THE OATH OF ALLEGIANCE, Defended by a Sermon preached at a Synod in the Metropolitical Church of York;  
By THOMAS IRELAND, Bachelor in Divinity.  2. KING. 11.17. 
And jehoiada made a covenant between the Lord, and the King, and the people, that they should be the Lords people; likewise between the King and the people.  
LONDON, Printed by Nicholas Okes for Edward Aggas, and are to be sold at his shop upon Snore hill near Holborn Conduit. 1610.   

To the most reverend Father in God, Toby, Lord Archbishop of York, Primate and Metropolitan of England My most honourable good Lord.  
WHereas every one is made, not only for himself, but for the Commonwealth; which in a Monarchy (such as ours) consisteth in the welfare of the KING: the welfare of the KING consisteth in the loyal and loving hearts of his subjects: their love and loyalty may most appear in taking or approving of the Oath of Allegiance: I thought it also my duty (most reverend in Christ, and my very good Lord) being a public Minister, by a public authority commanded, to gather and declare the proofs thereof out of the word of God. The cause is public both for this, and for all kingdoms, the place where it was uttered was public, being a Synod of the Clergy. The fruit may be public in satisfying the doubtful, which here may see; that this concerneth not so much the Popes, as God's authority bestowed upon our King: our adversaries are grown public in their libels & contradictions; & therefore this without ambition or vainglory may be published to the world. Thus determining to come in public, the favours I have received of your Grace, who both commanded me to preach on this theme, & then encouraged me to print this my Sermon, makes me the more presume to dedicate it unto your gracious patronage & protection: for although the matter doth not answer your judicious expectation (as a mean artificer often mars good stuff with rude handling) but that the truth will well enough defend itself with a bad weapon: yet the matter cannot be but acceptable unto your most religious loyal Care, which with dear and deep affection (I know) desires & endeavours by doctrine, discipline & example, the confusion of Antichrist, the peace of Zion, the safeguard and honour of our blessed Sovereign. Whatsoever it is, it is the profession of a clear conscience; which if I have not well expressed, there are far stronger, which uphold the state of this question; & many may succeed in this defence. There is no true Christian-subiect, but would aduêture credit & life in so great & good a cause: And therefore humbly beseeching your Grace favourably to censure the first adventures of a young scholar. I most humbly beseech the God of Grace, to multiply his graces on your head and heart, unto your honour in this, and happiness in a better world. And so rest.  
Your Grace's most humble and devoted Chaplain, Thomas Ireland.   

juramentum Fidelitatis authoritate publica nuper stabilitum, iure divino licitum est. This oath of allegiance is lawful by the word of God, whereof here follows the true copy.  
I A. B. do truly and sincerely acknowledge, profess, testify, and declare in my conscience before God and the world, that our Sovereign Lord King james is lawful King of this Realm, and of all other his majesties dominions & countries.  
And that the Pope neither of himself, nor by any authority of the Church or Sea of Rome, or by any other, with any other, hath any power or authority to depose the King, or to dispose of any of his majesty's dominions or Kingdoms, or to authorize any foreign Prince to invade or annoy him or his countries: or to discharge any of his subjects of their obedience and allegiance to his Majesty: or to give licence or leave to bear arms, raise tumults, or to offer any violence or hurt unto his majesties royal person, state or government, or to any of his majesties subjects, within his majesties dominions.  
Also I do swear from my heart, that notwithstanding any declaration or sentence of excommunication or deprivation made or granted, or to be made or granted, by the Pope or his successors, or by any authority derived, or pretended to be derived from him, or his Sea, against the said King, his heirs or successors, or any absolution of the said subjects from their obedience, I will bear faith and true allegiance to his Majesty, his heirs and successors, and them will defend to the uttermost of my power, against all conspiracies, and attempts whatsoever, which shall be made against his or their persons, their crowns and dignities, by reason or colour of any such sentence, declaration, or otherwise: And I will do my best endeavour to disclose or make known unto his Majesty, his heirs and successors, all treasons and traitorous conspiracies, which I shall know or hear of to be against him, or any of them.  
And I do further swear, that I do from my heart abhor, detest, and abjure as impious and heretical this damnable doctrine and position; that Princes which be excommunicate or deprived by the Pope, may be deposed or murdered by their subjects, or any other whatsoever. And I do believe, and am in conscience resolved, that neither the Pope, nor any person whatsoever, hath power to absolve me of this Oath, or any part thereof, which I acknowledge by good and lawful authority to be ministered unto me, and do renounce all pardons and dispensations to the contrary.  
And all these things I do plainly and sincerely acknowledge and swear, according to these express words by me spoken, and according to the plain and common sense and understanding of these same words, without any equivocation, or mental evasion, or secret reservation whatsoever; and I make this recognition and acknowledgement, hearty, willingly, and truly upon the faith of a true Christian. So help me God.   
ECCLES. 8.2. 
I advertise thee to take heed to the mouth of the King, and the word of the oath of God.  
THE Writer of these words was Solomon, the wisest, and most peaceable governor that ever was in Israel. The time was in his ancient years, when after long experience of both good and evil, he saw and said, what was befitting every state and place. The occasion, it seems, was the flight and revolt of jeroboam, and his complices. The coherence is apparent, how from the commendation of true wisdom in the first verse, he derives this wise advertisement in the second; which he proves in the six following: and in the ninth verse concludes his own and his equals miseries; when a ruler whose love and care deserveth love, reaps nought but hate and hurt of his own people. His purpose was, he supposeth himself a lawful King, as being ordained of God, appointed of David, and admitted of Israel; and thereupon requires a reverend estimation of his worth and words, and that upon their oaths then sworn to God on his behalf.  
The text is diversly read of diverse interpreters: the vulgar Latin which the foremost English follows, reads Ego os Regis obseruo: but this is unlikely; for being a king, he would not observe the king. The later English in the Church Bibles reads absolutely: Keep the king's commandment, without mention of the first person, mentioned in the original. The latest English infers it with a verb, which junius and Tremellius express with a possessive: Praestitutum meum, praestitutum Regis obserua: all sounding in one sense, as if he should have said: Obey not me only as I am a man (for he was the wisest man) but as a king: nor only while I am a king, but my successors whosoever shall be king after me: nor only so, but as a public Preacher (saith Solomon, for so the book is entitled.) I would persuade every subject of every kingdom, to take heed unto, that is, obey their kings. Men must not only be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of their persons, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of their places, nor only so, but with Isocrates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of their successors; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for children should inherit, as the fortune, so the friendship of their parents. Unto this allegiance were that people double bound by the mouth of the king, and by the oath of God: that is, by the authority of both God and king: for his mouth here may signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the favour of his countenance, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of his lips, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sense of his writings, which are improperly called the sayings of his mouth: or if they would not look on these, yet should they look 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Pagnin expounds either a cause, this being the ground of that, or a custom which had been long, and was often used in Israel, or as our translation hath, the particulars, i. the words of the oath of God, i. that godly oath whereby they were bound to their Sovereign.  
