THE Writer of these words was Salomon, the wisest, and most peace­able gouernour that euer was in Is­rael. The time was in his ancient yeares, when after long experience of both good and euill, he saw and said, what was befitting euery state and place. The occasion, it seemes, was the flight and reuolt of Ieroboam, and his complices. The coherence is apparant, how from the commenda­tion of true wisedome in the first verse, hee deriues this wise aduertisement in the second; which hee proues in the sixe following: and in the ninth verse concludes his owne and his equals miseries; when a ruler whose loue and care deserueth loue, reapes nought but hate and hurt of his owne people. His purpose was, he supposeth himselfe a lawfull King, as being ordained of God, ap­pointed of Dauid, and admitted of Israel; and thereup­on requires a reuerend estimation of his worth and words, and that vpon their oathes then sworne to God on his behalfe.

The text is diuersly read of diuerse interpreters: the vulgar Latine which the formost English followes, reads Ego os Regis obseruo: but this is vnlikely; for being a king, he would not obserue the king. The later English in the Church Bibles reades absolutely: Keepe the kings [Page]commandement, without mention of the first person, mentioned in the originall. The latest English inferres it with a verbe, which Iunius and Tremellius expresse with a possessiue: Praestitutum meum, praestitutum Regis obserua: all sounding in one sence, as if he should haue said: Obey not me only as I am a man (for he was the wi­sest man) but as a king: nor onely while I am a king, but my successors whosoeuer shall be king after me: nor onely so, but as a publicke Preacher (saith Salo­mon, for so the booke is entituled.) I would perswade euery subiect of euery kingdome, to take heede vnto, that is, obey their kinges. Men must not onely bee [...] louers of their persons, but [...] louers of their places, nor onely so, but with Isocrates, [...] louers of their successors; [...]; for children should inhe­rite, as the fortune, so the friendship of their pa­rents. Vnto this allegeance were that people double bound by the mouth of the king, and by the oath of God: that is, by the authority of both God and king: for his mouth heere may signifie [...] the fauour of his countenance, or [...] the fruite of his lippes, or [...] the sense of his writings, which are improperly called the sayings of his mouth: or if they would not looke on these, yet should they looke [...] which Pagnin expounds either a cause, this be­ing the ground of that, or a custome which had bene long, and was often vsed in Israel, or as our translati­on hath, the particulars, i. the words of the oath of God, i. that godly oath whereby they were bound to their Soueraigne.

This holy Scripture concerneth vs asmuch as them, we haue a Salomon which without comparison is wise, [Page]peaceable, and sanctified: his experience as great, hauing reigned as long a while, ouer as great a people as Is­rael: his occasions vrgent, by reason of those English fu­gitiues, which haue whet their wits, tongues, pens, and swords against his throne: his loue and care as much, as appeares in his proceedings: his purpose but the pro­mise of our loue, trust, and loyalty: the meanes an oath, approued of God, and accustomed in all countries: and therefore our miserable vanitie should be worse, if we despise him, or his oath of Allegeance. This is the Thesis at this time to be determined, wherein al­though the greatnesse of the cause, and the smalnesse of mine experience, the multitude of aduersaries, and the generall satisfaction hath bene giuen already by the Salomon and Zadockes: the King and Bishops of this land, might either dis-burden or dis-hearten mine attempt, yet the conscience of the truth, the liberty of our Church, the peace of our Common-wealth, the safegard of our soueraigne, the command of au­thority, the ioint profession of Ciuill and Canonicall obedience, it being the first & chiefest Canon we should maintaine, our Princes right against all traytors, and heretickes, would adde spirits vnto the most vnwor­thy men or mindes, to speake in that, which for these thousand yeares hath bene the quarrell of all Christen­dome. Giue me leaue therefore I beseech you, being a yong Diuine to deale in statutes & state-affaires, as farre as I can proue them consonant vnto Scripture, to follow those illustrious lights of the Gospell, which haue writ before in this argument, as a candle somtime serues in absence of the Sun, and to speake aswell for our euery-way-worthy king, out of the word, as the Canonists and Iesuites do for their both creature and creator, their [Page]Popes holinesse, besides the word of God; and then as plainly, briefly, and pithily as I can, I will deliuer the diuine lawfulnesse of the late statute-oath of Alle­geance.

This holy Scripture enioynes an obseruation, and yeeldes reason. In this obseruation we may consider, whom and how we should obserue, in this our duties; and in that, the kingly power is declared. The kingly power (to ground that first, which is the ground and scope of all the rest) is ordained of God, as appeares by nature and Scripture. Nature shewes an heauen to rule this earth, the Sunne to rule the day, the Moone the night, our soules to rule our bodies, and our heads by sense and motion, to rule all the rest of our members: e­uen the Cranes, Bees, & Storkes acknowledge their su­periors in their order & obedience. There is nothing so necessary, profitable, and beautifull in the sight of God, Angels, and honest men, in our selues, in an house, in the world or heauen, as this good order is. It is necessary, for with it euery state is quiet, and with­out it euery thing is confounded: it is profitable by the peace, honor, and safety, which it brings to them which rule, and them which can obey: it is beautiful, for beau­ty is but a proportion and agreement of one part with another. Thus it is excellent in our selues, for as in our bodyes, our members are directed by the sences, sense by reason, and reason by the Lord; so in the politicke bo­dies of our common wealth, the meaner sort must bee ruled by the magistrate; the magistrate must be ruled & ordained of the Prince, as the Prince is of God. It is ex­cellent in an house, when man and wife, children and seruants, know their places, and performe their duties: for then thy seruants are like subiects, thy children like [Page]nobles, thy wife a priuy counsailour, and thy selfe as king to determine all controuersies. It is likewise ex­cellent in the world, where the baser creature serues the better, the better serueth man, and all indifferently serue one God. It is more excellent in heauen, whereas the Sunne rules amongst the rest of the planets, which are direct, stationall, and retrograde; as he comes nearer, or goes further from them: as the planets rule amongst the rest of the starres, as hauing stronger influence, fai­rer lights, more spheares and motions. As the starres by signification of times, and disposition of weather rule all Elements vnder heauen: so may we say, the king is ouer the Iudges both Ciuill and Ecclesiasticall; the Iudges ouer inferiour officers; and those officers are to com­pose the Commons in good order. Yet is it more ex­cellent in the heauen of heauens, wherein there are An­gels, Arch-angels, and seuerall sorts of immaculate and immortall spirits, euery one in their kinde beholding the face, and doing the will of God our common Fa­ther which is in heauen, like so many Courtiers and ho­norable attendants about a Prince. But it is most excel­lent in God himselfe, in whom there is no difference of nature, yet a distinction of order; there is no diui­sion of parts, yet a relation of number; there is no ine­quality of persons, yet the first is as one fountaine, from which the second & third proceed to shew, that though the nature of mankinde be like and equall in many com­mon gifts, yet there may be many respects, why some be before others, and one before all the rest. If then we will rule our selues, or be rulers in our owne families; if we would enioy the creatures of this world, as we hope to bee like Angels, or to renew the likenesse of God himselfe in vs: wee must imitate these exam­ples. [Page] [...] (saith Aristotle) [...]: that which is diuine, better and more ancient, is also more honorable: now the Monarchie was the first policie, for when our first parent had begotten many children, hee became a king: his experience was their arbiter, his blessing their honour, his curse their crosse and heauie punishment: as long as he liued, which was very neare the floud, it was vnnaturall for his off-spring to striue with him for any preëminence. Thus Noah was vnto the second world, and his children in their seueral trauailes' to their seuerall posterities, till the rulers au­thority grew tyranny, and the peoples libertie tur­ned into licenciousnesse, till the crafty mighty got the weaker and ruder to their seruice, and all thinges were confused, as among Pharoes Kine, the worse eate vp the better without care and conscience, as a­mong the fish, the lesse were deuoured of the greater without any respect of humanity. How detestable was the sinne before the floud, when they were care­lesse eating and drinking, euery one did what they list, and tooke them wiues where they lusted? How mi­serable was the confusion in the building of Babel, when euery one commanded, but none followed? How abhominable was it when there was no ruler in Israel, but euery one did that which was good in his owne eyes, euen such (and so much worse, as our e­state is weaker in these later dayes) would be the man­ners of mankinde, were there not some could rule, whom others would obey. Thus the want of kingly power shewed it good: and a good the more generall it is, it is the better, whereas many taking parts, it growes particular, & so weakens as a riuer cut in many streames. Quot capita, tot sensus, many heads haue many thoughts, [Page]and many faults, and therefore Homer said, [...], &c. one bearing rule, the rest will better meete, and liue and loue as one, otherwise as in a body when the soule is gone, there are diuers humors, euery one striuing who should soonest be seuered, and thereby bring the body to confusion. Such is a country without one ru­ler, euery one seekes his proper good, and leaues the publike either impaired or dishonored, as a flocke with­out a sheapheard, as a ship without a Pilot, as other crea­tures without man, so man would grow wilde and vnwieldie without such an ouer-seer. For this cause the Gentiles called them Gods which gathered and gouerned ciuill societies together. Whereas Aristocracie seemes the deuice of Pythagoras which imagined many principles, and Democracie to be the proportion of Epicurus, which would haue infinite and irregular beginnings; the Monarch is diuine, as only representing Gods owne power. As the Moone offers the sun-beams with pleasure to mens eies, which hardly can be looked vpon in his owne beauty, so the Monarchy presents the wisedome, power & iustice of the highest, which other­wise cannot be looked vpon in his own glories, for none hath seene God and liued. As then the children of Is­rael when they durst not heare the Lord, but would haue Moses to speake to them, tooke this condition also, that they should obey Moses as God himselfe. So since men are so weake and timerous, they dare not haue Angels, much lesse the Lord himselfe immediatly to go­uern them; yet it is ea lege, that they must obey the Lords Liuetenant, as if he spake himselfe, for it is not his, but Gods authority by which he rules.

