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A62874	A serious consideration of the oath of the Kings supremacy wherein these six propositions are asserted. 1. That some swearing is lawful. 2. That some promissory oaths are lawful. 3. That a promissory oath of allegiance and due obedience to a king is lawful. 4. That the King in his realm, is the onely supreme governour over all persons. 5. That the king is the governour of the realm, as well in all spiritual or ecclesiastical things, or causes, as temporal. 6. That the jurisdictions, priviledges, preeminences, and authorities in that oath, may be assisted and defended. By John Tombes B.D.	Tombes, John, 1603?-1676.	1660 (1660)	Wing T1818; ESTC R220153	19,748	28

A SERIOUS CONSIDERATION OF THE OATH OF THE Kings Supremacy Wherein these six Propositions are asserted 1. That some Swearing is Lawful 2. That some promissory Oaths are Lawful 3. That a promissory Oath of Allegiance and due obedience to a King is Lawful 4. That the King is His Realm is the onely Supreme Governour over all persons 5. That the King is the Governour of the Realm as well in all Spiritual or Ecclesiastical things or causes as temporal 6. That the Jurisdictions Priviledges Preeminences and Authorities in that Oath may be assisted and defended By John Tombes B. D. Prov. 23. 21. My son fear thou the LORD and the King and meddle not with them that are given to change LONDON Printed by Henry Hills living in Aldersgate-street next door to the sign of the Peacock To the Christian Readers BEing by special Providence brought hither upon some occasions of mine own and finding many persons of different perswasions scrupling the taking of the oath of Supremacy now beginning to be urged by reason of their unacquaintance with it through the long disuse of it by various conferences I convinced sundry of them that the end and matter of the oath was not such as they imagined Whereupon some persons tender of the publique peace and the liberties of those doubting persons who still remained unsatisfied earnestly pressed me to draw up something in writing tending to the elucidation of this doubt which I was unwilling to do being absent from mine own Books and Collections and hoping to have staid here less time then I am now necessitated to do yet the instant pressure hath drawn from me this writing though short and indigested it being conceived useful in this juncture of time wherein if I be offered on the sacrifice and service of your faith I joy and rejoyce with you all as being studious not how to have dominion over your faith but to be a helper of your joy For which and I crave your prayers who am London Oct. 13. 1660. Your brother and servant in Christ John Tombes The OATH of SUPREMACY as it is in the Statute 1. Eliz. Cap. 1. I A. B. do utterly testifie and declare in my conscience that the Queens Highness is the only supreme Governor of this Realm and of all other her Highness Dominions and Countreys as well in all Spiritual or Ecclesiastical things or Causes as Temporal and that no forreign Prince Person Prelate State or Potentate hath or ought to have any Iurisdiction Power Superiority Preheminence or Authority Ecclesiastical or Spiritual within this Realm and therefore I do utterly renounce and forsake all foreign Iurisdictions Powers Superiorities and Authorities and do promise that from henceforth I shall bear Faith and true Allegiance to the Queens Highness her Heirs and lawful Successors and to my power shall assist and defend all Iurisdictions Priviledges Preheminencies and Authorities granted or belonging to the Queens Highness her Heirs and Successors or united and annexed to the Imperial Crown of this Realm So help me God and by the Contents of this Book The Proviso in the Statute of 5. Eliz. Cap. 1. PRovided also That the Oath expressed in the said Act made in the said first year shall be taken and expounded in such form as is set forth in an Admonition annexed to the Queens Majesties Injunctions published in the first year of her Majesties Reign That is to say to confess and acknowledge in her Majesty her Heirs and Successors none other Authority than that was challenged and lately used by the noble King Henry the eighth and King Edward the sixth as in the said Admonition more plainly may appear The Admonition annexed to the Queens Injunctions THe Queens Majesty being informed that in certain places of this Realm sundry of her native Subjects being called to Ecclesiastical ministery in the Church be by sinister perswasion and perverse construction induced to finde some scruple in the form of an othe which by an Act of the last Parliament is prescribed to be required of divers persons for the recognition of their Allegiance to her Majesty which certainly neither was ever ment ne by any equity of words or good sence can be thereof gathered Would that