This holy Scripture concerneth us as much as them, we have a Solomon which without comparison is wise, peaceable, and sanctified: his experience as great, having reigned as long a while, over as great a people as Israel: his occasions urgent, by reason of those English fugitives, which have whet their wits, tongues, pens, and swords against his throne: his love and care as much, as appears in his proceed: his purpose but the promise of our love, trust, and loyalty: the means an oath, approved of God, and accustomed in all countries: and therefore our miserable vanity should be worse, if we despise him, or his oath of Allegiance. This is the Thesis at this time to be determined, wherein although the greatness of the cause, and the smallness of mine experience, the multitude of adversaries, and the general satisfaction hath been given already by the Solomon and Zadockes: the King and Bishops of this land, might either dis-burden or dishearten mine attempt, yet the conscience of the truth, the liberty of our Church, the peace of our Commonwealth, the safeguard of our sovereign, the command of authority, the joint profession of Civil and Canonical obedience, it being the first & chiefest Canon we should maintain, our Princes right against all traitors, and heretics, would add spirits unto the most unworthy men or minds, to speak in that, which for these thousand years hath been the quarrel of all Christendom. Give me leave therefore I beseech you, being a young Divine to deal in statutes & state-affairs, as far as I can prove them consonant unto Scripture, to follow those illustrious lights of the Gospel, which have writ before in this argument, as a candle sometime serves in absence of the Sun, and to speak aswell for our every-way-worthy king, out of the word, as the Canonists and jesuits do for their both creature and creator, their Pope's holiness, besides the word of God; and then as plainly, briefly, and pithily as I can, I will deliver the divine lawfulness of the late statute-oath of Allegiance.  
This holy Scripture enjoins an observation, and yields reason. In this observation we may consider, whom and how we should observe, in this our duties; and in that, the kingly power is declared. The kingly power (to ground that first, which is the ground and scope of all the rest) is ordained of God, as appears by nature and Scripture. Nature shows an heaven to rule this earth, the Sun to rule the day, the Moon the night, our souls to rule our bodies, and our heads by sense and motion, to rule all the rest of our members: even the Cranes, Bees, & Storks acknowledge their superiors in their order & obedience. There is nothing so necessary, profitable, and beautiful in the sight of God, Angels, and honest men, in ourselves, in an house, in the world or heaven, as this good order is. It is necessary, for with it every state is quiet, and without it every thing is confounded: it is profitable by the peace, honour, and safety, which it brings to them which rule, and them which can obey: it is beautiful, for beauty is but a proportion and agreement of one part with another. Thus it is excellent in ourselves, for as in our bodies, our members are directed by the senses, sense by reason, and reason by the Lord; so in the politic bodies of our common wealth, the meaner sort must be ruled by the magistrate; the magistrate must be ruled & ordained of the Prince, as the Prince is of God. It is excellent in an house, when man and wife, children and servants, know their places, and perform their duties: for then thy servants are like subjects, thy children like nobles, thy wife a privy counsellor, and thyself as king to determine all controversies. It is likewise excellent in the world, where the base creature serves the better, the better serveth man, and all indifferently serve one God. It is more excellent in heaven, whereas the Sun rules amongst the rest of the planets, which are direct, stationall, and retrograde; as he comes nearer, or goes further from them: as the planets rule amongst the rest of the stars, as having stronger influence, fairer lights, more spheres and motions. As the stars by signification of times, and disposition of weather rule all Elements under heaven: so may we say, the king is over the judges both Civil and Ecclesiastical; the judges over inferior officers; and those officers are to compose the Commons in good order. Yet is it more excellent in the heaven of heavens, wherein there are Angels, Archangels, and several sorts of immaculate and immortal spirits, every one in their kind beholding the face, and doing the will of God our common Father which is in heaven, like so many Courtiers and honourable attendants about a Prince. But it is most excellent in God himself, in whom there is no difference of nature, yet a distinction of order; there is no division of parts, yet a relation of number; there is no inequality of persons, yet the first is as one fountain, from which the second & third proceed to show, that though the nature of mankind be like and equal in many common gifts, yet there may be many respects, why some be before others, and one before all the rest. If then we will rule ourselves, or be rulers in our own families; if we would enjoy the creatures of this world, as we hope to be like Angels, or to renew the likeness of God himself in us: we must imitate these examples. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Aristotle) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that which is divine, better and more ancient, is also more honourable: now the Monarchy was the first policy, for when our first parent had begotten many children, he became a king: his experience was their arbiter, his blessing their honour, his curse their cross and heavy punishment: as long as he lived, which was very near the flood, it was unnatural for his offspring to strive with him for any preëminence. Thus Noah was unto the second world, and his children in their several travails ' to their several posterities, till the ruler's authority grew tyranny, and the people's liberty turned into licentiousness, till the crafty mighty got the weaker and ruder to their service, and all things were confused, as among Pharaoh's Kine, the worse eat up the better without care and conscience, as among the fish, the less were devoured of the greater without any respect of humanity. How detestable was the sin before the flood, when they were careless eating and drinking, every one did what they list, and took them wives where they lusted? How miserable was the confusion in the building of Babel, when every one commanded, but none followed? How abominable was it when there was no ruler in Israel, but every one did that which was good in his own eyes, even such (and so much worse, as our estate is weaker in these later days) would be the manners of mankind, were there not some could rule, whom others would obey. Thus the want of kingly power showed it good: and a good the more general it is, it is the better, whereas many taking parts, it grows particular, & so weakens as a river cut in many streams. Quot capita, tot sensus, many heads have many thoughts, and many faults, and therefore Homer said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. one bearing rule, the rest will better meet, and live and love as one, otherwise as in a body when the soul is gone, there are divers humours, every one striving who should soon be severed, and thereby bring the body to confusion. Such is a country without one ruler, every one seeks his proper good, and leaves the public either impaired or dishonoured, as a flock without a shepherd, as a ship without a Pilot, as other creatures without man, so man would grow wild and unwieldy without such an overseer. For this cause the Gentiles called them Gods which gathered and governed civil societies together. Whereas Aristocracy seems the device of Pythagoras which imagined many principles, and Democracie to be the proportion of Epicurus, which would have infinite and irregular beginnings; the Monarch is divine, as only representing Gods own power. As the Moon offers the sunbeams with pleasure to men's eyes, which hardly can be looked upon in his own beauty, so the Monarchy presents the wisdom, power & justice of the highest, which otherwise cannot be looked upon in his own glories, for none hath seen God and lived. As then the children of Israel when they durst not hear the Lord, but would have Moses to speak to them, took this condition also, that they should obey Moses as God himself. So since men are so weak and timorous, they dare not have Angels, much less the Lord himself immediately to govern them; yet it is ea lege, that they must obey the Lords Lieutenant, as if he spoke himself, for it is not his, but God's authority by which he rules.  
This the Scripture often teacheth us, where wisdom saith: by me kings reign, and tyrants also do possess the world. Good Kings are Gods images, and evil Princes, are his executioners: Ashur was his rod, Nabuchodonosor his servant, Cyrus his anointed: Attila called himself his scourge, and Tamberlan his wrath. And therefore although God uses them as a father doth his rod; first correct his children by them, and then throw them into the fire prepared for them; yet the sons and Saints of God should submit themselves under his instruments of correction, not so much like a dog running at the stone that is thrown at him, biting the chain that holds him. i. repining at the tyrant whereby God restrains him; but looking higher unto the chiefest cause of his trouble, God's anger, which punisheth: & then lower, unto the greatest motive of God's anger, their own sin, which deserves it. If we thus think of evil Princes, what must we think of good? Doubtless it is Gods only majesty which appoints, his justice which directs, his power which enables them in this high calling: God hath given divers gifts unto divers men, in some wisdom to rule, in some willingness to be ruled: God in his word hath set forth every man's office and duty: God hath blest it with success in every state and degree. God in his own people Israel hath set forth an example how men should behave themselves in this business. It was the Lord which appointed Moses, joshua, David and his posterity to rule over Israel. It was the Lord which moved the people's hearts to receive, honour and obey them: for as every beam from the Sun, and every branch from the root; in like sort every power doth proceed from God.  