This the Scripture often teacheth vs, where wisdome saith: by me kings reigne, and tyrants also do possesse [Page]the world. Good Kings are Gods images, and euil Prin­ces, are his executioners: Ashur was his rod, Nabucho­donosor his seruant, Cyrus his annoynted: Attila called himselfe his scourge, and Tamberlan his wrath. And therefore although God vses them as a father doth his rod; first correct his children by them, and then throw them into the fire prepared for them; yet the sonnes and Saints of God should submit themselues vnder his instruments of correction, not so much like a dogge running at the stone that is throwne at him, biting the chaine that holds him. i. repining at the tyrant whereby God restrains him; but looking higher vnto the chiefest cause of his trouble, Gods anger, which punisheth: & then lower, vnto the greatest motiue of Gods anger, their owne sinne, which deserues it. If we thus thinke of euill Princes, what must we thinke of good? Doubt­lesse it is Gods onely maiesty which appoints, his iu­stice which directs, his power which enables them in this high calling: God hath giuen diuers gifts vnto di­uers men, in some wisedome to rule, in some willing­nesse to be ruled: God in his word hath set forth eue­ry mans office and duty: God hath blest it with successe in euery state and degree. God in his owne people Isra­el hath set forth an example how men should behaue themselues in this businesse. It was the Lord which ap­pointed Moses, Ioshua, Dauid and his posterity to rule o­uer Israel. It was the Lord which moued the peoples hearts to receiue, honour and obey them: for as euery beame from the Sun, and euery branch from the root; in like sort euery power doth proceed from God.

Thus by nature and Scripture, kings haue rule o­uer subiects, and therefore subiects by the condition of relatiues must be ruled by them. Thus Saint Peter bad [Page]vs feare God, and honour the king: all therefore that hold of S. Peter should be thus counselled. Thus God, Christ, and Christians haue honored them: God cals them Gods, Christ names them [...] either in re, as hauing done, or in spe, as being able to do much good vnto their people Iustin saith vnto the gouernours; Deum adoramus, vobis in alijys rebus laeti seruimus, We wor­ship God alone in spirit, but in outward things we glad­ly do you seruice, Policarpus answered the Proconsull: Docemur potestatibus quae sunt à Deo deferre honorem, qui religioni non sit contrarius: all such honour as is not con­trarie to religion, we may, nay, we must yeeld our Em­perours: the Christians of the first fiue hundreth yeares did some reuerence (as is manifest by the cunning im­posture of Iulian) to their images; and since beare them­selues lowly to the chaire of State. A simple officer is heeded if he bring but the kings name, a Iudge because he takes his person, a messenger because hee beares his armes, to shewe, the honour that wee owe vnto them­selues: Ester trembled at the countenance of Assuerus, Israel heard the iudgement of Salomon, as if it were the wisedome of the Lord, people shouted out at Herods oration, it was the voyce of God not man; this it may be was exceeding flatterie, yet perfalsi regulam, it may shew the meane, which is with all awfulnesse to take heed vnto the lookes or words of our Soueraigne; that by practising our duties towards them, we may better learne to do them vnto God himselfe, their place af­foords more experience, their office more occasions, their meanes more abilitie to be doing good; God hath giuen speciall gifts vnto those he sets in gouernement, as Homer cals them [...] like to God, more excellent vnto those hee doth aduance ouer his chosen, as vnto [Page] Saul, Dauid, and Zorobabel, he giues his iudgments vnto the king, and his righteousnesse vnto the kings sonne, that he may helpe the wronged vnto right, and defend the poore, a diuine sentence is in the mouth of the king, and his mouth transgresseth not in iudgment, and therefore we should rather heede his lawes or words then our priuate humors, or selfe-conceited affections: since they are placed ouer vs, not for their ease, as what more carefull then a crowne, it being [...], a science of all scien­ces to rule a man the most variable of all creatures, but for the common good, it behoues vs to serue them, saith S. Peter, as we would serue the Lord.

