depiction of a male figure in a torn coat at the bottom of a hill 2: Sam: 15: verse the 32 Behold Hushai the Archite came to meet the King with his coat rend and earth upon his head   

Loyalty amongst REBELS. The True ROYALIST, Or HUSHAY the Archite. A happy Counsellor in King's DAVID'S Greatest Danger.  
Say unto Absalon I will be thy servant O King.  2 Sam. 15.34. 
I Counsel thee to keep the King's Commandment, and that in Regard of the Oath of God.  Eccles. 8.2. 
Written by EDWARD WOLLEY D.D. and Chaplain in Ordinary to his Sacred Majesty King CHARLES the II.  
LONDON, Printed for john Williams, at the sign of the Crown in S. Paul's Churchyard. 1662.   

To the Right Honourable JOHN Baron Grenvil of Kilkhampton and Biddiford, Viscount Grenvil of Landsdown and Earl of , Groom of the Stool, and first Gentleman of the Bedchamber, Lord Warden of the Stanneryes, Lord Lieutenant of the County of Cornwall; and High Steward of the Duchy and Governor of his Majesty's Town; Island, Fort and Castle of the Garrison of Plymouth.  
MY LORD,  
I Have had the honour and happiness to know you from your tender years, and have discerned your cordial affections and endeavours, to serve the Church, as an obedient Son; your Prince, as a most Loyal Subject; & your Country, as a most faithful Patriot. And as Pompey (when but a youth) to experience your Fortitude, & fidelity to the Crown, and (without injury or flattery) it may, in some degree, be said of you, as Plutarch writes of that Noble Roman, Is etiamnum adolescens, totum se factioni Syllanae addixit; cumque nec Magistratus, nec Senator esset, magnum ex Italiâ contraxit exercitum. That you were a very early Commander in your youth, and those four terrible wounds, which you received in the fight at Newberry; three in your head, and one in your arm: Continue those marks and cicatrices, which, as honourable badges of loyalty, will bear you company to your Grave. It was a question once started about Ascanius by Andromache: whether he was like his Father Aeneas or his Uncle Hector,  
Ecquid in antiquam virtutem animosque viriles  
Et Pater Aeneas, & a vunculus excitat Hector?  
Andromache in Virgil:  
Aeneid de Ascanio.  
But there is not any need of such a question concerning your Lordship, in whom the variety of your Noble Ancestors seem to concentre: So that the piety of Richardus de Granâ Villâ, who founded the Abbey of Neath in Glamorgan-shire, in the fourth year of the reign of King William Rufus, liveth in you. The courage of Sir Richard Grenvil, your great Grandfather who commanded the Rear-Admiral, a Ship called the Revenge; wherein he so gallantly behaved himself, that in a desperate fight at Sea with the Spaniards, he sunk & destroyed infinite numbers of Qu. Elizabeth's enemies, when others made all the sail they could to avoid the danger.) And the loyalty and great worth of Sir Bevill Grenvill seem as thriving seeds to grow up, and flourish in you. And it will be an honour and happiness to your Lordship, to be not only a Son and Heir of his Name & loins, but of his virtues; who so loved the Church of England, that in person he guarded the late Lord Archbishop of Canterbury against the fury of the tumultuous Rabbles in all commotions and Rebellions; either of England and Scotland, (in the late blessed Kings Reign,) he manifested the duty of a Loyal Subject, and of a noble Commander, at the fight at Stratton; he was successful against the enemy, with a handful of men; And at the fight at Lands-downe; like another Epaminondas, though he lost his life, he got the Victory: Et cum sentiret vulnus esse lethale, non prius ferrum eduxit, quam audisset Thebanos vicisse, tum satis inquit, vixi, invictus enim morior. To encourage his Soldiers; he fought with bleeding wounds, and finding that his country men, like Gallant Thebans, won the day: animam efflavit; he fell gloriously into the bosom of true honour & renown: These exemplars of virtue have (doubtless) attracted your Resolutions to imitation of your Ancestors, and have inflamed your affections with true and right principles of Nobleness and honour. But that which renders you most lovely to all who know your Lordship, is that incomparable service, which by your prudence, fidelity, secrecy, and courage: was transacted & effected, together with the Duke of Albemarle, and his brother the Lord Bishop of Hereford: in order to his Majesty's Restauration: which maketh three Kingdoms happy. This is the chiefest loadstone & motive, that makes me address to your Lordship for patronage and protection in this argument, wherein I endeavour to prove; that truth may be in company with Traitors, and Loyalty amongst Rebels, as Hushai the Archite who was King David's best friend, and most faithful subject in his greatest danger. It is true; many worthies did attend his Majesty's Person, in pinching extremityes abroad for many years, and many thousand loyal Subjects of the three Kingdoms endured insupportable miseries from usurping & bloody Wolves at home, and the stings of a sort of Trepanning creeping Serpants, (as equally venomous as dangerous) hardly to be avoided. These true Royalists were (on all occasions) active in their persons, in their counsels, in their relations, & their friends in their purses, and their prayers, and by all ways and interests, to promote his Majesty's Restauration. But your Lordship (as a more signal instrument of much happiness) hath received gracious marks of Noble trust, honour and favour, from his Majesty; & the thanks of all England in the Kingdom's Representative the Parliament, which will prove a happy record of your honour to posterity, and blessed for ever be those hands and hearts, who have contributed much, or cast in, if but a mite, to that blessed work. There is another small & tender branch, which budded seasonably about seven years since, and appeared in the Kingdom; under the complexion and colour of a Translation in the case and Parallel of Lewis the fourth the French King. This, first went abroad to keep alive those loyal sparks, which lay-under the ashes of Cruelty and Persecution, in the year 1654. & meeting with courteous tinder, it took fire, and inflamed many affections towards the King. This small piece was reprinted eight months before his Majesty's return to England; and it proved so prosperous, that some thousand copies were dispersed & vented in forty hours. And then it grew suddenly a public discourse in the City and Country (videlicet:) the King's Case in the Parallel of Lewis the fourth of France: This Branch leans on your Lordship's Patronage and favour, & is added to this discourse, to perpetuate all Subjects resolutions in their allegiance to their Princes, and as a part of justice and merit, that his endeavours nay be discerned, who gave it life, & first fixed and planted it in England, and so not to be any longer fathered on adopted authors. 
* Tulit alter honores. Virgil.  My Lord, I shall not afflict your Lordship with any further present trouble; but wishing the increase of happiness and honour; daily to redound on your Lordship and your ennobled family. I cordially subscribe myself; (My honoured Lord,)  
Your Lordships faithfully obliged Servant EDWARD WOLLEY, D.D.   