Thus by nature and Scripture, kings have rule over subjects, and therefore subjects by the condition of relatives must be ruled by them. Thus Saint Peter bade us fear God, and honour the king: all therefore that hold of S. Peter should be thus counseled. Thus God, Christ, and Christians have honoured them: God calls them Gods, Christ names them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either in re, as having done, or in spe, as being able to do much good unto their people justin saith unto the governors; Deum adoramus, vobis in alijies rebus laeti seruimus, We worship God alone in spirit, but in outward things we gladly do you service, Policarpus answered the Proconsul: Docemur potestatibus quae sunt à Deo deferre honorem, qui religioni non sit contrarius: all such honour as is not contrary to religion, we may, nay, we must yield our Emperors: the Christians of the first five hundredth years did some reverence (as is manifest by the cunning imposture of julian) to their images; and since bear themselves lowly to the chair of State. A simple officer is heeded if he bring but the king's name, a judge because he takes his person, a messenger because he bears his arms, to show, the honour that we own unto themselves: Ester trembled at the countenance of Assuerus, Israel heard the judgement of Solomon, as if it were the wisdom of the Lord, people shouted out at Herod's oration, it was the voice of God not man; this it may be was exceeding flattery, yet perfalsi regulam, it may show the mean, which is with all awfulness to take heed unto the looks or words of our Sovereign; that by practising our duties towards them, we may better learn to do them unto God himself, their place affords more experience, their office more occasions, their means more ability to be doing good; God hath given special gifts unto those he sets in government, as Homer calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to God, more excellent unto those he doth advance over his chosen, as unto Saul, David, and Zorobabel, he gives his judgements unto the king, and his righteousness unto the king's son, that he may help the wronged unto right, and defend the poor, a divine sentence is in the mouth of the king, and his mouth transgresseth not in judgement, and therefore we should rather heed his laws or words then our private humours, or self-conceited affections: since they are placed over us, not for their ease, as what more careful than a crown, it being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a science of all sciences to rule a man the most variable of all creatures, but for the common good, it behoves us to serve them, saith S. Peter, as we would serve the Lord.  
Thus in general have we seen that observation which is due to kings, let us now take heed unto the ground of this (The words of the Oath of God) wherein we may consider the form it was an oath of God, the matter was the words wherein it was conceived: for a formal difference it is called the oath of God, because every oath is not of God. Our Saviour and Saint james hath forbid all swearing, that is, all swearing by the creatures, whether heaven or earth, gifts or Altars, Temples or jerusalem, because this kind of swearing is against God, ourselves, and the condition of an oath. Against God, for therein we should attribute his attributes, omni-science, almightiness, and the just revenge of perjuries to the creatures; which glories God will give to none other. Against ourselves, for men commonly swear by greater than themselves, so that hereby we make the creatures which are inferior, to be better than mankind. It is against the nature of an oath, for every formal oath is an invocation, and an imprecation. An invocation of witness, and an imprecation of punishment, if it be false, which neither can be granted of the creature, nor expected of the swearer. Our Saviour and Saint james forbade all false, vainglorious, and offensive swearing in our customary communication, these be not oaths of God, nor of good, but of evil. An oath of God is made according to his word, and jeremy saith, it must have three conditions: truth, judgement, and righteousness, it must be solemn undertaken with due judgement, it must be certain, the better to assure the hearers of an unknown truth, it must be righteous to determine right from wrong: and being thus it is commanded in the Law: Thou shall fear the Lord thy God, thou shalt serve him, and swear by his name, it is prophesied in Esay, that those of the new Covenant of the Gospel, should swear by the name of GOD, it is promised a reward, if they will learn the ways of my people, to swear by my name, they shall be built up in the midst of my people, those which with reverence perform this duty, shall be edified in faith, and advanced in God's kingdom. An oath is a law of Nations, which GOD never abolished, a part of the divine worship, for therein we confess him judicem, indicem and vindicem, as GOD hears our oaths, he knows our hearts, as he discerns in his wisdom, he will discover in his justice, & in his judgement punish our double dealing. Such an oath is a means of help in all human uncertainties, for general doctrines (as the Schoolmen say) may be confirmed by general conclusions, but particular occurrences must have particular confirmation; such confirmation cannot come from any sensible creature, which knows not what is truth, nor from any man, for omnis homo mendax, every man is easy to be deceived, and so ready to deceive: it cannot come from Angels, for Satan may transform himself into an Angel of light: it must therefore only come from God alone, who being called upon as a witness, will either certify the matter, or punish the forswearer: let us therefore take with us the conditions of jeremy. We may well undertake an oath; God often swore unto the patriarchs, the patriarchs often swore, as appeareth in Genesis, an Angel sweareth in the Revelation, an oath was often used of the faithful, as in equal covenants between Abraham and Abimeleck, in legal vows as the Nazarites, in judicial plead, as in the case of borrowed goods being endamaged: this was used of brethren in their bargaining, as between jacob and Esau; of captains in their confederacies, as of judas and Nicanor; of servants to their masters, as Moses made an oath to jethro to stay with him: Thus Princes often swore unto their subjects, as the Princes of the congregation did unto the Gibeonites that they should live; Solomon swore to Adoniah, that he should not be slain for his rebellion: every king when he takes his Crown, undertakes an oath, why should not subjects also swear unto their Prince? Such was this oath here mentioned of Solomon, for otherwise it agrees neither to the former clause, where he bids us observe the king, nor to the later, where he forbids all resisting him; the words are not particularly recited, but the sense is plain, it required obedience, and forbade resistance; thus princes oft exacted an oath of their inferiors for performance of their duties: as joshua did of Achan, that he should confess his fault: Ezra swore the Priests and Levites and all Israel to do according to his word: Caiphas adjured Christ, he should confess, whether he were the Son of God, or no: our Kingly Prophet and preacher took an oath of Shimei, that he should not take a journey beyond Iorden, and (it may be well) commanded all his people upon their oaths to keep their faith to him, against his enemy jeroboam; thus magistrates may well demand, and subjects render oaths.  
Now whether this of Allegiance be such an one or no, shall be manifest in discussing it. This oath of Allegiance is in some parts affirmative, in some negative: the affirmative is either assertory for the present, or promissory for the time to come. The first proposition is assertory, professing that our sovereign JAMES, is lawful king; and promissory be those parts wherein the swearer tenders faith, defence, and the disclosing all conspiracies. The negative parts concerns the Pope or the swearer; in the Pope he denies the superintendence of his authorities, and the violence of his excommunications: in himself he renounces the benefit of absolution, and the purpose of equivocation.  
This we may call the mouth of the king, because our blessed Sovereign indited it, and yet the oath of God as it proceeded from his wisdom, and is consonant with his most holy word, which will appear in proof of the particulars. If the Pope, the Cardinal, his chaplain, or the foule-mouthd exile, would have named any thing that had been unallowable, they might have saved us a labour; but since they do not, because they cannot, we must maintain it all in every part.  
