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 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
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 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 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 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 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 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 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 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 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
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 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 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 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 FINIS