Kingdomes or Dominions or to authorise any Foreign Prince to invade or annoy him or his Countries or to discharge any of his Subjects of their Allegiance and obedience to his Majesty or to give license or leave to any of them to bear Arms raise Tumults or to offer any violence or hurt to his Majesties Royal Person State or Government or to any of his Majesties Subjects within his Majesties Dominions Also I do swear from my heart that notwithstanding any Declaration or sentence of Excommunication or Deprivation made or granted or to be made or granted by the Pope or his Successours or by any Authority derived or pretended to be derived from him or his See against the said King his Heirs or Successours or any Absolution of the said Subjects from their Obedience I will bear Faith and true Allegiance to his Majesty his Heirs and Successours and him and them will defend to the uttermost of my power against all conspiracies and attempts whatsoever which shall be made against his or their Persons their Crown and Dignity by reason or colour of any such Sentence or Declaration or otherwise and will do my best endeavour to disclose and make known unto his Majesty his Heirs and Successours all Treasons and Trayterous Conspiracies which I shall know or hear of to be against him or any of them And I do further swear That I do from my heart abhor detest and abjure as impious and heretical this Damnable Doctrine and Position That princes which be excommunicated or deprived by the Pope may be deposed or murthered by their Subjects or any other whatsoever And I do believe and in conscience am resolved that neither the Pope nor any person whatsoever hath power to absolve me of this Oath or any part thereof which I acknowledge by good and full Authority to be lawfully administred unto me and do renounce all pardons and dispensations to the contrary And all these things I doe plainly and sincerely acknowledge swear according to these expresse words by me spoken and according to the plain and common sense and understanding of the same words without any equivocation or mental evasion or secret reservation whatsoever And I do make this Recognition and acknowledement heartily willingly and truly upon the true faith of a Christian So help me God c. The Oath of Supremacy I A. B. Do utterly testifie and declare in my conscience that the King 's Highnesse is the onely Supream Governour of this Realm and of all other his Highnesse's Dominions and Countries as well in all Spiritual or Ecclesiastical things or causes as Temporal And that no Foreign Prince Person Prelate State or Potentate hath or or ought to have any Jurisdiction Power Superiority Preeminence or Authority Ecclesiastical or Spiritual within this Realm And therefore I do utterly renounce and forsake all Forraign Jurisdictions Powrs Superiorities and Authorities and do promise that from henceforth I shall bear Faith and true Allegiance to the King's Highnesse his Heirs and lawfull Successours and to my power shall assist and defend all Jurisdictions Priviledges Preeminences and Authorities granted or belonging to the Kings Highness his Heirs and successours or united and annexed to the Imperial Crown of this Realm So help me God and by the contents of this book These Platforms and models of Oathes as they are of holy use to unite our fidedelity to God and Man so they are of Divine Authority and seem to be influential from Heaven from whence we have the Sacred example so the Scriptures testifie Exod 33.1 Depart hence unto the Land which I swear unto Abraham Isaac and Jacob. Thus divine usage is very frequent with God Deut 1.8.34.35 Psal 95.9 Luk. 1.73 Heb. 6.13 Heb. 7.21 And as God pleased to confirm his promise with an Oath So King David Gods annointed voweth and sweareth calling on God and praying Lord remember David and all his Afflictions how he swear unto the Lord and vowed to the mighty God of Jacob. Psal 132.1 2. And Solomon his royal Son gave Counsel to all his subjects and all the world I counsel thee to keep the Kings commandement and that in regard of the Oath of God Eccles 8.2 Having now set fourth the sacred ☜ Oaths and obligations of the Kings and Queens of England and of some of the cheif Officers and Ministers of State together with the Homage of the Ecclesiastical Hirarchy and temporal Nobility and of the three great Officers of Court the Lord high Steward the Master of the Horse and the Lord Chamberlain by their Oathes as privy counsellors under whose immediate command and power all servants at Court are sworn to fidelity and obedience in their respective relations and ranks of order degrees and subordinations It is plain and easie to every rational subject to discern and see the most excellent form of Government that the prudence and piety of former ages hath conveyed to the English to this present time and we cannot do less then admire and magnifie the gracious providence and riches of Gods favours to the Kingdome of England who hath with the golden chain of harmonious Government so lincked Kings and