innocent and had that day been Gods Instrument of so great salvation unto Israel Nay Peter Martyr addes further that if the people did any more then pray if they pressed violently upon Saul in making a mutiny they sinned so that the first example is nothing to the purpose The second is of Davids strengthening himselfe against Saul To which I answer that I finde not in Scripture that David ever strooke up the Drum or used any meanes to call or gather men unto him for any such end indeed 't is said 1 Sam. 22.2 that many that were afflicted as he was gathered themselves unto him and he became their Captaine so that properly he strengthened not himselfe they rather strengthened him or the Lord by them preserved him for that imployment whereunto he was appointed But doe we ever reade of any act of hostility that David with them did exercise against Saul or against any of his followers so long as Doeg was in favour they might well pretend that the King had ill Councellours about him yet we reade not of any violence that was used to remove them Nay very easily might David have revenged himselfe upon the Ziphites that did their good will to betray him into Sauls hand if his conscience would have served him to kill any of the Kings Subjects against the minde of the King Whereas you say that you gather from 1 Chron. 12. that David was 40000 strong in the dayes of Saul and 't is probable he did not lie still with his great Army I answer it is not apparent that all those Captaines mentioned in that Chapter brought all their men with them yet if it were so it makes against you that David being so strong should alway flee from Saul when pursued by him and resist never much lesse seeke after him should get him out of Sauls Kingdome with so many men following him and beg a place to dwell in of Achish King of Gath. But Sir the truth is David was never above 600 strong till about the time that Ziglag was burnt which was about the time of Sauls death and that great concourse of men mentioned 1 Chron. 12. came then to him it may be probable that they fled from the battaile wherein Saul was slaine for the Text sayes vers 21. some of them helped David against the Rovers And vers 22 23. 't is said They came to him to turne the Kingdome of Saul to him according to the word of the Lord. It was well knowne in Israel that David was appointed to succeed Saul and who will not at such a time looke to the Sun-rising Thus to my apprehension the second example is as farre from the marke as the former Beside David being an extraordinary person full of Gods spirit and by unction designed of God unto the Kingdome his example in such a case is not proper Sam. 23. The third you alleadged is the businesse at Keilah It is supposed say you that David would have defended that Towne against the King if the Inhabitants would have beene faithfull to him ergo 'T is lawfull to resist the King and to keepe his Townes against him We use to say à facto ad jus non valet consequentia indeed this was not factum yet I see not how it followes It is so supposed but not by every body for some may and perhaps as simply suppose because 't is said afterward Chron. 12.1 that David kept himselfe close in Ziglag that he would also here have lien close in Keilah if the men thereof would as Rahab did the spyes but have concealed him But by the way here is one thing notable David it seemes though he was 600 strong in that Towne would not venture upon it for to hold it untill he knew whether he should have the good will of the Inhabitants he did not seize upon it on the suddaine whether the King and they would or no before they were aware and keepe it by force against both robbing killing and plundering his fellow Subjects But to the place the Text sayes vers 9. 1. Sam. 23.9 that David knew that Saul secretly practiced mischiefe against him and thereupon fearing some treachery in the men of Keilah if he stayed there being in a great streight He asked counsell of God about the matter and the Lord answered him accordingly and this was all the businesse But if you will suppose further that David had a purpose to have kept the Towne against the King if the Citizens would have stood to him I hope it may be lawfull for me to suppose also that the Lord whose counsell was asked both could and would have inclined their hearts to have beene faithfull if the thing purposed had beene lawfull but Gods answer speakes to my apprehension his disallowance of it and so doubtlesse it did to Davids as appeares by his departure and his never attempting any such matter afterward if the answer of God had been cleane contrary to what it was or such as might in any sort have countenanced his stay there had beene some colour to have alleadged this story for this matter of resistance but Gods wisedome would not have any such example upon record in his Word he fore-saw that they who are so bold upon a bare supposition would have beene more bold if more could be upon a plaine example Gods answer therefore is such that all may understand if they please his refusall of a blessing upon such an enterprise If it be yet urged upon me farther as was before the Committee what I thinke David would have done if he had staid in Keilah till Saul came I must make the same answer as I did then what David would have done I cannot tell but I suppose the men of Keilah would have done to him as the men of Abell did to Sheba afterward even cut off his head and throwne it o're the wall had the King came or sent for to demand it But truly I wonder that the example of David should be alleadged in this case of fighting against the King considering what his deportment to Saul was at two severall times when he had him at such advantage Chron. 