commandment, Thou shalt not kill, doth extend not only to the actual embruing the hands in the blood of men, but also, 

1. 
Mat. 5.22. 1 John. 3.15.  To Heart-murder, rash anger, envy, hatred, and all inordinate passions and degrees of Murder. Wherefore, saith Solomon, curse not the King in thy thought; for a Bird of the Air shall carry the voice, 
Eccl. 10.20.  and that which hath wings, shall tell the Matter.  
2. 
Mat. 5.22.  To Tongue-murder. But I say unto you, that whosoever shall say unto his Brother (Racha, i. e. shall thou him, saith Chrysostom, shall call him silly shallow Fellow, that wanteth Brains, saith Irenaeus) shall be in danger of the Council; and whosoever shall say, Thou Fool, shall be in danger of Hell-sire. So that scornful and reproachful Speeches of, or unto a King, do amount to a kind of Murder of him.    
There are three things of King saul's, which David seems to account Sacred. His Life, His Good Name, and His Robes. We read of some that despised Saul, 
1 Sa. 10.27.  and brought him no Presents; but they are called Sons of Belial for it.  
How inexcusable are those, whose teeth are as spears and arrows, and their tongues as sharp swords, to wound the Reputation of Princes.  
The Apostle Judas ranketh those among the Black Heretics of the last days, who despise Dominion, and speak evil of Dignities, or blaspheme Glories, as the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify; and condemneth them by the example of Michael the Archangel, who when contending with the Devil, he disputed about the Body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. If an Angel of Heaven would not rail at the Devil of Hell, then surely such are a kind of devils incarnate, who rail at Angels: For so Kings are called in Scripture. As an Angel of God, so is my Lord the King. 
2 Sa. 14.17.   
How was our Dread Sovereign King Charles the first, reviled by his Adversaries? They said unto him, as Shimei to David, 
2 Sam. 16.7.  Come out thou bloody man, thou man of Belial.  
As the Papists clothed that Holy Martyr John hus with a coat full of painted Devils, when they bro ght him to the Stake, that he might appear odious in the eye; of the Spectators, so was our Royal Martyr represented in monstrous shapes, that his death might neither be prevented not lamented. O Blessed King! How was thy Good name wounded with the poisoned daggers of enemy tongues, set on fire in Hell? even as Queen Elizabeth's was by Jesuits, who called her an English Wolf and Lioness, far surpassing in cruelty, all the Athaliahs, Maachas, Jezebels and Herodiasses that ever were: Os durum! And david's by Shimei, whom Abishai calleth a dead Dog, for reproaching the Lords Anointed. And again, Shall not Shimei be put to death, because he cursed the Lords Anointed? David himself deeply resented the grievous curse, 
2 Sam. 16.9. 2 Sa. 19.21.  wherewith this Benjamite of Bahurim cursed him. Though out of Policy David reprieved him, during his own Reign, because his Kingly Authority, being like a broken Bone newly set, and like a man newly recovered from a desperate fit of Sickness, he durst not shed Blood, though in a way of Justice, lest the noise thereof should have caused a second Revolt of the people; and so broke the B●ne again in the same place, and brought a Relapse into the former distempers which would have been doubly dangerous: yet he retained the memory of this Offence unto his dying Day, and in his Last Will and Testament, gave a strict Charge unto his Son Solomon, not to hold Shimei guiltless, but to bring down his hoary head to the Grave with Blood.  
Famous was the example of old Quintus Fabius, who, 
1 Kings 2.  his Son being Consul, laid aside the Robes of his Paternal Dignity; and in stead of demanding Reverence from him as his Son, yielded reverence to him, as a Roman Consul. Though a Son being a Magistrate, is not thereby divested of his Filial Relation, nor privileged from Subjection to his Father, a private man, in all domestical and personal transactions between them; yet in all public and Political Actions, the Prerogative of Honour is due from the Father, a private person, to the Son, a Magistrate.  