LOYALTY AMONGST REBELS The true Royalist OR Hushai the Archite A happy Counsellor in King David's greatest danger.  
DOminion and Soveraignities, the highest trust, and most illustrious gift that 
a Quid majus inter homines quam unum praesse pluribus? leges & jussa ponere? maria terras. Pacem & bella moderari? I. Lips. ad Reges imperat. Principes, Epist. dedica. Polit.  God bestoweth on his creature man, for what degree can be more sublime then for one to be supreme; and to command many thousands: to make laws, and to impose decrees that shall force obedience. And having an influence on men's lives, liberties, and fortunes; to hold the reins of government in all affairs, both by sea and land, and by the rights of an unlimited just prerogative to have power to regulate and moderate the vicissitudes of Peace and War: and by grant and Commission from Heaven ᵇ to superintend, and to exercise an imperial and sovereign power in all concernments; 
1 Cor. 3.5.  whether Ecclesiastical, Civil or Martial: this dignity only suits and seems fit for some terrestrial deity, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psal, 82.6. Dixi dii estis. Proverb. 8.15. Per me Reges regnant.  and therefore may justly expect and challenge a Person of Greatest worth and most complete capacities; & the rather because the state of 
d K james duty of a. K. in his Royal office. p. 2.  Monarchy is the supremest thing upon earth. And Kings are not only God's Lieutenants upon earth, but by God himself they are called Gods, whom they much resemble in several Attributes, of Wisdom, Power, justice, Mercy and the like. Thus Kings as mortal Gods create or destroy; make or unmake at pleasure, give life or send death to their subjects, are judges over all, & own account to none but God, they humble or advance them at their pleasure; and as Arithmeticians placing their figures, cause their subjects (at their pleasure) to signify a greater or smaller number, or to be as mere cyphers, that shall be utterly useless and insignificant. To this supreme order of mortals, to Kings and sovereign Princes, is due the affection of the Soul and the service of the body from all their subjects. And from this principle and root of obedience springs up the branches of fidelity, Allegiance and Loyalty; which is to be paid and performed to lawful Kings and Princes, from all their subjects; none but seditious and traitorous spirits dare assert the contrary; and this later Age hath too much been poisoned with such distillations and dangerous untruths: which, though they produced many horrid mischiefs and monsters, (the ugly common births of Rebellion and Treason,) are now unmasked and more clearly discerned, by the beams of experience; and a more perspicuous light which hath in a great proportion dispersed those mists and fogs that engendered and begat so many prodigious and horrid effects to a gracious 
* K. Charles the first the royal martyr.  King, and a most unhappy and miserable People. 
† A Civil war and confusion and distractions of almost twenty years.  So then there needs no dispute nor direction of the Subjects to there duty; seeing all are involved to the rules of obedience, by the laws of God and man, but it may be of some concernment to many, who love the company and comfort of a good conscience as Christians, and to others, who thirst after nothing more, then true honour and Reputation, as men or subjects, to make a privy search into their own souls, and so to bring there actions words and affections to the touchstone of truth, whereby they may find there failings from, or their performance in, their loyal duties to wards their Sovereign; and so abandoning all excuses, and waveing all unjust pretences, make out a happy satisfaction to themselves: though not to others, who either too supercilious, as Cato, 
* Cato uticensis stoica disciplina severus; nudis interdum pedibus, brevique toga in Publicum prodibat. Plut. Timon Atheniensis temporibus Peloponia ci belli, in humanus, ab Atheniensibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, appellatus quasi genus hominum infensum fuerit. Caro. Stepha.  or to rigid as Timon the Athenian, undiscreetly or uncharitably censure all men's actions but their own, in this scrutininy, that so nearly concerns honour and conscience: the proceed ought to be impartial, and the examination strict, because the concernment is so considerable, and in this particular, neither politic rules, great and more eminent examples, nor glorious and advantageous successes, are to guide or gratify affections, or to blindfold and captivete reason; but an untainted judgement, settled and fixed on true principles of honour and Christian sincerity, is the truest light in such a dark and dangerous path; where self interest, flattery, opinion, hope, fear, and many such inherent companions are industrious to divert good inclinations, and to exchange them from the love of virtue and truth. As to the rules of human politics (as mush-rooms in a night) they are conceived in secrecy of Counsels; and have their birth and appear in the day: and those maxims are as alterable as the wind, which in an instant moveth from one point to another of the card or compass. As to examples, though never so great or numerous they are not to sway, a noble mind from what is truly honourable, nor a good Christian from any point or tenet that is religious and just; and as to successes, though never so prosperous, they ought not to move or prevail with a generous and pious spirit, to make him vicious, hyprocritical or false. For if honour be rather in the opinions or estimations of others, then in ourselves rather in merit & truth, than titles and forced Ceremonies; and victory unjustly or more cunningly and obscurely gotten, brings less of true renown: how ingrate must successes to riches, and advancement to great places be without an honourable achievement, & just acquisition. These considerations stated, a loyal person may more easily sift himself, and after so many difficulties and trials of a civil war, enter more securely into the secrets of his own soul; and their removing all scruples, may more clearly discern how faithfully and sincerely he hath adhered too, or how perfidiously and falsely he hath apostated and fallen from his duty to God and to his King. It is true the world is too full of excuses and apologies, each person (clad with the resolutions of self interest, either too much magnifying his own merits, or too much extenuating his own crimes and errors) is sick of self love. And as Minerva blowing a flagelet or pipe puffed up her cheeks though to a deformity: many swell and grow big with the breath of self opinion, and though their ways & works have been never so dissonant or opposite to honour, reason or truth; Yet in a Thrasonical humour, or Pharisaical pride, they cry up and justify all their own proceed, with all the circumstances of their dictates and designs, and at the same time are ready to decry and detract from others: though never so square in their actions and sincere and candid in all their resolutions. Seeing then that Philautia, self love and adulation so easily, suddenly, and pleasingly surpriseth men's fancies, corrupteth their judgements, captivateth reason: and in fine enslaveth the soul, it may well become all who are truly enamoured with virtue, honour, justice and the hopes of a good report, or (to mount a step higher) to love the peace and tranquillity of a calm and unspotted conscience, in this nice point, carefully to submit there senses to reason, and the strength of reason, to the force and power of godliness, which is the best preservative of the soul in all trials and more refined probations.  
And it is Piety that is the touchstone that discovereth the mettle whether it be true or false; It is the scale that ballanceth every word and action, and determineth them either weighty or light. This as the rudder of the Ship governeth, as the anchor it holdeth, as the Pilot it directeth, and as the keile swimming in the bottom of the angry waves, it secureth and supporteth all the superstructure of the floating artificial Castle, that overglideth and surmounteth the lofty billows of the Ocean. Conscience is the daughter of Piety, which (grounded on the principles of truth, and a good cause,) encourageth men to be divinely affected towards God, and loyally resolved towards their Prince. It is probable in this great revolution and stupendious vicissitude of government, the streams of the subjects affections, returning passionately to their King, and to monarchy, that all, or at least the greatest number of the people of the three Kingdoms may plead a co-operation or a concurrency in this miraculous change. And as the labourers in the vineyard to boast and proclaim, that they have not only suffered and sweat, but even born the brunt and bickerment of the day: others may perhaps challenge to themselves the merit, not only of pardon and amnesty, but of thanks, grace and favour; because they appeared serviceable at the last hour: and doubtless royal bounty will not deny them the wages of their loyalty, if their return to their Prince be cordial and sincere. But the case of Hushai the Archite stated rightly, may like a bright Beacon set on fire, and (flaming on some high Mountain,) give an Alarm, and lustre, to the amazement of all spectators. In this precedent of Hushai, a loyal subject may see the warrant, the reasons, the matter, the manner, and the truths of his duty, being such an example in the King, who employed him in the person, who was commanded and trusted, and for the eminency and concernment of the service, wherein he was employed, that hardly and human or holy history can parallel the like, and all these circumstances conduce much to guide the Prince to his royal care, whom to trust or employ, and as equally concerns the the subjects and people how to dispose of themselves even in their greatest dangers of their lives and fortunes, towards their King and Sovereign. This hath been the condition of many gallant and loyal souls, who not only in their personal valour, but in all their contrivances, and counsels, have made it their choicest interest, as equally near as the saving of their souls, to hold up the honour of the crown withal its just rites and prerogatives, ever since the first commotions, and troubles of the late war, or that the late formidable rebellion had so intoxicated and bewitched the giddy humours of the People of his Majesties three kingdoms; and as persons of these affections, resolutions and principles were led and fixed to their Prince, so, a zealous duty to the Church of England their mother, wrought their persuasions, to a careful preservation of that truth and religion; which the most learned and most judicious sober Christians hold fourth, for, both doctrine and discipline to be the purest profession, the best form of serving God; and to come nearest to the pious practice of the primitive Christians: and though in the three Kingdoms, it was forced like a Dove to the clefts of the Rocks, to fly into upper chambers, private Closets, or secret corners, yet the honour of God, the saving of Souls, the beauty of Zion, was (ever during the violence of the persecution) so precious, that the Church of England found dutiful children, and courageous Sons and Daughters in her blackest Afflictions. And as the Ark had the protection of a Royal Patron and nursing Father abroad for many years, 
K. Charles the 2.  so it was supported and preserved by the dutiful hands and hearts of many thousands of the three Kingdoms, whose very souls did pray and long for nothing more than his Majesty's joyful Restoration, and that the Ark might return happily with him. And now (not to lose the argument) a review may be more Genuinely taken, and a stricter examination made in Hushai the Archites great and wise undertake, and his happy and high performances and successes, both to the Church, the Crown and the Kingdom of Judah and Israel, for all, who made bonfires, caused Bells to ring, and with other external circumstances made Heaven and Earth to rejoice with cheerful and loud acclamations: were not Israelites indeed, like Nathaniel, or wise and courageous and loyal Hushai: it may be believed that many who had wide throats and made loud vociferations at his Majesty's return, had but narrow affections; and 'tis possible, that guilt or fear, or danger, may force a compliancy, where the stream was so strangely turned, and ran as a mighty Tide or torrent with such  violence. Therefore Hushai's wisdom and loyalty, and the conduct of his affairs (in so dangerous a Crisis and juncture of extremities,) may prove a more happy Pattern for all ages, and like Ariadne's clue of Silk, direct all worthy subjects, like Theseus, more prosperously to encounter the minotaur or monster of Rebellion; and having slain that bloody and savage beast more securely to return out of the labyrinth and interrigues of such Hellish delusion; in the company of true honour, triumph and victory: It is not to be doubted but many pretend to this noble Israelites worth and merits, who if rightly reflected on; know well (as conscious to themselves) that either they have forfeited their Faith and Allegiance ever since the original commencement of the late civil wars, or in an over activity in their Rebellious endeavours, have done most horrid injuries to their King and Country, or in a tepid fit of Neutrality, have been lukewarm; and basely complacent to both parties, or else in a degree yet more ignoble and fordid, having (animas venales) vendible and mercenary spirits, have entertained the wages of iniquity, and under the guise and pretence of loyal subjects and faithful Patriots have betrayed and destroyed the Prince and his People, or (if there can be any thing worse) there is a brood and generation of pretenders, to the best and most loyal services, because they attended in the Navy, that wafted & refluctuated the King into England; that they had adventured to Breda, to Brussels to Holland, to France, to Germany, that they had been active at home, and dutiful abroad, and had contrived and contributed most, both in their persons and purses, towards his Majesty's Restauration.  
And it were an unkindness, if not a crime to derogate from such pretensive merits: but the sting that causeth a sore swelling, is that these new brooms (returned to loyalty,) sweep all so clean, that they leave no work, not the least Atom of honour in this high concern to those nobler spirits, who never forfeited their fidelity to their King; but as Hushai ever walked by the influence of his Majesty's commission or commands, and in all conditions, whether active or passive, in the concerns of their Faith and Allegiance, never swerved, nor so much as warped from their Native obedience, or from the rules and dictates of Honour and a good Conscience. This great Hero and exemplar of his fidelity to his Prince, is recorded in the Sacred book of God, and thence recommended to all subjects, of all ages, & of all Kingdoms, as a lively pattern to direct them in their duty and service towards their Sovereign; and in many excellencies he is hardly imitable, for the holy Historian tells the world, 
2 Sam. 15.  that this loyal Israelite, unsummoned, unsent for, no sooner heard the news of the King's sad condition, that Absalon was unnaturally turned Traitor against his Father. and the people in Rebellion against their King, but instantly this great worthy marcheth after his Prince, and finding him on the top of the Mount, where he worshipped God, he attended his Sovereign Lord with diligence and haste, though his sad posture presented the Affliction and sorrow of his soul, (for his coat was rend, and his head was covered with earth,) and what posture could better become a loyal heart, then what clearly expressed grief, or indignation, to see or hear of a disobedient Son persecuting a loving Father, or a stubborn deluded people infatuated into a high and horrid Rebellion: but Hushai was neither startled at his Princes dangerous condition, nor consulted for his own safety, nor was catched with flattery and the large promises of the Traitor's oil and smooth tongue, nor did he dread or stand amazed, at the oraculous Counsels of Achitophel, (the grand politician,) but his Native duty conducts him speedily to wait on his Prince; and true and unspoted loyalty & allegiance directing him in his march, without any doubts or disputes, laying his life at his Master's feet; he in an instant bespeaks himself a perfect Royalist, and so with his life, friends, and fortune ready to obey whatever commands the King thinks fit to impose upon him. Some noble Heathens have left to the world famous examples of their love and loyalty to their Princes: and to the shame and dishonour of many infamous Christians, have exceeded them for their fidelity and true allegiance. Plutarch 
* Hephaestion unut ex Alex. magni ducibus; quem ille cum Cratero ita conterebaiut hunc quidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hephastionem vero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellaret Plutarch. in vita Alexandri.  hath recorded Hephaestion, (to the memory of his immortal honour,) that he passionately loved and esteemed the person of Alexander the great, and in his discourse with Craterus, the Conqueror told him that Hephaestion did not only love him as a King, but did most affectionately honour him as Alexander. And it was a royal mark and distinction of Alexander's own creating, to stile Craterus a lover of the King, but Hephaeston a lover and admirer of Alexander, and it seems his duty to his Prince, as it received bounty from his Sovereign whiles he lived, was rewarded with high honour when he was dead, for the same Author affirms, that this noble Emperor, in a grateful memory to so faithful a subject, and so courageous a commander, magnificently expended more than twelve thousand Talents upon his exequys and Funerals. There is such another passage of Clitus 
* Clitus inter pracipuos Alexan. Maced. familiares eidemque charissimus quod filius essetnutricis illi us, tum quod ab illo in vitae discrimine fuisset servatus: hunc in convivio liberius in Persicos mores invectum, Rex temulentus spiculo trajecit, cujus facti postridie tanta cepit paenitentia discussa jam ebrietate ut totum triduum à cibo abstinuerit, decreveritque omuino inedia sibi mortem concissere ac amicum optime de se meritum ad inferos persequi & sumptuoso cumfunere sepelivit. Plutarc. in vita Alexandri.  who having been Alexander's nurcesson, and in his person and Relations most serviceable to the King in many of his greatest dangers. The Emperor advanced him to great favours and enriched him with Princely munificency: and when a Persian intemperate excess and debauchery had drowned the King's reason, and had raised a tempest in his passions; so that in his fury with a javelin he had slain his favourite: yet this sad accident so deeply affected the Emperor, when he had recovered his confounded reason, that he appeared to be overwhelmed in a gulf of shame and sorrow, and so giving rules for his own penance, obliged himself to a hard duty; hence determining and decreeing, that his intemperance should be rewarded with penury, and that he who had so ignobly abused plenty, and in such extravagant luxury slain his friend, should justly die and perish for want of food: hereby the King proposed a more speedy death to himself, that he might more suddenly follow the Ghost of Clitus to the imagined shades below. Such a character of true worth and loyalty, Darius gave of his dear Zophyrus, who waging war and besieging the vast City of Babylon, (but without success or victory,) trusted the possibilities of the effecting of that design to the fidelity, courage and wisdom of faithful Zophyrus, who the better to disguise himself and to accomplish the conquest with greater safety to his person, and more secure success to his Sovereign, disfigured his face to a high deformity, and having permitted his ears, his 
† Nobilis Persa ipse sibi nasum, aures & labia amputavit & ita Babylonas, quasi transfuga se contulit conquerens de crudelitate sui Regis; receptus egitur a Babyloniis & dux belli constitutus, urbem Dario tradidit, unde Darius solebat dicere; se Zophyrum malle integrum quam viginti capere Babylonas, Herod. lib. 4.  lips, and his nose to be cut off (as pretended by a Persian barbarous cruelty,) in this posture he addressed to the Babylonians, as an abused and tortured Persian fugitive, where being received and advanced to great trust and command as a General of their Army, by his prudence and valour subdued Babylon, and delivered the City to his own Master and Lord; for which signal service, Darius was wont to say familiarly, that he did owe so much true honour and respect to his dear Zophyrus, that he would rather have received him from Babylon, without any blemish or mutilation then to have twenty Cities such as Babylon subdued to his imperial Sceptre. Menelaus, Agamemnon, and Ulysses had great service effected by the fidelity, ingenuity and courage of Sinon 
† Virgil 2. Aeneidos. , who like a stout daring and subtle Greek, insinuated and ensnared the Trojans to their ruin, and so effected a happy success, attended with much honour and renown to the Greeks in their long siege to Troy. Marcus Antonius was a true, faithful and loyal friend to Caesar, and when he could do him no longer service in the Imperours' life, being slain by the conspirators, he took his royal Robe stained with blood, stabbed, cut and mangled, and making his funeral Orations to the people, filled their eyes with tears, their souls with sorrow, and by degrees, drew them to vindicative resolutions to revenge Caesar's death; 
Plutarch' in vita Bruti.  which caused Cymber and Brutus and the chief conspirators to fly for fear of popular insurrection & fury against the Traitors: the light of these Pagan & Heathen examples, is not so dim, but that it may serve to guide this present age into the paths of virtue, & resolutions of loyalty: nay, it may serve as a help to detect and discover the falsehood, treachery, cowardice, and ignoble disloyalty of many, whom neither the laws of God, nor of the Land, have been strong enough to oblige them to the duty and Allegiance they own and aught ever to pay to their Sovereign. But these, and all other moral examples of this kind, come infinitely short of that transcendent worth, that appeared so glorious in this noble Israelite; for their grounds were at best, but Honour, Emulation or Interest, and though founded on the basis of virtue, friendship, or fortitude, yet their chiefest Actions and endeavours were accompnied with vainglory and arrogancy, if not taint and stained with revenge, proud ambition, or sordid avarice. But Hushai was led to his duty by the light of grace, by the gratitude of a noble mind, by the laws of God which commandeth 
* Psal 105.  Touchnott mine Anointed, because as the wiseman 
e Wis. 6.3. Data est à Domino potestas regibus, & virtus ab altissimo.  assureth power is given to Kings from the Lord, and Sovereignty from the Highest. St. Paul, therefore writing to the Roman Christians, directs in the Apostolical Canon 
f Rom. 13.1. Rom. 13.4. Non tantum summo magistratui sed infimis quibusvis magistratus potestate fuugentibus debetur obedientia. Theod. Beza. Annota.  Let every Soul be subject to the higher powers. And this is backed with many reasons, because Kings receive their sword from God, because they are his ministers, because they are impowered to protect and punish, and from this principle and fountain of evangelical truth, it Naturally flows and follows, that Kings in their persons, and in their lawful heirs and successors, and in all their just rights and commands are to be observed and obeyed. Hence it is, that jews and Christians, Greeks and Barbarians, all persons of all sorts, are commanded, to render to every man what is due, whether it be Tribute, fear or honour; and that duty is to be performed not only for wrath, but for conscience sake. 
non propter iram sed propter conscientiam. Rom. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.2.  The rule seems positive and infallible: that whosoever resisteth the power, resisteth the ordinance of God, and they that resist shall receive to themselves damnation: St. Peter was as highly concerned in this point with the jews, as St. Paul with the Gentiles, and therefore they are directed and taught to submit themselves to every Ordinance of man for the Lords sake, 
1 Pet. 2.13. p. 17.  whether it be to King as supreme, or unto Governors, as unto them that are sent by him: this command is redoubled again by the same Apostle, Fear God, honour the King. So then the duty of loyalty and allegiance to Princes is not only grounded on legal but evangelical principles, and hath not only Prophetical but Apostolical foundations to warrant and support this truth: and as the primitive and best Christians, both in their active and passive obedience, gave testimony of this truth even to Heathen and Pagan Princes, and Emperors; so Christ, who is the way, the truth and the life, preached this doctrine and commanded to give unto Caesar, what was Caesar's, & to God what was Gods. This day spring from an high probably did influence and enlighten Hushai the Archites noble and loyal Soul, who seasonably and successfully encountered the greatest danger, disappointed the deepest policy, and dissolved and dispersed the most unnatural Treason that the age had hatched or produced, wherein King David lived; and it is a just obligation that lieth strictly on the resolution and affections of all subjects to the utmost of their reason and power, to imitate, if not exceed the great worth and virtue of this noble Archite in their duty and devoirs towards their Sovereign, who being a Christian Monarch of a lawful Royal line, for the succession of many hundred years, may expect and require most justly the most exact performance of loyalty and true Allegiance: and that not only because prescription, custom, reason, & laws, but sacred oaths, which are the highest bonds; and call God himself to witness, oblige and conjure the subjects to their fidelity and duty; and this was performed punctually and completely by Hushai to King David, who being one of the sons of jesse, was the first of his family who sat on the throne, and succeeded with as much conflict as honour, his unhappy predecessor Saul: yet this noble person, though the Monarchy was but a later foundation, & translated from the house of Saul to the house of David; yet he did neither boggle nor startle, & though Absalon by his flattery of reformation ensnared and infatuated the popular multitudes, pretending justice when he traitorously invaded the person of the King, and the prerogatives of the Crown, yet none of these circumstances, nor, that the head-piece and politician Achitophel, was in the conspiracy, could deter Hushai from his duty, but that he would adventure his life, fortune and all that was dear to him in the King's cause, and so just a necessity: he resolved that his courage, his wisdom and his fidelity could never be more serviceable, and therefore this loyal subject is more active and diligent to preserve King David's rights, and to immortallize his own honour, in this unfortunate juncture of extremities: many thousands loyal subjects of his Majesties three Kingdoms, had Hushaies resolutions and affections in the late barbarous and unnatural wars; some royalists by virtue of their Sovereign's commission raised troops of Horse and foot, fortified Towns and Castles, equipped ships, and using the utmost of their endeavours, hazarded their lives, relations and fortunes, and to render a full assurance of their loyalty to their Prince were not daunted with fire or sword, nor discouraged with imprisonment, banishment, or any degree of the most tormenting crucruelties, nay death, in so just a cause leading and laying them in a bed of honour; they feared neither the loss of limbs or lives in their service of their King and Country: and when (after many tedious years) their forces, subdued by excessive power, or betrayed by cunning Treachery, did fail, the King's party cherished loyalty in their hearts, and though they were plundered unmercifully, sequestered and decimated illegally, and forced to slavish compositions, and harased with cruel asperities and ignominies, as bitter as death; yet assoon as their Hair, as sampson's, did begin to spring, after so many sharp raisors and shave, and their strength began to come to them, they were active in their designs and in their contrivances, ever attempting some noble enterprise, that might recover their King to his Throne, and themselves to the liberty and privilege of free born subjects, some in their capacities attended his Majesty, and the royal branches in their peregrination abroad: others as laborious Bees toiled and worked (if the day was fair and secure) in their several stations or circuits of their interests, in their own Countries. And (upon occasion) saluting or tasting the inclination of every flour they met with, they make it their only business to convey the thyme and honey of true loyalty to the Royal Hive: some are very active in their purses, others turned the cock to the streams of other men's plenty, others in their prayers: some did use their most refined abilities, to distract the Counsels of the many headed monster the long (at last,) Rumping Parliament: some noble spirits (who dearly paid for their Testimony of Loyalty) designed the death of the grand Imposture and Usurper, Cromwell, whose Son like an Ignis Fatuus quickly vanished: some gave with daring ingenuity, and occasion of great distraction in the Army, and raised jealousies, and distrust amongst the Officers and soldiers: some, for many years discreetly acted their parts and very prosperously, amongst the Aldermen, Common Council, and more Eminent stickling Citizens, who being easily persuaded, that Trade generally decayed, that their ships were taken daily by the men of war at sea, and that a pinching Poverty was ready to seize on them, armed themselves privately, and as some of the gallant Senators stoutly (on several occasions) told the Relics of the long Parliament, the Committee of Safety, and Officers of the Army, that The Treasure of the City was exhausted, trade utterly lost, and many thousand families impoverished.  