all her lovyng Subjects should understand that nothing was is or shall be ment or intended by the same othe to have any other duty allegiance or bonde required by the same othe then was acknowledged to be due to the most noble kynges of famous memory kyng Henry the viii Her Majesties father or kyng Edward the sixth Her Majesties brother And further Her Majesty forbyddeth all manner Her subjects to give ear or credit to suche perverse and maliciouse persons which most sinifferly and maliciously labour to notify to her loving subjects how by the words of the sayde othe it may be collected the kings or Queens of this Realm possessours of the Crowne may challenge aucthority and power of ministrie of divine offices in the Churche wherein Her said subjectes be much abused by such evyl disposed persons For certainly her Majesty neither doth ne ever wyll challenge any other aucthority than that was challenged and lately used by the sayde noble kinges of famous memorye king Henry the eight and kynge Edward the sixt which is and was of ancient time due to the Imperial Crowne of this Realm That is under God to have the soverainty and rule over all maner persons born within these Her Realms Dominions and Countries of what estate either ecclesiastical or temporal soever they be so as no other forrain power shall or ought to have any superioritie over them And if anye person that hath conceived anye other sence of the fourm of the sayde othe shall accept the same othe with this interpretation sence or meaning Her Majestie is well pleased to accept every such in that behalf as her good and obedient subjects and shall acquit them of all maner penalties conteyned in the said Act against such as shall peremptorily or obstinately refuse to take the same othe The 37. Article professed in the Church of England The Kings Majesty hath the chief power in his Realm of England and other his Dominions unto whom the chief government of all Estates of this Realm whether they he Ecclesiastical or Civil in all Causes doth appetain and is not nor ought to be subject to any forrain jurisdiction where we attribute to the Kings Majesty the chief government by which titles we understand the mindes of some standerous folks to be offended we give not to our Prince the ministring either of Gods Word or of the Sacraments the which thing the Injunctions also sometime set forth by Elizabeth our late Queen do most plainly testifie but that onely Prerogative which we see to have been given to all godly Princes in holy Scriptures by God himself that is that they should rule all estates and degrees committed to their charge by God whether they be Ecclesiastical or Temporal and restrain with the civil sword

it will be said The Kings of Israel were types of Christ and therefore their Power and Authority did cease in things Spiritual and Ecclesiastical when Christ was come 1. But to the contrary this is said without proof and so is rejected as easily as it is alledged 2. It is true Christ is often termed David and it is said he shall sit on Davids throne Luk. 1. 32 33. But this power of reforming Religion was not appropriate to David or the race of the Kings of Judah but belonged also to the Kings of Israel who were not types of Christ who are charged with the permission or promoting of Idolatry as their sin as on Jeroboam Ahab c. and Jehu is in some measure rewarded for the partial Reformation he made 2 King 10. 28 29 30. and therefore it belonged not to the Kings of Israel to reform Religion onely as types of Christ but even as Kings 2. This is proved and the Proposition it self That is to be ascribed to the King which was with approbation ascribed to Kings out of the Church But the Government in things and Causes spiritual or belonging to Religion is ascribed with approbation to Kings out of the Church Ergo The major is proved because what of this kind is with approbation ascribed to Kings out of the Church is to be taken as belonging to Kings as Kings and not as typical Kings or Rulers The minor is proved by instances The first of Cyrus King of Persia of whom we read that the Lord stirred up his spirit to make a Proclamation for building of Gods house 2. Chron. 36. 22 23. Ezra 1. 1 2. in doing this he is called Gods shepherd Isa 44. 28. and anointed by God Isa. 45. 1. and the same was continued by Decrees of Darius Ezra 6. 7 8 9 10 11 12. and Artaxerxes Ezra 7. 13 21 23 26. now these things belonging to the building of Gods house furthering his service were spiritual things and therefore Government in spiritual things belonging to Religion is ascribed to Kings out of the Church To these may be added the Decree of Nebuchadnezzar against them that should speak any thing amiss against the God of Shadrach Meshach and Abednego Dan. 3. 29. and of Darius Dan. 6. 