Solomon indeed risen up to meet his Mother Bathsheba, bowed unto her, 
1 Kings 2.  and caused her to sit down on his Right hand, but not on his Throne, that he reserved for himself. Oeconomical Relations must give place to Political. Honour and Reverence being due 〈◊〉 Kings, it ought to be manifested by suitable Expressions and Gestures.  
Fear God, 
1 Pet. 2.17. Rom. 13.7.  honour the King. Render unto every one their deuce, Fear, to whom Fear, Honour to whom Honour belongeth. The Apostle saith, render, not give honour, to show, that it is an indispensible, not an arbitrary act, a matter of necessity, not of gratuity; of duty, not of Courtesy. The Vulgar, Tremellius and Beza render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reddite, non date; which signifies, debitum quoddam inexcusabile Subditis impositum esse, as Marlorat. observes; and praestationem horum officiorum ad Justitiam, negationem ad injustitiam pertinere, Pareus in locum.  
2. This Title, The Lords Anointed, doth signify Gods furnishing and qualifying of Saul, with all Gifts and Endowments, requisite for the discharge of his Office. Assoon as Saul was anointed, he was turned into another man, and God gave him another heart. 
1 Sa. 10.6, 9   
The most fragrant and odoriferous Spices, Myrrh, Cinnamon, Calamus and Cassia, were the Ingredients whereof the Anointing Oil was compounded, 
Ex. 30.23.  to show the composition of the sweetest Gifts and Graces in him, on whom it was poured. When the Lord calleth persons unto an Office, he will furnish them with Gifts suitable hereunto. When Elisha was called from the Blow, to be a Prophet, a double portion of the Spirit of Elias rested on him. When the Apostles were called from their Fishing-nets, to be Fishers of men, 
Acts 2.  the Holy Ghost descends upon them. When God took David from following the Ewes great with young, to feed Jacob his people, 
1 Sa. 16.13. Ps. 78. ult. 2 Sa. 14.17.  and Israel his inheritance, and turned his shepherd's Crook into a Royal Sceptre, he caused also his Spirit to descend upon him, and gave him skilfulness to wield his Scopter, and made him wise as an Angel of God, to discern between good and evil. And God gave Solomon wisdom and understanding exceeding much, 
1 Kin. 4.19.  and largeness of heart, as the sand of the Sea shore.  
3. This title, the Lords Anomted, signifieth the divine designation and consecration of Saul unto his Office: for Unction with holy oil was an usual ceremony at the instalment of Prophets, Priests and Kings, as of David, Solomon, Jehu; In allusion whereunto Jesus Christ, in respect of God's designation of him unto the Mediatorial Office, is said to be anointed, Isa. 61.1.  
The Office of a King is Divine, and his person sacred. 
Observe.   
1. By the Divine Office of Kings, I understand, that the Royal function hath its Original and Institution from God, that it is not only lawful, but sacred; not only allowed, but ordained. The Delegation of God, not the Election and Donation of the people, is the foundation of Regal authority. Civil Polity is established by a Divine sanction. King's reign, not only by the Permission, but also by the Commission of God.  
2. By the sacred nature of the persons of Kings. I understand their separation from the common condition of other men, and their designation unto a peculiar office; as Aaron and his sons, and the vessels of the Sanctuary, with all the utensils of the Temple, were set apart from a common, and consecrated unto an holy use. What an horrid abomination would it have been in the Jews, to have filled the Golden vessels of the Sanctuary with dirt? and what a vile sin was it in Ahaz to cut them in pieces: So what an heinous contempt of God is it, to destroy the sacred lives, or reproach the sacred names of Kings, seeing they are the Lords Anointed? This was the reason that caused David to detest the murder of Saul, to dissuade Abishai from it, 
2 Sam. 1.14, 15, 16. 2 Sam. 1.7, 8, 9  and to execute the Amalekite for it, notwithstanding he slew him at his own request, after he was mortally wounded, out of compassion toward him to put an end to his anguish and misery.  
As the Lord avenged the abuse of his Anointed Mediator; 
Psal. 2. 1 King. 13.4. 2 King. 2.23, 24. Numb. 19 Dan. 5.3, 4, 5 Psal. 72.7, 8. Dan. 2.21, 37.  Of his Anointed Prophets; Of his Anointed Priests; Of the anointed Vessels of his Sanctuary: So will he certainly avenge all injuries offered unto his Anointed Kings on the heads of all Traitors.  