26. â—s 17 18 c. But now for the last example that of Vzziah who for going in the pride of his heart sayes the Text into the Temple to meddle with the Priests office was withstood by Azariah the Priest and fourescore Priests with him that were valiant men But how was he withstood by these men in the Temple not with swords or weapons but vers 18. They withstood Vzziah the King and said unto him it perteineth not to thee Vzziah to burne incense unto the Lord but to the Priests the sonnes of Aaron who are consecrated thereunto goe out of the Sanctuary therefore for thou hast trespassed neither shall it be for thine honour from the Lord God thus they withstood Vzziah by saying these words unto him Indeed when he persisted notwithstanding this
your Sovereigne to account for his breach to God if he were guilty or who gave you this Authority To my thoughts that saying of David concerning Saul should be able to tye up all hands from such an enterprise 1 Sam. 24.5 when his men moved him to take the advantage intimating that Gods providence according to some former promise as might seeme had afforded it on purpose O saies David God forbid what do so to my master the Lords Anointed lay hands on him absit mihi farre be it from me never let me come where God hath to do if such a thought lodge in my heart I have done more already in cutting off the lap of his Garment then I have comfort in 1 Sam. 26.9.10 So a little after when another like oportunity was tendered and some were ready to conclude for him that God had renewed the advantage to check his former fearfulnesse yea and to take away his scrupulousnesse one offered himselfe to do it for him give but your consent saies hee and I will warrant you shall never more be troubled with your Enemy O saies David by no meanes shall I suffer any to offer violence to the King Lord be mercifull unto mee and keepe me from such an Horrid thing I streightly charge you that you do it not as you love your own life for who can stretch forth his hand against the Lords Anointed and be guiltlesse if we marke the words well in both places they are denials with great vehemency and indeed let us all againe and againe observe his Arguments in both places for they are very suteable to this purpose 1. Hee is my master scilicet my Sovereign my Leige Lord I have taken my Oath to be true to him therefore my duty is to defend him against all the world though he forget himselfe towards mee and towards God too yet I must not forget my selfe towards him unto whom I am sworne nor towards God by whom I have sworn never servant or subject prospered that neglected his Oath and duty in a case of this nature shall I be a forsworn man shall I turn son of Belial Childe of the devill as those appeare to be that offer violence and affronts unto their Sovereigne no God forbid 2. Hee is the Lords Anoynted saies hee and this particular hee rests much upon repeats the Title over 3 or 4 times as we may observe in the places to manifest that awefull dread which he had in his own heart towards the King and to worke alike in the hearts of those his servants that moved him to so impious a mischeife and indeed of all Arguments 't is the most forceable to an Honest heart q.d. what shall I rise against God against him whom God hath anointed and marked shall I lay hands upon what is Holy Holy things are not to be meddled withall His Person is Holy in respect of unction his calling is holy and 't is sacriledge to offer violence to either His Anointing is the marke of God upon him et quos Deus unxit nemo tanget it is unlawful to meddle with anything that hath but another mans marke upon it with his sheepe his horse his servant that weares his Livery and shall I dare to meddle with him for hurt that hath the marke of God upon him O I dare not hee is none but God's and none but he may deale with him as God hath sentenced him so God shall put his own sentence in execution v. 10. of the 26. cap. as the Lord liveth the Lord shall smite him or his day may come to dye or hee shall descend into the battaile namely against the Philistines and perish But from mee he shall receive no dammage God may smite him if he please but I may not I must not though I know him to be rejected of God my self to be appointed of God to succeed him Gods hand may be upon him but mine shall never or his day may come to dye bvt not a day sooner for mee for I wot well hee is marked for God's Hee is the Lords Anointed 3. Who can stretch forth his hand against the Lords Anointed and be guiltlesse namely of high treason before God and man hee whoever hee be shall be questioned for it and found guilty of the highest crime upon triall and shall have the due demerit of all Traitors they that stretch forth their hand in a violent way against Gods Anointed there will come a time when their necks shall have a violent stretch for it Hanging drawing and quartering is the punishment of such crimes God himselfe else will see execution done if Humane Lawes or power should faile in this particular one way or other God will bring judgement upon them even in this world beside that which