26. That in every Dominion of his Kingdom men tremble and fear before the God of Daniel which are undoubtedly about spiritual Causes or Matters of Religion and the King of Nineveh his Proclamation by the Decree of the King and his nobles that all should fast covered with sackcloth and cry mightily to God Jonah 3. 7 8. which is approved by God in that he defer'd his judgement thereupon in all which Government in matters of Religion was exercised and approved 3. That which agrees to other Rulers besides Kings agrees much more to Kings But to Govern in Causes spiritual or things of Religion belongs to Governours below Kings therefore much more to Kings 4. The major is proved from the title given to the King 1 Pet. 2. 13. where he is called the Supreme or Excelling and of those that are in Authority or Excelling 1 Tim. 2. 1 2. the King is reckoned as chief therefore if inferiour Governours are to Govern in matters of Religion much more Kings Now that they are to do so appears by the practice of Nehemiah who being not King nor Priest but Governour under the King of Persia reformed the Priests excluding aliens from the Priests chambers giving the Levites their portion and chiefly by restraining the profanation of the Sabbath Nehem. 13. 9 10 15 22. reckoning it among the works for which he would have God remember him Jacob reforms his houshold by requiring them to put away the strange gods that were among them and bury them Gen. 35. 2 4. Parents are required to bring up their children in the nurture in Greek discipline or government and admonition of the Lord Ephes. 5. 4. Servants are to be obedient to their masters as to Christ Vers. 5. As the servants of Christ doing the will of God from the heart Vers. 6. With good will doing service as to the Lord and not to men therefore Parents and Masters have Government in matters of Religion much more the Father and Master of the Common-wealth having a more ample Authority 4. This is further confirmed in that the Apostle where he speaks of the Powers he saith without limitation that Rulers are not a terrour to good works but to evil wilt thou not be afraid of the power do that which is good and thou shalt have praise of the same he is the minister of God a revenger to execute wrath upon him that doth evil Rom. 13. 3. 4. Kings and Governours sent by them are for the punishment of evil doers and for the praise of them that do well without limitation and distinction of Civil and Spiritual things 1 Pet. 2. 14. Now where the Law doth not distinguish neither are we and therefore are to understand the Governing in the text to be in Religious things as well as Civil 5. Which is further confirmed from the Titles given to them they are termed gods Psal. 82. 1 6. John 10. 34 35. Ministers of God Rom. 13. 4. That judge not for man but for the Lord 2 Chron. 19. 9. therefore they are to be ministers in a Political way and to judge in things of the Lord 6. Paul did not refuse to apologize for himself about the accusations of the Jews against him for his profession and preaching of Christian Religion but did justifie himself before Felix Festus and king Agrippa and appealed to Caesar Act. 23. 29. and 24. 5 6 8 10. and 25. 8 11 19 21 and 26. 2 3. therefore he denied not but acknowledged the Kings Government even in the things and Causes that concern Christian Religion and consequently we may in like manner acknowledge it 7. Paul exhorts us to pray and give thanks for Kings and all that are in authority or excellency that we may lead a quiet and peaceable life in all godliness and honesty 1 Tim. 2. 1 2. therefore he supposeth that Kings have some Government in matters of godliness as well as honesty and therefore are Governours In Causes Spiritual or of Religion 8. From the absurdities which follow if this be not granted 1. If the King be not Governour in Ecclesiastical things and Causes then his Kingly power is of no use in matters of Religion for if he have no Government in them he is to be a looker on and in effect a meer cipher in respect of such things But this is not to be said sith matters of Religion do as much concern him to Govern in as any causes all experience shewing that no Government can be well ordered without some regard had to Religion 2. All the actions which Kings have been commended for by godly persons were unjustifiable the pulling down of Idols restraining the importation and vending of Popes pardons and consecrated ware the causing the holy