Thus in generall haue wee seene that obseruation which is due to kings, let vs now take heede vnto the ground of this (The words of the Oath of God) wherein we may consider the forme it was an oath of God, the matter was the words wherein it was conceiued: for a formall difference it is called the oath of God, because euery oath is not of God. Our Sauiour and Saint Iames hath forbid all swearing, that is, all swearing by the crea­tures, whether heauen or earth, gifts or Altars, Tem­ples or Ierusalem, because this kind of swearing is against God, our selues, and the condition of an oath. A­gainst God, for therein we should attribute his attri­butes, omni-science, almightinesse, and the iust re­uenge of periuries to the creatures; which glories God wil giue to none other. Against our selues, for men com­monly sweare by greater then themselues, so that here­by we make the creatures which are inferiour, to bee better then mankinde. It is against the nature of an oath, for euery formall oath is an inuocation, and an imprecation. An inuocation of witnesse, and an impre­cation [Page]of punishment, if it be false, which neither can be granted of the creature, nor expected of the swearer. Our Sauiour and Saint Iames forbade all false, vaine­glorious, and offensiue swearing in our customarie communication, these bee not oaths of God, nor of good, but of euill. An oath of God is made according to his word, and Ieremie saith, it must haue three con­ditions: truth, iudgement, and righteousnesse, it must be solemne vndertaken with due iudgement, it must be certaine, the better to assure the hearers of an vn­knowne truth, it must bee righteous to determine right from wrong: and being thus it is commanded in the Law: Thou shall feare the Lord thy God, thou shalt serue him, and sweare by his name, it is pro­phecyed in Esay, that those of the new Couenant of the Gospell, should sweare by the name of GOD, it is promist a reward, if they will learne the wayes of my people, to sweare by my name, they shall be built vp in the midst of my people, those which with reuerence performe this duty, shall bee edified in faith, and aduanced in Gods kingdome. An oath is a law of Nations, which GOD neuer abolished, a part of the diuine worship, for therein wee con­fesse him iudicem, indicem and vindicem, as GOD heares our oaths, hee knowes our hearts, as he dis­cernes in his wisedome, he will discouer in his iustice, & in his iudgment punish our double dealing. Such an oath is a means of helpe in all humane vncertainties, for general doctrines (as the Schoole-men say) may be con­firmed by generall conclusions, but particular occur­rences must haue particular confirmation; such confir­mation cannot come from any sensible creature, which knows not what is truth, nor from any man, for omnis [Page]homo mendax, euerie man is easie to be deceiued, and so readie to deceiue: it cannot come from Angels, for Sa­than may transforme himselfe into an Angell of light: it must therefore onely come from God alone, who being cald vpon as a witnesse, will either certifie the matter, or punish the forswearer: let vs therefore take with vs the conditions of Ieremie. We may well vnder­take an oath; God often swore vnto the Patriarkes, the Patriarkes often swore, as appeareth in Genesis, an An­gell sweareth in the Reuelation, an oath was often vsed of the faithfull, as in equall couenants betweene Abraham and Abimeleck, in legall vowes as the Nazarites, in iudi­ciall pleadings, as in the case of borrowed goods beeing endamaged: this was vsed of brethren in their bargai­ning, as betweene Iacob and Esau; of captaines in their confederacies, as of Iudas and Nicanor; of seruants to their maisters, as Moses made an oath to Iethro to stay with him: Thus Princes often swore vnto their sub­iects, as the Princes of the congregation did vnto the Gibeonites that they should liue; Salomon swore to Ado­niah, that he should not be slaine for his rebellion: every king when hee takes his Crowne, vndertakes an oath, why should not subiects also sweare vnto their Prince? Such was this oath here mentioned of Salomō, for other­wise it agrees neither to the former clause, where he bids vs obserue the king, nor to the later, where he forbids all resisting him; the words are not particularly recited, but the sense is plaine, it required obedience, and for­bad resistance; thus princes oft exacted an oath of their inferiours for performance of their duties: as Ioshua did of Achan, that hee should confesse his faulte: Ezra swore the Priests and Leuites and all Israell to do accor­ding to his word: Caiphas adiured Christ, hee should [Page]confesse, whether hee were the Sonne of God, or no: our Kingly Prophet and preacher tooke an oath of Shi­mei, that he should not take a iourney beyond Iorden, and (it may be well) commanded all his people vpon their oaths to keepe their faith to him, against his ene­mie Ieroboam; thus magistrates may well demaund, and subiects render oaths.

Now whether this of Allegeance be such an one or no, shall be manifest in discussing it. This oath of Alle­geance is in some parts affirmatiue, in some negatiue: the affirmatiue is either assertorie for the present, or pro­missorie for the time to come. The first proposition is assertory, professing that our soueraigne IAMES, is law­full king; and promissorie bee those parts wherein the swearer tenders faith, defence, and the disclosing all con­spiracies. The negatiue parts concernes the Pope or the swearer; in the Pope he denies the superintendence of his authorities, and the violence of his excommunica­tions: in himselfe he renounces the benefite of abso­lution, and the purpose of equiuocation.

This we may call the mouth of the king, because our blessed Soueraigne endited it, and yet the oath of God as it proceeded from his wisedome, and is consonant with his most holy word, which will appeare in proofe of the particulars. If the Pope, the Cardinall, his Chap­lein, or the foule-mouthd exile, would haue named any thing that had bene vnallowable, they might haue saued vs a labour; but since they do not, because they cannot, we must maintaine it all in euery part.

For the first assertory proposition of our Soueraignes lawfull right, I could neuer haue imagined, that it would euer haue bene questioned, but that vir dolorum Doleman would haue aduanced their titles, Clemens Octa­uus [Page]with his briefes would haue bard euery protestant, tametsi sanguinis propinquitate niteretur: Tortus (I shame to speake it) counts him for no Catholique, and so no Christian, and so not of the Church, much lesse ouer it in iurisdiction: But our most gracious King, hath so soundly conuinced all such imputations, and hath pro­ued his and our faith to bee so conformeable to the Scriptures, that the gates of hell, shall neuer preuaile o­uer it: God hath so blest his rightfull claime with good successe, and iust applause of his owne and other coun­tries, that the briefes came farre too short, and perisht by their owne deliuerance to the fire, whither other­wise, they would haue deliuered vs: Doleman I remit vnto the report of his owne brother, and the seculars of his Religion, which better know, as iustly hate, and set him out for worse, then this place or present is to be made acquainted with. For our Soueraigne without ambition or flatterie, let me say thus much: If succes­sion can make lawfull, This godly branch is lineally de­riued from the blessed loynes of English Kings, which for eight hundreth yeares haue swayed the Scepter of this Common-wealth. If institution from God can make a king, what greater proofe hereof can be, then his many deliuerances before, his easie and happy pas­sage then, and his hopefull issue to continue this for e­uer, besides the speciall gifts which are onely fit for such a maiesty, that are bestowed on him; in his reli­gion, the confirmation of our Gospel; in his experience (which euer since his cradle hath already reigned in a more trouble some estate) the maintenance of our peace is most infallibly promised: But his learning is most admirable in a Prince of such employments: By his meditations on the Psalmes, his detestation of witches, [Page]and the kingly blessing that he gaue his princely sonne, wherein he discourseth so diuinely for the Scripture, so religiouslly for the Church, so prudently for the Common-wealth, so carefully for his Court, and so iudiciously for other exercises, we may well know, that he knows how to gouerne a kingdome. Those, although some railing Rabshakeh, would attribute vnto some o­thers; yet his graue, sound, and sufficient compositi­on of the scandalous factions and opinions of our Cler­gie; his euery-where skilfull moderating in our vniuer­sity disputations, his most excellent orations often made vnto the Parliament, may satisfie the most enuious, and testifie to the most incredulous, the greatnesse of his worth. Beyond all these is the neuer-inough praised A­pologie, wherein with such plainenesse he deliuers his deepe knowledge, with such mildnesse he meetes with his aduersaries, and yet with such acutenesse and abun­dance of reading, he confutes and retorts all their asser­tions or arguments. Especially the premonition which none but a Prince of equal spirit & power durst vnder­take, wherin he so royally defends the common cause of Kings, so seuerely censures the censurers, so plainly doth he declare his right, professe his faith, discouer An­tichrist, & expound the Reuelation, and with such loue perswades to Christian courage, & vnitie, that it effectu­ally demonstrates him a Prince, not only philosophical, which Plato thought a blessednesse, but prophetical, which the Scripture counts diuine, his quick insight be­yond the reach of his priuy Councel, as appeares in dis­couering the powder-blow; his iustice mingled with mercies, which those that sought his life, yet liuing, can testifie; his deep wisdome in deuising this iust oath, well witnes him not only wiser thē Ethā & Heman, Chalcol, & [Page]Darda the cunning and most learned of our aduersaries, but one for his graces and perfections worthy to rule the world, what man or mind therefore can be so base, wicked, or peruerse, which either cannot find, or finding will not confesse, or confessing will not reioyce in this our happines in enioying him?