Now the Divine Original of the Office of Kings is written with a Sunbeam throughout the Scripture; Promotion cometh not from the East nor from the West, God is Judge. But Rom 13.1, 3, 3, 4. is instur omnium, where the Divine institution of Magistracy is no less than seven times asserted in six verses; Twice in the first, Let every soul be subject unto the higher powers, for there is no power but of God. The Powers that be are ordained of God. Again, v. 2. Whosoever resisteth the power, resisteth the Ordinance of God, and shall receive to themselves damnation. Thrice more in v. 4, 6. The Magistrate is called the Minister of God; And v. 5. we are enjoined to be subject, not for wrath, but for conscience sake. Obedience to the Magistrates authority for conscience sake, doth suppose it to be bottomed and founded on a divine grant, for otherwise it could not oblige the conscience. The Apostle inculcated this doctrine on the Romans, because there were some turbulent spirits among them, who insisted so much on their Christian liberty, that they thought subjection to secular powers inconsistent therewith. But these Anti-magistratical Libertines are in this Chapter fully confuted, and the Authority of Heathen Emperors (under whom the Romans, to whom Saint Paul wrote this Epistle, then lived) is clearly evinced, to be an emanation from the Almighty God, who is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Excellently doth Saint Augustine speak to this purpose; 
De Civ. Dei, li. 5. c. 21.  That God who gave the regiment of a Commonwealth to Caius Cesar, a mild and gentle Prince, gave it also to Marius a bloody Consul. He that gave it to Augustus a mirror of humanity, gave it unto Nero a monster of cruelty. He that gave it unto Vespasian, gave it unto Domitiar. He that gave it unto Constantine a Religious defender of Christianity, gave it also unto julian an Author of Apostasy.  
Jesus Christ the essential wisdom of the Father, 
Pro. 8.15, 16.  is represented to speak under the name of Wisdom. And what doth he speak? Why this, By me King's reign, and Princes decree justice. By me Princes rule, even Nobles, and all the judges of the earth. By me, i.e. by my Approbation, by my Commission, by my Protection, and by my Direction and benediction King's reign.  
God was displeased with Israel for ask a King, 
Object. 1. Sol.  1 Sam. 8.7.  
The Lord's displeasure against Israel for their request, did not arise from his improbation of Monarchical Government, but from Israel's contempt of Theocratical Government; for from the time of Moses, until the days of Samuel, they lived under a theocracy. God did exert his power in an extraordinary and miraculous manner, in raising up Judges to deliver them out of the hands of their enemies; but they being grown weak in faith, and weary of this immediate dependence on God, and trusting too much on an arm of flesh, cry out for a King: wherewith God is indeed displeased, because of their audacious presumption in limiting and prescribing unto him, because of the itch and pride of their hearts in desiring to be conformed unto other Nations; and because of their despising of God himself, 
● Sam. 8.7.  that he should not reign over them: but not by reason of any distaste against the Office of a King, which he afterward blessed for the protection of his people Israel.  
Though the Office of Saul, 
Object. 2.  it being immediately by God himself conferred on him, was Divine, and his person therefore sacred: yet Kings now, wanting this immediate election, cannot claim the like Prerogatives.  
The Texts before quoted do sufficiently confute this Objection, 
Sol.  to wit Matth. 22.21. Dan. 2.37. Prov. 8.15, 16. Rom. 13.1, 2. However I shall add these three things. 

1. That many Kings of Israel (whose persons were no less sacred than the others) were neither extraordinarily elected nor consecrated, but took possession of the Kingdom, by hereditary succession. For all Kings were not anointed, but only those in whom the Royal line began, or was broken: Only the first of a Family was anointed, except in the case of dissension, where was required a renewed unction.  