So neither could nor would they advance any moneys any further, to maintain that disorderly and illegal rabble of janissaries and Soldiers, who as they had a long time inter, rupted the prosperity and commerce in the City, and over the whole land. So they now resolved to defend their Liberties, Rights and Properties, as carefully as their lives, and being threatened with terror and menaces of Plundering, imprisonment, and other hostile and horrid injuries by fire and sword, they very gallantly replied, that they would unanimously stand on their guards, to defend themselves, maugre all opposition, as they had prosperously in such cases of danger, when they suspected a tumultuary rising of the rabble in the reigns of King Richard the third, when he marched against Henry the seventh to the battle at Bosworth-field: as they had in King Henry the eights reign when he went to Bullen in France: as they had equipaged themselves in Queen Elizabeth's reign An. Dom. 1588. And according to several precedents of this kind; for which services the City received solemn thanks from the Crown, for their great care of themselves and the Royal City, as it appears in their City records and transactions of their political affairs: they then thus provoked, thus disposed, quickly resolved to hold fast their purses, though they could neither their tongues nor their hands; monies (the nerves of the monstruous body, suddenly shrinking,) the Officers of the Army fell into distraction, and the private soldiers wanting pay, quickly began to rail and revile, to kick and to cut, and to scorn & cashier their Officers, & in a few days both became as odious as ridiculous, to the generality of the people of the three Kingdoms, who resolving to shake of their Iron yoke of vassalage, comforted themselves in their hopeful possibilities. And as lines running most naturally to the centre, began to fix their thoughts and hopes in their Sovereign's Restauration. The hearts of men waxing warm with these desires, and possibilities, they began to talk freely and plainly that neither City nor Country could be happy until the King should be restored, that the whole Land was in a sad confusion and horrid distress; and the City and Common Council discerning a happy conjunction of affection and assistance from all parts, sent stout answers (on several occasions) to the tedious long Parliament, to the Officers of the Army, to Fleet wood, and his Walling for dianes at the Committee of safety; that the City was for want of Trade and through the loss of many hundred ships so impoverished, and reduced to such extremities, that they neither could nor would advance any further summers of monies. These unexpecte Resolutions and assurances, caused the Enemies of Monarchy  
First, to shiver and splinter into distraction, and then to fall into despair, and each Brother growing jealous of his Fellow Traitor, guilt of horrid Crimes: in securing their condition, the better to avoid popular fury, they think of addresses to the clemency of their Prince, which in such high offences, is ever the happiest refuge and Asylum, whiles the simptomes of the new modelled Anarchy thus fully appear. And the frame of the monstrous and tottering Government was thus shaken: many noble Hushays, and true Royalists, 
The Duke of Albemarle, the Earl of Bath,  took fast hold on these encouraging opportunities, and most successfully, proved most wise conductors of Affairs, mightily tending to the Restauration of the King, and with his Majesty; 
The Lord Bishop of Hereford.  the recovery of our Religion, liberties and laws, which without his presence and protection seemed much like to a consumptive dying patient, ready at the last gasp to give up the Ghost.  
But whiles these unspotted Royalists for almost twenty years' continuance in a confused Government, and the outrages of a Civil war, were constantly Active or Passive in their duty for the Crown. Another party (either conscious of their error, or convinced in their judgement, or at least concerned in their respective interest,) shown themselves like brothers of the half blood, to have a deep resentment of the great injuries, perpetrated against an imperial Crown, and to own their fellow subjects for Auxiliaries and Coadjutors in the public concernment of their King and Country, which like a violent torrent, or overflowing inundation, carrying all before it, circled the Presbyterians in the same interest: and as jews, Turks, Pagans, and Christians, in a storm or tempest at Sea, exercise their wits, pour our their prayers, employ their hands to save the ship, that after the storm, all Passengers may arrive safe on shore: (for so did jonah with the Mariners, 
jonah 1.2. Act. 27.17.  and St. Paul with the Soldiers.) So all parties of the three Kingdoms, seeing the Royal Sovereign sailing with so prosperous a Gale, and that the providence of Heaven had so ordered, that the King inevitably should be restored, they put on the loyal dress, and if not to serve their King, yet to preserve themselves, appear on the sudden courtly converts and perfect royalists, and as every good subject is obliged to rejoice at the King's restauration to the Crown, so is he to congratulate the conversion of his Enemies to those principles which cannot but confirm and justify his resolutions to loyalty for ever.  
But this latter or second sort of converted subjects come somewhat short of the excellency and worth of those nobler minds, which were never stained with Apostasy or defection from the crown, and they are more deeply obliged to duty and fidelity, to loyalty and gratitude to their Prince, because they are not only secured by his clemency and pardon, but likewise have liberally tasted of his bounty and favours, and though the royal party, like the poor Israelites in Egypt endured much bondage, and yokes, hard taskmasters, trod clay, and made brick; and in the savage wilderness of horrid confusion, were pinched with cold and nakedness, and had there souls filled with scorn and reproach: yet they are not envious at their reconciled brethren's happiness, nor troubled that they have portions and dividents in the land of Canaan, and share with them in the blessings of his Majesty's restauration submissively recommending all such comfortable possibilities to the providence of God, and to the goodness, bounty, wisdom and justice of their Prince; who cannot but out of so many sad afflictions gain much knowledge, and by such an universal experience of the humours and tempers of his subjects, discern more clearly, whom to employ or trust, and whom to promote, pass by, or punish: all this while, there's no pretence for excuse, much less of merit, in reconciled and converted Enemies. First, for excuse or apologies, the most innocent can hardly plead any thing above a simplicity of their hearts, as those silly sheep who harkened too much to Absalon's flattery: and though liberty of conscience, a through Reformation of Religion, and the laws, the hopes of more clear Gospel truths, and a more exact and perfect way to Heaven, and many such canting, cunning, and juggling pretences, were, as more pleasant baits whispered in the ear, swelled from the Press, and thundered cheatingly from the Pulpits: yet the the late Royal Martyr in his prophetical spirit and golden pen, found out the malice, treason, fraud & malignity of those intoxicating and venomous delusions, advising his dear Son the Prince, with his own observation, 
g King's book Εικον Βασιλικε pag. 235.  that the Devil of Rebellion doth commonly turn himself into an Angel of Reformation, & the old Serpent can pretend new lights: when some men's consciences accuse them for sedition and faction, they stop its mouth with the name and noise of Religion, when Piety pleads for Peace and Patience, they cry out zeal; so the worst of men, lurk under the pretensions of Reformation of Religion, and auspicious beginnings have often the worst designs. In the judgement and Counsel then of this sacred Orator, there can be no excuse for traitorous errors and such disloyal deviations. King james of ever blessed memory, gave the like advice to Prince Henry his Son, commanding him as a Father and a King. Take heed therefore my Son to such Puritans, very pests in the Church and Commonweal, whom no deserts can oblige, neither oaths nor promises bind, breathing nothing but sedition and calumnies, aspiring without measure, 
K. james in the duty of a King p. 9  railing without reason, and making their own imaginations (without any warrant of the word) the square of their consciences: from these words the King raiseth his resentment of injured Majesty, saying. I protest before the great God, and since I am here upon my testament, it is no place for me to lie in, that ye shall never find with any highland or border Thiefs, greater ingratitude, and more lies and vile perjuries then with these Fanatic spirits; and suffer not the principles of them to brook your land, if you like to sit at rest. These two royal Princes had much judgement and wisdom, great learning and experience. The one tells the world that these virulent fanatics did persecute him before he was born, being not at rest in his Royal mother's womb, and the other having suffered many injuries in his life, was sooner hurried to an ignoble and untimely death. As to excuses and apologies, it was the ancient satanical devise, which having first ruined Adam and Eve, deluded them to extenuate their infidelity, disobedience and crime, with a second kind of error, pleading even before God himself, as Adam, 
h Gen. 3.12.13. Vnde tibi hoc accidit? quis te in tantam induxit alterationem St. Chrys. in Genes.  It was not I but the Woman, and so Eve, it was not I but the Serpent; but an ingenuous confession is the best and surest remedy in the case of delinquency, and Repentance proves the best cordial in such a fowl and loathsome dangerous disease: it is not then a way to impunity or pardon to plead, I was misguided or mistaken, transported with zeal, or catched by the ears by the insinuation of deluding Hypocrites: these and such thin fig-leaves, are not competent or comely veils to cover or excuse sins of such a scarlet complexion, nor jealousies and fears, which have blown up some, into tumultuous and rebellious resolutions, an ingenious acknowledgement of crimes and errors committed, with the promise and practise of loyalty and true obedience, is a more exact and ready path to safety and satisfaction: and as for apologies and excuses, none may (in the least degree pretend to them,) who have been such lavish prodigals of the King and Kingdom's blood and Treasure, and as there is no place for apologies or excuses, so much less for merit or deserts, for though many did grow weary of usurpation, Tyranny and injuries towards their King and the loyal party, or rather (disappointed of those ends of power and command, which they phancied and proposed to themselves,) began to totter, and turn from those possibilities to which they had leaned so long, yet byassed by a different faction and Interest, they reflect on the Crown, with a loyal aspect, and in this second choice engage their persons and party, and run many dangers and hazards of life and fortune to make themselves considerable, and this service or alteration, (though from a discontented party, or reconciled enemy) in policy, was not to be refused or unacceptable, for though it might not much strengthen the King, yet in some proportion, it did debilitate and weaken the enemy, and it might be probably hoped, that as some branches had fallen from the Rebellious body; others might follow their example, or at least learn from them, that an Army or party, like a house or Kingdom divided within itself, hath no long duration and cannot stand, this declension from evil principles, as it was an external testimony of repentance and grace, so it must be acknowledged to be good service, and a fair praeludium to future good effects: but duty and endeavour of this Nature may rather and more fitly be reputed expiations for former crimes, than pretensions to reward and merit, which ever (as the acute School men testify) 
i Moritum importat aqualitatem justitiae Aquin. 3. quas. 19  implieth and importeth an equality of justice and right: and justice doth not beg but boldly plead for desert and merit, and to have and receive its rights, not out of bounty or favour, but as its due and debt: a sovereign Throne cannot endure such petulant and bold pleaders. This temper were rather tolerable in equals, (and Kings know none) then inferiors, and might better suit with commanders, (and sovereign Kings acknowledge none but God, 
Rex a Deo primus nulli secundus. ) then with those who have been offenders: and in the highest privileges ought to attend as humble petitioners. So then, though the service be never so infinite, yet rising from the art and power of those who have so deeply offended: there can be no pretences to merit, which in a second reveiw, is not to be granted, or admitted without a lessoning & diminution to the prerogatives of sovereignty which is so absolute, that it cannot endure any intimation of command. 
k Meritum est actio qua justum est ut agenti aliquiddetur. Aquin. 3.49. c. 6.  Now merit (as the Schools teach) is an action whereby, it is not only might but necessary, that reward and recompense be paid as a debt, to him who hath acted: now when the Actions and prevarications of those who have so highy injured, and deeply wounded sovereignty, and disturbed the peace and prosperity of three Kingdoms, are balanced and put into the Scales with their good works of loyalty, (though never so weighty) they will be found utterly too light for reward or merit, and rather justly prove objects of their Prince's grace and clemency: and in case their sovereign, like Ahasuerus, have inclined his royal Sceptre towards them, and thereby testified his bounty and goodness, and so capacitated them with royal favour, trust and honour, these obligations as they magnify the virtue of the Prince, so they are as so many stronger chains, to bind those who are obliged by them, to greater perfection of loyalty, and more exact and vigilant performances of their duty, or else those favours will prove as so many witnesses to evidence against them, and to accuse them of odious and monstruous ingratitude. 
Meritum congrui &, condigni Aquin. l. 2. q. I 14. c. 6.  And as to the medium or modification of the School distinction of condignity or is not to be admitted in this case for that of condignity or adequate merit is absolutely taken away, and that of congruity, or rather conveniency is totally and entirely to be recommended to the Princes Will, Grace, Wisdom and judgement, who as he pleaseth, may promote or punish as well as pardon, by act of indemnity or amnesty, as to royal pleasure, shall seem expedient. Apologies and excuses in delinquents thus exploded, and all pretences to merit in those who have legally forfeited their lives, liberties and estates, by the laws of the land, utterly abrogated, what refuge can such offenders fly and address to, as cordials to preserve their honour, or their consciences, perhaps some may plead, their promise, their vow, their protestation their engagement, or the covenant, or their abjuration: these were, (if righty judged & exammined,) cunning, subtle, and sinful designs in the projectors and contrivers, who framed them, were Trumpets of Rebellion: Sedition and faction: sounded and blown up by those who promoted them, and proved as snares to their Souls, who either weakly submitted, or with temporising appetites did greedily swallow them, and these cobweb lines (spun out of the body & womb of a venomous spider,) are not strong enough to hold a subjects hand or heart from his duty of faith & allegiance towards his Sovereign; and each one of these feeble and subsequent obligations being sifted by truth and reason, as well as laws and justice will crumble to nothing, before the oaths of allegiance and supremacy, and the light of that duty, that by municipal decrees, by the laws of nature, & birthright, every subject oweth to his Prince, being born under his prerogative and power, & in any of his Kingdoms or Dominions.  
First as to promises 
l Promissio est actus iationis, quia est enuntiatio & ordinatio alicujus. T. Aquin. 22. quae. 88 a. 1.  (which are the sudden, and usually most transient verbal obligations, and aught to be effected of all persons of understanding, Religion and Honour) they ought ever to be acts of sound reason and judgement, raised on good foundations, and duly considered, before they come to be published and proclaimed by the tongue or signed by the hand, and even the strictest promises or paroles, do not oblige the Faith or Honour of him that 
m Promissa non debent securari, si estillicitum quod promittiur: vel si sint mutatae conditionis personarum, vel negotiorum. Ad hoc ergo quod homo debeat servare quod promiserat oportet ut sit licitum quod promittitur, & quod omnia immutata permaneant Aquin. 22ae. quest. 110. a. 35.  promiseth, if what be promised be illicit, or unlawful, or if the conditions of Persons or affairs be changed and altered. These essentials rightly considered, what ever promises have been made by subjects against the sovereignty of their Prince's liberties, of their Country & laws of the land, do fall to the Ground, & dissolve of themselves, because of their illicit & ununlawful foundation, And as to the mutation of persons or affairs, subjects are not to make new promises of combination or conspiracy, against the true old principles of faith, and true allegiance to their Kings, for whether they sit gloriously and pvissantly on their thrones, or by any black misfortune, are reduced to a low degree, their character is indelible, and being God's vicegerent: in all conditions, their subjects own them reverence and true allegiance. The first scruple thus easily blown over, the second may prove of lesser difficulty: some more zealous than judicious, proceed further, and plead they have not only promised, but vowed; now a vow seems to be a cord of stronger twisting, the rather because an act of more serious consultation, and of more sacred restriction: 
n Votum à voluntate dictum quasi deliberatione & propositio profectum Buca instit Theo. l. 45.  promises, are commonly made to men, but 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: sic Eustath.  Vows seem to mount a step higher, and being offered to the Deity, are observed with a more divine and dreadful attestation of God; and to violate vows is much more dangerous, the votaries may plead, but in this point it will appear, that an unlawful vow is as easily and justly to be broken, as a rash and undiscreet or disloyal promise, the rather because a vow properly is an 
p Votum est actus latriae & Religionis Tho. Aqui. 22ae q 88 a 5. Votum promissio Deo facta de meliori bono. idem, Votum testificatio quaedam promissionis spontanea qua debet fieri Deo, de iis quae Dei sunt. Aqui. 22ae. quest. 88 Ad Votum tria requirunt, deliberatio, Propositum, & promissio. idem.  act of religious worship. It is a promise to God of the intention & resolution to some better good, because it is a solemn testification of a deliberated voluntary promise made and offered unto God, to perfect and complete which, are a resolute purpose and a certain or constant promise. Now these circumstances and requisites are such, as the votary need nor err, unless he will be affectely ignorant, or rashly and wilfully sinful. Now for a subject to vow to that which is unlawful, to sign to that which is sinful, to offer such a sacrifice to God, which is odious and unacceptable, is an aggravation of the crime: and therefore not to be kept, but to be broken off, with more bitter repenrance and more zealous detestation 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Votum temerarium & illegitimum; quod de rebus illcitis; malo fine ae personis etiam non vi juris suscipitur Bucan. The. Instit. I. 45. quest. 4.  And if every perty sin be offensive before the eternal God, how abominable must those sins appear, which like scarlet and crimson are of a double dye, aggravated with solemn vows and promises, and yet so much the more sinful because attempted and perpetrated, by those, who in the case of loyalty, as subjects, cannot be absolved from their oaths of allegiance to their King: and so not being sui juris, at liberty, have no power to make illicit, vows of this kind, and are not to give so much as consent to their illegallity. The subjects in This case of allegiance being as strictly restrained, and durifully obliged to their Prince in his power and pleasure, and the justness of the laws, as children under the power of their Parents, as a Wife during the life of her Husband, as servants are obliged to their Masters until they are at liberty 
r Num 30.4.5.7. Votum animae vinculum. Vota eorum infringi poterant. : If a vow (though lawful) were by God's word thus stated in the power of the Parent, the Husband, the Master, a minore ad majus: much more are illicit vows to be abrogated and broken, in subjects vowing, not only against their Prince's consent, but against the honour and safety of their sacred persons, and their royal Crown and dignity, by these arguments, it plainly appears that neither rash and unvised advised promises, nor serious sinful, and deliberated vows are to be kept or observed no more than that Anathema, under which some desperate zealous bloody jews bound themselves neither to eat, nor drink, till they had slain St. Paul. 
s Act. 23.12.14. Stulto zelo correpti mentiri & occidere quidvis denique tibi licere arbitrabantur T. Beza in loc.   
There is a third bond or obligation, that some tender curiosities lay hold on, 
The 3. protestation.  and that is the protestation, which (though never form nor forced into the nature of a municipal and binding law) yet was cunningly devised by some state politicians, and sent and dispersed over the Kingdoms, to taste the inclinations of the people, or at least as Shiboleth, to distinguish who were really and truly Royalists, and who were not, which form of obliging a party (very probably) took its example from Germany, where the Lutherans solemnly protested against some doctrinal and practical, proceeding of the Church of Rome, And from this root sprang the distraction that those reformed Christians, who deserted the communion of the Roman Church, were commonly called Protestants: but the protestation of a later and parliamentary conception and birth, was not so much to distinguish Christians of several Churches, as to discern persons how they stood affected to the King, or to his great Council, whether they would as loyal subjects adhere to the Sovereignty of their Prince, or (in case his Majesty dissented from his two houses) whether they would adventure all, and to live and die with a Parliamentary party of their fellow subjects, and be subservient to their ends and interests, this protestation was an early cunning bait, and like Manna it pleased most palates, because it contained in it a variety of lawful good things, and what could be more acceptable to a true Son of the Church of England, then to defend her doctrine? what duty more agreeable to a subject then to defend the prerogatives of his Sovereign's crown, and what endeavour more honourable then to preserve the privileges of Parliament, and the laws of the land? These four dishes seasonably served might relish well, and find a good digestion being duties in themselves, rightly understood, fit for a good resolutition in any subject, who honoured his King, loved his Country, or had a care of his soul, yet the branches of that protestation, did spread into so great a latitude, in respect of the variety of the definitive points of the doctrine of the Church, the unlimited prerogatives of the Crown, undetermined privileges of Parliament, and the difficulty of understanding the multitude, and body of the learned laws, that after the protestation was licked into a form, & as a golden pill quickly swallowed by about t weny members of the Commons House. The pill being tasted by a more judicious palate, was disrelished, and had stopped there, if these words, viz. (as far as lawfully I may) had not as a more safe ingredient been added to it, & there (as if a warrantable dispensation had been given to every man's conscience, sense and reason,) it was clearly swallowed without chawing, or the least dispute.  
The protestation, than was (at most) but a conditional asseveration, stuffed with great variety of difficulties and obscurityes. And though the doctrine of the Church of England, the King's prerogative and the laws of the land had elbow-room in those few lines, yet the privileges of that Parliament, which in time, destroyed the King, the Church and the laws, (under a specious name,) deluded the bewitched people into a horrid rebellion which caused great misery & devastation to three flourishing Kingdoms, & now when those, who took the protestation, have considered of the contrivances, intrigues, & interests of that cunning trap and popular bait, they ought to retreat from the danger of those snares: & now having recovered their sense and reason by repentance and a better consultation, may better know how to perform their duty to God in his Church, and to their King and Country.  
The mask of the protestation thus pulled off, and the curtains drawn, the face of loyalty is more clear and visible: yet there is another brood, and sort of persons, who cry out of their pierced and wounded consciences, and tell the world they have with hearts and hands lifted up to heaven, taken the national and general covenant, and they cannot quit fairly with this delight and darling of their souls. This, as Diana from jupiter (they urge) fell from Heaven, and though the Covenant was the contrivance of a few confederated seditious heads, yet the covenanters hold themselves obliged to keep it as stirctly, as if it had been the breath, motion and dictates of the sacred spirit of God, and many suppose that having lifted up their hands in a pious delusion, they cannot nor must not let them fall in a repentant and humble submission to their Sovereign, and the laws of their Country: but such infatuated Zelots are much deceived, and aught to see more clearly, the scales of their delusion being taken from their eyes, but if an irrational sturdy obstinacy still possess their resolutions, wilfulness, blinds reason, and obduration cauterize their consciences: their best cure may be procured by advising with the incomparable reasons of the University of Oxford against the covenant: & if those reasons, prove not a welcome sovereign cordial, let such passionate Zelots apply themselves to their Prince's remedy, and Probatum, or for ever hold themselves in their Honour, Souls and Consciences to be incurable. And the late blessed Royal Martyr, ᵗ doth most pathetically and powerfully advise and argue. 
Εικον Βασιλικε chap. 14. of the covenant pag. 110.  The enjoynings of Oaths upon people must needs, in things doubtful, be dangerous, as in things unlawful, damnnable, & no less superfluous, where former religious & legal Engagements, bound men sufficiently to all necessary duties: nor can I see how they will reconcile such an innovating Oath and Covenant, with that former protestation, which was so lately taken to maintain the Religion established in the Church of England, since they count discipline so great a part of Religion. And in the the next page the King saith (in the candour and kindness of his spirit) I am prone to believe and hope that many who take the covenant, are yet firm to this judgement, that such later vows, oaths or leagues can never blot out those former gravings and characters, which by just and lawful Oaths were made upon their Souls. And again, the blessed King urgeth the third time, that which makes such confederations by way of Solemn Leagues and covenants, more to be suspected, is, that they are the common road in all factions and powerful perturbations of State or Church, where formalities of extraordinary zeal and piety, are ever more studied and elaborate, then, when Politicians most agitate desperate designs, against all that is settled or Sacred in Religion and Laws; which by such service, are cunningly yet forcibly wrested by secret steps, and less sensible degrees, from their known rule and wont practice to comply with the humour of those men, who aim to subdue all to their own will and power, under the disguises of holy combinations. These were the counsels and command of a dying King, who sealed these truths with his royal blood, and they may serve as cautions or preventive physic, not to be refused; as cordials, to comfort languishing and fainting spirits, as sovereign remedies, to recover relapsed patients, to a sound and heathful disposition of both Soul and body, and they are not to be neglected or despised by any rational subjects, but who doom themselves to discontent, or wilfully are dementated to a self perdition.  
When the protestation and the covenant, 
3. Engagement.  like old and useless Almanacs were laid aside, a successive juggling, prevailing party found out vicious matter, to compose new bird lime, and shuffling the cards, and then cutting and dealing cunningly, devised by an Engagement to catch some credulous and timorous complying inclinations, or at least, utterly to pack the Presbyterian out of the stock of power and interest. This abortive Embrìo and Precocious birth was quickly tumbled out of the body of the bear, and by some smooth bloody tongues licked into a form, or rather confusion of words; which reduced to neither mood or figure, were so illogical, that the Engagement was looked on as a factious seditious snare, and not strong enough to hold the foot of the lightest Lark. The weakest person that complied to be entangled in it, as to the form (if any) it was a subscribed promise, before an illegal Magistrate. And as to the matter, it was a fancy or dream like that of Utopia, of a common wealth which was no no where in England, unless in some men's brains, who were sick of ambition, and pride, and longed for Government. This republic they styled, settled, when the world saw the-three Kingdoms in disorder and confusion, and the Authors and Abettors of this Ridiculous monster, panting, quaking, and skulking under continual suspicions, and the pinching torments of fears and jealousies: but that which occasioned greatest scorn and laughter of this seditious bugbear, was, that it was covetously contrived, to be a vendible commodity, and so easily gained from the justice of Peace or his Clerk, for half a Crown; and in a short time it proved a more common contemptible drug, and was familiarly bought for twelve pence, until at last, it was not valuable. On which devise, all judicious and sober Persons did look as a state cheat, or a mere moral promise to things imaginary, irrational and impossible under the pressure of tyrannical usurpers, and in itself no way legal or binding, being like tow in an instant set on fire by some sulphurous sparks, and flaming for a moment, died and was suddenly extinguished.  