What subiect should not promise and performe all ciuill faith? Our aduersaries very wrongfully racke this oath to spirituall obedience, for albeit in their owne sayings they can make mountaines of mole-hils by their mentall reseruations, yet according to Saint Au­stin, tuxta mentem eius qui ministrat, iurandum est, an ad­iuration is to bee taken as the Iudge requiring it, ex­pounds himselfe; and this is no more then iure diuine should be yeelded vnto princes.

Thus Saint Paule admonisheth Titus, he should ad­monish all, they should be subiect and obedient vnto powers and principalities; Saint Peter willeth vs to be subiect vnto all manner of humane ordinance, whether vnto the king as to the superiour, or to the gouernours that are sent of him: where I cannot but wonder at the corrupt exposition of the Iesuites; which would haue [...], to be an ordinance from man, as if it were from his deuise, notwithstanding Saint Paul hath said, all power proceedes from God; whereas it is indeed an ordinance for man, or Gods ordering man, as hee did his other creatures in their places and duties. Like to this is that, where they say that [...] signifies, wee must not obey the king, vnlesse hee shall excell in vertues, or otherwise, when as the same Apostle im­mediatly after bids vs to submit with feare, not onely to the courteous, but also to the froward; to which Ire­naus also consenting, saith, some Princes are appointed [Page]for profit, & some for punishmēt, al fit for those ouer whō they rule, and to be taken as appointed of the Lord. Thus the martyrs did submit themselues vnto their per­secutors, as Ignatius being in prison counselled his An­tiechians. Thus the Christian Souldiers did vnto Iulian. Thus the Councels did vnto their Emperors, by whose helpe and authority they came together, and confirmed their decrees. Thus the Church the more primitiue it was, it was the purer from disloyalty, not because, (as our aduersaries haue imagined) it wanted power, for a little faith would haue remoued mountaines, if it had bene expedient for Christianity: because it wan­ted pride, and heerein would imitate her maister Christ, which might haue had many legions of Angels, yet had rather yeeld vnto the ciuill sword of the Ma­gistrate. It is a nouell doctrine therefore arisen vp a­mong the Iesuites to say, Reges are proprie serui, very slaues vnto their subiects, contrarying euen common reason by confounding the difference of those rela­tiues, and peruerting the truth of God. It was not thus in Persia, when the second Squire of Darius body said, the king ruled all, all thing were done at his com­mand, warfare, tillage, tribute, killing, sparing, plan­ting, wasting, all depended on his pleasure. It was not so with Ioshua, to whom the Reubenites, Gadites, and halfe the tribe of Manasse said, whosoeuer shall resist thy will, or will not obey whatsoeuer thou comman­dest, let him be done to death. It was not thus at any time in Israel, for whether the kings were faithfull or vngodly, the people euer yeelded ciuill faith. Sa­muel when he should first annoynt a king, he told the manners of a tyrant, that hee would make his people and their children slaues, not because a king should be [Page]so, but because if hee were so, we should rather suffer then resist; If the Centurion bid the souldiers come, they came; or go, they went; do this or that, and they did it: and shall our Generall in all causes be lesse honored then a Centurion? The Iewes were bidden pray for the peace of Babylon, with the life of Nabuchadnetzar, and of Bal­thasar his sonne; and shall we cease to pray for kings, & those that are in authoritie, that we way leade a quiet life vnder them? Without all question, we must be faith­full, in thought, word and worke: Curs not the King, no not in thy thought, speake not euill of the ruler of thy people, but rather pray for him, as Daniel for Darius, though he put him in the Lyons denne. By this obedi­ence likewise must we be readie, saith Saint Paul, to eue­ry good worke: Obedientia perfecta, sua imperfecta relin­quere; and sometimes thou must leaue thine owne vn­done, to do the businesse of thy Soueraigne. Such is the faith we should performe; vnto which wee must also ioyne defence; this is as manifest in Scripture: the wi­sest, holiest, and mightiest kings of Israel, had a speciall guard of Cherethites and Pelethites; which would neuer haue bene granted of Gods owne people, vnto men af­ter Gods owne heart, vnless the like might haue the like. It was an honor vnto Iudah, that notwithstanding the treacheries of Sheba, yet they stood fast vnto their King from Iorden to Hierusalem. The Worthies of Dauid are also counted by their threes and their thirties, as they stood more or lesse for him; in like manner they are not vnworthily most honored of our Soueraigne, which haue stood most in his defence: Like to Dauid is he worth many thousands, & therfore if any danger shold happen, he should be kept farthest from the reach of it. This is re­ligion, to defend the defender of the Faith: why should [Page]not all defend him, who defendeth all? His sword cuts off theeues and murtherers, that wee may keepe our goods and bodies in safetie; his lawes curbe adulterers, that we may keep our wiues and daughters in chastitie; his nauies on seas, and forces on land, mainetaine our quiet and securitie; in him as in the Palladium or pur­ple haire of Nisus, consists the safeguard of our com­mon weale.

As the King of Syria sayd, fight neither against small nor great, but onely against the King of Israel: so the Pope, which hath persecuted vs euer since Wickliffe with fire and sword, now fights not against small nor great, but hath cast all his quarrell vpon our Soue­raigne, and therefore both small and great must fight for him.

Farre be it then frō English hearts for to be like the men of Belial, who despised Saul, as if he could not saue them; but we must be like those, whose hearts the Lord had touched for to stand with and followe him; not like accursed Meroz which would not helpe, which would not helpe the Lord against the mightie: but like to Zabulon or Nepthalim, who ieoparded their liues to death, with Barak and Debora; not like to Ioab, who for his priuate quarrell, would make Dauid naked of his friendes; but rather like Abishai, which exposing his owne bodie to perill, preserued the life of his deere Prince. For as a Serpent will defend his head, and a man his heart, because therein lies the life-blood of their bodies: so should euerie subiect, their Soue­raigne, being (as Iosiah was) the breath of their nostrils, and the blessing of their state: as Codrus did for Athens, or Curtius for the Romanes; or, if I may compare, as [Page]Christ our Sauiour for his truth, so should euery man euen with his owne life redeme the life of his king, on whom so many liues depend. Dulce & decorum est pro patria mori, euen death were pleasant and hono­rable in such a cause; let vs then bee valiant for our Prince, our Citties, and the seruice of our God, and let the Lord doe that which is good in his owne eyes, so should wee promise and performe de­fence.