For the first assertory proposition of our Sovereign's lawful right, I could never have imagined, that it would ever have been questioned, but that vir dolorum Doleman would have advanced their titles, Clemens Octaws with his briefs would have bard every protestant, tametsi sanguinis propinquitate niteretur: Tortus (I shame to speak it) counts him for no Catholic, and so no Christian, and so not of the Church, much less over it in jurisdiction: But our most gracious King, hath so sound convinced all such imputations, and hath proved his and our faith to be so conformable to the Scriptures, that the gates of hell, shall never prevail over it: God hath so blest his rightful claim with good success, and just applause of his own and other countries, that the briefs came far too short, and perished by their own deliverance to the fire, whither otherwise, they would have delivered us: Doleman I remit unto the report of his own brother, and the seculars of his Religion, which better know, as justly hate, and set him out for worse, than this place or present is to be made acquainted with. For our Sovereign without ambition or flattery, let me say thus much: If succession can make lawful, This godly branch is lineally derived from the blessed loins of English Kings, which for eight hundredth years have swayed the Sceptre of this Commonwealth. If institution from God can make a king, what greater proof hereof can be, than his many deliverances before, his easy and happy passage then, and his hopeful issue to continue this for ever, besides the special gifts which are only fit for such a majesty, that are bestowed on him; in his religion, the confirmation of our Gospel; in his experience (which ever since his cradle hath already reigned in a more trouble some estate) the maintenance of our peace is most infallibly promised: But his learning is most admirable in a Prince of such employments: By his meditations on the Psalms, his detestation of witches, and the kingly blessing that he gave his princely son, wherein he discourseth so divinely for the Scripture, so religiously for the Church, so prudently for the Commonwealth, so carefully for his Court, and so judiciously for other exercises, we may well know, that he knows how to govern a kingdom. Those, although some railing Rabshakeh, would attribute unto some others; yet his grave, sound, and sufficient composition of the scandalous factions and opinions of our Clergy; his everywhere skilful moderating in our university disputations, his most excellent orations often made unto the Parliament, may satisfy the most envious, and testify to the most incredulous, the greatness of his worth. Beyond all these is the never-inough praised Apology, wherein with such plainness he delivers his deep knowledge, with such mildness he meets with his adversaries, and yet with such acuteness and abundance of reading, he confutes and retorts all their assertions or arguments. Especially the premonition which none but a Prince of equal spirit & power durst undertake, wherein he so royally defends the common cause of Kings, so severely censures the censurers, so plainly doth he declare his right, profess his faith, discover Antichrist, & expound the Revelation, and with such love persuades to Christian courage, & unity, that it effectually demonstrates him a Prince, not only philosophical, which Plato thought a blessedness, but prophetical, which the Scripture counts divine, his quick insight beyond the reach of his privy Council, as appears in discovering the powder-blow; his justice mingled with mercies, which those that sought his life, yet living, can testify; his deep wisdom in devising this just oath, well witness him not only wiser than Ethan & Heman, Chalcol, & Darda the cunning and most learned of our adversaries, but one for his graces and perfections worthy to rule the world, what man or mind therefore can be so base, wicked, or perverse, which either cannot find, or finding will not confess, or confessing will not rejoice in this our happiness in enjoying him?  
What subject should not promise and perform all civil faith? Our adversaries very wrongfully rack this oath to spiritual obedience, for albeit in their own sayings they can make mountains of molehills by their mental reservations, yet according to Saint Austin, tuxta mentem eius qui ministrat, iurandum est, an adjuration is to be taken as the judge requiring it, expounds himself; and this is no more than iure divine should be yielded unto princes.  
Thus Saint Paul admonisheth Titus, he should admonish all, they should be subject and obedient unto powers and principalities; Saint Peter willeth us to be subject unto all manner of human ordinance, whether unto the king as to the superior, or to the governors that are sent of him: where I cannot but wonder at the corrupt exposition of the jesuits; which would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be an ordinance from man, as if it were from his devise, notwithstanding Saint Paul hath said, all power proceeds from God; whereas it is indeed an ordinance for man, or Gods ordering man, as he did his other creatures in their places and duties. Like to this is that, where they say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, we must not obey the king, unless he shall excel in virtues, or otherwise, when as the same Apostle immediately after bids us to submit with fear, not only to the courteous, but also to the froward; to which Irenaus also consenting, saith, some Princes are appointed for profit, & some for punishment, all fit for those over whom they rule, and to be taken as appointed of the Lord. Thus the martyrs did submit themselves unto their persecutors, as Ignatius being in prison counseled his Antiechians. Thus the Christian Soldiers did unto julian. Thus the Counsels did unto their Emperors, by whose help and authority they came together, and confirmed their decrees. Thus the Church the more primitive it was, it was the purer from disloyalty, not because, (as our adversaries have imagined) it wanted power, for a little faith would have removed mountains, if it had been expedient for Christianity: because it wanted pride, and herein would imitate her master Christ, which might have had many legions of Angels, yet had rather yield unto the civil sword of the Magistrate. It is a novel doctrine therefore arisen up among the jesuits to say, Reges are proprie servi, very slaves unto their subjects, contrarying even common reason by confounding the difference of those relatives, and perverting the truth of God. It was not thus in Persia, when the second Squire of Darius' body said, the king ruled all, all thing were done at his command, warfare, tillage, tribute, killing, sparing, planting, wasting, all depended on his pleasure. It was not so with joshua, to whom the Reubenites, Gadites, and half the tribe of Manasse said, whosoever shall resist thy will, or will not obey whatsoever thou commandest, let him be done to death. It was not thus at any time in Israel, for whether the kings were faithful or ungodly, the people ever yielded civil faith. Samuel when he should first anoint a king, he told the manners of a tyrant, that he would make his people and their children slaves, not because a king should be so, but because if he were so, we should rather suffer then resist; If the Centurion bid the soldiers come, they came; or go, they went; do this or that, and they did it: and shall our General in all causes be less honoured than a Centurion? The jews were bidden pray for the peace of Babylon, with the life of Nabuchadnetzar, and of Balthasar his son; and shall we cease to pray for kings, & those that are in authority, that we way lead a quiet life under them? Without all question, we must be faithful, in thought, word and work: Curs not the King, no not in thy thought, speak not evil of the ruler of thy people, but rather pray for him, as Daniel for Darius, though he put him in the lions den. By this obedience likewise must we be ready, saith Saint Paul, to every good work: Obedientia perfecta, sua imperfecta relinquere; and sometimes thou must leave thine own undone, to do the business of thy Sovereign. Such is the faith we should perform; unto which we must also join defence; this is as manifest in Scripture: the wisest, holiest, and mightiest kings of Israel, had a special guard of Cherethites and Pelethites; which would never have been granted of Gods own people, unto men after Gods own heart, unless the like might have the like. It was an honour unto judah, that notwithstanding the treacheries of Sheba, yet they stood fast unto their King from Iorden to Jerusalem. The Worthies of David are also counted by their three and their thirty, as they stood more or less for him; in like manner they are not unworthily most honoured of our Sovereign, which have stood most in his defence: Like to David is he worth many thousands, & therefore if any danger should happen, he should be kept farthest from the reach of it. This is religion, to defend the defender of the Faith: why should not all defend him, who defendeth all? His sword cuts off thieves and murderers, that we may keep our goods and bodies in safety; his laws curb adulterers, that we may keep our wives and daughters in chastity; his navies on seas, and forces on land, maintain our quiet and security; in him as in the Palladium or purple hair of Nisus, consists the safeguard of our common weal.  