Vsus jurandi ducit hominem ad perjurium. D Ber. ser. 32. de perjurio.  A fourth, but more black, traitorous and odious obligation and oath, was that of the abjuration, which most horridly did conjure the perjured swearers, to renounce their lawful King, and his royal line, and the successors of that imperial and renowned family.  

Sicut mentiri non potest qui non loquitur, sic pejerare non poterit qui jurare non appetit. D. Bernard ser. 32. de perjurio.  And this potion though dangerous and damnable like viper wine, went pleasantly down with two many, who if not sound purged with true repentance, may feel the acerbity of this venomous composition attended with pangs and torments, in their gauled consciences for ever. This was a treason of the highest degree, a fin of a great magnitude, a daring crime, aiming prodigiously to destroy the roots, and branches of the royal stem: and though it was hatched and contrived by a cunning hypocritical Crocodile and his bloody Sycophants; 
Cromwell.  yet as if Heaven and Earth, God and man did abhor such an odious oath and combination, how suddenly did it please God, that his arm of providence should appear and incline the hearts, not only of his loyal subjects but even of those who had been bitter Enemies to the royal throne, to endeavour and cooperate for his Majesty's restauration. And now all these Withes and new Cords being broken by a Samsonian strength and influence from true Sovereignty, are untwisted and unravelled to an odium and a scorn. And the Parliament hath judiciously and nobly determined and damned the covenant, the Engagement and the oath of Abjuration to be illegal, factious and seditious papers, and all rational subjects may securely acquiess in their judgement and determination. 
u Malum quod juramus facere, non debemus impl●●● D. Ber. de perjur. ser. 32.   
If this Collyrium clear not the eyes of all Protesters, Covenanters, Engagers and abjurators, nor all these reasons reduce the phanatically deluded to their fidelity and allegiance to their King: let them beware lest the judgement, as well as the sins of detestable perjury follow, or fall upon them. This is a horrid crime, which the Schoolmen lay open to the world in this dress, that 
x Perjurium est mondacium juramento. firmatum. Aurey, Thes. Eccles. lib. 4. dist. 39  perjury is a lie confirmed and ratified by an oath, and this is a most fearful aggravation. And it is St. Hieroms resolution 
y Ius jurandum tres habet comites veritatem judicium & justitiam. Hieron. super Hieremi. 22. q. 2.  that no oath is lawful, unless it be attended, with three indispensable concomitants. viz. Truth, judgement and Righteousness, and where all or any of these three fail, an oath is perjury, St. Austin is more strict, claring plainly 
z Cum sit vel putat falsum esse & tamen pro vero jurat D. Aug. de ver. Apost. ser. 28.  that he is perjured, that sweareth voluntarily, what he knoweth to be false, with a deceitful design, or if he perfectly know it not, thinketh it to be false. The Fathers make an outcry, and declaim severely against this crime, and call it Bellua detestanda, a most detestable beast, and filthy sin. The schoolmen seem yet more severe than the Fathers 
a jurans rerum, quod putat esse falsum, vel jurans falsum quod putat esse verum, est perjurus T. Aquin. 22.ae. q. 98, 1.3.  & Aquinas determins that he who sweareth the truth which he thinketh to be false, or swearing that which is false thinketh it to be truth, is a perjured person. Where the sin is so notorious, the infamy and obloquys so odious, and the judgements of the Eternal revenger, so terrible and dangerous against perjured persons; how careful should subjects be to recover themselves to the duty of loyalty, and thereby to repair their credit and to vindicate themselves from eternal plagues and infamy.  
The clouds thus dispersed by the beams of truth, and rational arguments. It is most evident that those subjects who started from their allegiance & loyalty, can neither plead excuse or merit, for their tergiversation & Apostasy, & as to any unlawful oaths wherewith their souls were ensnared or entangled, they are by the supreme laws of God & the laws of men discharghed & absolved from them, unless hardened with obstinacy, they will as 'tis in the Greek proverb 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. malum malo meditatur sophocles & Aeneas Platonicus.  ad sin unto sin, force one nail with driving another, and to perjury add wilful impenitency, but better things may be hoped from all subjects, who as men look on themselves, as born for rational society or as Christians professing the truths of sacred religion, and not longer adhering to self opinion, or seditious faction, be perfectly converted to be true cordial royalists: remembering the caution and counsel the late royal 
c Εικον Βασιλικε cont. 19 pag. 174.  Martyr gave, not to pretend a reformation, and to force a rebellion, nor to hearken or give credit to those parasitick preachers who dared to call those Martyrs, who died fight against their King the laws, their oaths and the religion established. But sober Christians know that glorious title of Martyrs can with truth be applied to those, who sincerely preferred God's truth and their duty in all particulars before their lives, and all that was dear to them in this world, who where religiously sensible of those ties to God, the Church and the King, which lay on their souls, both for obedience and just assistance. By this time apostatised and deluded subjects (their eyes being as well opened with sad experience, as bright beams of reason and truth) may clearly see their errors and more securely avoid their dangers. But least as those who behold their faces in a glass, they may upon aremoval utterly forget their features or complexions. It may not prove improper to set before us those pure Crystals of Piety, Wisdom, Religion, Honour and Government, which the customs and laws of former ages have conveyed to this present generation, engaging both the King and people to their respective duties, whereby the sovereign and all his subjects are comprehended under ●●mental obligationds. 
d Fidelis sermo retinet locum sacramenti juramento non egit veritas D. Ber. Serm. 32.  This difference and distinction only admitted that glorious Princes of the imperial Crown of England, have in their royal grace, and voluntary condescension accustomed themselves to solemn oaths at their coronation: but the King's subjects are obliged by oaths settled, form and confirmed by laws to exhibit and perform their homage, Fealty, allegiance and Fidelity to their Kings as Gods anointed and in these high privileges and prerogatives, the Kings of England seem to have a more legal tye and sovereignty, over their subjects, then either the Crown of France or Spain, whose subjects are commanded in greater vassalage, and as brighter and leading stars, that sacred oaths & obligations are here presented, which pious Kings and Queens have accustomed to take at their coronation, when they sealed to their sacred vows, in the communion and sacrament of the body and blood of Christ; and then as better fitted, have laid their hands on the blessed Evangelists, bowing their heads have kissed the book, (the best eternal evidence of the affection of the heart) and thus prepared, they have usually received the Imperial Crown and Sceptre; with other Regalia and Emblems of royal Majesty from God's altar, as holding all their power and sovereignty from the King of Kings, and Lord of Lords, that God, Angels, and Men, Heaven and Earth, and the whole world, and all ages to come, may behold the pious integrity of Sacred Princes.  

The King's Oath at his Coronation  L. Bishop of London. 
SIR, will you grant and keep, and by your Oath confirm to the people of England, the Laws and Customs to them granted by the Kings of England, your lawful and religious predecessors; and namely the Laws, Customs & Franchises granted to the Clergy, by the glorious KING St. Edward your predecessor, according to the Laws of God, the true profession of the Gospel established in this Kingdom, and agreeing to the prerogative of the Kings thereof, and the ancient customs of this Realm.  The King. 
Igrant and promise to keep them.  Lord Bishop. 
Sir, will you keep peace and Godly agreement entirely according to your power both to God, the holy Church, the Clergy and the people.  King. 
I will keep it.  L. Bishop. 
Sir, will you to your power cause law and justice and discretion in mercy and truth to be executed, in all your judgements.  King. 
I will.  L. Bishop. 
Sir, will you grant to hold and keep the rightful Customs which the commonalty of this your Kingdom have? will you defend and uphold them to the honour of God so much as in you lieth?  King. 
Igrant and promise so to do.   

The Petition of the L. Bishops read by the L. Bishop of ROCHESTER.  
O Lord our King, we beseech you to grant and preserve unto us, and the Churches committed to our charge, all Canonical privileges, and due Law and justice; and that you would protect and defend us, as every good King in his Kingdom ought to be a Protector and defender of the Bishops, and Churches under their Government,  
The King answered? With a willing and devout heart, I promise and grant my pardon, and that I will preserve and maintain to you and the Churches committed to your charge, all Canonical privileges and due law and justice, and that I will be your Protector and defender to my power, by the assistance of God, as every good King in his Kingdom, aught in right protect and defend the Bishops and Churches under their Government.  
Then the King went to the Altar where laying his hand upon the Evangelists, he took the Oath following,  
The things which I have here before promised, I shall perform & keep, so God me help, and by the contents of this Book, and so kissed the Book.   

The Homage of the Archbishop of Canterbury, for himself and all the Bishops, (he kneeling down, and all the Bishops behind him) said,  
I William Archbishop of Canterbury, shall be faithful & true, & Faith & Truth shall bear unto you our Sovereign Lord, and your Heirs, Kings of England, and I shall do and truly acknowledge the service of the Lands which I claim to hold of you, as in right of the Church, So God me help.  
Then he arose and kissed the King's left cheek, as did the rest of the Bishops.   

The Homage of the Nobility.  
I James Duke of York become your Leigeman of life and limb, and of earthly worship, and Faith and Truth I shall bear unto you, to live and die against all manner of folk, So God me help.   

The Oath of a Lord Chancellor.  
YOu shall swear that well and truly you shall serve our Sovereign Lord the King, and his people in the office of Chancellor: and you shall do right to all manner of people, poor and rich, after the laws and usages of this Realm, and truly you shall counsel the King, and his Counsel: you shall laid and keep, and you shall not know nor suffer the hurt or disheriting of the King, or that the rights of the Crown be deceased by any means as far forth as you may let it: and if you may not let it, you shall make it clearly and expressly to be known unto the King, with your true advice and council, and that you shall do and purchase the King's profit in all that you reasonably may. As God you help, and by the contents of this book.   

The Oath of a privy Counsellor.  
YOu shall swear to be a true and faithful servant unto the King's Majesty as one of his privy counsel, you shall not know or understand any manner of thing to be attempted, done or spoken against his Majesty's Person, Honour, Crown or Dignity Royal: but you shall let and withstand the same, to the utmost of your power, and either cause it to be revealed to his Majesty himself, or to such of his privy Council as shall advertise his Highness of the same. You shall in all things, to be moved, treated and debated in Council, faithfully and truly declare your mind and opinion, according to your heart and conscience, and shall keep secret all matters committed and revealed unto you, or shall be treated off secretly in Counsel, and if any of the same Treaties or Counsels shall touch any of the Councillors you shall not reveal it unto him, but shall keep the same until such time, as by the consent of his Majesty or of the Council, publication shall be made thereof. You shall to your uttermost bear Faith and Allegiance unto the King's Majesty, his Heirs, and lawful successors, and shall assist and defend all jurisdictions, preeminences, and authorities granted to his Majesty and annexed to his Crown, against all foreign Princes, Persons, Prelates and Potentates, by act of Parliament or otherwise. And generally in all things you shall do as a faithful and true servant and Subject aught to do to his Majesty: So help you God and by the holy contents of this book.   

