THE OATH OF ALLEGEANCE Defended by a Sermon preached at a Synode in the Metropoliticall Church of Yorke By THOMAS IRELAND Bachelour in Diuinitie 2. KING 11.17 And Iehoiada made a couenant betweene the Lord and the King and the people that they should be the Lords people likewise betweene the King and the people LONDON Printed by Nicholas Okes for Edward Aggas and are to be sold at his shop vpon Snore hill neere Holborne Conduit 1610. To the most reuerend Father in God Tobie Lord Arch-bishop of Yorke Primate and Metropolitane of England My most honorable good Lord. WHereas euery one is made not onely for himselfe but for the Common-wealth which in a Monarchy such as ours consisteth in the welfare of the KING the welfare of the KING consisteth in the loyall and louing hearts of his subiects their loue and loyalty may most appeare in taking or approuing of the Oath of Allegeance I thought it also my duty most reuerend in Christ and my very good Lord being a publicke Minister by a publicke authority commanded to gather and declare the proofes thereof out of the word of God The cause is publicke both for this and for all kingdomes the place where it was vttered was publicke being a Synode of the Clergie The fruit may be publick in satisfying the doubtfull which here may see that this concerneth not so much the Popes as Gods authority bestowed vpon our King our aduersaries are growne publick in their libels contradictions therfore this without ambition or vainglory may be publisht to the world Thus determining to come in publick the fauors I haue receiued of your Grace who both cōmanded me to preach on this theame then encouraged me to print this my Sermon makes me the more presume to dedicate it vnto your gracious patronage protection for although the matter doth not answere your iudicious expectation as a mean artificer often mars good stuffe with rude hādling but that the truth wil well enough defend it selfe with a bad weapon yet the matter cannot be but acceptable vnto your most religious loyal Care which with deare and deepe affection I know desires endeauors by doctrine discipline example the confusion of Antichrist the peace of Sion the safegard and honor of our blessed Soueraigne Whatsoeuer it is it is the profession of a cleare conscience which if I haue not wel exprest there are far stronger which vphold the state of this question many may succeed in this defence There is no true Christian-subiect but wold aduêture credit life in so great good a cause And therfore humbly beseeching your Grace fauorably to censure the first aduentures of a young scholler I most humbly beseech the God of Grace to multiply his graces on your head and hart vnto your honor in this and happines in a better world And so rest Your Graces most humble and deuoted Chapleine Thomas Ireland Iuramentum Fidelitatis authoritate publica nuper stabilitum iure diuino licitum est This oath of alleageance is lawfull by the word of God wherof here followes the true copy I A. B. doe truely and sincerely acknowledge professe testifie and declare in my conscience before God and the world that our Soueraigne Lord King Iames is lawfull King of this Realme and of all other his Maiesties dominions countries And that the Pope neither of himselfe nor by any authority of the Church or Sea of Rome or by any other with any other hath any power or authority to depose the King or to dispose of any of his Maisties dominions or Kingdomes or to authorize any foraigne Prince to inuade or annoy him or his countries or to discharge any of his subiects of their obedience and alleagance to his Maiestie or to giue licence or leaue to beare armes raise tumults or to offer any violence or hurt vnto his Maiesties royall person state or gouernement or to any of his Maiesties subiects within his Maiesties dominions Also I doe sweare from my heart that notwithstanding any declaration or sentence of excommunication or depriuation made or granted or to be made or granted by the Pope or his successors or by any authority deriued or pretended to be deriued from him or his Sea against the said King his heires or successors or any absolution of the said subiects from their obedience I will beare faith and true allegeance to his Maiestie his heires and successors and them will defend to the vttermost of my power against all conspiracies and attempts whatsoeuer which shall be made against his or their persons their crownes and dignities by reason or colour of any such sentence declaration or otherwise And I will doe my best endeauor to disclose or make knowne vnto his Maiestie his heires and successors all treasons and traiterous conspiracies which I shal know or heare of to be against him or any of them And I do further sweare that I do from my heart abhorre detest and abiure as impious and hereticall this damnable doctrine and position that Princes which be excommunicate or depriued by the Pope may be deposed or murthered by their subiects or any other whatsoeuer And I do beleeue and am in conscience resolued that neither the Pope nor any person whatsoeuer hath power to absolue me of this Oath or any part thereof which I acknowledge by good and lawfull authoritie to be ministred vnto me and do renounce all pardons and dispensations to the contrarie And all these things I do plainely and sincerely acknowledge and sweare according to these expresse words by me spoken and according to the plaine and common sense and vnderstanding of these same words without any equiuocation or mentall euasion or secret reseruation whatsoeuer and I make this recognition and acknowledgement heartily willingly and truly vpon the faith of a true Christian So helpe me God ECCLES 8.2 I aduertise thee to take heed to the mouth of the King and the word of the oath of God 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
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 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 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 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 would haue vs count excommunicates for heathens publicans yet himselfe would eate and ciuilly conuerse
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 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 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 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 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 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