upright therein so it may be in Ecclesiastical Causes if he choose and use the help of them that are skilful and faithful in Religion But in this thing there is need of the greatest circumspection vigilancy and wariness on the one side by reason of the cunning and diligence of seducers and the violence of spirit in profane persons against the most holy and harmless Christians and on the other side by reason of the weakness in the faith of many upright souls whose consciences are very tender and their wounds hardly cured of whom our Lord Christ was very tender Matth. 12. 20. and gentle toward them as the great Shepherd of the sheep through the blood of the everlasting covenant Heb. 13. 20. as was foretold Isai. 40. 11. and the Apostle Paul requires much indulgence to be given them Rom. 14. 1 4. Object 8. The acknowledgement of this Supremacy of the King hath been opposed by sundry godly Protestants who have in their writings excepted against it as Calvin and the Century writers of Magdeburg Answ. T is true they excepted against the Title of head of the Church given to King Henry the eighth as Stephen Gardiner and such like persons misreported it as if it gave to the King an uncontrollable authentique power to determine of faith and worship of God but when those learned Protestants better understood what was meant by it they withdrew their exceptions as Doctor Rainold shews in his Conference with Hart in the Tower chap. 10. Object 9. Many godly persons are offended with the taking and defending the Lawfulness of the taking of this Oath as fearing it many tend to the taking away those Liberties of their consciences in Religion which are dearer to them then their lives and being jealous of those who take it least they betray those Liberties Ans. It is to be considered by those conscientious persons who make this objection that the takers and defenders of the taking of this Oath do apprehend that the imposing this Oath was for the excluding the Popes jurisdiction and other Forreign power as the admonition of Queen Elizabeth here prefixed shews and therefore there is nothing done by such takers or defenders in prejudice of their brethrens Liberties or imposition on the consciences of others But they that have taken it or conceive they may take it if imposed do it as being satisfied in their consciences by the foregoing arguments or such like that they do but what they may do lawfully without offence and hope that it will fall out as it did in the business of the Altar of Ed Josh. 22. that a right intelligence of their fact will prevent any breach between them and others and unite them more closely Object 10. This acknowledgement of the Kings Supremacy in Causes Ecclesiastical hath been but of late not before King Henry the eighth and Edward the sixth Answer The Title of head of the Church of England now altered into Supreme Governour over all persons though it were not assumed by the Kings of England before Henry the eighth yet the power of Supreme Government in Causes Ecclesiastical as saith Bishop Bramhal in his answer to Militiere pag. 111. The ancient Kings of England ever exercised not onely before the Reformation but before the Norman Conquest as appeared by the Acts of their great Councils by their Statutes and Articles of the Clergy by so many Laws of provision against the Bishop of Romes conferring Ecclesiastical dignities and benefices upon Foreigners by so many sharp oppositions against the exactions and usurpations of the Court of Rome by so many Laws concerning the Patronage of Bishopricks and investitures of Bishops by so many examples of Churchmen punished by the Civil Magistrate This power though not this name the Christian Emperors of old assumed to themselves to Convocate Synods to preside in Synods to confirm Synods to establish Ecclesiastical Laws to receive appeals to nominate Bishops to eject Bishops to suppress Heresies to Compose Ecclesiastical differences in Councils out of Councils by themselves by their Delegates All which is as clear in the History of the Church as if it were written with a beam of the Sun The sixth Proposition is The Jurisdictions Preeminences Priviledges and Authorities in that Oath may be assisted and defended The jurisdictions c. meant I conceive to be expressed a little before the form of the Oath in the Statute of 1 Eliz. cap. 1. Of which the Queens admonition saith No other Authority is challenged than that was challenged and lately used by King Henry the eighth and Edward the sixth that is under God to have the Soveraignty and Rule over all manner of persons born within her Realms Dominions and Countreys of what estate either Ecclesiastical or Temporal soever they be so as no other foreign power shall or ought to have any superiority over them What was used in the days of Henry the eighth and Edward the sixth appears by the book of Acts and Monumens and Statutes in their days to wit the rejecting the Popes jurisdiction appointing visitors judging and deposing some Bishops commands to take down Images causing Divine service to be in the English tongue the Bible in the English tongue to be in Churches with many other things of the like kinde the promise to defend them is to Our power whether by opposing the bringers in of a Forreign power especially the Popes or by aiding the King in