As the King of Syria said, fight neither against small nor great, but only against the King of Israel: so the Pope, which hath persecuted us ever since Wickliff with fire and sword, now fights not against small nor great, but hath cast all his quarrel upon our Sovereign, and therefore both small and great must fight for him.  
far be it then from English hearts for to be like the men of Belial, who despised Saul, as if he could not save them; but we must be like those, whose hearts the Lord had touched for to stand with and follow him; not like accursed Meroz which would not help, which would not help the Lord against the mighty: but like to Zabulon or Nepthalim, who jeoparded their lives to death, with Barak and Deborah; not like to joab, who for his private quarrel, would make David naked of his friends; but rather like Abishai, which exposing his own body to peril, preserved the life of his dear Prince. For as a Serpent will defend his head, and a man his heart, because therein lies the lifeblood of their bodies: so should every subject, their Sovereign, being (as josiah was) the breath of their nostrils, and the blessing of their state: as Codrus did for Athens, or Curtius for the Romans; or, if I may compare, as Christ our Saviour for his truth, so should every man even with his own life redeem the life of his king, on whom so many lives depend. Dulce & decorum est pro patria mori, even death were pleasant and honourable in such a cause; let us then be valiant for our Prince, our Cities, and the service of our God, and let the Lord do that which is good in his own eyes, so should we promise and perform defence.  
And thereon follows the disclosing all conspiracies, which is a part of true defence, for otherwise qui tacet consentire videtur, he that conceals seems to consent: who can hide fire in his bosom and not be burnt? who can conceal a mischief and be guiltless? Qui non vetat peccare, quum posiit, jubet, he that forbids not such a sin, favours, if not furthers it, and it is not only those that sin, but those that favour sin, that shall be punished in God's judgement. When jezabel shall be cast into the bed of pain, her lovers also shall suffer great afflictions: if Bigthan and Teresh then intent evil against Assuerus, it is for Mardochaeus, an honourable servitor to disclose it; if the King of Aram even in his privy chamber work mischief against the King of Israel, it is for Elizaeus to reveal it; if Absalon or Adoniah stir up rebellion against David or Solomon, it is for Zadock and Abiathar the Priests, and Nathan the Prophet, with all speed possible to prevent it. It is the trick of a Dalilah, not to disclose a danger, till the Philistines be upon us; but Michol will discover it, even against her own father, while there is time to fly. Beware then of jacobs' curse, who said of his own children, when they became brethren in evil: Into their secret let not my soul enter, let not my honour be joined unto their assembly; so grievous was their crime, he thought it a sin to know them, and a shame to come amongst them; Praeferre patriam liberis Regem decet: It is a Prince's glory to prefer his country before his children, much more is it in private men to say with Aristotle, Amicus Plato, magis tamen veritas est amica; Our friends or kindred may be dear, but our king and commonwealth must be dearer. As a good Pilot then descry the tempest, and give warning, discover treason before thou be discovered, as a party; for otherwise either the bird of the air, (saith Solomon) may utter the voice, or the stones in the street, saith Christ, will cry out the truth; or thine own mouth may condemn thee like judas, who could not hold from saying, master is it I.  
This may persuade the lay parties, but the Priests in their auricular confession; usurp greater authority, in this they will (their will is all the reason they can yield) be like to God himself, to see, suffer, and coverall; but let them know; their power is not alike to permit sinners for a season, and then punish them on a sudden; their wisdom is not like to turn, and use the worst unto the best purposes; their justice is not like, the longer they suffer sin, they cannot send the sorer punishment at last; their providence is not alike, the more the Christian shall endure to recompense their patience with more pleasure, and therefore their proceeding in poenitentiali foro, in giving penance must not be like; their presumption is rather like to Lucifer's when he said, Ego similis, I will be like the Highest: and therefore their punishment will not be much unlike: I, but the seal of that holy Sacrament should not be canceled on so slight an occasion? Is that a Sacrament, which hath neither instrument nor institution in holy Scripture? Is that a seal which hath no sealing of God's holy spirit? Can that be counted holy which hath been polluted with such and so many monstrous abominations, as ancient and modern histories are stuffed with? Is the ruin of a kingdom but a sleight occasion to break the promise of such a Priest? Is that religion either conscionable or charitable, which gives covert unto such Traitors? Is not their Christian liberty, nay their Pontifical authority, made here the cloak of maliciousness and rank villainy? Were not their profession the mystery of iniquity, they would never keep iniquity so sacred in secrecy, that it should never be disclosed. Ezekiel is commanded to dig through the wall, jeremy to discover the skirts, Esay to walk naked, the Prophets to lift up their voices like trumpets, to tell jacob her sins, and Israel her transgressions; but now silence and sufferance not only tolerates, but promotes the most barbarous projects and practices: Christ commands us, what we hear in the ear, we should preach on the house top, to tell our brethren their faults in private; if they mend not, we must call witnesses, if that serve not, we must accuse them before the congregation; and shall the shameless life and credit of a Traitor be preferred before the word of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before a Prince's life, & the lives of many thousand that are innocent? A Physician if he find an infection, is to publish it, lest it spread abroad. The Levitical Priest was to denounce a Leprous man unclean, the Poet could mark a perilous person with a black coal: Hic niger est, hunc tu roman caveto: and shall the Minister of the Lord behold a fire in his neighbours, his masters, his own house (for the commonwealth is a common household of us all;) & further it with his concealment, that it may burn the sorer with a sudden flame? The absurdities hence ensuing moved the Friar to discover the traitorous purpose of the noble man of Normandy: the jacobin to manifest the treasonable resolution of Barierius; and Garnet, to confess that the laws were just, were made against concealments, and that he was guilty in breaking them: and this I hope sufficient to dissuade all true Catholics from the concealing of all conspiracies.  
Having thus laid the affirmative part for a groundwork, the negative ensues as a corollary: the first that is denied is the Pope's usurped authority, that neither of himself, nor from the Sea of Rome, or other men or means, he can depose Kings, dispose kingdoms, discharge subjects, authorise aliens, or licence any to bear arms. That he cannot of himself, is manifest: no man can come to such honour but he that is called of God; and God calls none, except his only son to sit so near his throne; much less the Pope, of whom it is experimentally noted of wise travelers: that, the worst Christians are in Italy, the worst Italians be the Romans, the worst of the Romans be made Priests, the worst Priests are made Cardinals, and the worst Cardinals are chosen to be Popes. Among the later Popes, Pius Quintus was a good Prince, but no good Prelate, as appears when he strained this to that by excommunicating her late Majesty: Sixtus Quintus was a good Prelate, but no good Prince, much less good man; for Bellarmine told a Popish Doctor of our nation: Quantum capio, quantum sapio, descendit ad infernum; as far as I can learn, he went to hell. Gregory the thirteenth was a good Prince and Prelate but no good man; for it is a position received amongst the jesuits: that Homo non Christianus, potest esse pon tifex Romanus, or man that is no Christian may be Pope of Rome; Clemens Octaws was a good man for a Pope, a good Prince, and a Prelate for his own hierarchy, though not for ours; but Paulus Quintus that now reigns is none of those, as is manifest in his proceed against our King and Church; in so much as Blackwell which would have died for the Prelacy, yet is ashamed of his tyrannies, and saith, he wants a good counsellor.  
