2 Sam 15 vers the 32 Behold Hushai the Archite came to meet the King with his coat rent and earth upon his head Loyalty amongst REBELS The True ROYALIST Or HUSHAY the Archite A happy Counsellour in King's DAVID'S Greatest Danger Say unto Absalon I will be thy servant O King 2 Sam. 15.34 I Counsel thee to keep the Kings Commandement and that in Regard of the Oath of God Eccles 8.2 Written by EDWARD WOLLEY D.D. and Chaplain in Ordinary to his Sacred Majesty King CHARLES the II. LONDON Printed for Iohn Williams at the signe of the Crown in S. Paul's Churchyard 1662. To the Right Honourable JOHN Baron Grenvil of Kilkhampton and Biddiford Viscount Grenvil of Lands-Down and Earle of Bathe Groome of the Stool and first Gentleman of the Bed-Chamber Lord Warden of the Stanneryes Lord Lieutenant of the County of Cornwall and High Steward of the Dutchy and Governour of his Majesties Town Island Fort and Castle of the Garrison of Plimouth MY LORD I Have had the honour and happines to know you from your tender years and have discerned your cordial affections and endeavours to serve the Church as an obedient Sonne your Prince as a most Loyal Subject your Countrey as a most faithful Patriot And as Pompey when but a youth to experience your Fortitude fidelity to the Crown and without injury or flattery it may in some degree be said of you as Plutarch writes of that Noble Roman Is etiamnum adolescens totum se factioni Syllanae addixit cumque nec Magistratus nec Senator esset magnum ex Italiâ contraxit exercitum That you were a very early Commander in your youth and those four terrible wounds which you received in the fight at Newberry three in your head and one in your arm Continue those marks and cicatrices which as honourable badges of loyalty will bear you company to your Grave It was a question once started about Ascanius by Andromache whether he was like his Father Aeneas or his Vncle Hector Ecquid in antiquam virtutem animosque viriles Et Pater Aeneas a vunculus excitat Hector Andromache in Virgil Aeneid de Ascanio But there is not any need of such a question concerning your Lordship in whom the varietie of your Noble Ancestors seem to concenter So that the pietie of Richardus de Granâ Villâ who founded the Abbey of Neath in Glamorgan-shire in the fourth year of the raigne of King William Rufus liveth in you The courage of Sir Richard Grenvil your great Grandfather who commanded the Rear-Admiral a Ship called the Revenge wherein he so gallantly behaved himself that in a desperate fight at Sea with the Spaniards he sunk destroyed infinite numbers of Qu. Elizabeths enemies when others made all the sail they could to avoid the danger And the loyalty and great worth of Sir Bevill Grenvill seem as thriving seeds to grow up and flourish in you And it will be an honour and happiness to your Lordship to be not onely a Son and Heire of his Name loynes but of his virtues who so loved the Church of England that in person he guarded the late Lord Archbishop of Canterbury against the fury of the tumultuous Rabbles in all commotions and Rebellions either of England and Scotland in the late blessed Kings Raign he manifested the dutie of a Loyal Subject and of a noble Commander at the fight at Stratton he was successful against the enemie with a handful of men And at the fight at Lands-downe like another Epaminondas though he lost his life he got the Victory Et cum sentiret vulnus esse lethale non prius ferrum eduxit quam audisset Thebanos vicisse tum satis inquit vixi invictus enim morior To encourage his Souldiers he fought with bleeding wounds and finding that his countrey men like Gallant Thebans won the day animam efflavit he fell gloriously into the bosome of true honour renown These exemplars of virtue have doubtless attracted your Resolutions to imitation of your Ancestors and have enflamed your affections with true and right principles of Nobleness and honour But that which renders you most lovely to all who know your Lordship is that incomparable service which by your prudence fidelity secrecy and courage was transacted effected together with the Duke of Albemarle and his brother the Lord Bishop of Hereford in order to his Majesties Restauration which maketh three Kingdomes happy This is the chiefest loadstone motive that makes me address to your Lordship for patronage and protection in this argument wherein I endeavour to prove that truth may be in company with Traitors and Loyalty amongst Rebels as Hushai the Archite who was King Davids best friend and most faithful subject in his greatest danger It is true many worthyes did attend his Majesties Person in pinching extremityes abroad for many years and many thousand loyal Subjects of the three Kingdomes indured insupportable miseries from usurping bloody Wolves at home and the stings of a sort of Trepanning creeping Serpants as equally venemous as dangerous hardly to be avoided These true Royalists were on all occasions active in their persons in their counsels in their relations their friends in their purses and their prayers and by all wayes and interests to promote his Majesties Restauration But your Lordship as a more signal instrument of much happiness hath received gracious markes of Noble trust honour and favour from his Majesty the thanks of all England in the Kingdomes Representative the Parliament which will prove a happy record of your honour to posterity and blessed for ever be those hands and hearts who have contributed much or cast in if but a mite to that blessed work There is another small tender branch which budded seasonably about seven years since and appeared in the Kingdom under the complexion and colour of a Translation in the case and Parallel of Lewis the fourth