the right use of this Authority neither is the power granted which may not be lawfully used or exercised nor is the abuse of it required to be defended With this explication the Proposition is thus proved That we may lawfully swear to assist and defend which may lawfully be exercised and may be of necessary use This Proposition needs not any further proof being of it self manifest But all the Jurisdictions Priviledges Preeminences and Authorities meant in the Oath according to the Queens explication in her Admonition ratified in the proviso of the Statute 5. Eliz. may be lawfully exercised and may be of necessary use as appears by the recital of them and their use before specified therefore we may lawfully swear to assist and defend them The Objection that is made against this is that these Jurisdictions Preeminences Priviledges and Authorities were the same that were taken from the Pope and given to the King and thereby Papal power was conferred on him To which I answer The power saith Hart Conference with Rainold chap. 1. division 2. which we mean to the Pope by this title of the Supreme Head is that the Government of the whole Church throughout the world doth depend of him in him doth lie the power of judging and determining all causes of faith of ruling Councils as President and ratifying their Decrees of ordering and confirming Bishops and Pastours of deciding Causes brought him by Appeals from all the Coasts of the earth of reconciling any that are excommunicate of excommunicating suspending or inflicting other censures and penalties on any that offend yea on Princes and Nations finally of all things of the like sort for Governing of the Church even whatsoever toucheth either preaching of Doctrine or practising of Discipline in the Church of Christ Now this immense power as too heavy for the shoulders of a mortal man and as not belonging to the Kingly Office at all in many parts of it is disclaimed by the Kings of England as is before shewed and not meant to be acknowledged in the Oath Therefore saith Dr. John Rainold Confer. with Hart chap. 10. that which we take from the Pope we give not to any mortal creature and having by the reading of Dr. Nowels reproof of Dormans proof of certain Articles convinced Hart the Jesuite that no more is meant by it then what August saith Epist. 50. that Kings do serve Gods as Kings if in their own Realm they command good things and forbid evil not onely concerning the civil state of men but the Religion of God also thus much he did subscribe to Out of all which I infer that it was very presumptuously and unjustly made by Mounsier de la Militiere the crime of the Kings of England which God chastised by the late Tragedy that the Authority which God gave the King in Temporal matters was used by him for Governing Spiritual in his tempting Epistle to his Majesty that now is whom the Lord preserve and direct in the mannaging of this power of so great concernment to so many millions of precious souls as are within his Dominions Amen FINIS

Bible to be translated and publiquely to be read proclaimnig fasts and days of thanksgiving with many of the like acts of Kingly Authority have been unwarrantable 3. Kings should have no way of expressing their zeal for Gods worship and true Religion more then other men if they were not Governours in spiritual things and Causes nor be more accountable to God for neglect thereof then other men nor this sin of theirs of more guilt then the like sin of others which are all absurd 4. All the holy Martyrs who have owned their authority and submitted to it when they suffered under it all those who have petitioned for Reformation of Religion to Kings have giventhanks to God for it have advised that it should be sought from them should be censured as foolish if not sinfully countenancing an unrighteous usurpation and the best Christian Kings who have done most for the settling the affairs of the Church censured {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} busie in other mens matters and the like is to be said of Parliaments and so all matters of Religion must be left wholly to Bishops the evil and miserable effects of which are discernible in the Records of former and later times to be intolerable as it fell out in the troubles by Thomas Becket in the time of Henry the second of Stephen Langton in King Johns days the persecution in Queen Maries days by Bishops whose disowning the Kings Supremacy and asserting the Popes occasioned the making and the imposing of this Oath 5. Those Titles which have been given them for their care in ordering the things of the Church that they were nursing fathers and nursing mothers to it according to Isaiahs prophecy Isa. 49. 