The Oath of a Secretary of State.  
YOu shall swear to be a true & faithful Servant unto the King's Majesty, as one of the Principal Secretaries of State to his Majesty: you shall not know or understand of any manner of thing to be attempted, done or spoken against his Majesty's person, Honour, Crown or Dignity-royal, but you shall let and withstand the same to the uttermost of your power, and either do, or cause it to be revealed, either to his Majesty himself or to his privy Counsel, you shall keep secret all matters revealed and committed unto you, or that shall be secretly treated in Counsel, and if any of the said treaties or Counsels shall touch any of the Councillors, you shall not reveal the same unto him, but shall keep the same until such time as by the consent of his Majesty, or the Connsel, publication shall be made thereof; you shall to your uttermost bear Faith and Allegiance to the King's Majesty, his heirs and lawful successors, and shall assist and defend all jurisdictions, preeminences and authorities granted to his Majesty and annexed to his Crown, against all foreign Princes, Persons, Prelates or Potentates, etc. By act of Parliament or otherwise, & Generally in all things you shall do as a true and faithful servant and subject aught to do to his Majesty. So help you God, and by the holy contents of this book.   

Subscription of such as are to be made Ministers according to the 37 canon and constitution, Anno Dom. 1603. and in the reign of our Sovereign Lord james, by the grace of God King of England, Scotland, France and Ireland the first, and of Scotland the 37. in the Synod begun at London.  
No person shall hereafter be received into the Ministry, nor either by institution or collation admitted to any Ecclesiastical living, or by the Archbishop or Bishop of the Diocese, except he shall first subscribe to these three Articles in such sort and manner as we have here appointed.  

Article. I.  
That the King's Majesty under God is the only supreme Governor of this Realm, and of all other his Highness Dominions and Countries, as well in all spiritual or ecclesiastical things, or causes, as temporal: and that noforrain Prince, Person, Prelat or Potentate have or aught to have any jurisdiction, power, superiority, pre-eminence or authority, Ecclesiastical or Spiritual, within his Majesties said Realms, Dominions and Countries.   

Article II.  
That the book of Common-prayer, and of ordering of Bishops, Priests and Deacons, containeth nothing in it contrary to the word of God, and that it may lawfully be used, and that he himself will use the form in the said book prescribed, in public prayer and administration of the Sacraments, and none other.   

Article III.  
That he alloweth the book of Articles of Religion agreed upon by the Arch-Bishops and Bishops of both Provinces, and the whole Clergy in the convocation held at London, in the year of our Lord God one thousand five hundred sixty and two, and that he acknowledgeth all and every the Articles therein contained, being in number nine an thirty, besides the Ratification to be agreeable to the word of God.    

The form of words, to avoid all ambiguities, followeth viz. Setting down his Christian and Surname.  
I, N. N. do willingly and ex Animo, subscribe to these three Articles above mentioned, and to all things contained in them.   

An Oath against Simony, at institution into Benefices,  
I N. N. do swear that I have made no symonical payment, 
Can. 40.  contract or promise, directly or indirectly, by myself, or any other to my knowledge, or with my consent, to any person or persons whatsoever, for concerning and obtaining this ecclefiastical dignity, place, preferment, office or living, (respectively and particularly naming the same, whereunto he is to be admitted, instituted, collated, installed or confirmed,) nor will at any time hereafter perform or satisfy any such kind of payment, contract or promise made by any other without my knowledge or consent, So help me God, through jesus Christ.   

And as the Clergy are obliged to subscribe ex Animo to the three Articles contained in the 37 canon, so are they (when they receive holy orders, and are made Deacons or Priests, at their ordination, or when they receive institution to any Ecclesiastical Living or Promotion, and Installation to any Dignity in the Church) obliged to canonical obedience, to their respective Diocesans, and the Bishops likewise are (at their consecrations) obliged to promise Canonical obedience, to their Metropolitans, and the respective Arch-Bishops of either Provinces and Sees of Canterbury and York: and the Arch-Bishops likewise promise and vow the duties of Faith and true Allegiance to the King, when (at their homage, kneeling before the King) they take an Oath of Fealty and Obedience to the King, and his lawful heirs and successors.  
These are most holy and sacred 
d juramentum est confirmatio verbi; dequo juratur. Orig.  bonds, more fit for all the Sons of Aaron and the Tribe of Levy, and These do breed, keep and cherish Peace & unity in the Church; 
e Quid est jurare per Deum nifi testis est Deus? D. August de verbis Apostoli sermn. 28.  oblige the inferior orders to their superiors; & in fine, unite all ecclesiastic subjects in true Allegiance to their King. And though the Anabaptists and some squeamish fanatics, (cunningly instructed, or factiously engaged) are shy of such sacred oaths and obligations: yet, it is warranted from the holy Scripture. Thus Abimelech and Phicol required an Oath from Abraham, 
Gen. 21.23.  Now therefore swear unto me here by God, that thou wilt not deal falsely with me, nor with my Son, nor with my Sons Son. Thus Moses directeth Israel, 
f Deut. 6.13.10.12.13.4.  Thou shalt fear the Lord thy God and serve him, and swear by his name. Thus 
g Ezra. 10.5.  Ezra arose and made the chief Priests, the Levites, and all Israel to swear, that they should do according to this word: and they swore. And if yet, any deluded or factious Curiosity, be not satisfied, but will object evangelical strict Commands against lawful Oaths: because Christ hath preached 
h Matt. 5.34. 1 jam. 5.12.  Swear not at all: and St. james advised, 
k Hanc elimenta jurandi, pessimam consuetudinem habere judaeinoscuntur. D. Hiero. in 5. Mat.  above all things (my brethren swear not.) Yet these sacred Cautions and Commands, were not to take away the lawful and holy, but the unlawful and profane use and custom of Oaths. Thus St. Hierom commenteth. Our Saviour doth not utterly forbid an Oath, sed per coelum & terram jurare! St. Augustine seems more full and plain, saying, that Counsel was given to prevent an idle and sinful habit of swearing; which from a profane facility, might quickly run into custom, and so fall into perjury; or, that no persons should be affected with customary Oaths or swearing; 
k Dico vobis non jurare omnino, ne scil. jurando ad facilitatem jurandi Porventatur, & en facultate jurandi ad conseitudinem & à consuetudine in Perjurium decidatur. D. August. de mendacio, cap. 15.  or greedily with delight and delectation to seek and hunt after Oaths, which on good grounds may be lawful: and for a good end and purpose, to discern truth, and to end all Controversies; And thus St. Paul (on several occasions) hath presented himself an Apostolical exemplar to God's Church. And to all that hath been said, it may be further added. That it is a Theological determination of the Church of England; 
l Articles of Religion. 39 Article.  to which every true son hath or aught to subscribe and submit. That as vain and rash swearing is forbidden Christian men by our Lord jesus Christ, and james his Apoctle: so we judge that Christian Religion doth not prohibit, but that a man may swear, when the Magistrate requireth, in a cause of faith and charity. So it be done according to the Prophets teaching, in justice, judgement and Truth.   

The Oath of Allegiance and Supremacy; enjoined by order of Parliament.  

The Oath of Allegiance.  
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 Charles is lawful and rightful King of this Realm, and of all other his Majesty's Dominions and Countries; and that the Pope, neither of himself, nor by any authority of the Church or See of Rome, or by any other means with any other, hath any power or authority to depose the King, or to dispose any of his Majesty's Kingdoms or Dominions, or to authorize any Foreign Prince to invade or annoy him or his. Countries, or to discharge any of his Subjects of their Allegiance and obedience to his Majesty, or to give licence or leave to any of them to bear Arms, raise Tumults, or to offer any violence or hurt to his Majesty's Royal Person, State or Government, or to any of his Majesty's Subjects within his Majesty's 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 See, 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 him 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 Crown and Dignity, by reason or colour of any such Sentence or Declaration or otherwise; and will do my best endeavour to disclose and 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 excommunicated or deprived by the Pope, may be deposed or murdered by their Subjects, or any other whatsoever.  
And I do believe and in conscience am 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 full Authority to be lawfully administered unto me, and do renounce all pardons and dispensations to the contrary. And all these things I do plainly and sincerely acknowledge, & swear according to these express words by me spoken, and according to the plain and common sense and understanding of the same words, without any equivocation, or mental evasion, or secret reservation whatsoever: And I do make this Recognition and acknowledement hearty, willingly and truly, upon the true faith of a Christian. So help me God, etc.   

The Oath of Supremacy.  
I A. B. Do utterly testify and declare in my conscience, that the King 's Highness is the only Supreme Governor of this Realm, and of all other his Highness' Dominions and Countries, as well in all Spiritual or Ecclesiastical things or causes as Temporal; And that no Foreign Prince, Person, Prelate, State or Potentate, hath or or aught to have any Jurisdiction, Power, Superiority, Preeminence or Authority Ecclesiastical or Spiritual within this Realm: And therefore I do utterly renounce and forsake all Foreign Jurisdictions, Powers, Superiorities and Authorities, and do promise that from henceforth I shall bear Faith and true Allegiance to the King's Highness, his Heirs and lawful Successors, and to my power shall assist and defend all Jurisdictions, Privileges, Preeminences and Authorities granted, or belonging to the King's Highness, his Heirs and successors or united and annexed to the Imperial Crown of this Realm. So help me God, and by the contents of this book.  
These Platforms and models of Oaths, as they are of holy use to unite our fidedelity to God and Man, so they are of Divine Authority, and seem to be influential from Heaven, from whence we have the Sacred example; so the Scriptures testify. Exod, 33.1. Depart hence unto the Land which I swear unto Abraham Isaac and Jacob. Thus divine usage is very frequent with God. Deut 1.8.34.35. Psal. 95.9. Luk. 1.73. Heb. 6.13. Heb. 7.21. And as God pleased to confirm his promise with an Oath. So King David God's anointed voweth and sweareth, calling on God and praying, Lord remember David and all his Afflictions, how he swear unto the Lord and vowed to the mighty God of Jacob. Psal. 132.1. 2. And Solomon his royal Son gave Counsel to all his subjects, and all the world. I counsel thee to keep the King's commandment and that in regard of the Oath of God. Eccles. 8.2.    
Having now set fourth the sacred ☜ Oaths and obligations of the Kings and Queens of England, and of some of the chief Officers and Ministers of State, together with the Homage of the Ecclesiastical Hirarchy, and temporal Nobility, and of the three great Officers of Court: the Lord high Steward, the Master of the Horse, and the Lord Chamberlain, by their Oaths as privy counsellors under, whose immediate command and power, all servants at Court, are sworn to fidelity and obedience, in their respective relations, and ranks of order, degrees and subordinations. It is plain and easy to every rational subject to discern and see the most excellent form of Government that the prudence and piety of former ages hath conveyed to the English to this present time: and we cannot do less than admire and magnify the gracious providence, and riches of God's favours to the Kingdom of England, who hath with the golden chain of harmonious Government so linked Kings and Queens to himself, and all their subjects and people to their sovereign Princes, that no Kingdom under the canopy of Heaven, hath a better frame of Government, either for Church or State, or the transaction of Ecclesiastic or civil concernments and affairs, in which there is such an incementing concatenation by wholesome laws, and customs, for justice, and the happy preservation of all the people's Rights, that as the King may sit as happily and securely on his Throne as any Monarch on earth, so his people may as prosperously thrive under his gracious Government, and reposing themselves under their own vines and figtrees; as cheerfully enjoy the inestimable blessings of their own just rights, and labours, Milk and Honey, with the overflowing favours of Peace and Plenty. How great a crime must it then be, to wrest or break one of the invaluable links of this golden concatenation, which Sovereign Princes graciously please to strengthen and consolidate (if possible) by their sacred Oaths to God, which cannot but endear and more oblige ingenuous subjects to greater exactness of duty and fidelity, considering that these pious proceeding, are more acts of Grace and voluntary and Princely condescensions flowing from the fountains of their own royal goodness, being methods of high degrees of kindness and love; where words or promises, and those at their royal wills and pleasure, are to be looked on, not only as certainties and assurances, but as deeds and complete performances. The civil Law expecteth as much from Noble men, and Persons of Honour, that there words be equally esteemed as their deeds, 
m Promissa nobilinm pro factis habentur. And Iser. c. 1. Tantum fidei & legalitatis presumitur in Nobilibus ut si quicquam promiserint id per equesit certum ac indubitatum ac si jam factum esset. And Iser. c, 1.  thus Homer honourably mentions Agamemnon 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Iliad. 18.  the word was no sooner out of that great worthies mouth, but it was his act and deed, but Princes are of more sublime and higher qualities as being earthly Gods, their words are more Sacred and Sovereign. Thus Pylat though an inferior Potentate, touled the Jews, quod scripsi, scripsi. And Servius commenting on those words of the Poet 
o Virgil. lib. 12. Aeneid.  Do, quod vis, bene inquit, presenti usus est tempore: nam promissio in Diis pro facto est. I give what thou wilt, the God did well to use the present tense, as if the will and words of Princes were very Acts and Deeds, but if any knot can bind faster than words or promises, see the gracious dispositions and customs of the Kings of England, offering up (as in the beauty of holiness,) the sacrifice of pious resolutions to God Almighty, in sacred oaths for their most Princely government.  
And as Kings thus unite themselves. by these most Sacred bonds to the King of Kings, so their Officers and Ministers of State, and servants of their Courts, are engaged by special Oaths of Obedience and Fidelity, and all their subjects are obliged by a national Law, to swear to the Oaths of Allegiance and Supremacy, no rank being to be excused (at the age of Eighteen) from these just and rational obligations, unless the Lords and Peers of the Realm, whose refined Honour being as equivalent, if not more superlative, doth as powerfully endear them to loyalty and true allegiance to their Princes; it cannot then but be justly censured a crime of the highest nature to violate sacred bonds with treachery and infidelity; and yet that soul sin may be presented more ugly, when any in greater and nearer trust about the King, (as a Minister of his royal affairs, or a sworn servant of his Court) shall perfidiously or timorously forfeit his Faith, which by duplicated Oaths being sealed on his Soul, as a door more secure under a double lock ought to be more firm, and not to be forced by any Art or Engine: and if single perjury be so notorious a crime, how horrid and hellish will it appear in the multiplication of false illegal & perjurous and damnable Oaths.  
The link and jonts of government, thus reaching from Heaven to Eatth, from God to Man, and from the King of Kings to Kings and Princes on earth, they thence graciously descend from royal thrones, to the meanest and lowest of all their people: who in a community participate of the blessings of Monarchy, under the protection and Grace of their Prince, and the benefit and provision of most excellent and wholesome laws, against whose sacred Person (as being Gods anointed) or rules of government, if any should be so traitterous or seditious, as to dare to contrive or conspire, they merit the severest degrees of punishment, and though they be as near to the Crown in blood as Absalon to King David, or as near in trust and Counsels, as the grand oraculous politician Achitophel, yet no relation or employment can so palliate the blaknesse of their offences, but that all good subjects are obliged as Hushai the Archite, to preserve their Prince in his royal Crown and dignity, and to detect and discover, dissipate and destroy all treacherous conspiraces, and rebellious Treasons against their Prince. This was the resolution and adventure of Noble Hushai, who commanded by King David obeyed his royal pleasure, and leaving the King in a deplorable sad condition, addressed to the usurper and traitor Absalon, and seemingly confederated with that unnatural Arch Traitor, and Achitophel and his complices; but God had so appointed that this loyal subject, by his wisdom and fidelity entrapped Absalon to his merited ruin, and so infatuated the Counsels of Achitophel, that the despairing Traitor (hanging himself,) became his own executioner, and the rebellious army being routed, and totally defeated, and Absalon hanged by the head in a tree, King David was gloriously restored to the royal City of Jerusalem.  
But least any presume to be loyal Hushites, who cannot reasonably merit the opinion or Name of true Royalists, and so not prove King David's friends. It is necessary that some characters and distinctions be intermitted for clearer truth, and plainer perspicuiry of what is dross, what is sophisticated false and feigned metal, and what (in this point) by the impartial touch stone is judged pure and perfect gold.  
The story of this concernment is a sacred record, written by the holy Prophet Samuel, 
p 2 Sam. 15.  which describes King David's danger and deliverance, his enemies and his friends, presents to the world the undutifulness of an unnatural Son, and the rebellious attempts of ambitious and traitorous subjects, Absalon was the Arch traitor, and Achitophel the chief counsellor in this foul conspiracy and black Treason, and the Prophet (as if to forewarn the world from future delusion and infatuation of that kind) describes the Traitors and Conspirators. 
Traitorous crimes or marks, 1. defamation or detraction.  First, defaming and dishonouring the King's government, sowing sedition, and disgracing the royal Courts of justice, saying, 2 Sam. 15.3. See, saith Absalon, thy matters be good and right, but there is no man deputed of the King to hear thee. This design was countenanced with the pomp and pride of a popular train. 2 Sam. 15.1. to amaze or allure the vulgar, 
2 Popular pomp & pride.  Absalon prepared Chariots and Horses, and fifty men to run before him. A great pretence to execute judgement, 
3 A pretence to do justice and execute judgement.  and do justice, promoted this rebellion, so the grand Impostor made way to advance his rebellion saying 2 Sam. 15.4. O that I were made judge in the land, that every man that hath any suit or cause might come unto me, (as the Supreme Magistrate and chief justice) And I would do him justice, 
4 Restless watching day and night.  vigilancy, diligence and indefatigable industry and attendance; to caress and court the people, were active practices of this popular politician so Samuel sets forth the traitor in the 2 Sam. 15.2. Absalon risen up early and stood beside the way of the Gate, 
5 Flattery and adulation.  and when any man that had a controversy came to the King for judgement, than Absalon called unto him, and with oily courtship quickly deluded common capacities, and simple credulity: this venomous and traitorous infatuation, that so swollen the people with avarice and ambition, was as epidemic and national, as infectious and ensnaring, 
6 Traitorous infection is usually epidmical  For, on this manner did Absalon to all Israel that came to the King for judgement. 2 Sam. 15.6. Traitors usually pules every vain, try all tempers, and incline all humours to augment and corroberate their party, and to effectuate their evil contrivances and machinations,  