Thus non à se, much less a sedes, the seat of Rome hath no such privilege; for though their faith was famous over all the word, the faith of Ephesus was known to God, yet it is now fallen to Mahumetisme; though the Council of Chalcedon decreed: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. because that city ruled then, it should have some prerogative, yet the Council of Carthage hath determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that the Bishop of the primate sea, should not be called the ruler of the Priests. The truth is, Rome hath always been ambitious; even while the walls were building, Romulus killed his brother, that he might reign alone; and till this time antiquum obtinet, it continues like itself: so truly do they verify the rule of their grand master Machiavelli, that in the same places, as there have been, there will be peculiar like affections; Rome as in her beginning it was the pattern of all moral virtues, so in the beginning of Christianity, she was the prime-example of true patience: there the tyrants dwelled, which persecuted the Church, and those most, which were nearest them; of the Roman Bishops therefore we may rather learn to suffer then to rule the world; now as the first, even so the second Rome is degenerate into worse manners; the first Bishops were persecuted, then acquainted, then equalled, then advanced over earthly Kings; first they would be called Bishops, then Primi, than primates, than Princes, than God's deputies, than Gods themselves. It is not then their power, but their policy, that hath brought them to this pass. As before their garrisons and soldiers won them Empire, so now their Colleges are their fortresses, the Cardinals their Generals, the Friars their soldiers, the pens their weapons; the seculars, and jesuits, their Agents and instruments which overcome the world. Quamuis Roma multis aucta victoriis fines imperii protulerit, minus est quod bellicus labor subdidit, quam quod pax Christiana subiecit. Although they got much by their warfare, yet their Christian cunning peace, hath got more to their dominion, as a Prophet of their own foretold and taught. Tu regere Imperio populos Roman memento, Hae tibi erunt arts, pacique imponere nomen. Like the snake, Rome hath been warmed in the bosom of our greatest kingdoms, till it stung them unto death; like ivy so long it hath embraced, that it hath eaten up whole Monarchies; like the Crocodile, by weeping and creeping, it hath got into the best estates; like old Rome it useth all Religion only for a vantage: he setteth Kings at odds, and then becomes an arbiter: he brings kingdoms to the balance, and makes that weightier, where he doth propend. As the Roman Emperors would be counted monarch of the world, although their Empire in Scipio's judgement was but a point, and under trajan, when it flourished most, it was not the thirtieth part; so the Popes will be taken for Governors of the world, though that there be but a little cantle of Europe, which will hold of them. Thus you see that it is the cities custom, not the Churches right which makes them thus usurping.  
For there is no other, no, not Saint Peter that can yield it them: Saint Peter (they say) was called a Rock, therefore on Saint Peter's chair must the Church be built: to which we say, that as Simon was called Peter, i. a rock, so Peter was called Simon, i obedient, to show, that they should build so, that they might still obey: nay being both Simon & Peter he was after called Satan, to show, the succession of that name would after prove Satanical. But Peter had the keys of the kingdom of heaven, which might loose or bind: the kingdom of heaven (we confess) was opened by S. Peter's key, the preaching of the word; but the kingdoms of this earth, are yet reserved in the power of God, promotion comes not either from East or West, from North or South, but it is God, that sets up one, and pulleth down another: But Peter was bidden feed the lambs & sheep: why? feeding is not fleecing chiefest of the flock; Peter was bidden kill and eat; such killing was the conversion, not the confusion, the mortifying, not the murdering of the Gentiles, it was not the kill sword, but pricking word, which won Cornelius and 3000. at one sermon: I but Peter by walking on the sea, did get a dominion from sea to sea, and from the flood unto the world's end: no more (say we) than Christ, that fled thither, and walk there, because he would not be made a king. But Christ came into S. Peter's ship to show that he would come into S. Peter's sea; yet as he came in, he came out again; as he desired Christ for to departed from him, for he was a sinful man; to show that he would part from them, when as they parted from his truth: yet Peter was foretold his death, and bidden follow, to show, that as he followed in suffering, he should follow in reigning: but all this was no more, than he said unto james and john of the cup and baptism, they should be baptised with; no more than he told his other Disciples, when he bade them take up his cross and follow, promising: they that left all for him, should sit upon twelve seats, and judge the twelve tribes of Israel: who notwithstanding have no judgement in this world. If they say, S. Peter paid for Christ, we may say, the fish paid it him; if, how Christ was first seen of Cephas, then of the twelve, Marry Magdalen saw him before Cephas; if, how S. Peter spoke the first and most unto the jews of Christ, we must answer, it was because he spoke last and worst, when he blasphemed him. These are the prerogatives of S. Peter, whereon Bellarmine would build the Pope's patrimony; but how absurdly you may see, by that untempered mortar with which he daubs the Church-government; A monarchy (saith Bellarmine) is the best, and to this we grant the best Monarch, even Christ alone; as the father established him, I have set my king upon mine holy hill of Zion. All things according to S. Paul happened unto the jews in a figure (saith Bellarmine) and therefore our high Priesthood must resemble theirs; to which we must answer, Saint Paul means all things that are there mentioned, for otherwise all their ceremonies are to become Christian: the Church indeed, as Bellarmine saith, is a kingdom, but Christ is the king, to whom all power is given in heaven and earth: a flock, but Christ is that good shepherd: a body, but Christ is the head; a ship, which the blessed Apostles could not guide in the tempest, until our Saviour came and stilled the waves. God forbidden I should here condemn all Metropolitans and Diocaesans; for I know there be certain Ecclesiastical reserved cases in which they may determine: but an universal, infinite, and incontrollable jurisdiction, over men, Angels, devils and purgatory souls, cannot be but Luciferian (unto which our adversary compares it) and Anti-christian. How can the Pope take on him to direct all truth, and salve all mischiefs in this world, unless he pull Christ's office from his hands? Can any man effectually call, and send orders of Ministers, but Christ which enables us unto this calling? Can any determine all controversies, but the Spirit, that leads into all truth? any make one faith, but one Christ, in whom we trust? Can any govern well all the world, but he must be more than a man; for a man can hardly govern his own family; more than an Angel; for Angels are proportioned unto several provinces in daniel's prophecy: He must be equal in justice, power and wisdom to God himself, who takes no more in charge, than the Pope challengeth. Saint Paul had a care indeed of all Churches, but it was of all that were converted then, far fewer than are now to be directed; it was in writing, praying, preaching, traveling; which the Popes have little leisure to meddle with; it was for edifying, not destruction, as they now intend. Being destitute of Scripture, they fly to their own decretals, whereof some are so plainly forged, some full of so plain falsehood; the residue so much partial, that we may say with Christ, He that speaketh of himself, seeketh his own glory: and, If I bear witness of myself, my witness is not true. Saint Peter did refer the choice of an Apostle to the disciples, the Council of jerusalem preferred him before the rest, he calls himself but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fellow Elder: Saint Paul withstood him to his face, as being in place and deed such as might, and should be blamed; Cyprian saith, all the Apostles had the fame fellowship of honour and office; unto which also Hierome consenteth. Pelagius the second, and Gregory the first, would not be called universal; & thus it was till Phocas the murderer of his Master made Boniface the third Pope of Priests: it is not then from Saint Peter.  