Queens to himself and all their subjects and people to their soveraign Princes that no Kingdome under the canopy of Heaven hath a better frame of Government either for Church or State or the transaction of Ecclesiastick or civil concernments and affaires in which there is such an incementing concatenation by wholesome laws and customes for justice and the happy preservation of all the peoples Rights that as the King may sit as happily and securely on his Throne as any Monarch on earth so his people may as prosperously thrive under his gracious Government and reposing themselves under their own vines and figtrees as cheerfully enjoy the inestimable blessings of their own just rights and labours Milk and Hony with the overflowing favours of Peace and Plenty How great a crime must it then be to wrest or break one of the invaluable lincks of this golden concatenation which Soveraign Princes graciously please to strengthen and consolidate if possible by their sacred Oathes to God which cannot but indear and more oblige ingenuous subjects to greater exactness of duty and fidelity considering that these pious proceeding are more acts of Grace and voluntary and Princely condescentions flowing from the fountaines of their own royal goodness being methods of high degrees of kindness and love where words or promises and those at their royal wills and pleasure are to be looked on not only as certainties and assurances but as deeds and compleat performances The civil Law expecteth as much from Noble men and Persons of Honour that there words be equally esteemed as their deeds m Promissa nobilinm pro factis habentur And Iser c. 1. Tantum fidei legalitatis presumitur in Nobilibus ut si quicquam promiserint id per equesit certum ac indubitatum ac si jam factum esset And Iser c 1.
prodigiously to destroy the roots and branches of the royal stemm and though it was hatcht and contriv'd by a cunning hypocritical Crocodile and his bloudy Sycophants Cromwel yet as if Heaven and Earth God and man did abhor such an odious oath and combination how suddenly did it please God that his arme of providence should appear and incline the hearts not only of his loyal subjects but even of those who had been bitter Enemies to the royal throne to endeavour and cooperate for his Majesties restauration And now all these Withes and new Cords being broken by a Samsonian strength and influence from true Soveraignty are untwisted and unravel'd to an odium and a scorn And the Parliament hath judiciously and nobly determined and damn'd the covenant the Engagement and the oath of Abjuration to be illegal factious and seditious papers and all rational subjects may securely acquiess in their judgement and determination u Malum quod juramus facere non debemus implâ—â—â— D. Ber. de perjur ser 32. If this Collyrium clear not the eyes of all Protesters Covenanters Engagers and abjurators nor all these reasons reduce the phanatically deluded to their fidelity and allegiance to their King let them beware least the judgement as well as the sins of detestable perjury follow or fall upon them This is a horrid crime which the Schoolmen lay open to the world in this dress that x Perjurium est mondacium juramento firmatum Aurey Thes Eccles lib. 4. dist 39. perjury is a ly confirm'd and ratified by an oath and this is a most fearful aggravation And it is St. Hieroms resolution y Ius jurandum tres habet comites veritatem judicium justitiam Hieron super Hieremi 22. q. 2. that no oath is lawful unless it be attended with three indispensable concomitants viz. Truth Iudgement and Righteousnesse and where all or any of these three faile an oath is perjury St. Austin is more strict claring plainly z Cum sit vel putat falsum esse tamen pro vero jurat D. Aug. de ver Apost ser 28. that he is perjured that sweareth voluntarily what he knoweth to be false with a deceitful design or if he perfectly know it not thinketh it to be false The Fathers make an out-cry and declaim severely against this crime and call it Bellua detestanda a most detestable beast and filthy sin The schoolmen seem yet more severe then the Fathers a Iurans rerum quod putat esse falsum vel jurans falsum quod putat esse verum est perjurus T. Aquin. 22. ae q. 98 1.3 Aquinas determins that he who sweareth the truth which he thinketh to be false or swearing that which is false thinketh it to be truth is a perjured person Where the sin is so notorious the infamy and obloquies so odious and the judgements of the Eternal revenger so terrible and dangerous against perjured persons how careful should subjects be to recover themselves to the duty of loyalty and thereby to repair their credit and to vindicate themselves from eternal plagues and infamy The clouds thus dispersed by the beams of truth and rational arguments It is most evident that those subjects who started from their allegiance loyalty can neither plead excuse or merit for their tergiversation Apostacy as to any unlawful oaths wherewith their soules were insnared or intangled they are by the supream laws