7 Traitors are most courty crafty and fullest of dissimulation.  And as traitors lay their plots and designs, for general advantages, so they bend and humble themselves to court and catch all capacities. Thus Catiline caressed the lowest of the Romans as he passed in the streets. And it is remarkable in Absalon, how like a Serpent he insinuated, creeping and cringing, bending and bowing to the earth; so the Prophet observes him in his carriage to the meanest Israelite, 1 Sam. 15.5. And it was so that when any man came nigh to him, to do him obeisance, he put forth his hand and took him and kissed him. But that which was the chiefest cheat, 
8 Hypocrisy or the holy cheat  and both deluded King David and his subjects, was cunning hypocrisy, or (in the abused canting phrase of these juggling times) Liberty of conscience, and a pretence to holiness, or performance of religious vows; so the Prophet describes the deceiver. 2 Sam. 15.7.8, And it came to pass after forty years that Absalon said unto the King, I pray thee let me go and pay my vow, which I have vowed unto the Lord in Hebron, for thy servant vowed a vow while I abode at Geshur in Syria, saying if the Lord shall bring me again indeed to jerusalem, than I will serve the Lord. And as this arch conspirator Absalon, so his councillor Achitophel seemed to be very zealous, and religious: so the Prophet taketh notice that Achitophel being sent for by Absalon, He was it his City of Giloh where he was raising rebellion when offering sacrifices. 2 Sam. 15.12, There were many thousands engaged and envolved in the ☞ conspiracy, and some few hundred more innocent, or rather less malicious Traitors: and the Prophet to their comfort recordeth both their number and their qualities, 2 Sam. 15.11. And with Absalon went two hundred men out of jerusalem, that were called, and they went in their simplicity, and they knew not any thing. 
9 Traitors are false and most .  There is yet one attendant more, that is concomitant and adherent to traitorous dispositions, which are for the most part, very false and horridly perfidious; thus Absalon had no sooner leave to go in peace to Hebron, but immediately he sent his spies through all the tribes of Israel, saying, as soon as ye hear the sound of the Trumpet, than ye shall say Absalon reigneth in Hebron, 2 Sam. 15.10. These nine characters whiles they continue engraven on traitorous subject's hearts; they cannot be permitted to the reputation of true royalists, as Hushai the Archite, that noble Israelite, who was not tainted with any of these defiling qualities, but positively and in the affirmative was richly endued with many heroic virtues, which did highly capacitate his noble soul, for the service of his God the God of Israel, and for David the King the Lords anointed, and for the Peace, Liberty and Happiness of the Kingdom and Country, where he was an honourable Courtier, a prudent Counsellor, a loyal subject, and faithful Patriot; and the holy pen of that sacred writer, who did set forth & character Absalon, Achitophel and their traitorous confederates, doth delineate and portray in most (lively colours) the most incomparable and supereminent virtues of the true and perfect royalist in the great abilities and worth of Hushai the Archite, who (saith the Prophet) was in zealous passion, 
Characters of true royalists. 1 Holy indignation, for their King in a sad conditon. 2 Sam. 15.32.  or holy indignation, to see his King in a sad condition, his people in rebellion, and the whole Kingdom in such a wild confusion and distraction, Ecce occurrit ei Chusai Arachites, scissâ veste & terrâ pleno capite. Behold Hushai the Archite came to meet the King with his coat rend, and earth upon his head. Good subjects they neither value liberty, 
2 Attend there Prince in greatest danger.  life or limb, riches or fortune, nor any personal concernment; but when their King and his Crown is in danger, and his royal Person in the field, they hazard and adventure all; as loyal subjects in their Prince's service, and they are not only to attend, but to be active, quick and lively in the concernment of a Crown: this great worthy is a noble example of diligence and activeness in his swift endeavours, to advance his prince's cause, their is no mention made of declaration or proclamation, of the call of a drum or sound of trumpet, but as soon as the royal Standaris mounted, 
3 True royalists ought to be quick and active for their King in danger.  and it is but whispered, or at least but rumoured that King David was in danger, and his people in rebellion, Hushai speedily posteth and addresseth to the royal camp, so the Prophet expresseth, Chushai Arachites occurrit, ran (as with all haste) to meet the King, impatient until he came to his Prince's aid and assistance. This worthy Israelite was neither timorously or cowardly inclined, as ignoble Poultrones, nor treacherously affected as Laodicean newters, nor shackled and imprisoned with the fetters of base and filthy lusts, as lascivious and lu xurious epicures, but, as on a sudden abandoning and quitting all delights prophits and concernments; as swift as lightning, he flieth to attend his Prince in his dangerous extremities, as Hushai was quick and active for the preservation of his King: 
4 The best royalists the most religious. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Apol. 2 Sam. 15.32. Ista ingeniorum scabies ut omnes disputare malint quam viveve. Seneca epist. 2.5.  so he appears (which was his greater honour and commendation,) religious, and rightly settled for his principles in God's worship and service; he was no black soul'd Atheist, whose devotion entirely attends his interest, nor factious Schismatic, hypocritical separatist, or brain sick Fanatic, but a true Israelite indeed; and so it appears, by the double circumstances of the manner and time of his attendance; for the manner it was in a jewish mode and dress, his  rend, and his head covered with earth, emblems of sorrow and indignation, and a religious condolement and compassion. And as to the time of his address, it proved either by design or providence to be at that instant, When the King was come to the top of the Mount, where he worshipped God, behold Hushai the Archite came to meet him. Even then when the King was at his prayers and earnestly said, 
2 Sam. 15.31.  O Lord I pray thee turn the Counsel of Achitophel into foolishness. 
5 Fortitude requisie in true royaliste.  Then as joining in holy devotion, did Hushai most happily attend his King's commands. To these excellent capacities and fitness, King David found Hushai a man of courage & magnanimity, neither fearing the Enemy's power, nor distrusting the Kings more weak and sad condition, not of a low and pusillanimous spirit, nor of a ranting and vaporing humour, who like some squibs and crackers will thunder and roar like lions, (and though the cause be never so good) in an instant change their notes, and like timorus Hares betake themselves to there heels. This Israelite was a person of honour and courage, truly valiant, 
6 Temperance requisite in all royalists,  and therefore more proper for service of highest trust, and as this bright shining virtue did show it self in Hushai; so temperance (doubtless) kept him company, without whose influence understanding, sense and reason, or what can be thought honourable to a Prince, will suddenly be drowned and overwhelmed in the stinking puddles of gluttony, drunkenness, riot, luxury, or detestable debaucheries. Temperance and valour, loves to keep company with justice; And 'tis very probable that this golden rule of doing right, and giving to every man his due, was a chief motive to King David to employ one of so just and righteous resolutions, 
7 justice and upright dealing.  who so dutifully paying his loyalty to his Prince as so cheerfully to hazard and adventure his life, might (possibly) be more successful in so near a concernment as the preserving of a King on his Throne, and the appeasing and extinguishing of the flames of so formidable a treason. These three fair Ladies are never without the society and counsel of Prudence, 
8 Prudence,  and in this perilous juncture she might be more highly useful, because as Plato, she is the chiefest guide that best adviseth human actions. 
q Prudentia sola praeit & ducit ad recte faciendum. Plato in menae.  Aristotle is more plain urging 
r Fieri non potest ut quisquam vere probus sine prudentia audiat. Arist. & hic.  that no man can be justly styled good or honest, who is not prudent, as necessary to true Policy and Government, as the line and plummet to the skilful Architect 
s  Architectis nullum epus recte processcrit sine libella & I Lips, . This as the rudder turns the Ship and best steers the course when she is under sail: the King experiencing a quick and lively spirit, a great judgement and more solid understanding in his loyal subject the Archite, resolved to make choice of his faithful abilities, when his Crown and life and all that was sovereign and truly royal, seemed to be in an ambiguous and dangerous state. To all these the constancy, the fidelity, the secrecy, the extraordinary friendship, passionate love and amity, that King David had for Hushai, or that Hushai had for the person and high calling of the King: these happy experiences might rationally incline King David's confidence, 
9 Constancy, Fidelity, Secrecy are requisite in true loyalists.  to recommend and commissionate his faithful subject to manage and conduct this weighty business. These are lively marks of true loyalists, and well worthy and becoming the imitation of all who pretend to be loyal subjects; yet this case of Hushai seems to be of a most remarkable and extraordinary quality, both in respect of King David and in relation to Hushai. First, in regard of the King, who (surprised with a rebellion, under a pretence of Religion, and a vow to be performed at Hebron) was forced to a sudden necessity, to use his greatest Art and Policy to disperse and dissolve that growing traitorous cloud which began to spread, and to look so formidable. Thus a great Critic adventures to comment on the text, 
t Non deserebant Davidem in tantis malis suae Artes, sed ubi Leonina non proderat, assumit vulpinam. H. Grotius in 2 Sam. 1●.  and saith David as a great commander and experienced general, wanted neither wit nor arts, and martial designs, to crush in pieces, and counterplot Absalon's ambitious aims, others conjecture that this extraordinary command and commission, was given to Hushai from David as his King, who having a sovereign power over all his subjects might exact obedience, having a superlative Authority, in so great a peril to circumstance his royal pleasure in this service: as the King should please to judge fit for persons, time and place, and this seems very probable from the Prophet Samuel 
u 2 Sam. 15.33.34. Si veneris mecum eris mihi oneri.  who thus records the dialogue betwixt the King and Hushai, If thou passest on with me, thou shalt be a burden to me, but if thou return into the City thou mayst defeat the Counsel of Achitophel. And Vatablus 
x Videsne tu? valesne tu in concilio, quod si vales concilio revertere, plus enim mihi profueris redeundo quam manendo Vatablus in loc. 2. Sam. 1●.  seemeth to incline much to this purpose, as if the King had reasoned 
y Nun videns es? nun Propheta es? si dominus responderit tibi redeundum in urbem redito, Chal. Paraph.  the case and debated with Hushai, thus; saying, thou art a subject of great experience, as sharp-sighted as an Eagle in popular commotions, strong in judgement, prudent in Counsels, Eloquent and powerful in persuasion, a Lion for courage, and a Lamb for courtship: civility and courtesy, go thou into the City Jerusalem, and if possible defeat Achitophel's counsel; there is a third conjecture, which seems to carry with it the clearest truth, and that is in this unexemplary command and service, King David as a Prophet, and the Lords anointed, by a divine direction or infusion from above in this sea of troubles, guided more especially by the dictates of God's holy spirit, found out this happy expedient to avoid his Enemies, and to destroy their traitorous combinations, this seem to be genuinly derived from the sacred history, 
2 Sam. 15.31.  which relates that King David worshipping God, fell to his prayers and said 
z 2 Sam. 15.34. Dixeris Absolom servus tuus sum Rex; Patere me vivere.  O Lord I pray thee turn the counsel of Achitophel into foolishness, and the King had no sooner ended his prayers, and was come to the top of the mount where he worshipped God but Hushai came to meet him, and the King (as directed by the spirit of God) immediately commandeth Hushai instructing him with the matter and a form of such words, as seemed to be suitable only for such a service, as he was employed in, and as sent from Heaven to save a King from perishing, and to preserve a Kingdom a Say (Hushai) unto Absalon I will be thy servant O King, as I have been thy Father's servant hitherto, so will I now be thy servant also. This commission was only suitable to such a sovereign Prince, whose divine spirit, was directed from above and it is very colligible from the context of this story: that King David had for the transaction of this high concern (wherein a King, a Church and Kingdom were all in such eminent danger) an extraordinary and prophetical spirit, and that will plainly manifest itself, when it is observed and scanned how Hushai comported himself in this royal trust wherein the King employed him, which was so successful; that (by God's assistance) it caused the ruin of the traitors and that high rebellion. The Prophet mentions Hushai's insinuation into Absalon's presence, and into his Counsels, wherein as he shown his obedience to his Prince and his own matchless wisdom, and invincible courage, who was neither catched with Absalon's flattery, nor daunted with the oraculous policy of perfidious Achitophel. Hushai made his way as King David commanded him, saying, to Absalon 
a 2 Sam. 16.16. Salve Rex. Salve Rex.  God save the King, God save the King: and now having by fair speeches justly ensnared the flatterer, and gained acceptance and credulity, Hushai attendeth his opportunity, to annihilate and destroy the traitors and their treason, which he brought to good effect: first, by opposing and decrying the counsels of Achitophel, which being refused, the despairing Statist, went forth and hanged himself. 
b 2 Sam. 17.25.  It cannot but be pertinent to observe how justly the judgements of God found out this prodigious matchiavil; who sowed the tares of dissension betwixt a Father and his Son: and cherished the seeds of Rebellion in the subjects against their Liege Lord and King: the horror of his crimes, (as yet more odious and abominable in the eyes of God and men) are recorded to his lasting infamy in the sacred History, where the diversity of Achitophel's and Hushai's counsels are set forth at large, with the success of both. First, Absalon calleth for Achitophel 
c 2 Sam. 16.20.  and said give me counsel, what we shall do, and as he presently venteth the poison of his soul, damnably advising Absalon to go into his Father's Concubines, which he hath left to keep the house, and all Israel shall hear that thou art abhorred of thy Father, then shall all the hands that are with thee be strong. This evil counsel was to well entertained and practised, and prosecuted with as much impudence as impiety, So they spread Absalon a Tent upon the top of the House, and 
d 2 Sam. 16.22.  Absalon went into his Father's Concubines in the sight of all Israel. As this foul sin was prepared to make not only a breach, but an abhorrency betwixt the Father and the Son, so the Gibeonite proceeded in his dangerous and destructive counsels persuading Absalon, that he might have the choice of twelve thousand men, that he might arise and pursue after David in the night, and saith he I will come upon him while he is weary and weakhanded, and will make him afraid, and all the people that are with him shall flee, and I will smite the King only. 
e Sam. 17.1.2.  Herein was much mischief contained as the force of a considerable Army, the terror of a pursuit in the night, and blood thirsty cruelty threatening, to chase or surprise a feeble and fainty marching Army; and most maliciously to smite and murder the King only, but God prevented the mischiefs of this bad counsel and fowl design. For it pleased the providence of Heaven, to order that Absalon should call likewise Hushai the Archite and to hear what he said and he (obedient to King David's instructions, and guided by the breathe of the holy spirit gave counsel) of another complexion, saying boldly and faithfully 
f 2 Sam. 17.7.  That the counsel that Achitophel hath given is not good at this time for (said Hushai) thou knowest that thy Father and his men be mighty men, and they be chafed in their minds 
g Bitter of Soul.  as a bear that is rob of her whelps in the field, and thy Father is a man of war and will not lodge with the people behold he is now hid in some pit, 
2 Sam. 17.7.8.9.10.11.  or in some other place: And it will come to pass when some of them be overthrown at the first, that whosoever heareth it, will say, there is a slaughter among the people that follow Absalon. And he also that is valiant and his heart as the heart of a Lion shall utterly melt: for all Israel know that thy Father is a mighty man and that they that be with him be valiant men. Therefore I counsel that all Israel be gathered generally to gather from Dan even to Beersheba, as the sand that is by the sea for multitude, and that thou go to battle in thy own person, so shall we come upon him in some place where he shall be found, and we will light upon him as the dew that falleth upon the ground, and of him and of all the men that are with him, there shall not be left so much as one. Moreover if he be gotten into a City, then shall all Israel bring ropes unto that City and we will draw it into the River, until there be not on small stone to be found there.  
This counsel was clean contrary to Achitophel's presenting King David and his Army not feeble but formidable, and admitted not of Achitophel's but of Absalon's own advancing with his Army of Rebels, and as God had appointed and ordered, even so it came to pass. 
h 2 Sam. 17.14.  And Absalon and all the men of Israel said, the counsel of Hushai the Archite is better than the counsel of Achitophel. This endeavour succeeding prosperously, it was to be hoped that the traitors being distracted in their counsels, might not prosper in their black design which fell out accordingly. God and the King having instructed Hushai, the work went on the better and the holy record beareth witness of the truth. For the Lord had 
k 2 Sam. 17.14.  appointed 
l Nutu domini the original bears had commanded  to defeat the good counsel of Achitophel:  induceret Dominus malum, super Absalon; to the intent that the Lord might bring evil upon Absalon. These great transactions, thus wisely & faithfully managed; Hushai (according to the King's command) imparted the secrets and results of the counsels to Zadock and Abiathar the Priests, saying, thus and thus did Achitophel counsel Absalon and the Elders of Israel, and thus and thus have I counselled, now therefore send quickly 
m 2 Sam. 17.15.16.  and tell David, saying, lodge not this night in the plains of the wilderness, but speedily pass over, lest the King be swallowed up, and all the people that are with him. Now jonathan and Ahimaaz stayed by Enrogel (for they might not be seen within the City) and a wench went and told them, 
Vers. 22.  and they went and told King David and he arose upon this intelligence, and all the people that were with him and passed over Jordan by the morning light, there lacked not one of them that was not gone over jordan. The King thus advised of the Enemy's designs, advanced to Mahonaim and taking a view of his forces, divided his Army into three Brigades, and set one third part under the command of his General Joab, 
King David's generals joab Aibshai Ittai. 2 Sam. 18.2.6.7.  another third part under the command Abishai the Son of Zerviah, and a third patt under the hand of Ittai the Gittite; the Army then and thus advancing, the battle was in the wood of Ephraim where the people of Israel were slain before the servants of David, and there was a slaughter that day of twenty thousand men, and Absalon (as neither worthy of favour from Heaven or Earth) riding on a mule his head was caught hold on by the thick boughs of the Oak, and the Mule, (the very beast whereon he road) forsook him and went away and left him to be pierced through with the darts of vengeance, and the weapons of death. The Traitors thus dispersed and routed, good news of a happy victory, 
2 Sam. 18.31.  and tidings of Salvation was posted to King David in the mouth of Chushi ⁿ so the Prophet Samuel relates that Chushi came, and Chushi said, tidings my Lord the King, for the Lord hath avenged thee this day on all those that risen up against thee. The Enemies discomfited and the victory proclaimed Israel as well as judah fell into a zealous emulation and contention for loyalty, and King David's Enemies strive to manifest themselves chearsul and obedient subjects: this is evident in the sacred passages of this royal story, Israel fled every man to his tent, and as at an instant in the next verse saith the Prophet and all the people were at strife, through all the tribes of Israel saying, The King saved us out of the hands of our Enemies, 
2 Sam. 19.6.  and he delivered us out of the Philistines, and now he is fled out of the Land, for Absalon, and Absalon whom we have anointed over us is dead in battle. Now therefore why speak ye not a word of bringing the King back. Thus the King's greatest Enemies in his sudden prosperity became his friends, but as for judah his loyal party, the King (returning towards Jerusalem in triumph) had an eye principally on them. And King David sent to Zadock and to Abiathar, saying, speak unto the Elders of Judah saying, why are ye the last to bring back the King to his house, 
2 Sam. 19.10.11.  seeing the speech of all Israel is come to the King even to his house, ye are my brethren, ye are my bones, and ye are my flesh, wherefore then are ye the last to bring back the King. Thus at King David's return and restauration towards Jerusalem judah and Israel, 
2 Sam. 19.15.  friends and foes all being King David's subjects, 
1 Vnanimi consensu Tremel in loc  united their acclamations in this happy occasion of solemn joy: 
2 Sam 19.41.42 43.  and as rivals seemed to contend whether Tribes should appear more absolute and perfect royalists, the Prophet's expressions are most emphatical. And behold all the men of Israel came to the King, 
Tribules jehudae & qui pro Davide militarant quibus copiis freti audaciores erant in sua responsione junius  and said unto the King, why have our brethren the men of judah stolen thee away, and brought the King and his household & all Davids men with him over Jordan? And all the men of Judah answered the men of Israel, because the King is near of kin to us, Wherefore then be ye angry for this matter? have we eaten at all of the King's cost? 
Refellendo rationes Israelitarun & ludifican do co insolentius adhuc locuti sunt, quam Israelitae. Tremel, in loc.  or hath he given us any gift? And the men of Israel answered the men of Judah, and said, we have ten parts in the King, & we have also more right in David then ye, why then did ye despise us, that our advice should not be first had in bringing back our King? and the words of the men of Judath were fiercer than the words of the men of Israel. as justly despising their pretences to merits and thanks who had so lately co-assisted in such a bloody rebellion. The storm thus over of King David's troubles, and the confusions so calmed and allayed by the King's incomparable wisdom, his General's courage and conduct in the Army, and the unparaleld counsel and fidelity of Hushai, the King was gloriously restored to his throne, the Priests admitted peaceably to attend at the Altar, and all the subjects, both judah and Israel contended for more exact precedency in the duty of loyalty and allegiance. These were the effects of these noble endeavours conferring much advantage to the King and Kingdom's happiness, & these examples of Fidelity and Loyalty may direct all subjects of future ages to intimate (to their utmost power) the sincere and faithful Israelite, and that none may over admire, or too much flatter themselves or services, 
Observations on Hnshai,  Obs. I it may prove pertinent and to the purpose to remember that Hushai was (first) passionately afflicted, when he heard of the King's distress and danger, and dutifully attended his royal person and commands: (secondly) he stirred not from the King until David commanded him. Ob. TWO (thirdly) Ob. III that he waited on Absalon in his counsels, but not without the King's privity and instruction: (fourthly) Ob. IV that he exceeded not his commission, but from point to point obeyed the King's pleasure: (fifthly) Ob. V that his confidence and the persons to whom he was recommended (for the more happy transactions of the great trust reposed in him) were Zadock and Abiathar the Priests and their two sons jonathan and Ahimaaz men of piety, fidelity and soberness: (sixthly) Ob. VI that Hushai was so high in esteem with King David that he was both by the King and his Enemies, owned as King David's friend, (seventhly) Ob. VII that the hand of God did signally appear (at this time) in the King's great deliverance and readvancement to his Throne, for God had appointed, and Commanded it should be so: These circumstances premised. It will be the safest way and most honourable: for all subjects who; (as deluded Israelites have offended their Sovereign, and yielded either to Absalon's flattery or Achitophel's Counsels, and so defiled their souls with Treason and Rebellion:) to become cordial and true converts to their Prince; and laying fast hold on his mercy and clemency to repent them truly for their crimes and errors. For this is the plain Path to true Content, and high way, and passage to Heaven.   