And thereon followes the disclosing all conspiracies, which is a part of true defence, for otherwise qui tacet consentire videtur, he that conceales seemes to consent: who can hide fire in his bosome and not bee burnt? who can conceale a mischiefe and bee guiltlesse? Qui non vetat peccare, quum posiit, iubet, he that forbids not such a sinne, fauours, if not furthers it, and it is not one­ly those that sinne, but those that fauour sinne, that shall be punished in Gods iudgement. When Iezabel shall bee cast into the bedde of paine, her louers also shall suffer great afflictions: if Bigthan and Teresh then intend euill against Assuerus, it is for Mardochaeus, an honoura­ble seruitor to disclose it; if the King of Aram e­uen in his priuy chamber worke mischiefe against the King of Israel, it is for Elizaeus to reueale it; if Absalon or Adoniah stirre vp rebellion against Dauid or Salomon, it is for Zadock and Abiathar the Priests, and Nathan the Prophet, with all speede possible to preuent it. It is the tricke of a Dalilah, not to disclose a danger, till the Philistines be vpon vs; but Michol will discouer it, euen against her owne father, while there is time to fly. Beware then of Iacobs curse, who said of his owne children, when they became brethren in euill: Into their secret let not my soule enter, let not my [Page]honour bee ioyned vnto their assembly; so grieuous was their crime, he thought it a sinne to know them, and a shame to come amongst them; Praeferre patriam liberis Regem decet: It is a Princes glory to preferre his country before his children, much more is it in pri­uate men to say with Aristotle, Amicus Plato, magis ta­men veritas est amica; Our friends or kindred may bee deare, but our king and common-wealth must be dea­rer. As a good Pilot then discry the tempest, and giue warning, discouer treason before thou be discouered, as a partie; for otherwise either the bird of the aire, (saith Salomon) may vtter the voyce, or the stones in the street, saith Christ, will cry out the truth; or thine owne mouth may condemne thee like Iudas, who could not hold from saying, maister is it I.

This may perswade the lay parties, but the Priests in their auricular confession; vsurpe greater authority, in this they wil (their wil is all the reason they can yeeld) be like to God himselfe, to see, suffer, and couerall; but let them know; their power is not alike to permit sinners for a season, and then punish them on a sodaine; their wisedome is not like to turne, and vse the worst vnto the best purposes; their iustice is not like, the longer they suffer sinne, they cannot send the sorer punishment at last; their prouidence is not alike, the more the Christian shall endure to recompence their patience with more pleasure, and therefore their pro­ceeding in poenitentiali foro, in giuing penance must not be like; their presumption is rather like to Lucifers when hee said, Ego similis, I will bee like the High­est: and therefore their punishment will not be much vnlike: I, but the seale of that holy Sacrament should not be cancelled on so sleight an occasion? Is that [Page]a Sacrament, which hath neither instrument nor insti­tution in holy Scripture? Is that a seale which hath no sealing of Gods holy spirit? Can that be counted ho­ly which hath bene polluted with such and so ma­ny monstrous abhominations, as ancient and moderne histories are stuffed with? Is the ruine of a kingdome but a sleight occasion to breake the promise of such a Priest? Is that religion either conscionable or charita­ble, which giues couert vnto such Traitors? Is not their Christian liberty, nay their Pontificall authority, made heere the cloke of maliciousnesse and ranke villany? Were not their profession the mysterie of iniquitie, they would neuer keepe iniquity so sacred in secrecy, that it should neuer bee disclosed. Ezekiel is comman­ded to digge through the wall, Ieremie to discouer the skirts, Esay to walke naked, the Prophets to lift vp their voyces like trumpets, to tell Iacob her sinnes, and Israel her transgressions; but now silence and suffe­rance not onely tollerates, but promotes the most bar­barous proiects and practises: Christ commands vs, what wee heare in the eare, we should preach on the house top, to tell our brethren their faults in priuate; if they mend not, wee must call witnesses, if that serue not, wee must accuse them before the congregation; and shall the shamelesse life and credit of a Traytor be preferred before the word of [...], before a Princes life, & the liues of many thousand that are innocent? A Phi­sition if he find an infection, is to publish it, lest it spread abrode. The Leuitical Priest was to denounce a Leprous man vncleane, the Poet could marke a perilous person with a blacke coale: Hic niger est, hunc tu Romane caueto: and shall the Minister of the Lord behold a fire in his neighbours, his maisters, his owne house (for the com­mon-wealth [Page]is a common houshold of vs all;) & further it with his concealement, that it may burne the sorer with a sodaine flame? The absurdities hence ensuing moued the Frier to discouer the trayterous purpose of the noble man of Normandie: the Iacobin to manifest the treasonable resolution of Barierius; and Garnet, to con­fesse that the laws were iust, were made against cōceale­ments, and that he was guilty in breaking them: and this I hope sufficient to disswade all true Catholickes from the concealing of all conspiracies.

Hauing thus laid the affirmatiue part for a ground­worke, the negatiue ensues as a corollary: the first that is denyed is the Popes vsurped authority, that neither of himselfe, nor from the Sea of Rome, or other men or meanes, hee can depose Kings, dis­pose kingdomes, discharge subiects, authorize ali­ens, or licence any to beare armes. That hee cannot of himselfe, is manifest: no man can come to such ho­nour but he that is called of God; and God cals none, except his onely sonne to sit so neare his throne; much lesse the Pope, of whom it is experimentally noted of wise trauellers: that, the worst Christians are in Italy, the worst Italians be the Romanes, the worst of the Ro­manes be made Priests, the worst Priests are made Car­dinals, and the worst Cardinals are chosen to bee Popes. Among the later Popes, Pius Quintus was a good Prince, but no good Prelate, as appeares when he strai­ned this to that by excommunicating her late Maie­sty: Sixtus Quintus was a good Prelate, but no good Prince, much lesse good man; for Bellarmine told a Po­pish Doctor of our nation: Quantum capio, quantum sapio, descendit ad infernum; as farre as I can learne, he went to hell. Gregory the thirteenth was a good Prince and [Page]Prelat but no good man; for it is a position receiued a­mongst the Iesuites: that Homo non Christianus, potest esse pon tifex Romanus, or man that is no Christian may be Pope of Rome; Clemens Octauus was a good man for a Pope, a good Prince, and a Prelate for his owne hierar­chie, though not for ours; but Paulus Quintus that now reignes is none of those, as is manifest in his procee­dings against our King and Church; in so much as Blackwell which would haue died for the Prelacie, yet is ashamed of his tyrannies, and saith, hee wants a good counsellor.

Thus non à se, much lesse a sedes, the seate of Rome hath no such priuiledge; for though their faith was fa­mous ouer all the word, the faith of Ephesus was knowne to God, yet it is now falne to Mahumetisme; though the Councell of Chalcedon decreed: [...] &c. because that citie ruled then, it should haue some prerogatiue, yet the Councell of Carthage hath deter­mined [...], &c. that the Bishop of the primate sea, should not bee called the ruler of the Priests. The truth is, Rome hath alwayes beene ambiti­ous; euen while the wals were building, Romulus kild his brother, that he might reigne alone; and till this time antiquum obtinet, it continues like it selfe: so truly do they verifie the rule of their graund maister Machia­uell, that in the same places, as there haue beene, there will be peculiar like affections; Rome as in her begin­ning it was the patterne of all morall vertues, so in the beginning of Christianitie, she was the prime-example of true patience: there the tyrants dwelt, which per­secuted the Church, and those most, which were nee­rest them; of the Romane Bishops therefore we may ra­ther learne to suffer then to rule the world; now as the [Page]first, euen so the second Rome is degenerate into worse manners; the first Bishops were persecuted, then ac­quainted, then equalled, then aduanced ouer earthly Kings; first they would be called Bishops, then Primi, then Primats, then Princes, then Gods deputies, then Gods themselues. It is not then their power, but their policie, that hath brought them to this passe. As before their garrisons and souldiers wan them Empire, so now their Colledges are their fortresses, the Cardinals their Generals, the Friers their soldiers, the pennes their weapons; the seculars, and Iesuits, their Agents and instruments which ouercome the world. Quamuis Roma multis aucta victoriis fines imperii protulerit, minus est quod bellicus labor subdidit, quam quod pax Christiana subiecit. Although they got much by their warfare, yet their Christian cunning peace, hath got more to their dominion, as a Prophet of their owne foretold and taught. Tu regere Imperio populos Romane memento, Hae tibi erunt artes, paci (que) imponere nomen. Like the snake, Rome hath bene warmed in the bosome of our grea­test kingdomes, till it stung them vnto death; like iuie so long it hath embraced, that it hath eaten vp whole Monarchies; like the Crocodile, by weeping and creeping, it hath got into the best estates; like old Rome it vseth all Religion onely for a vantage: he set­teth Kings at ods, and then becoms an arbiter: hee brings kingdomes to the ballance, and makes that weightier, where hee doth propend. As the Romane Emperours would bee counted Monarkes of the world, although their Empire in Scipioes iudgement was but a point, and vnder Traian, when it flourisht most, it was not the thirtieth part; so the Popes will be taken for Gouernours of the world, though that there bee but [Page]a little cantle of Europe, which will hold of them. Thus you see that it is the citties custome, not the Churches right which makes them thus vsurping.