of God the laws of men discharghed absolved from them unless hardned with obstinacy they will as 't is in the Greek proverb b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. malum malo meditatur sophocles Aeneas Platonicus ad sin unto sin force one nail with driving another and to perjury adde wilful impenitency but better things may be hoped from all subjects who as men look on themselves as born for rational society or as Christians professing the truths of sacred religion and not longer adhering to self opinion or seditious faction be perfectly converted to be true cordial royalists remembring the caution and counsel the late royal c Εικον Βασιλικε cont 19. pag. 174. Martyr gave not to pretend a reformation and to force a rebellion nor to hearken or give credit to those parasitick preachers who dared to call those Martyrs who dyed fighting against their King the laws their oathes and the religion established But sober Christians know that glorious title of Martyrs can with truth be applied to those who sincerely preferred Gods truth and their duty in all particulars before their lives and all that was dear to them in this world who where religiously sensible of those tyes to God the Church and the King which lay on their souls both for obedience and just assistance By this time apostatiz'd and deluded subjects their eyes being as well opened with sad experience as bright beames of reason and truth may cleerly see their errours and more securely avoid their dangers But least as those who behold their faces in a glass they may upon aremoval utterly forget their features or complexions It may not prove improper to set before us those pure Christals of Piety Wisdome Religion Honour and Government which the customes and laws of former ages have conveyed to this present generation engaging both the King and people to their respective dutyes whereby the soveraign and all his subjects are comprehended under â—â—mental obligationds d Fidelis sermo retinet locum sacramenti Iuramento non egit veritas D. Ber. Serm. 32. This difference and distinction only admitted that glorious Princes of the imperial Crown of England have in their royal grace and voluntary condescention accustomed themselves to solemn oathes at their coronation but the Kings subjects are obliged by oaths setled formed and confirmed by laws to exhibit and perform their homage Fealty allegiance and Fidelity to their Kings as Gods annointed and in these high priviledges and prerogatives the Kings of England seem to have a more legal tye and soveraignty over their subjects then either the Crown of France or Spain whose subjects are commanded in greater vassalage and as brighter and leading stars that sacred oathes obligations are here presented which pious Kings and Queens have accustomed to take at their coronation when they sealed to their sacred vows in the communion and sacrament of the body and bloud of Christ and then as better fitted have laid their hands on the blessed Evangelists bowing their heads have kissed the book the best eternal evidence of the affection of the heart and thus prepared they have usually received the Imperial Crown and Scepter with other Regalia and Emblems of royal Majestie from Gods altar as holding all their power and soveraignty from the King of Kings and Lord of Lords that God Angels and Men Heaven and Earth and the whole world and all ages to come may behold the pious integrity of Sacred Princes The Kings Oath at his Coronation L. Bishop of London
of twenty thousand men and Absolon as neither worthy of favour from Heaven or Earth riding on a mule his head was caught hold on by the thick boughes of the Oak and the Mule the very beast whereon he rode forsook him and went away and left him to be pierced through with the darts of vengance and the weapons of death The Traitors thus dispersed and routed good news of a happy victory 2 Sam. 18.31 and tidings of Salvation was posted to King David in the mouth of Chushi n so the Prophet Samuel relates that Chushi came and Chushi said tidings my Lord the King for the Lord hath avenged thee this day on all those that rose up against thee The Enemies discomfited and the victory proclaimed Israel as well as Iudah fell into a zealous emulation and contention for loyalty and King Davids Enemies strive to manifest themselves chearsul and obedient subjects this is evident in the sacred passages of this royal story Israel fled every man to his tent and as at an instant in the next verse saith the Prophet and all the people were at strife through all the tribes of Israel saying The King saved us out of the hands of our Enemies 2 Sam. 19.6 and he delivered us out of the Philistines and now he is fled out of the Land for Absolon and Absolon whom we have anointed over us is dead in battel Now therefore why speak ye not a word of bringing the King back Thus the Kings greatest Enemies in his suddain prosperity became his friends but as for Iudah his loyal party the King returning towards Hierusalem in triumph had an eye principally