the French King This first went abroad to keep alive those loyal sparks which lay-under the ashes of Cruelty and Persecution in the year 1654. meeting with curteous tinder it took fire and inflamed many affections towards the King This small piece was reprinted eight moneths before his Majesties return to England and it proved so prosperous that some thousand copies were dispersed vented in fourty houres And then it grew suddenly a publick discourse in the City and Countrey videlicet the Kings Case in the Parallel of Lewis the fourth of France This Branch leans on your Lordships Patronage and favour is added to this discourse to perpetuate all Subjects resolutions in their allegiance to their Princes and as a part of justice and merit that his endeavours nay be discerned who gave it life first fixed and planted it in England and so not to be any longer fathered on adopted authors * Tulit alter honores Virgil. My Lord I shall not afflict your Lordship with any further present trouble but wishing
the increase of happiness and honour dayly to redound on your Lordship and your enobled family I cordially subscribe my Self My honoured Lord Your Lordships faithfully obliged Servant EDWARD WOLLEY D.D. LOYALTY AMONGST REBELS The true Royalist OR Hushai the Archite A happy Councellour in King Davids greatest danger DOminion and Soveraignities the highest trust and most illustrious gift that a Quid majus inter homines quam unum praesse pluribus leges jussa ponere maria terras Pacem bella moderari I. Lips ad Reges imperat Principes Epist dedica Polit. God bestoweth on his creature man for what degree can be more sublime then for one to be supream and to command many thousands to make lawes and to impose decrees that shall force obedience And having an influence on mens lives liberties and fortunes to hold the raines of government in all affaires both by sea and land and by the rights of an unlimited just prerogative to have power to regulate and moderate the vicissitudes of Peace and War and by grant and Commission from Heaven b to superintend and to exercise an imperial and soveraign power in all concernments 1 Cor. 3.5 whether Ecclesiastical Civil or Martial this dignity only suites and seemes fit for some terrestrial diety * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 82.6 Dixi dii estis Proverb 8.15 Per me Reges regnant and therefore may justly expect and challenge a Person of Greatest worth and most compleat capacities the rather because the state of d K Iames duty of a. K. in his Royal office p. 2. Monarchy is the supreamest thing upon earth And Kings are not only Gods Lievtenants upon earth but by God himself they are called Gods whom they much resemble in several Attributes of Wisdome Power justice Mercy and the like Thus Kings as mortal Gods create or destroy make or unmake at pleasure give life or send death to their subjects are judges over all owe accompt to none but God they humble or advance them at their pleasure and as Arithmeticians placing their figures cause their subjects at their pleasure to signifie a greater or smaller number or to be as meer cyphers that shall be utterly uselesse and insignificant To this supream order of mortals to Kings and soveraign Princes is due the affection of the Soul and the service of the body from all their subjects And from this principle and root of obedience springs up the branches of fidelity Allegiance and Loyalty which is to be paid and performed to lawful Kings and Princes from all their subjects none but seditious and traiterous spirits dare assert the contrary and this later Age hath too much been poysoned with such distillations and dangerous untruths which though they produced many horrid mischiefs and monsters the ugly common births of Rebellion and Treason are now unmasked and more clearly discerned by the beames of experience and a more perspicuous light which hath in a great proportion dispersed those mists and foggs that engendred and begat so many prodigious and horrid effects to a gracious * K. Charles the first the royal martyr King and a most unhappy and miserable People †A Civil war and confusion and distractions of almost twenty yeares So then there needs no dispute nor direction of the Subjects to there duty seeing all are involved to the rules of obedience by the lawes of God and man but it may be of some concernment to many who love the company and comfort of a good conscience as Christians and to others who thirst after nothing more then true honour and Reputation as men or subjects to make a privy search into their own soules and so to bring there actions words and affections to the touchstone of truth whereby they may finde there failings from or their performance in their loyal duties to wards their Soveraign and so abandoning all excuses and waveing all unjust pretences make out a happy satisfaction to themselves though not to others who either too supercilious as Cato * Cato uticensis stoica disciplina severus nudis interdum pedibus brevique toga in Publicum prodibat Plut. Timon Atheniensis temporibus Peloponia ci belli in humanus ab Atheniensibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatus quasi genus hominum infensum fuerit Caro. Stepha or to rigid as Timon the Athenian undiscreetly or uncharitably censure all mens actions but their own in this scrutininy that so neerly concerns honour and conscience the proceedings ought to be impartial and the examination strickt because the concernment is so considerable and in this particular neither politick rules great and more eminent examples nor glorious and advantagious successes are to guide or gratifie affections or to blindfold and captivete reason but an untainted judgement