For there is no other, no, not Saint Peter that can yeeld it them: Saint Peter (they say) was cald a Rocke, therefore on Saint Peters chaire must the Church bee built: to which we say, that as Simon was called Peter, i. a rocke, so Peter was called Simon, i. obedient, to shew, that they should build so, that they might still obey: nay being both Simon & Peter he was after called Satan, to shew, the succession of that name would after proue Satannicall. But Peter had the keyes of the kingdome of heauen, which might loose or binde: the kingdome of heauen (we confesse) was opened by S. Peters key, the preaching of the word; but the kingdomes of this earth, are yet reserued in the power of God, promotion comes not either frō East or West, from North or South, but it is God, that sets vp one, and pulleth downe a­nother: But Peter was bidden feed the lambes & sheep: why? feeding is not fleecing chiefest of the flocke; Pe­ter was bidden kill and eate; such killing was the con­uersion, not the confusion, the mortifying, not the mur­dering of the Gentiles, it was not the killing sword, but pricking word, which wan Cornelius and 3000. at one sermon: I but Peter by walking on the sea, did get a dominion from sea to sea, and from the floud vnto the worlds end: no more (say we) then Christ, that fled thither, and walk there, because he would not bee made a king. But Christ came into S. Peters ship to shew that he would come into S. Peters sea; yet as hee came in, he came out againe; as he desired Christ for to depart from him, for he was a sinfull man; to shew that hee would part from them, when as they parted from his truth: [Page]yet Peter was foretold his death, and bidden follow, to shew, that as he followed in suffering, he should follow in reigning: but all this was no more, then hee said vn­to Iames and Iohn of the cup and baptisme, they should be baptized with; no more then hee told his other Dis­ciples, when he bad them take vp his crosse and follow, promising: they that left all for him, should sit vpon twelue seates, and iudge the twelue tribes of Israel: who notwithstanding haue no iudgement in this world. If they say, S. Peter paid for Christ, wee may say, the fish paid it him; if, how Christ was first seene of Cephas, then of the twelue, Mary Magdalen saw him before Cephas; if, how S. Peter spoke the first and most vnto the Iewes of Christ, we must answer, it was because he spoke last and worst, when he blasphemed him. These are the prero­gatiues of S. Peter, whereon Bellarmine would build the Popes patrimony; but how absurdly you may see, by that vntempered morter with which hee daubes the Church-gouernment; A monarchy (saith Bellarmine) is the best, and to this we grant the best Monarke, euen Christ alone; as the father establisht him, I haue set my king vpon mine holy hill of Zion. All thinges according to S. Paul hapned vnto the Iewes in a figure (saith Bel­larmine) and therefore our high Priesthood must resem­ble theirs; to which we must answer, Saint Paul meanes al things that are there mentioned, for otherwise al their ceremonies are to become Christian: the Church indeed, as Bellarmine saith, is a kingdome, but Christ is the king, to whom all power is giuen in heauen and earth: a flocke, but Christ is that good sheepheard: a body, but Christ is the head; a ship, which the bles­sed Apostles could not guide in the tempest, vntill our Sauiour came and stilled the waues. God forbid I [Page]should here condemne all Metropolitans and Diocae­sans; for I know there bee certaine Ecclesiasticall reserued cases in which they may determine: but an vniuersall, infinite, and incontrollable iurisdiction, ouer men, Angels, diuels and purgatorie soules, can­not be but Luciferian (vnto which our aduersarie com­pares it) and Anti-christian. How can the Pope take on him to direct all truth, and salue all mischiefs in this world, vnlesse he pull Christes office from his hands? Can any man effectually call, and send orders of Ministers, but Christ which enables vs vnto this calling? Can any determine all controuersies, but the Spirit, that leads into all truth? any make one faith, but one Christ, in whom wee trust? Can a­ny gouerne well all the world, but he must bee more then a man; for a man can hardly gouerne his owne family; more then an Angel; for Angels are propor­tioned vnto seuerall prouinces in Daniels prophecie: He must bee equall in iustice, power and wisedome to God himselfe, who takes no more in charge, then the Pope challengeth. Saint Paul had a care indeed of all Churches, but it was of all that were conuerted then, far fewer then are now to bee directed; it was in wri­ting, praying, preaching, trauelling; which the Popes haue little leasure to meddle with; it was for edifiyng, not destruction, as they now intend. Beeing destitute of Scripture, they flie to their owne decretals, whereof some are so plainely forged, some full of so plaine false­hood; the residue so much partiall, that we may say with Christ, He that speaketh of himselfe, seeketh his owne glory: and, If I beare witnesse of my selfe, my witnesse is not true. Saint Peter did referre the choise of an A­postle to the disciples, the Councell of Ierusalem pre­ferred [Page]him before the rest, hee cals himselfe but [...], a fellow Elder: Saint Paul withstood him to his face, as being in place and deed such as might, and should bee blamed; Cyprian saith, all the Apostles had the fame fellowship of honour and office; vnto which also Hierome consenteth. Pelagius the second, and Gregory the first, would not be cald vniuersal; & thus it was til Phocas the murderer of his Maister made Boniface the third Pope of Priests: it is not then from Saint Peter.

Much lesse from Christ: Christ would haue no diffe­rence among the blessed Apostles, nor haue them reigne as Kings of the nations; he bad the Priests giue to Caesar the things that are Caesars, & as good giue them nothing as not obedience; Christ was obedient before his birth when he trauelled for the taxe: all his life had many les­sons of obedience, he paid tribut vnto Caesars customers, was conuēted before his deputie; confest, his power was from aboue, and ouer him. What greater humility could there be, then that the Son of God, should submit him­selfe vnto the son of man, the Lord of heauen vnto a lumpe of earth, and the King of Kings, vnto the subiect of a King? His death was the summe of all obedience, he was obedient vnto the death, euen the death of the crosse, and learnt obedience in that he suffered: the more he suffered, he was willing to suffer more: this hee neither needed nor deserued, but that with his hu­mility he would humble his followers vnder temporal authority. Now looke vpon the Pope, how faire he fol­lowes him far of: Christ would not become a deuider betwixt brethren, but the Pope diuides between Prin­ces, as Alexander did the East & West Indies betweene Portingale and Spaine. Christ would not aske his right, albeit he were very neere vnto the crowne: the Pope would haue many crownes, albeit he hath no right in [Page]them. Christ was a king, yet would seeme none: the Pope is none, yet would seeme higher: like the Romane Dictators, they detest the title, yet arrogate greater po­wer to make their Senate of Cardinals as good as kings. The Pope therefore is not the successor of Saint Peter, but of Caesar, which was neuer great, Prins­quam pontificiam potestatemcum Caesarea coniunxisset, be­fore he ioyned the Priesthood and Empire in one per­son; not the sole Vicar of Christ but of Satan, which promised all kingdoms vnto those that would fall down and worship him; not the God of men, as their Glosse pretends, but the man of sinne, who sets himselfe a­boue all that is called God on earth, i. all ciuill po­wers.