Much less from Christ: Christ would have no difference among the blessed Apostles, nor have them reign as Kings of the nations; he bade the Priests give to Caesar the things that are Caesar's, & as good give them nothing as not obedience; Christ was obedient before his birth when he traveled for the tax: all his life had many lessons of obedience, he paid tribute unto Caesar's customers, was convented before his deputy; confessed, his power was from above, and over him. What greater humility could there be, then that the Son of God, should submit himself unto the son of man, the Lord of heaven unto a lump of earth, and the King of Kings, unto the subject of a King? His death was the sum of all obedience, he was obedient unto the death, even the death of the cross, and learned obedience in that he suffered: the more he suffered, he was willing to suffer more: this he neither needed nor deserved, but that with his humility he would humble his followers under temporal authority. Now look upon the Pope, how fair he follows him far of: Christ would not become a divider betwixt brethren, but the Pope divides between Princes, as Alexander did the East & West Indies between Portugal and Spain. Christ would not ask his right, albeit he were very near unto the crown: the Pope would have many crowns, albeit he hath no right in them. Christ was a king, yet would seem none: the Pope is none, yet would seem higher: like the Roman Dictator's, they detest the title, yet arrogate greater power to make their Senate of Cardinals as good as kings. The Pope therefore is not the successor of Saint Peter, but of Caesar, which was never great, Prinsquam pontificiam potestatemcum Caesarea coniunxisset, before he joined the Priesthood and Empire in one person; not the sole Vicar of Christ but of Satan, which promised all kingdoms unto those that would fall down and worship him; not the God of men, as their Gloss pretends, but the man of sin, who sets himself above all that is called God on earth, i. all civil powers.  
There hath been great contention betwixt the spiritual and the civil state, and it hath fared with us, as Gedeons' fleece; when it reigned on the fleece, it reigned not on the ground; when on the ground, not on the fleece; when the Spiritualty was rich, the Temporality was poor; now the laity is rich, the Spiritualty is poor; I would to God as we might meet in faith, we might in love, and both be content one with another's advancement and prosperity: the civil state should be like a father to provide for us, while the the spiritual as a Tutor doth instruct us; the civil as a good husband should care for such things as are abroad, the spiritual as a good housewife, tend that which is within our doors in our conscience: the civil as our head to guide our outward motions, & the spiritual as our hearts for to direct our affections: Both of them should be like Atrides' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two Shepherds of the people, like Amarias and Zebadiah; they should meet in one to consult upon negotia jehovae, Regit, & Reipub. the business of God, the King, and Commonwealth: like both our hands, they should work together, for the whole body of the kingdom; so that both be subject unto the king, which in this is not mere laicus, a mere Lay-man, much less a Clerk; but like the soul, which does all in all, yet is not any part; like a centre, in whom the lines of all inferior powers do meet, yet is no line; like the Sun, which works contraries by the same force, yet feels not the mixture of any such qualities.  
Thus the Kings of Israel had potestatem directivam, and correctivam over Priests and people; David as he ruled these prudently with all his power, he set them likewise in their orders: Solomon as he judged betwixt harlots, he deposed Abiathar, and put Zadocke in his room: jehosaphat as he sent the judges, he sent the Priests and Levites into the provinces. Let every soul than saith Saint Paul, the soul of the Priest, saith Chrysostome, as well as of the people, even the soul of Saint Peter (which was one of the Roman Church) be subject unto these higher powers. To determine all in a word, we may conclude; the Pope (as Blackwell saith) hath ability to rule Princes when they be willing, but the king hath authority to rule men, whether they will or no: the Pope may be Christ's Vicar like other Priests, when he preaches and ministers the Sacraments in steed of him; but the king is God's Vicegerent (as Anastasius the Pope, called Anastasius the Emperor, and Eleutherius the Pope entitled Lucius king of Britain) to judge and execute his judgements upon earth: the Pope may bar the king from his Masses, indulgences, and his own orisons; and the king may bar the Pope from intermeddling with his kingdoms. Let them like jacob & Laban not pass this pillar towards one another, for evil: and all things else will quietly be composed.  
But if by violence of his excommunications the Pope licence any to take arms, he goes beyond his teddar, and knows not of what spirit he is: for as Saint Bernard saith of Eugenius, in criminibus, non possessionibus potestas vestra, praevaricatores exclusura, non possessores: Your power consisteth not in expelling any from possession, but in expelling sin from them; the keys of heaven were not given unto such purposes; the rod of Moses may be turned into a Serpent, but the rod of Aaron buddeth & bodeth peace. David could not build the Temple being stained with blood. Paul protested, he was pure from the blood of all. Gregory though he might have killed the Goths, he would not meddle in such bloody matters; & shall the pillars of the Sanctuary, the successors of S. Paul and Gregory, fill their hearts and hands with such practises? Ever blessed be the Right worthy Earl of Sarisbury: Qui baculum fixit: which hath set his rest on this, that never any Protestant regular, or unconformitant, did ever mingle their differences with bloody massacres? but it was excellently noted of the most noble & learned Earl of Northampton: that there was never any disturbance of the state without a Priest. By their fruits then you shall know them: Envy, strife, and sedition is from a wisdom which is earthly, sensual and devilish; but the wisdom from above is pure, and peaceable, easy to be entreated; & the fruits of righteousness are sown in peace, of them which make peace.  