 depiction of a crown   

The Parallel betwixt King CHARLES the II. King of ENGLAND, And LEWIS the iv the FRENCH King.   

THe Father of King Lewis the fourth of France was deposed, and dead in Prison: his Subjects in Rebellion; and at the same time, he an Exile in England: but the success of time changed the face of all affairs and struck a deep sense into the Rebels thoughts, so that they who so evil entreated the Father, recalled the Son to elevate him to the Royal Throne.  
Behold here that Gallant young Prince at the Seaside, and in the view of those Vessels; wherein he sailed, from Dover to Calis; Thus Congratulating his Subjects, before he accepted the present of his Sceptre.  
Published first. 1654.  
Reprinted again. 1659.   

LEWIS the iv To his Revolted Subjects.  
BEfore I shall receive your Oath of Fidelity, which I may justly demand, and you ought dutifully to take, I shall let you know you have recalled (this day) a Prince (who during his Exile) had nothing else to do, but to study how to Rule and Reign; and hereby I shall enforce you to believe that you shall not be able to make a Royal Throne a passage into my Father's prison: And after you have presented me with a Crown, to dare to wish me so much ill, as once to think of Chains and Irons. I know well, that this discourse will surprise you, and that you did not believe when you presented me with a Sceptre, that I should not rather have received it with Thanks, than Reprehensions; but this act is extraordinary in its commencement, in its progress and in its conclusion; and it is just that all circumstances should be proportionable. Let it then suffice you only to know, that if I be ignorant to what point Subjects are to pay their obeisance, yet I am not ignorant to what degree Sovereigns may extend their clemency: Notwithstanding there is this difference betwixt them, that the Subjects have no limits for the first, but Sovereigns have for the latter. The People are obliged to the Prince's wills, both by their Births & their Laws. They own them their goods, their lives and their liberties; and their Princes own them nothing but justice, which can hardly pardon Traitors. If these Truths & Maxims had been equally understood, and followed by the late King my Sovereign, and you his People, affairs had not been in that sad condition as they now are. The State had not been reduced to such confusion; the Provinces had not been Cantonized; Germany had not been so full of Factions; Italy had not been so divided; all the Cities of the Kingdom had not had so many kings as they now have Governors; you had not been guilty of the crime of Treason, in elevating an Usurper to the Throne, the King my Father might still have Reigned, or (at least) I might have received the Crown from his hands, and not from yours; his Tomb might have been bedewed with my tears, his Sceptre had not been profaned, his Hearse might have been covered with Trophies, & not with Chains. you might have been happy and innocent. But as his Clemency, and your Rebellion were the sole causers of all these evils, so your Obedience, and my justice, are the only means to make reparation. Consider a little (I pray you) (that you fall not back in the same estate wherein you were,) in what Relation you now stand; and in what condition I am. First, you have violated all sorts of Rights in the person of your King, you have raised a War against him; you have assaulted him, and afterwards poisoned him; you have abused the confidence he had in you, you have detained him prisoner with as great Treason as Injustice, with as great insolency as cruelty: an injury which was never offered (hardly) to the person of an ordinary Herald. Thus you have violated, and impudently abused your King; you have detained him prisoner during a Treaty of Peace, for five years together led him from prison to prison; you have forced him not only to set by his Militia and to depose his Crown; but you have constrained him with violence to transfer it into other hands then to mine. To conclude, you put him to death, and you have reduced myself to a strict necessity, to search my safety in my flight, and to go and show my misery beyond the Seas. Yet this is not all, you have done one thing which never any did before, it hath been seen sometimes that the Grandees of a Kingdom have interposed themselves against a Tyranny, and have destroyed it; but 'twas never seen that they themselves elevated a Tyrant to the Throne as you have done: In these kind of crimes the Abettors may be said to be more criminal than he who hath received all the fruit: For if each one of you in particular had aspired to set the Crown upon his own head, you might have been more excusable, then to have snatched it from your lawful Prince to place it on the head of an Usurper. But you'll say to me, the Prince that bore it was not able to support it. To that I shall answer, As I have the honour to be his Son, and was his Subject, it belongeth not to me to determine what he could, or what he could not: seeing he was my Father, I ought not to presume to be his judge, and seeing he was my King, I ought not to be so impudent to censure, much less to condemn his actions, he being not obliged to render an account to any, But God alone. Believe then, the same respect I have for his memory, you ought to have had for his person, he was your King as well as mine: seeing then that Kings are called the Fathers of the people. Their Subjects are obliged to have for them a true resentment of a respect, which their very birth may infuse into them: Besides, as Sovereigns are the true Images of God, and that the splendour of their puissance is abeam and ray of his power; Subjects ought to have an equal submission to their Sovereign's will. When you see a Comet appear, the Sun eclipsed, the Thunder bolt fall on innocent heads, when you see Floods drown whole Towns, by their inundation, and the Sea (passing his bounds, and swallowing whole Provinces in the bottom of the deep) devour them up: When you see an Earthquake make Kingdoms tremble, and cause horrid devastations of whole Countries, than (I say) it is permitted to the People to murmur? Do you not discern the contrary, how in these occurrences they redouble their vows and prayers, and that they are never more obedient to God, then at such a time, as if God had forsaken his providence of the Universe? and when it shall so happen, that Heaven (for the punishment of your sins) gives you a Prince under whose Reign policy and prudence are not well observed, during whose Government Forraign and Civil Wars devour all with cruel ravages: it belongeth not then to you to reprehend and condemn your Sovereign; for is he feeble? then you ought to sustain him: is he unfortunate? you aught to bemoan him: is he wicked? you aught to look upon him as a scourge and chastisement sent from Heaven, and to wait with Patience for a remedy from that hand, which hath caused your evil. For when a Prince commands an Army, and gives Battle; if it so happen that the Soldiers perform not their devoirs and duty, that his squadrons yield, the main body be broken, and (in the end after he hath done even miracles in his person, he be yet constrained to quit the field, and to retreat from his Enemies? is it not the Prince that loseth the Battle? Is it not the Prince that suffers the disgrace? Is it not the Prince that is reputed vanquished? And that bears the loss and infamy of the day? Notwithstanding, that by his own particular actions he hath merited to be conqueror? seeing it is thus, why will not you (in such conjunctions) bear with the infirmities, & misfortunes of your Princes, as well as they do with yours? Or (to speak something yet nearer to the quick) why do you not repair these disorders by your own more exact obedience? The Prince alone is obvious in a Battle to the infamy, Cowardice and misfortune of his whole Army, and you are thousands, who are obliged to strengthen the Authority and honour of your King, which he cannot support with his single valour. Believe me, if all Subjects would be loyal, no Kingdom could be miserable: and if all Princes thought more of severity then of Clemency, there would not be so many Subjects; Rebels. Moreover, if it were permitted to the Capricious people to take and give Crowns, when they fancied a change: I conceive there is not a Shepherd but might hope to be a King, and not a King but might be reduced to be a Shepherd; so unruly and uncertain are their floating judgements. But (to speak the truth to you) these things ought not thus to pass: we are your Masters, and you ought not to become ours. It is not that I am ignorant that God disposeth of Sceptres and Crowns, as he pleases, and gives them as he lists, and bestows them on, or takes them from whom he will, and what he always doth is without all injustice; sometimes permitting that the people shall elevate to the Throne, those who never pretended to such a high degree. But when such an accident happeneth, it is usually in favour to those extraordinary persons in whom Virtue hath impressed a Royal Character so visible, that it were almost injustice not to admit them Kings. To conclude, that which precedes, and that which follows, aught to be sufficient to justify the effect, and it became Charles, Martel, Pepin, and Charlemagne pvissantly to erect a Throne, which was not founded upon a line of right succession, yet even in this reencounter you will see the event to this present hath not authorized your design; The Engine of this enterprise hath been slain in battle: The Archbishop of Rheims preserved not his life, but three days after he had anointed the Usurper. But it is not seasonable (to day) to exaggerate the injustice of your proceed; I am not willing to particularise other things, and I shall satisfy myself with telling you, in general, that Kings ought not to lose their Crowns, but with their lives, and that nothing can dispense Subjects from the respect, and loyalty, which they own to their Sovereigns, nor any pretence (whatsoever) Authorise Treason and Rebellion. If sacred persons may not enjoy their particular privilege, (which is derived from none but God) they shall be exposed, more than others, to all sorts of miseries; Their guards will appear to them instead of enemies, their Thrones will rather seem a direful precipice than a place of honour, and safety; a King (of this kind) is no better than an illustrious slave, when he shall have as many Masters as Subjects. This first disorder will quickly cause a second, for when the Nobles of a Kingdom fail in their duty to their Prince, their own Vassals, and Tenants will forfeit their fealty to them, and then Rebellion communicated from the Grandees to the Commons, and so descending from one Soul to another, an universal confusion swells and devours all. Every one will command, and no person obey, (and in this resentment of Levelling equality) each person proves a slave to his own ambition, & no one, either rationally Commands himself or others. In effect, this is the most sad condition that a Kingdom can fall into, when there is no subjection, and where (for their punishment) the Prince hath not force to reduce the people to their obedience. For mine own part, when I consider myself to be the Son of a King, the successor of so many Kings, and yet, notwithstanding that I immediately succeed not my Father: This Idea imprints in me, a strange confusion as towards you, and an extreme grief as towards myself: for when I reflect how the same Subjects who inchained Charles in Fetters, and gave the Crown to Robert, placed Lewis on the Throne, the malice which they bore to the Father, may it not easily fall upon the Son? and may not they fear that the Son will revenge the outrages committed against the Father? but yet (may some one say,) those who have searched after you, and passed the Seas to present you with a Sceptre, they need not fear that the memory of their ancient injustice will oblige you to punish them: They have reason rather to believe, that this submission should blot out the memory of the first disservice: It is certain, in the exact Rule of justice, no noble Action ought to pass without his recompense: and it is really as true, That no crime ought to escape without his punishment. After all these reasons, what ought you not to fear? and what not to hope? you have recalled me to the Throne, 'tis true, but if you had not, had you not been as Criminal against Lewis, as you had been against Charles? he who gives to another, that which he hath taken from him, restores without doubt that which he hath taken, but his restoration is not a free present, and he ought not to expect thanks for an Action of that nature. No, it sufficeth of one punish not the first, without intending any recompense for the second. I may say also, that you understand not rightly all my present concernments; for why? because you have not left me still in exile, because you have rendered what justly appertained to me, Because you understood that I came to re-demand mine own, not with a powerful Army: and (being tired with your crimes and miseries) you believe you may probably disarm the fury of Heaven, by this Act of justice: No, no, confide not in any of these pretences, for if I had not stronger considerations than these, I should commence my Reign with the punishment of your treasons, I should send them to prison, who restrained the person of my Father, & expose them to the most cruel tortures, who contrived and caused his death, with the greatness of his misfortunes. Those black crimes are such which nothing can exterminate; Repentance and tears from common errors, where humane frailty may plead excuse, and not for Traitors and Rebels, nor for those, who have destroyed Thrones and Sceptres, inchaind Kings, created and protected Tyrants. Think not then, that by taking an Oath of fidelity (which is your duty) that I am thereby engaged not to do what becomes a King. No, I scorn a Throne where I should be a slave, and I had rather be obscured in prison, as my Father was, than not to Reign as Sovereign. Those people with whom Loyalty is elective forbear not to make their Kings absolute, because they could have no pretence of justice to do otherwise: judge then, if those who hold their Crowns from Heaven ought to acknowledge their subjects for their Masters, & whether they ought not rather to punish, or pardon, as best agreeth with their pleasure. In a word, I find it far more glorious to be a loyal Subject, then to be a King disobeyed. Prepare then yourselves to render me all that obedience which you own me, and (without farther informing you, whether you are to hope more for Clemency or justice) resolve yourselves to an absolute submission, I know well some peevish Politicians will censure, that I act not as I ought in this conjuncture, and that I should reflect on former passages with some sweetness, and gratify you with Presents, to encourage you with future hopes, but I presume my Policy is more generous, and more secure than theirs; for if I had so persuaded you, perhaps you would have believed me to have been more fit to wear my Father's Irons then his Crown; and would have more suspected me of weakness and dissimulation, this excessive indulgence would give you more of fear, and me less of honour and estimation: I (being then so far from following such Maxims) tell you once more, that I declare myself to be your King. And (without farther capitulation with you) I ascend the Throne by the steps of mine own Authority as Sovereignly, as if not recalled by you at all. Hitherto I have let you know I am not ignorant how far the duty of Subjects ought to bend: But moreover, I judge it fit to acquaint you to what degree Sovereign Clemency may extend itself; to this end, that by that resentment, you may reasonably know what to fear, and what to hope. Know then, that although a Prince may justly punish Traitors, he may likewise pardon penitent offenders, principally then, when he discerns his pardon shall reclaim insolency to obedience, and fidelity: For, seeing Kings are the Fathers of the people, they ought not always to be too severe in justice; and seeing that a Prince may afford grace and pardon to his enemies, he may without doubt show pity and mercy to his own Subjects: He cannot well punish them all, but must (in part) enfeeble himself; nor sluice out their blood without emptying his own veins; wherefore he ought to spare as far as Reason and justice can make the way passable. When then a particular accident grows up against a Prince, or State, it may suffice that the heads of some chief offenders be sacrificed to a reparation, and that by some severe examples, others may be instructed with exemplary terror. But seeing that the number of the offenders may prove infinite, and if all should be punished, a desolation of entire Provinces might succeed, and consequently more men be lost then 15. main Battles could devour, so that the piles of dead corpse should make mountains, and severe execution of revenge cause Rivers of blood: in such considerations (I say) It may be better to use a great example of Clemency, then of justice, and hazard something, rather than to lose the lives of so many miserable souls: and there cannot be a greater Victory then to vanquish ones own passion in such dangerous conjunctures. Fear not then that I shall abuse my Authority, since if I should punish all who have offended, I should reduce my Kingdom to a forlorn Desert: For who is there among you that hath not failed of his duty? Some have done mischief, others have desired it, or at least permitted it to be acted: some have assisted Robert, others have directly fought against their King: some have most perfidiously laid their hands upon their Anointed Lord, & committed a sâcred person into prison, and others have (at least) forsaken him. The public good is pretext of all things, but Rebellion alone is the mother of that horrid Monster. The Nobles agitated (as they did) for their own interest, and the people by their madness, and unavisedness, seconded their fury, and put in execution the intention of the Parricides: Your wives and your children are not exempt from these crimes, seeing (without doubt) they made vows for their Parents offending, and prayers against their Prince. Whereas then I cannot punish you all, but that I must utterly exterminate you; it resteth at my choice, whether I would become a King without Subjects, or to pardon you out of pure grace and bounty, and not by Obligations. It may be that during your lives you may repent you of your ancient crimes, and become as faithful as you have been disobedient. But (perhaps you will tell me) as to ourselves, we have repent formerly before we sent to you to come, and receive the Sceptre which belongs to you. 'Tis true, it may be as you have said, and that I have considered your Addresses to me were to make reparation of what formerly passed, and that with those hands you would advance to the Throne his Son whose Father you had barbarously removed. But (after all) whosoever can abandon the path of Virtue to make choice of that Vice, can again embrace that occasion if presented. Wherefore you own greater obligation to me than I can confidence to you; for had I not resolved to show Grace and Pardon, the great number of Nobles which the King of England, my Uncle, hath presented to me to attend my person, had not come without Soldiers; each one of these who encircle me have troops at their command: and I would not have received my Father's Crown but in the head of a victorious Army, in the midst of a Field covered with dead, and dying men; bedewed with the blood of ten thousand Rebels: I would have been the Conqueror of my Kingdom, and not have mounted unto the Throne supported by the same hands who snatched it from my Father's head. But I call to mind I am your King, as you are also my Subjects, and in this relation I can love you yet, as guilty as you are: I can have pity for your errors, and kindness for your obstinacy; and I will not put myself into a condition of sadness after the Victory: I am then come to you without an Army, to receive what is mine. This Action (without doubt) is hardy, bold, and well deserveth glory; and is sufficiently obliging to demerit your acknowledgement in all degrees of fidelity. Before that you were criminous, the Divine & humane right conjured you notto forsake your Prince, but this day a new obligation chaineth you to more strict obedience. It is not enough alone to be faithful, so to satisfy your duty; but it is your part to blot out the memory of what is past, and to justify what is present; you ought not to look on me merely as your King, but as a King of your own choice, as a King who hath pardoned you, as a King who confideth in you, who now is commending his person into your hands, and commits the very care of his life to your protection, next to Heaven: Study then to gratify such pressing endearments, and provoke not the wrath of Heaven upon your heads by new rebellions. Those who have examined your by past actions, approve not (doubtless) that resolution that I have taken to return into France as I have done; for (they will tell me) what confidence can you have in those who had no regard to their lawful Sovereign? They pretend much to desire your presence, but their fears exceed their desires: And it is rather to secure your person, then to advance your Sceptre, that though you are this day recalled, yet as long as your youth continued, they suffered you to live in exile, & obeyed Robert; but he being dead (at present) and they seeing that you were in a condition to obtain by force that which they now offer, they seem to repent, not so much regarding your loss, as themselves. Behold the reasons which have here contested with my resolution, which (seeing they are not without some rational ground) I have not desisted to persuade myself, and that in double choice, whether to make a War with you, or confide in you, I have chose the latter as more glorious, and I love rather to hazard my person then the destruction of all my Kingdoms. Those who taught me the art to Reign have well fore-seen the Exigencies to which I am now reduced, and therefore without doubt they took so much care to advise me what to do in justice, and what I might be allowed to do in Clemency: These two Virtues appear as contraries, but are not; they accord easily in the heart of a Prince. They mutually give place each one to the other in the Empire of his Soul, according to the divers occasions which are presented, for he ought always to abound in Clemency, and he ought not likewise to be ever too severe with the strict measure of justice. Mercy and justice are two excellent Virtues, but Prudence ought to employ them both: And the Princes sole Will, aught to be the only rule to guide them. Having then conjured you to an equal confidence in me, as I have in you, let an Act of Oblivion pass, and let us remember no more former crimes, unless it be to prevent relapses. Let us not look on the Tomb of Charles, but merely to bedew it with the tears of tender Repentance: Not to make it an Altar whereupon to sacrifice his Enemies; let us Raze to the ground those horrid Cells which served for his Imprisonments, thereby (if possible) to destroy the memory, and not to leave a mark or point to posterity of those black crimes; let us ascend the Throne with as much splendour as if it had never been profaned, and let us Reign (if possible) with more honour King my Sovereign did. But do not think I shall be able to effect it without the aid and succours of my Subjects; deceive not yourselves, the valour and prudence of the Prince are not sufficient of themselves to make a Kingdom happy: The Subjects ought to contribute their proportions. The Nobles are to offer their loyal Obedience, and the people to follow their good example, and both degrees ought to be united in virtue: for otherwise he who giveth Victory and Master's Fortune, will approve the virtue of the Prince in punishing the vice of the Subjects. Those who are valiant, do not always gain the Battle; and those who are wise, are not always fortunate: However let us place ourselves in such a capacity, that we may be successful, though we cannot merit it. See here what your Prince hath said unto you, who in Lieu of punishing you, hath pardoned you; instead of fight with you, prepares to defend you; instead of being your Enemy, becomes your Conservator, and who by his own birth and your choice, is now your Lord, your Master, and your King. These two qualities permit me not to Capitulate farther with you: It sufficeth that I only add this; That I admit you to hope for clemency, whilst I Reign, as I wish you to fear always my justice, and beware that you put not yourselves in a condition to make trial of the second, or of losing the former.  
FINIS.   