on them And King David sent to Zadock and to Abiathar saying speak unto the Elders of Judah saying why are ye the last to bring back the King to his house 2 Sam. 19.10.11 seeing the speech of all Israel is come to the King even to his house ye are my brethren ye are my bones and ye are my flesh wherefore then are ye the last to bring back the King Thus at King Davids return and restauration towards Hierusalem Iudah and Israel 2 Sam. 19.15 friends and foes all being King Davids subjects 1 Vnanimi consensu Tremel in loc united their acclamations in this happy occasion of solemn joy 2 Sam 19.41.42 43. and as rivals seemed to contend whether Tribes should appear more absolute and perfect royalists the Prophets expressions are most emphatical And behold all the men of Israel came to the King Tribules Iehudae qui pro Davide militarant quibus copiis freti audaciores erant in sua responsione Iunius and said unto the King why have our brethren the men of Iudah stolen thee away and brought the King and his houshould all Davids men with him over Jordan And all the men of Judah answered the men of Israel because the King is near of kin to us Wherefore then be ye angry for this matter have we eaten at all of the Kings cost Refellendo rationes Israelitarū ludifican do co insolentius adhuc locuti sunt quam Israelitae Tremel in loc or hath he given us any gift And the men of Israel answered the men of Judah and said we have ten parts in the King we have also more right in David then ye why then did ye despise us that our advice should not be first had in bringing back our King and the words of the men of Judath were fiercer then the words of the men of Israel as justly despising their pretences to merits and thanks who had so lately co-assisted in such a bloody rebellion The storm thus over of King Davids troubles and the confusions so calmed and allayed by the Kings incomparable wisdome his Generals courage and conduct in the Army and the unparaleld counsel and fidelity of Hushai the King was gloriously restored to his throne the Priests admitted peaceably to attend at the Altar and all the subjects both Iudah and Israel contended for more exact precedency in the duty of loyalty and allegiance These were the effects of these noble endeavours conferring much advantage to the King and Kingdomes happinesse these examples of Fidelity and Loyalty may direct all subjects of future ages to intimate to their utmost power the sincere and faithful Israelite and that none may over admire or too much flatter themselves or services Observations on Hnshai Obs I it may prove pertinent and to the purpose to remember that Hushai was first passionately afflicted when he heard of the Kings distresse and danger and dutifully attended his royal person and commands secondly he sturred not from the King until David commanded him Ob. II thirdly Ob. III that he waited on Absolon in his counsels but not without the Kings privity and instruction fourthly Ob. IV that he exceeded not his commission but from point to point obeyed the Kings pleasure fiftly Ob. V that his confidence and the persons to whom he was recommended for the more happy transactions of the great trust reposed in him were Zadock and Abiathar the Priests and their two sons Ionathan and Ahimaaz men of piety fidelity and sobernesse sixtly Ob. VI that Hushai was so high in esteem with King David that he was both by the King and his Enemies owned as King Davids friend seventhly Ob. VII that the hand of God did signally appear at this time in the Kings great deliverance and readvancement to his Throne for God had appointed and Commanded it should be so These circumstances premised It will be the safest way and most honourable for all subjects who as deluded Israelites have offended their Soveraign and yielded either to Absolons flattery or Achitophels Counsels and so defiled their souls with Treason and Rebellion to become cordial and true converts to their Prince and laying fast hold on his mercy and clemency to repent them truly for their crimes and errours For this is the plain Path to true Content and high way and passage to Heaven The Parallel betwixt King CHARLES the II. King of ENGLAND And LEWIS the IV. the FRENCH King THe Father of King Lewis the fourth of France was deposed and dead in Prison his Subjects in Rebellion and at the same time he an Exile in England but the success of time changed the face of all affairs and strook a deep sence into the Rebels thoughts so that they who so evil entreated the Father recalled the Son to elevate him to the Royal Throne Behold here that Gallant young Prince at the Sea-side and in the view of those Vessels wherein he sailed from Dover to Calis Thus Congratulating his Subjects before he accepted the present of his Scepter Published first 1654. Reprinted again 1659. LEWIS the IV. To his Revolted Subjects BEfore I shall receive your Oath of Fidelity which I may justly demand and you ought dutifully to take I shall let you know you have recalled this day a Prince who during his Exile had