There hath bene great contention betwixt the spiritu­all and the ciuill state, and it hath fared with vs, as Ge­deons fleece; when it rained on the fleece, it rained not on the ground; when on the ground, not on the fleece; when the Spiritualty was rich, the Temporality was poore; now the laity is rich, the Spiritualty is poore; I would to God as we might meete in faith, we might in loue, and both bee content one with anothers ad­uancement and prosperity: the ciuill state should bee like a father to prouide for vs, while the the spirituall as a Tutor doth instruct vs; the ciuill as a good husband should care for such things as are abrode, the spirituall as a good huswife, tend that which is within our doores in our conscience: the ciuill as our head to guide our outward motions, & the spiritual as our hearts for to di­rect our affections: Both of them should be like Atri­des [...] the two Sheepheards of the people, like Amarias and Zebadiah; they should meet in one to con­sult vpon negotia Iehouae, Regit, & Reipub. the businesse of [Page]God, the King, and Common-wealth: like both our hands, they should worke together, for the whole body of the kingdome; so that both be subiect vnto the king, which in this is not mere laicus, a meere Lay-man, much lesse a Clerke; but like the soule, which does all in all, yet is not any part; like a center, in whom the lines of all in­ferior powers do meete, yet is no line; like the Sun, which works contraries by the same force, yet feeles not the mixture of any such qualities.

Thus the Kings of Israel had potestatem directiuam, and correctiuam ouer Priests and people; Dauid as hee ruled these prudently with all his power, hee set them likewise in their orders: Salomon as he iudged betwixt harlots, he deposed Abiathar, and put Zadocke in his roome: Iehosaphat as hee sent the Iudges, hee sent the Priests and Leuites into the prouinces. Let euery soule then saith Saint Paul, the soule of the Priest, saith Chry­sostome, as well as of the people, euen the soule of Saint Peter (which was one of the Romane Church) be sub­iect vnto these higher powers. To determine all in a word, we may conclude; the Pope (as Blackwell saith) hath ability to rule Princes when they be willing, but the king hath authority to rule men, whether they will or no: the Pope may be Christs Vicar like other Priests, when he preaches and ministers the Sacraments in steed of him; but the king is Gods Vicegerent (as Anastasi­us the Pope, called Anastasius the Emperour, and Eleu­therius the Pope entituled Lucius king of Britaine) to iudge and execute his iudgements vpon earth: the Pope may barre the king from his Masses, indulgences, and his owne orisons; and the king may barre the Pope from intermedling with his kingdomes. Let them like Iacob & Laban not passe this pillar towards one another, [Page]for euill: and all things else will quietly be composed.

But if by violence of his excommunications the Pope licence any to take armes, he goes beyond his teddar, and knowes not of what spirit he is: for as Saint Bernard saith of Eugenius, in criminibus, non possessionibus potestas vestra, praeuaricatores exclusura, non possessores: Your po­wer consisteth not in expelling any from possession, but in expelling sin from them; the keyes of heauen were not giuen vnto such purposes; the rod of Moses may bee turned into a Serpent, but the rod of Aaron buddeth & bodeth peace. Dauid could not build the Temple being stained with bloud. Paul protested, he was pure from the bloud of all. Gregory though he might haue kild the Gothes, he woud not meddle in such bloudy matters; & shall the pillars of the Sanctuary, the successors of S. Paul and Gregory, fil their heartes and hands with such practi­zes? Euer blessed bee the Right worthy Earle of Saris­bury: Qui baculum fixit: which hath set his rest on this, that neuer any Protestant regular, or vnconformitant, did euer mingle their differences with bloudy massacres? but it was excellently noted of the most noble & learned Earle of Northampton: that there was neuer any distur­bance of the state without a Priest. By their fruites then you shall know them: Enuie, strife, and sedition is from a wisedome which is earthly, sensuall and diuellish; but the wisedome from aboue is pure, and peaceable, easie to be entreated; & the fruites of righteousnesse are sowne in peace, of them which make peace.