remaines for them in the world to come for hee will never hold such guiltlesse The Psalmist speaking prophetically of strange children and such are all Traitors Ps 144.6.7 and Rebels of a strange birth a Bastard brood none of Gods saies cast out thy lightning and scatter them shoot out thine arrowes and destroy them c. God can from Heaven cut them off or hee can cause their owne beasts to helpe bring them to their deserved end as Absoloms mule did help to hang the Traitor his master or hee can give them up to hang themselves as Achitophel did Surely Sir God doth not use to chastise Princes for their failings by any of their own Subjects who are good men some perhaps that are vessels of wrath he permits on their owne head to make themselves instruments thereof before hand but good Subjects that are ordained to be vessels of mercy have hearts and spirits onely delighting in workes of love vessels of mercy hereafter are instruments of mercy here but whoever makes himselfe without authority Gods rod is sure to be thrown into the fire Had Zimri peace that slew his master Hee was a rod and he felt the fire Ob. Yea but say some in the Kings Oath there is quas vulgus elegerit the King must make and maintaine such Lawes as the common people shall thinke fit to make choice on therefore if the King do not so the common people or vulgus may force him or at least make Lawes without him for by that clause the King submits himselfe unto the people and dâ—th in effect say unto them as the good Emperour Trajan did unto his Officers use the sword against my selfe if I do not rule according to the Lawes Answ First for that speech of Trajan so oft quoted in pulpits and pamphlets to the shame as must be thought of Christian Princes and for their imitation I conceive it savoured more of Popularity then of Christianity and discovered the Author of it a ranke Heathen who knew not himselfe to hold his Authority of God for a King beeing Gods sole and immediate servant can no more give power to any of his people to draw the sword against himselfe then
Stephen tells us he knew then that God had appointed him for that service but that errour cost him 40 yeares exile in the Wildernesse and when God imployed him he directed him to goe in another way namely in all humility to repaire unto the King and demand a dismission at his hands we cannot but suppose that God could have made them able had there beene fewer of them with their owne swords to make their owne way and by his command could have made it lawfull so to have done but this other course which God would have them take did in the effect more aggravate Pharaohs obstinacy and illustrate the Religion of Gods people and was more to the magnifying of Gods glory In the fourth place let me minde you of that in the first of Samuel cap. 8. the 9 and following verses God having a purpose to give Israel a King doth order so in his wisedome that they should make sute for him themselves whereupon he takes occasion by his Prophet in that place to forewarne them of some intolerable qualities that might fall to be in some of their Kings and thereby doth timely prepare them to obedience and patience under them if we marke there is as great injustice and tyranny foretold as could be imagined their sonnes daughters and servants should be taken from them those that were noble and free borne should be made slaves and put to servile offices their lands and goods should be extorted from them and diverted to his owne and his Courtiers private use and commodity which were as great breaches of the Lawes of the Common-wealth as any could be made yet no resistance in the case is countenanced but countermanded rather the onely course prescribed is vers 18. You shall cry unto the Lord in that day as if he had said be as weary as you will or as you have cause yet you shall not have leave to shake off the yoake which God through your importunity hath layed upon you it shall not be lawfull for you to resist or oppose by force these personall and unjust courses of your King but you shall onely cry unto God as you cryed for a King so shall you cry under a King and till ease and helpe comes unto you this way you must submit to the highest extremities that his illegall will shall impose upon you It is to be remembred that this was at the first erection of a King among Gods people and all Scripture being written for our Learning doublesse this is chronicled in Gods booke for the instruction of all Subjects that should acknowledge and feare the Lord in after times And most fitly also for the good of posterity did Gods providence and spirit strengthen this prescription by recording the example of Davids carriage toward that their first King for as Saul discovered in part the described manners of such a King as Samuel had spoke of so David discovered the prescribed conditions of such a Subject as God approves off It is well knowne how unjustly and illegally he was persecuted by Saul and how he avoyded his fury onely by flying from place to place he did not hunt the King the King hunted him He in all his streights did cry to God and trusted in his providence and he lost nothing by it God wrought for him better then he could have done for himselfe and did him more good then e're his owne resistance could have done him 't is worthy our speciall remembrance how God provided for his escape in the wildernesse of Maon when he was so encircled about