29. should be recalled all the exhortations and charges given to them by preachers to take care of the Church of God should be retracted they should be no longer minded that they are to be keepers of both tables of the Law in a word it should be their virtue to be as Gallio was that cared for none of these things Acts 18. 17. which are all absurd Against this many things are objected 1. That to acknowledge the King the onely Supreme Governour is to make him God To this I answer Not so sith he is acknowledged Governour in his Dominions and Supreme therein under God and the exclusive term onely excludes foraign jurisdiction of the Pope and other Princes and States which by the Oath is renounced not Gods Government Object 2 If Kings are Governours in all causes then they may appoint what Religion and worship of God they please and it is evil to disobey or gainsay what they impose Answer Though in temporal things they be Governours yet are they to Govern according to Laws So in Spiritual and Ecclesiastical things they are to Govern according to the Laws of Christ and such rules as agree with them and not in either in a meerly arbitrary way after their own will nor are we necessitated to obey or own what they require if inconsistent with the laws of Christ and such rules as agree with them Object 3. If Kings be Governours in all Causes over all persons then may they dissolve Churches and their Government and mould and order them as they will Answ. So far as Church constitution Government and ordering is by Christs appointment or such example which hath the force of an institution of Christ it may not be altered by a King But in such things as are left to humane prudence and there is a concernment of the weal publique Kings have authority to order them so as that they tend to the real good and advantage of the Churches of Christ and the glory of God which is the highest and ultimate end of all Object 4. This will make the use of Synods and Assemblies of Pastors to determine things of Religion and to order government unnecessary sith the determination of all will lye in the Kings breast Answ. Though Statute-laws require the Kings assent and the Government is to be exercised in his name by his Commission yet are not debates in Parliament and passing bills by both Houses nor consultations with judges nor their decisions of cases unnecessary The like is to be said of the use of Synods and Assemblies of Pastors and learned men though the calling of them and validity of their Canons that is rules in respect of the imposing them on others with civil penalties require the Kings concurrence Object 5. This hath occasioned great evils in so much that persecution hath been raised against godly persons as Heretiques and Schismatiques when Princes have been misled so as to burn banish imprison and otherwise to afflict persons judged by Prelates and others to be such Answ. 'T is true this hath fallen out when Princes ignorant of the true Religion corrupted in their education perverted by seducers and ungodly guides in their judgements have yielded too much to the misinformation of others and so have been unhappy in the abuse of their Government to the great hurt in life liberty and estate of innocent persons And the like hath been in mal-administration of civil affairs through the like causes yet the power and authority in neither is to be denied for some abuse for that would introduce a worse evil of Anarchy and mischievous confusions On the other side when Princes have been good and have used such good Counsellours as Jehojada was to Joash their Government in Religion hath been of great advantage to the Church of Christ And as things have stood in England it was the means under God whereby Popery was expelled and the Protestant Reformation was established Object 6. By allowing so much power in Ecclesiastical things Religion is often changed with the King and thereby peoples minds are at much uncertainty what Religion to be of which tends to irreligion and Atheisme Answ. So it fell out in the Kingdom of Judah yet the power of the Kings of Judah in matters of Religion was not for this cause denied And the like happens upon change of teachers as in the Churches of Galatia and Paul Acts 20. 29 30. foretels the like would be in the Church of Ephesus yet is not therefore the use and Government of Pastors to be denied but more diligence to be in using such holy means as prayer for Kings 1 Tim. 2. 1 2. c. which by Gods blessing may prevent these evils Object 7. No man is to Govern in that whereof he is no sit Judge nor is any man a fit Judge but he that is skilful in the things he judgeth which seldom happened to Kings in matters of Religion and therefore Government therein is ill ascribed to them Ans. As a King may be fit to Govern in Temporal Causes whereto is required skill in the laws of the Land of which perhaps he hath little or no knowledge not so much as a Judge is to have who passeth sentence if he choose and use them that are skilful and