2. Cyrus' an Heathen King is called the Lords anointed, Isa. 45.1. Thus saith the Lord to his Anointed, to Cyrus.  
3. As the Office of Ministers is sacred, notwithstanding they want that immediate Call, which the Prophets and Apostles had, so likewise is the Office of Kings, notwithstanding they want such an immediately divine inauguration, as Saul and David had.    
The Donatists, Libertines, 
Object. 3.  Anabaptists and Millenaries have laid the Axe to the very root of civil Magistracy; holding, that though God allotted Kings and Rulers unto the Jews, while the Church was in its infancy, minority and nonage, yet now such servile subjection doth not beseem that perfection and liberty, which the Gospel hath introduced. 
John 8.32. Gal. 5.1.  You shall know the truth, and the truth shall make you free. Stand fast in the liberty wherewith Christ hath made you free.  
Whereunto shall I liken this generation? 
Sol.  They are like unto water in a Pot, which boileth over much, runneth into the fire, which being quenched therewith, the remainder of the water boileth not at all: So these affecting greater wisdom, perfection, and liberty than is meet, became very fools, and bondslaves to their lusts. Those texts, Joh. 8.32. Gal. 5.1. speak of the freedom of Christians from the reign of sin, power of the Law, and dominion of the devil, and the yoke of Jewish ceremonies; not of exemption from obedience to the civil Magistrate. Christian liberty and civil subjection are not inconsistent, 
Psal. 2.  but sweetly meet and kiss each other. The Psalmist speaking of the times of the Gospel, doth not exhort Kings to pull off their Crowns, and to lay down their Sceptres, but only to manage their Government in the fear of God, and to do homage unto Christ, v. 11, 12.  
Magistracy is as necessary for the preservation of humane society, as Air, ●ater, or any of the four elements for the sustentation of our natural lives.  
And as the Gospel doth not abolish civil Government, so neither doth it translate it from men, and devolve it on Jesus Christ. It was the stumbling block of the Jews, that they expected a temporal Kingdom, by the coming of the Messiah, a manumission out of their bondage to the Romans, and a restauration of the Kingdom of Israel unto that primitive glory and splendour wherein it flourished under David and Solomon.  
Let not that Government be affixed to Christ, which he himself disclaims: 
John 18.36.  My Kingdom is not of this world, that is, not an earthly Kingdom, nor the Administrations thereof conversant about external affairs, neither civil nor criminal. Not Civil, for when a man desired him to divide an inheritance between him and his brother, he sharply rebukes him, saying, Man, who made me a Judge or divider between you? 
Luke 12.14.  Neither would he intermeddle in criminal matters, but refused to pronounce sentence on the woman taken in Adultery, John 8.11.  
The Apostle reprehendeth the Divisions of the Church of Corinth; Every one of you saith, I am for Paul, 
2 Cor. 1.12.  I am for Apollo, I am for C●phas, and I am of Christ: These last sort are blamed, because out of an irregular zeal to advance the honour of Christ, they decried his Ministers. In like manner may the State-divisions of England be reprehended; One saith, I am for a Commonwealth, another, I am for a Committee of Safety, another, I am for a Protector, and a fourth sort, I am for Christ.  
All these deserve sharp reproof, even the Fifth Monarchy assertors also, notwithstanding they cry out for Christ; because by reason of their rash zeal, or rather wild sire, they take an inordinate course to advance Christ, namely, by footing out the civil Magistrate, who is a Minister of God for our good. 
Rom. 13.4.  How was this desperately, bloodily, yea blasphemously, but, blessed be God, successelesly attempted in England, by persons that would have entitled Jesus Christ to their murders; as if he that did shed his own blood for our sakes, delighted in shedding our blood. These, under a pretence of fight for King Jesus did indeed fight for King Beelzebub.  
The light of Nature confuteth this Antimagistratical opinion. As there is no Nation so barbarous, as to acknowledge no God, so neither as to acknowledge no Magistrate. Many irrational creatures seem by a natural instinct to have the shadow of Government amongst them: There is a Master Bee Had Adam continued in innocency, superiority and inferiority among mankind would have continued with him. Yea there seems to be an order among the very Angels themselves; for we read of an Archangel, Judas v. 9  
FINIS.