with Saul and his men that of necessity he must be killed if he did not stand upon his owne defence 1 Sam. 23.27 but God would not suffer a good Subject to have a hand in so sinfull a businesse or to leave so evill an example to after-times and therefore his providence sends a messenger to tell Saul that the Philistims had invaded his Land whereby he was on the sudden forced to be gone and so David was delivered 1 Sam. 29. Likewise at another time when David was in as great a streight namely when he should have gone out with Achish against Saul the Lord did also deliver him Achish had allowed him Ziglag to dwell in for David durst not in conscience possesse himselfe of any Citie in Israel without the Kings leave much lesse hold it against his will and therefore that he might not offend he fled the Kingdome and God gave him favour in the eyes of Achish an enemy to Israel and David could not tell how in gratitude to deny Achish to goe out with him against their common enemy and therefore fained a willingnesse but doubtlesse in his spirit he cryed unto the Lord for his helpe that he might not be forced to lift up his hand against his Soveraigne whereupon the Lord moved the Princes of the Philistims to dislike of his being there so that he and his men were dismissed thus is the Lord ready at hand to helpe those good Subjects in their streights that walke in the wayes of loyalty and God is still the same 1 Sam. 15. I could here minde you of Samuels behaviour when he had from the Lord pronounced Sauls rejection how he went home and prayed and wept for him did not stirre up the people to rebell against him he did not forget as some of us doe his owne doctrine of passive obedience 1 Sam. 8. which formerly he had preached unto them I could also remember you of Elias his carriage towards Ahab an unjust man one that had sold himselfe to worke wickednesse that Prophet had as good credit with the people as any Preacher in these dayes hath to have perswaded them to resist his illegall commands had it beene lawfull for him to have imployed it that way but he onely saved himselfe by flight from his cruelty and so by his example taught others to doe But the fifth speciall place which I desire you to observe is the story in the booke of Ezra Ezra 1.1 c. Cyrus you know had made a Decree and the Lawes of the Medes and Persians were unalterable concerning the building of the Temple at Jerusalem which worke the adversaries of the Jewes hindered and obtained a Letter from King Artaxerxes one of Cyrus his successors to command the Jewes to cease Ezra 4.21 unto which Ezra 6.3 though onely the personall command of the King and contrary to a written and unalterable Law the people of God submitted did not stand upon their owne defence pleading the Decree of Cyrus or the goodnesse of the worke the building of Gods owne House Ezra 4.24 but sayes the Text The worke ceased untill the second yeare of Darius King of Persia when as they had new leave to proceed in the same And by the way 't is worthy to be observed for the better practice of this age when the King had given them authority and put it into their hands to
repugnare non novi saies Ambrose dolere potero potero flere potera gemere Lacrymae meae Arma sunt talâ—a enim munimenta sunt Sacerdotis aliter nec debeo nec possum resistere I know not how to resist but I can weepe and sigh and groane and pray and indeed this is the way to conquer and silence our opposites specially if superiour to us Say not againe that these conditions concerne onely private men in their private way for Sanctitas pietas fides patientia are not at lest ought not to be tantum privata bona or the proprieties only of private men but they do best of all become publicke persons in the discharge of their most publicke trust let mee speake a bold word I do not see how it would misbeseeme a whole Parliament to imitate David that man after Gods own Heart in their carriage to a King of whom 't is written that when God had given him an advantage in the Cave and Tent he did not use it to hurt his Soveraigne or to disarme him or tie his hands but to discover his owne Loyalty of Heart unto him and to confute those intendements that were suspected of him by the whisperings of Doeg and other slanderers whereby he drew a Confession from the Kings owne mouth of his righteousnesse and sincerity which was ten times more to Davids Honour then if himselfe had set forth an hundred Pamphlets of bitter invectives against the Kings doings or 1000 Protestations to justify his owne Loyalty or had had as many clawing Chaplaines to extoll him and indeed this is the onely way to conquer a King when ever he is contrary unto his people or so apprehended to be 't is that which the Scripture teacheth which God blesseth surely if it was thus prevalent with a Saul much rather would it so be with a David if put in practice But Sir how ever others boggle with Religion it is the duty of us Ministers to looke to the Honour of Christianity whereof Martyrdome was wont to be the crowne which this new way to my apprehension doth quite abolish and deny for they that walke in it doe seeme plainly to professe that they have more need of Pistols then of patience for their use faith and prayer are meanes too contemptible for such aspireing spirits to trust unto and yet what gathered the Parliament first together but these what did extract those willing Acts of grace from