The Censure on King LEWIS the iv of FRANCE.  
C. julius Caesar did in his youth 
a C. julius Caesar quam Syllam fugeret etiamnum adolescens incidit in Piratas Cilices: derisit praedones vilut quem ignaros cepissent; seque duplum dare pollicitus est; imperavit illis ut silerent nec sibi dormienti ob streperent. Stupidos ac barbaros appellabat, cumque risu minitabatur se illos acturum in crucem, quod & perfecit.  sparkle and radiat forth, the beams of Majesty: who, avoiding the rage of Sylla, and then falling into the hands of the Cilician Pirates; contemned those barbarous Sea-Rovers: who ask a poor sum for Caesar's Ransom, francly promised twice as much as they demanded, and being detained until his Ransom was paid; boldly commanded the slaves to silence: and not to dare to interrupt their Prisoners rest with noise. When they vilifyed verses and orations of Caesar's own Composure, he called them dull and stupid barbarians; and was so incensed & highly displeased, that he did threaten the villains with the Gallows, which decree and resolution, was in a short time, most pvissantly effected. And as Caesar; so Alexander did suffer no thought to rise from his magnanimous soul; but what was truly Great and Noble 
b Plutarch. An non hie statimagnescis indolem Alexandri Magni? cui nihil mediocre satis esse posset? idem in vitâ.  It is from the stem, and Root of Royalty, that Princely Actions bud and Germinate; and such an action and endeavour, became Lewis, (at this juncture and glorious opportunity,) which did carry with it, much of generosity, as well as prudence, and did not so much savour of fierceness and the impetuosity of youth: as of the sage and noble Conduct of a truly Generous and magnanimous Prince. Yet some may object, and politicly urge, what state, prudence, counselled this young Monarch to speak to his Subjects so high, when he was so low? and having scarce got well on horseback, thus to salute his Subjects; who had there Arms in their hands? Rebels, Subjects, who had lately tumbled his Father from the Throne, who had torn the Crown from of his Sacred Head, changed his Sceptre into chains, and his Palace into a prison? might not this bold entrance to the Throne have rather provoked them to desperation then obedience? and raised a new tempest, which could not be appeased without much difficulty? might not this noise have served to awaken them to fresh jealousies and fears, which their own prudence should have taught them? Certainly this objection (at the first view) seems invincible, that Lewis did not appear so discreet and judicious as his condition required, notwithstanding he failed not in his kingly craft, for whosoever shall examine this great Action from the bottom, and weigh the arguments maturely, will be convinced of this opinion, and neither condemn the Generosity, nor the resolution of Lewis in this eminent action. The Counsels of prudence prove different, according to several conjunctures of occasions, and aught to change their countenances according to the present diversities, and important alterations of affairs. And, as hardy and bold resolutions are not always seasonable, so neither are timorous and fearful proceed ever wise and safe: that Politician who trembles, and is not confident, who dares do nothing generously and stoutly, for fear he may prove too rash and inconsiderate, shall be seldom fortunate, he is too speculative a Contemplator, and proves rarely quick, and active. And whiles he amuseth himself with curious Considerations, whether he should, or should not undertake the enterprise, whether he should speak or be silent; be an industrious actor, or a dull phlegmatic spectator, the opportunity (by this time) may be well lost, the stars change their situations; Aspects alter, & so the fatal moment, whereon depended the good or ill success of a grand design, slip clean away without advantage. The Philosopher (whom some censured over-wise) found that his tedious doting on too much consideration brought forth no fruit but folly, and that his most subtle conclusions were no better than fancies and dreams, of one newly awaked out of sleep, The Augurs telling an old Captain that the pullets would not eat; he quickly discerned the mystery, and answered, if they would not eat except they drank, they should have their fill, and so caused them to be fling into the Sea; at which summons he gave battle to his enemies and gained the day, An old soldier told his General, that their enemies were twenty times more than they; but he replied gallantly, and for how many then dost thou account me? Another told his General that the enemies darted Arrows like showers of hail; he replied instantly, 'tis so much the better for us, we shall fight against empty quivers, and but shadows of men. The Policy 
c Caesar quum maximi Pontificis ambiret dignitatem (competitore Qu. Catislo.) o mater aut inquit, Pontificen●● habebis filium; aut exulem: excelsa indoles omnis que repulse impatiens. Erasmus Apo de Casare. Plutarch, in vita I. Caesar.  of high born Heroes, and low-hearted peasants is not the same. The mariners dispute in one fashion aboard their ships, and the Commanders and soldiers after another in their Trenches. And as these persons are very distinct, and different in their qualities, so are they in their Counsels, and agitations. Those who walk in dangerous precipices ought to march boldly, if they intent to pass securely. And in those attempts, he who stays to measure the depth of peril in his way, either will prove so fearful as not to adventure, or else will be in great danger of a ruinous fall. To judge then of the Action of Lewis the fourth, a man ought to consider, what this Prince preponderated, how his Father's gentleness and civility was his ruin, that he spoke to the same Rebels, who had ravished his Father's Crown from his head, and deptived his person of his liberty: And that by the same capricious humour they recalled the Son: who had destroyed the father, and lest that sore might rankle and swell again, and so infect and destroy the Son as it had the Father, it concerned him to let them know, that he came now to inherit his Father's Kingdom, and not his infirmities: That, though first impressions may exchange, or obliterate ill humours, yet it is with great hazard and difficulty. Wherefore it was more important to his purpose to strike deeper at the root at first, to gain advantages. If Lewis his feet had been seen to tremble, when he was to ascend the Throne, he must have then discovered a capacity to fall again. If he had received the Crown with a dull and phlegmatic deportment, he had been rather made a King by his Lords and Masters then his Subjects, and he would have unfolded to his people the passion of cowardly fear, rather than have procured due regard from them. We may conclude then, that this Prince was wise, in being stout and Gallant in this occasion, that his Policy was not indiscreet, and (coping with soldiers, and men of arms and valour) his discourse was not improper, as containing nothing that might give the shock to Sovereign prudence: but rather, on the contrary; what well became the Grandeur, and Majesty of a King.  
FINIS.   

The CONTENTS.  

I. Sovereignty, the highest trust. Pag. 1  
II. The duty of Subjects. p. 3  
III. Of Hushai and his undertake. p. 14  
IU. Converted Royalists duty. p. 41  
V. No excuse, Apology or merit to be pleaded for, by Rebels. p. 45  
VI. Of a Promise. p. 53  
VII. Of a Vow. p. 54  
VIII. Of the Protestation. p. 58  
IX. Of the Covenant. p. 62  
X. Of the Engagement. p. 66  
XI. Of the Oath of Abjuration. p. 69  
XII. The King's Oath at his Coronation. p. 77  
XIII. The Arch-Bishops Homage. p. 82  
XV. The Oath of a Chancellor. p. 83  
XVI. The Oath of a privy Councillor. p. 84  
XVII. The Oath of a Secretary of State. p. 85  
XVIII. The Clergies subscription. p. 88  
XIX. The Oath against Simony. p. 91  
XX. The Oath of Allegiance. p. 97.  
XXI. The Oath of Supremacy. p. 99  
XXII. The nine marks of Traitors. p. 110  
XXIII. The nine Characters of true Royalists. p. 116  
XXIV. The Parallel betwixt King CHARLES the second; and King LEWIS the fourth of France. p. 143  
XXV. The Censure on King Lewis the fourth of France. p. 172    

Errata Emendata.  
Pag. 1. lin. 2. read Sovereignty is p. 5. l. 19 r. Scrutiny. p. 8. l. 25. r. decry. p. 19 l. 20. r. oily. p. 31. l. 26. r. nor death. p. 49. l. 15. r. can. p. 51. l. 6. r. or congruity. p. 55. Greek Cota. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 56. l. 4. r. not, l. 20. r. sui p. 58. margin. p. 59 l. 2. r. distinction p. 61. l. 8. r. then. p. 66. l. 24. r. vicious. p. 75. l. 13 r. juramental. p. 76. l. 10. r those. p. 76. l. 20. r. external. p. 95. marg. hanc enim per elimenta. p. 112. l. 6. r. Pulls. p. 138. l. 17. r. Confidents. Evist Dedicat. Rear-Admiral for Vice Admiral. Creeping servants for creeping serpents.