Excommunication is not now worse then in the days of Samuel, when Saul had been accursed of God, so far, that he might not be prayed, or mourned for; yet he could not be killed or deprived of David the next anointed: not worse, then in the days of Christ, which would have us count excommunicates for heathens & publicans; yet himself would eat, and civilly converse with them: not worse, then in the days of Saint Paul, who delivered over an incestuous person unto satan, that his spirit might be saved in the day of the Lord. Now their spirit cannot be saved, if they be slain excommunicate. The company that he forbids, is not that we should utterly forsake their society, for than we must forsake the world; but that we should abstain from their communion; we should not eat with them of the same unleavened passover Christ jesus; we should seek to restore them in the spirit of meekness: we should strive to do good unto all, though they be not of the household of faith. Saint Paul thought it sufficient, that the excommunicate was rebuked of many; but our Adversaries are not satisfied unless they take life and al. God banished Adam out of Paradise, and yet he gave him certain means to live. God's holy Spirit parted from the former world, yet he left them one hundred and twenty years leisure to repent themselves. God severed Mirian from the camp, yet he would have the people to stay for her, that she should not utterly be desolate: and shall we censure more severely than the Lord of hosts? Hereupon their own decrees affirm, that excommunication is not mortalis, but medicinalis gladius; not a kill but healing sword. Saint Austin saith, it is not Corporalis, but Spiritualis poena; a penalty for the soul, not for the body. Cyprian shows the very case: suppose an evil doer cannot be severed without sedition: Tolera Zizanium, eslo frumentum. be wheat, and bear with tars. Thus did Saint Ambrose excommunicate Theodosius: his threatening was, Rogamus, non pugnamus, we cannot fight, but pray: Lachrimae sunt arma: 'tis the tears of our eyes, not weapons in our hands, which must overcome you; our warfare is not carnal but spiritual, and mighty through God: we must fight with knowledge against ignorance, with humility against pride, with examples of obedience, against wilfulness in wickedness. How many jews, Turks, Atheists, Epicures and murderers doth God now suffer in this world, and sets a mark on them as on Cain, that none shall kill, until he please to take them hence? can any thing then be so shameless under the pretence of religion to murder whom they list, as that Friar did, who slew six score with his own hands in a French massacre? Their doctrine therefore cannot be but impious against God in deposing or abusing his officers, for he will take it, as if it were himself, as he said of Samuel, they have not cast away thee, but me. It is heretical against the Scripture, which commands the contrary, truth, love, and peace; it is abominable, and so damnable in their own conscience, the censure of the world, and the sight of God: Although the Popes propose it as meritorius, yet their guilty conscience foretelleth heavy things, and in their hearts proditionem amant, nov proditorem: they love the deed as far as it profits them, but the doer they will have in bitter detestation; much more the world hateth this, and for it own safety, will not suffer such a sin unpunished. Nature abhors murder, as appears by the bleeding of the murdered in the presence of the murderer: much more the murders of a Prince, whose life hath been accounted sacred in all ages, countries and religions; much more under the colour of religion, when God's Holiness is made a patron of such devilish treacheries: and therefore in his judgement he will punish the less offenders with less torments, and these with worst and most, as being most mischievous men. Thus their opinion must needs be absurd, which pulls all kings & kingdoms from God's power, & leaves them in the disposition of a weak old sinful man. As then this oath may betaken with a good conscience: being undertaken it must be kept notwithstanding all absolution, it may be wisdom, as times altar to change an opinion, but it is impiety to break a resolution grounded on God's word. Zachariah beheld a flying book, the length was 20, the breadth was 10 cubits, which entered into the swearers house, and eat up the timber & stones thereof; but now we may behold a flying bull of mighty voice, but little force, which comes from Rome to licence & command many to forswear themselves, Violare Deorum non licet acta Deum; if one Magistrate infringe what an other hath determined, there follows nothing but confusion. God although that he promised, whatsoever we bond or loosed on earth, should be so bound or loosed in heaven, yet he never promised, we might lose on earth, what was already bound in heaven. Woe to them therefore which call evil good, & good evil, which de justitia would make iniustitiam, and break the sevenfold binding of an oath, as the Hebrew name imports; as Samson did the new made cords, with little force or care: who can this be but Antichrist? who sitting in the Temple of God, would exalt himself above God so far, as to dissolve the bonds made sacred by his holyname? and bring that blemish upon Christianity, which even jews and Turks abhor; who say the causes of our Christian troubles are our daily blasphemies & perjuries. This doctrine of absolution is so contrary to inward peace & outward honesty, so odious in itself, perilous for example, scandalous to the Church, preiudicious in the confederacies of Princes, and suspicious in all contracts; for if our covenants be never so surely writ on earth, and registered in heaven; yet they say, they may be canceled of his Holiness, that it cannot be suffered in a Christian common wealth; look then into the word of God, whether it be better obeying the king in keeping of a lawful oath, than a stranger in breaking it; look into thy conscience whether it can be discharged of perjury by the bull of such a Bishop: look unto the judgement of all flesh, whether the Pope's pardons, can prove a supersedeas against hell. Thus we must not look for absolution. Equivocation and mental reservation is as dangerous, they be solaecismes in reason, much more absurd in conscience & Christianity. This was Lysander's noted crime to deceive children with trifles, and men with oaths. This was that heinous fault of Ananias▪ he told not all he should have told: but kept half back for his own profit, and so lied against the holy Ghost This was the custom of heretics, to protest one faith, and have another in their bosom. This is the shame of Christendom: since this doctrine was defended, men make a common trade of lying and deceiving. This is the heart, and the heart, whereof David so complains; the dissembling to satisfy for the present, which Eleazar much abhorred: the trick of a false brother, which had the voice of jacob and the hands of Esau; he spoke like a friend, and dealt like an enemy. The Satire could not abide him could blow both hot and could. Solon condemned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ambidexters in their words and deeds. God will not suffer men to halt between two opinions, and therefore Christians should hate such amphibologies, as they love God, reason, and religion.  
To conclude, the scope and duties of this oath are honest, being faith, love and peace. The example hath been sorted in many Counsels, Fathers & histories: the promise is a conscionable protestation of a loyal heart. This oath is like shibboleth: if you pronounce it right, you shall be received: if not, rejected: like joshua's question, art thou on ourside, or on our adversaries? like Ichues' demand of jonadab: if thine heart be right towards me, as mine towards thee, then ascend into my chariot: if you love the safeguard of your Prince, as he tenders your safety, you shall purchase his favour: take it then as given by good authority. Prayer is a duty most necessary to be made for Kings; we must not pray without faith, for without faith it is impossible to please God: what we believe we may well swear, and therefore we may swear for our Prince's honour and safety: an oath is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an end of all controversy. Now there is a controversy, whether he which takes the Pope for his God, can take the King for his master; and this oath will determine it. An oath is to be taken saith Isocrates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either to clear thyself of some filthy crime; and what fowler then high treason? or to free thy friend from a danger: and what greater than such a suspicion? It is reason they that receive protection, should promise love and duty to him which is the cause of: it is honest to profess with our mouths, what we mean in our hearts, observance where it is deserved. It is a duty which the Pope in far stricter terms exacts of all Emperors, jesuits, Priests and Auertites, from our profession why: should not Christian kings require all faithfulness of their subjects? King's may command a public fast; as the King of Ninive did unto man and beast: or public feasts as Mardochaeus and Maccabaeus did unto the jews: or public oblations, as Moses to the making of the Tabernacle; and josiah to the repairing of the Temple; or public prayers, as David indicted holy Psalms to be sung in the Sanctuary, and therefore may compose, and impose an oath, which is not so precise a part of religion: an oath is used in covenants of reconcilement, as between Abraham and Abimelech; and should not we rather be reconciled with our King then a stranger? it is a motive of diligence, as when Saul swore the Soldiers they should not eat, they were more earnest upon their enemies: it is as a vow before God and man, of that which law, conscience, and humanity requireth at our hands: and vows in lawful matters are never to be reproved. This was used of heathens amongst themselves, as the Roman citizens were sworn unto their laws & commonwealth; of Christians to heathens, as the Christian Soldiers did praestare Sacramentum; take a sacred oath of their Captains to rest at their command; of heathens to the faithful, as jacob took an oath of Laban swearing by his Gods: jusiur andum (saith one) quia ius omne, nihil nisi ius iurandum est; we should so much observe the laws that we might swear the performance; Kings being keepers of each table, may swear their subjects to the keeping of both laws; most chief that which concerns God or themselves: for they be first & chief meant & mentioned in the commandments: let me then say with Solomon, I advertise thee to take heed unto the mouth of the king, and the words of the oath of God: for the King's sake observe the oath, for the oaths sake observe the King, for God's sake observe both God, oath, and King.  
Oh blessed God by whom King's reign, and Princes decree justice, preserve thy Servant our Sovereign in thy truth, peace and love: set him as a signet on thine heart: with inward grace and favour still embrace and increase him: set him as a signet on thy hand, with outward force and power still protect and defend him: give him a long life, a safe estate, a wise heart, a loving care, honour amongst his own, and victories against his eninemies. Grant this most merciful Father for thy Son Christ jesus sake, to whom with thee & thy most holy Spirit, be given honour and dominion now and ever: Amen.  
FINIS.