His sacred Majesties hand at the beginning thereof but onely these we did run well in the right way who did hinder after a begining in the spirit shall we thinke to bring our worke to perfection by the Arme of flesh God will never suffer it O Sir was ever our Holy profession under that disgrace and obloquy as now by this practice of resistance all those unjust scandals which former Ages have cast upon it are fully verified wherefore let us now cease to complaine that we are traduced to be seditious rebellious and disobedient to Princes for our passage in this way doth loudly speake us guilty one of the grand seducers of this generation is so shamelesse as to endeavour to acquit himselfe of that true imputation by saying that Luther was falsely stiled Tuba rebellionis but had Luther beene of his spirit he had justly deserved that title for if ever Parsons the Jesuite was worthy of blame for his black mouth against his Soveraigne and for endeavouring to seduce the Subjects from Allegeance and to stirre them up unto Rebellion the Author of that Pamphlet intitled The glorious name of God the Lord of Hosts deserves a censure The Lord rebuke him in his due season I confesse the man hath good parts if they were but sanctified I have indeed observed that 't is the craft of some Preachers to speake against those sinnes whereof themselves are most guilty as he doth against Rebellion that so the simple sort might not perceive their dishonesty but Lord let not my foot ever tread in their paths nor let my soule ever come into their secrets Machiavell is their Master whose doctrine was Leoninae assuere vulpinam to peece out the Lyons skinne with the Foxes like Satan that roaring Lyon they thirst for bloud and like Butchers dogges they yelpe for it and yet they doe vulpinari too pretend fairely to deceive the vulgar but as Martyr Tindall at the stake prayed Lord open the King of Englands eyes so my prayer is and shall be Lord open the people of Englands eyes for many of them are seduced blinded led hood-winked into wayes of damnable errour by their teachers which will be bitternesse in the end Opposite to the â—lling of Miâ—isters 5. This way is directly opposite to the calling of us Ministers We are not entitled Filii Martis but the Ministers of Peace of the God of Peace and of the Gospell of Peace and our Masters name is the Prince of Peace and shall we stirre up to Warre by what Authority It would be more seemely to see us upon our knees betweene both Armies when they are preparing to fight beseeching a Peace and Reconciliation betwixt them then busying our selves in exciting of either unto the Battaile they were all lying Prophets that provoked Ahab to such a businesse and possessed with a lying spirit and shall I thrust my selfe into that number no let me rather with simple single Michaiah disswade from it though I be smitten for it both with hand and tongue and fed as I am with the bread and water of affliction I know that Coelestis ira quos premit miseros facit humana nullos Gods displeasure onely can make me miserable and not mans Besides when you and I and the rest of our Brethren were altogether in danger of a suffering condition for defence of the fourth Commandement as we apprehended and for our dislike of illegall Innovations in Gods worship and service we did use in prayer to complaine unto God that we were scandalized to be men of seditious spirits turbulent factious and enemies to the peace both of Church and State and we appealed to God that we were innocent and begg'd of him occasions to evidence the truth of our intentions against the defamation of our adversaries and for my part in all this I was in earnest Now God hath heard our prayers freedome and opportunity is afforded to us which I apprehend is in part to try whether we did formerly dissemble with him or no. And truly Sir I dare not prove my selfe a mocker of God I dare not but be the same now which I pretended then although my portion is to be the out-cast of you all for it I had rather be stiled an Apostate for falling off from my Brethren then prove my selfe an Apostate by forsaking the truth of God and and disgraceing my calling of the Ministery I remember a passage which I have heard your selfe oft use in prayer and it was this Lord we are thine to doe withall
Conscience as they will answer the contrary unto God to assist him I believe also that the Authority of a King or supreme Governour is the naturall and essentiall investment of his Person though it extend where his Person is not even all over his dominions yet in him 't is radicated is as unseperable from him as his life is who ever aimes at the one aimes also at the other is the voice both of reason Law and story I do conceive that though the distinction holds good of inferiour Governours that they may be considered as men as magistrates yet not so of the supreme who comes to his Authority by inheritance Hee ought not to be considered of in any notion severed from that of King Sauls Person was Gods anointed In others their Authority is onely sacred and addes veneration to their Persons and is separable from them the man may live when his Authority is extinguished but the very Person of a King in regard of royall birth or unction and of immediate dependance upon God is sacred as well as his Authority and doth adde veneration unto that as well as that to him indeed they adde honour to each other and are