Excommunication is not now worse then in the daies of Samuel, when Saul had bene accurst of God, so farre, that he might not be praied, or mourned for; yet he could not be killed or depriued of Dauid the next an­nointed: not worse, then in the daies of Christ, which [Page]would haue vs count excommunicates for heathens & publicans; yet himselfe would eate, and ciuilly con­uerse with them: not worse, then in the daies of Saint Paul, who deliuered ouer an incestuous person vnto sa­tan, that his spirit might be saued in the day of the Lord. Now their spirit cannot be saued, if they be slaine ex­communicate. The company that he forbids, is not that we should vtterly forsake their society, for then we must forsake the world; but that we should abstaine from their communion; wee should not eate with them of the same vnleauened passeouer Christ Iesus; wee should seeke to restore them in the spirit of meekenesse: wee should striue to doe good vnto all, though they be not of the houshold of faith. Saint Paul thought it sufficient, that the excommunicate was rebuked of many; but our Aduersaries are not satisfied vnlesse they take life and al. God banisht Adam out of Paradice, and yet he gaue him certaine meanes to liue. Gods holy Spirit parted from the former world, yet he left them one hundred and twenty yeares leasure to repent themselues. God se­uered Mirian from the campe, yet hee would haue the people to stay for her, that she should not vtterly be de­solate: and shall wee censure more seuerely then the Lord of hoasts? Hereupon their owne decrees affirme, that excommunication is not mortalis, but medicinalis gladius; not a killing but healing sword. Saint Austin saith, it is not Corporalis, but Spiritualis poena; a penaltie for the soule, not for the body. Cyprian shews the very case: suppose an euill doer cannot be seuered without sedition: Tolera Zizanium, eslo frumentum. be wheat, and beare with tares. Thus did Saint Ambrose excommu­nicate Theodosius: his threatning was, Rogamus, non pugna­mus, wee cannot fight, but pray: Lachrimae sunt arma: tis [Page]the teares of our eyes, not weapons in our hands, which must ouercome you; our warfare is not carnall but spi­rituall, and mighty through God: wee must fight with knowledge against ignorance, with humility against pride, with examples of obedience, against wilfulnesse in wickednesse. How many Iewes, Turks, Atheists, Epicures and murderers doth God now suffer in this world, and sets a marke on them as on Cain, that none shall kill, vntill he please to take them hence? can any thing then be so shameles vnder the pretence of religion to murder whom they list, as that Frier did, who slew sixe score with his owne hands in a French massacre? Their doctrine therefore cannot be but impious against God in deposing or abusing his officers, for he will take it, as if it were himselfe, as he said of Samuel, they haue not cast away thee, but me. It is hereticall against the Scripture, which commands the contrary, truth, loue, and peace; it is abhominable, and so damnable in their owne conscience, the censure of the world, and the sight of God: Although the Popes propose it as me­ritorius, yet their guilty conscience foretelleth heauy things, and in their hearts proditionem amant, nov prodito­rem: they loue the deed as far as it profits them, but the doer they will haue in bitter detestation; much more the world hateth this, and for it owne safety, will not suffer such a sinne vnpunisht. Nature abhors mur­der, as appeares by the bleeding of the murdered in the presence of the murderer: much more the murders of a Prince, whose life hath bene accounted sacred in all a­ges, countries and religions; much more vnder the co­lor of religion, when Gods Holinesse is made a patron of such diuellish treacheries: and therfore in his iudgment hee will punish the lesse offenders with lesse torments, [Page]and these with worst and most, as being most mischie­uous men. Thus their opinion must needes be absurd, which puls all kings & kingdoms from Gods power, & leaues them in the disposition of a weake old sinful man. As then this oath may betaken with a good conscience: being vndertaken it must be kept notwithstāding al ab­solution, it may be wisdome, as times alter to change an opinion, but it is impietie to breake a resolution groun­ded on Gods word. Zachariah beheld a flying booke, the length was 20, the bredth was 10 cubits, which entred into the swearers house, and eate vp the timber & stones thereof; but now we may behold a flying bul of mighty voyce, but little force, which coms from Rome to licence & command many to forsweare themselues, Violare De­orum non licet acta Deum; if one Magistrat infringe what an other hath determined, there followes nothing but confusiō. God although that he promist, whatsoeuer we boūd or loosed on earth, shold be so bound or loosed in heauen, yet he neuer promist, we might loose on earth, what was already bound in heauen. Woe to them ther­fore which call euil good, & good euill, which de iustitia would make iniustitiam, and breake the seauen-fold bin­ding of an oath, as the Hebrew name imports; as Samson did the new made cords, with little force or care: who can this be but Anti-christ? who sitting in the Temple of God, would exalt himselfe aboue God so far, as to dis­solue the bonds made sacred by his holyname? and bring that blemish vpon Christianity, which euen Iewes and Turks abhorre; who say the causes of our Christian trou­bles are our daily blasphemies & periuries. This doctrine of absolution is so contrary to inward peace & outward honesty, so odious in it selfe, perilous for example, scan­dalous to the Church, preiudicious in the confederacies [Page]of Princes, and suspicious in all contracts; for if our couenants be neuer so surely writ on earth, and registred in heauen; yet they say, they may be cancelled of his Ho­linesse, that it cannot be suffered in a Christian common wealth; looke then into the word of God, whether it be better obeying the king in keeping of a lawfull oath, then a stranger in breaking it; looke into thy conscience whether it can be discharged of periury by the bull of such a Bishop: looke vnto the iudgement of all flesh, whether the Popes pardons, can proue a supersedeas a­gainst hell. Thus we must not looke for absolution. Equiuocation and mentall reseruation is as dangerous, they be solaecismes in reason, much more absurd in con­science & Christianity. This was Lysanders noted crime to deceiue children with triffles, and men with oathes. This was that heinous fault of Ananias▪ hee told not all he should haue told: but kept halfe backe for his owne profit, and so lied against the holy Ghost This was the custome of hereticks, to protest one faith, and haue ano­ther in their bosome. This is the shame of Christendom: since this doctrine was defended, men make a common trade of lying and deceiuing. This is the heart, and the heart, whereof Dauid so complaines; the dissembling to satisfie for the present, which Eleazar much abhorred: the trick of a false brother, which had the voyce of Iacob and the hands of Esau; he spoke like a friend, and dealt like an enimie. The Satyre could not abide him could blow both hot and could. Solon condemned [...] ambidexters in their words and deedes. God will not suffer men to halt betweene two opinions, and there­fore Christians should hate such amphibologies, as they loue God, reason, and religion.

To conclude, the scope and duties of this oath are ho­nest, [Page]being faith, loue and peace. The example hath ben sorted in many Councels, Fathers & histories: the pro­mise is a conscionable protestation of a loyall heart. This oath is like shibboleth: if you pronounce it right, you shal bee receiued: if not, reiected: like Ioshuaes question, art thou on ourside, or on our aduersaries? like Ichues demand of Ionadab: if thine heart bee right towards me, as mine towards thee, then ascend into my chariot: if you loue the safegard of your Prince, as hee tenders your safety, you shall purchase his fauour: take it then as giuen by good authority. Prayer is a duty most neces­sarie to be made for Kings; we must not pray without faith, for without faith it is impossible to please God: what wee beleeue we may well sweare, and therefore we may sweare for our Princes honour and safety: an oath is [...] an end of all controuersie. Now there is a controuersie, whether he which takes the Pope for his God, can take the King for his maister; and this oath wil determine it. An oath is to be taken saith Iso­crates, [...] either to cleere thy selfe of some filthy crime; and what fowler then high treason? or to free thy friend from a danger: and what greater then such a suspicion? It is reason they that receiue protection, should promise loue and du­tie to him which is the cause of: it is honest to professe with our mouthes, what wee meane in our heartes, ob­seruance where it is deserued. It is a duty which the Pope in far stricter terms exacts of al Emperours, Iesuits, Priests and Auertites, from our profession why: should not Christian kings require all faithfulnesse of their subiects? Kings may command a publicke fast; as the King of Niniue did vnto man and beast: or publike feastes as Mardochaeus and Maccabaeus did vnto the Iewes: or pub­lick [Page]oblations, as Moses to the making of the Tabernacle; and Iosiah to the repairing of the Temple; or publicke prayers, as Dauid indited holy Psalmes to be sung in the Sanctuary, and therefore may compose, and impose an oath, which is not so praecise a part of religion: an oath is vsed in couenants of reconcilement, as betweene A­braham and Abimelech; and should not we rather be re­conciled with our King then a stranger? it is a motiue of diligence, as when Saul swore the Souldiers they should not eate, they were more earnest vpon their e­nimies: it is as a vow before God and man, of that which law, conscience, and humanity requireth at our hands: and vowes in lawfull matters are neuer to be reproued. This was vsed of heathens amongst themselues, as the Ro­mane cittizens were sworne vnto their lawes & cōmon­wealth; of Christians to heathens, as the Christian Soul­diers did praestare Sacramentum; take a sacred oath of their Captaines to rest at their command; of heathens to the faithfull, as Iacob tooke an oath of Laban swearing by his Gods: Iusiur andum (saith one) quia ius omne, nihil nisi ius iurandum est; wee should so much obserue the lawes that we might sweare the performance; Kings being keepers of each table, may sweare their subiects to the keeping of both lawes; most chiefly that which concernes God or thēselues: for they be first & chiefly meant & mentioned in the commandments: let me then say with Salomon, I aduertise thee to take heed vnto the mouth of the king, and the wordes of the oath of God: for the Kings sake obserue the oath, for the oaths sake obserue the King, for Gods sake obserue both God, oath, and King.

Oh blessed God by whom Kings reigne, and Princes decree iustice, preserue thy Seruant our Soueraigne in thy truth, peace and loue: set him as a signet on thine [Page]hart: with inward grace and fauour still embrace and encrease him: set him as a signet on thy hand, with out­ward force and power still protect and defend him: giue him a long life, a safe estate, a wise heart, a louing care, honour amongst his owne, and victories against his eni­nemies. Grant this most mercifull Father for thy Sonne Christ Iesus sake, to whom with thee & thy most holy Spirit, be giuen honour and dominion now and euer: Amen.