inseperable they live and dye together they are of Gods conjunction whereas other Authority is of mans and though man may sever what himselfe hath joyned yet what God hath joyned no man must sever Hence I believe that as hee who resists the Authority of an inferior magistrate resists the King so hee that resists the Authority yea or the Person of a Prince or supreme magistrate resists God not onely his Power intrusted to him but also his wisedome in making and ordaining of him in fastning or bestowing the Authority upon him And as hee that resists the King in his Officers shall from the King receive punishment Pro. 17.11 a cruell messenger shall be sent unto him so they that resist God in the King His Minister Rom. 13. shall receive to themselves damnation either temporall from the hand of him that is resisted unto whom God will deliver them up Pro. 20.26 to scatter and to bring the wheele over or from some other in his place 2 King 14.5 as the Kings Son slew those that slew his father or else eternall if they scape here for Solomon sayth hee that provoketh a King to anger Pro. 20.2 sinneth against his owne Soule God doubtlesse will maintaine the Act of his owne wisedome their devise shall be onely mischeivous to themselves that seek to pull him downe whom God hath exalted Ps 62 4. therefore Solomon well Pro. 30.31.32 against a King there is no rising namely without the confusion and ruine of the risers to prevent which he gives his advise in the next words if thou hast done foolishly in lifting up thy self acknowledge it if thou hast thought evill lay thine hand upon thy mouth Private mens Injuries may be washed off with teares but wrongs done to Princes in regard of God his neare and speciall interest are hardly wiped off but with bloud who ever saies David lifted up his hand against Gods Anointed 1 Sam. 26.9 and was guiltlesse as if he had said can any one out of any story name me a man whom vengeance in such a case hath not alwayes followed I do believe that Military strength and outward wealth are the Sect. 6 nerves and sinews of Authority for by these feare and reverence is procured to that and love to the Princes person in all those who are not able to see God in the face of Majestie of which sort there are too many therefore to take away or with-hold these is to endeavour the weakening of the Kings Authority and to bring the same together with his person into contempt and his life it selfe into danger surely if a King be appointed of God to be the Supreame in Authority it is the Subjects duty to manifest their approbation of Gods will and their obedience to their Prince in yeilding to him the superiority over themselves in such matters true feare of God will make men honour him whom God honoureth and faith in God to trust him whom God trusteth The Hearts of Subjects I beleeve next to the Arme of God are the strength of the Princes strength and the wealth of his wealth and therefore to rob him of these is the greatest theft it is to rend from him his Honour his Reverence his Authority and what ever God hath invested him withall and this is often done by publishing and aggravating his humane infirmities Psal 35.11 but most commonly by laying to his charge things whereof he is not guilty When Absolom and Achitophel went about their horrid Treason they cast Iniquity upon the King they found none upon him but they laid some on Psal 55.3 2 Sam. 15. that so his Subjects might hate him as themselves did and joyne with them against him this I beleeve hath alwayes proved a sinne of a purple dye and is a blasphemy against God as well as against the King for he that speakes evill of the King speaks evill of Gods Law which commands the contrary and so of God himselfe A King is the light of his Israell Act. 23.5 the Sunne of his Kingdome Jam. 4.11 and true Religion which is a light too obscures not that light the Locusts that came out of the Pit were they that darkened the Sunne this condition better becomes Jesuites such as Sanders and Parsons were then Protestants Rev. 9.2 3. A Prince is the breath of his peoples nostrils and his honour is the breath whereby himselfe lives and whosoever have indeavoured to stop or infect this breath have gone about to murder all the Subjects as might be evidenced by examples what ever pretences at first were the issue in the end hath beene the Land was an Acheldama Surely I beleeve that Piety and Allegeance doth instruct a loyall Subject to prize his Soveraignes good name before his owne yea to be glad and joyfull of an occasion even to drowne his owne credit in his Princes service to advance him Scripture teacheth to deny our selves to Honour our King Samuel at Sauls request when he had told him that God had rejected him and so knew him to be actually under Gods displeasure and thereupon was himselfe departing from him in anger yet was content to turne againe 1 Sam. 15.30 to honour him before the people to put all respect that possibly he could upon him as he was a King I beleeve a true religious Subject dares not entertaine an evill thought of his Soveraigne nor beleeve evill of him he dares not conceipt meanly or slightly of the Lords Anointed that place of Scripture doth much awe him Eccles 10.20 Curse not the King in thy heart the word in the originall being disrespect not disesteeme not a disrespectfull thought of a King is an accursed thought and who so harboureth such a thought shall not