setled and fixed on true principles of honour and Christian sincerity is the truest light in such a dark and dangerous path where self interest flattery opinion hope fear and many such inherent companions are industrious to divert good inclinations and to exchange them from the love of virtue and truth As to the rules of humain politicks as mush-rooms in a night they are conceived in secrecy of Councels and have their birth and appear in the day and those maximes are as alterable as the wind which in an instant moveth from one point to another of the card or compass As to examples though never so great or numerous they are not to sway a noble minde from what is truly honorable nor a good Christian from any point or tenet that is religious and just and as to successes though never so prosperous they ought not to move or prevail with a generous and pious spirit to make him vicious hyprocritical or false For if honour be rather in the opinions or estimations of others then in our selves rather in merit truth then titles and forced Ceremonies and victory unjustly or more cunningly and obscurely gotten brings less of true renown how ingrate must successes to riches and advancement to great places be without an honourable atchievement just acquisition These considerations stated a loyal person may more easily sift himself and after so many difficulties and tryals of a civil war enter more securely into the secrets of his own soul and their removing all scruples may more cleerly discerne how faithfully and sincerely he hath adhered too or how perfidiously and falsly he hath apostated and fallen from his duty to God and to his King It is true the world is too full of excuses and apologies each person clad with the resolutions of self interest either too much magnifying his owne merits or too much extenuating his own crimes and errors is sick of self love And as Minerva blowing a Flagellet or pipe puffed up her cheeks though to a deformity many swell and grow big with the breath of self opinion and though their wayes workes have been never so dissonant or opposite to honour reason
valour subdued Babylon and delivered the City to his own Master and Lord for which signal service Darius was wont to say familiarly that he did owe so much true honour and respect to his dear Zophyrus that he would rather have received him from Babylon without any blemish or mutilation then to have twenty Cities such as Babylon subdued to his imperial Scepter Menelaus Agamemnon and Vlisses had great service effected by the fidelity ingenuity and courage of Sinon †Virgil 2. Aeneidos who like a stout daring and subtil Greek insinuated and insnared the Trojans to their ruine and so effected a happy successe attended with much honour and renown to the Greeks in their long siege to Troy Marcus Antonius was a true faithful and loyal friend to Caesar and when he could do him no longer service in the Imperours life being slain by the conspirators he took his royal Robe stained with blood stabbed cut and mangled and making his funeral Orations to the people fill'd their eyes with tears their souls with sorrow and by degrees drew them to vindicative resolutions to revenge Caesars death Plutarch ' in vita Bruti which caused Cymber and Brutus and the chief conspirators to fly for fear of popular insurrection fury against the Traitors the light of these Pagan Heathen examples is not so dim but that it may serve to guide this present age into the paths of virtue resolutions of loyalty nay it may serve as a help to detect and discover the falshood treachery cowardise and ignoble disloyalty of many whom neither the laws of God nor of the Land have been strong enough to oblige them to the duty and Allegiance they owe and ought ever to pay to their Soveraign But these and all other morall examples of this kind come infinitely short of that transcendent worth that appeared so glorious in this noble Israelite for their grounds were at best but Honour Emulation or Interest and though founded on the basis of virtue friendship or fortitude yet their chiefest Actions and endeavours were accompnied with vain-glory and arrogancy if not tainte and stained with revenge proud ambition or sordid avarice But Hushai was led to his duty by the light of grace by the gratitude of a noble mind by the laws of God which commandeth * Psal 105. Touchnott mine Anointed because as the wiseman e Wis 6.3 Data est à Domino potestas regibus virtus ab altissimo assureth power is given to Kings from the Lord and Soveraignty from the Highest St. Paul therefore writing to the Roman Christians directs in the Apostolical Canon f Rom. 13.1 Rom. 13.4 Non tantum summo magistratui sed infimis quibusvis magistratus potestate fuugentibus debetur obedientia Theod. Beza Annota Let every Soul be subject to the higher powers And this is backt with many reasons because Kings receive their sword from God because they are his ministers because they are impowered to protect and punish and from this principle and fountain of evangelical truth it Naturally flows and follows that Kings in their persons and in their lawful heirs and successours and in all their just rights and commands are to be observed and obeyed Hence it is that Iews and Christians Greeks and Barbarians all persons of all sorts are commanded to render to every man what is due whether it be Tribute fear or honour and that duty is to be performed not only for wrath but for conscience sake non propter iram sed propter conscientiam Rom. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.2 The rule seemes positive and infallible that whosoever resisteth the power resisteth the ordinance of God and they that resist shall receive to themselves damnation St. Peter was as highly concern'd in this point with the Iews as St. Paul with the Gentiles and therefore they are directed and taught to submit themselves to every Ordinance of man for the Lords sake 1 Pet. 2.13 p. 17. whether it be to King as supream or unto Governours as unto them that are sent by him this command is redoubled again by the same Apostle Fear God honour the King So then the duty of loyalty and allegiance to Princes is not only grounded on legal but evangelical principles and hath not only Prophetical but Apostolical foundations to warrant and support this truth and as the primitive and best Christians both in their active and passive obedience gave testimony of this truth even to Heathen and Pagan Princes and Emperours so Christ who is the way the truth and the life preached this doctrine and commanded to give unto Caesar what was Caesars to God what was Gods This day spring from an high probably did influence and enlighten Hushai the Archites noble and loyal Soul who seasonably and succesfully encountred the greatest danger disappointed the deepest policy and dissolved and dispersed the most unnatural Treason that the age had hatched or produced wherein King David lived and it is a just obligation that lyeth strictly on the resolution and affections of all subjects to the utmost of their reason and power to imitate if not exceed the great worth and virtue of this noble Archite in their duty and devoirs towards their Soveraign who being a Christian Monarch of a lawful Royal line for the succession of many hundred years may expect and require most justly the most exact performance of loyalty and true Allegiance and that not only because prescription custom reason laws but sacred oaths which are the highest bonds and call God himself to witnesse oblige and conjure the subjects to their fidelity and duty and this was performed punctually and compleatly by Hushai to King David who being one of the sons of Iesse was the first of his family who sate on the throne and succeeded with as much conflict as honour his unhappy predecessor Saul yet this noble person though the Monarchy was but a later foundation translated from the house of Saul to the house of David yet he did neither boggle nor startle though Absalon by his flattery of reformation insnared and infatuated the popular multitudes pretending justice when he traiterously invaded the person of the King and the prerogatives of the Crown yet none of these circumstances nor that the head-piece and politician Achitophel was in the conspiracy could deter Hushai from his duty but that he would adventure his life fortune and all that was dear to him in the Kings cause and so just a necessity he resolved that his courage his wisdome and his fidelity could never be more serviceable and therefore this loyal subject is more active and diligent to preserve King Davids rights and to immortallize his own honour in this unfortunate juncture of extremities many thousands loyal subjects of his Majesties three Kingdomes had Hushaies resolutions and affections in the late barbarous and unnatural wars some royalists by virtue of their Soveraignes commission raised troops
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
SIR will you grant and keep and by your Oath confirm to the people of England the Laws and Customes to them granted by the Kings of England your lawful and religious predecessors and namely the Laws Customes Franchises granted to the Clergy by the glorious KING St. Edward your predecessour according to the Laws of God the true profession of the Gospel established in this Kingdome and agreeing to the prerogative of the Kings thereof and the ancient customes of this Realm The King Igrant and promise to keep them Lord Bishop Sir will you keep peace and Godly agreement entirely according to your power both to God the holy Church the Clergy and the people King I will keep it L. Bishop Sir will you to your power cause law and justice and discretion in mercy and truth to be executed in all your judgements King I will L. Bishop Sir will you grant to hold and keep the rightful Customes which the commonalty of this your Kingdome have will you defend and uphold them to the honour of God so much as in you lyeth King Igrant and promise so to do The Petition of the L. Bishops read by the L. Bishop of ROCHESTER O Lord our King we beseech you to grant and preserve unto us and the Churches committed to our charge all Canonical priviledges and due Law and Iustice and that you would protect and defend us as every good King in his Kingdome ought to be a Protector and defender of the Bishops and Churches under their Government The King answered With a willing and devout heart I promise and grant my pardon and that I will preserve and maintain to you and the Churches committed to your charge all Canonical priviledges and due law and justice and that I will be your Protector and Defendor to my power by the assistance of God as every good King in his Kingdome ought in right protect and defend the Bishops and Churches under their Government Then the King went to the Altar where laying his hand upon the Evangelists he took the Oath following The things which I have here before promised I shall perform keep so God me help and by the contents of this Book and so kissed the Book The Homage of the Arch-Bishop of Canterbury for himself and all the Bishops he kneeling down and all the Bishops behind him said I William Arch-Bishop of Canterbury shall be faithful true Faith Truth shall bear unto you our Soveraign Lord and your Heirs Kings of England and I shall do and truly acknowledge the service of the Lands which I claim to hold of you as in right of the Church So God me help Then he arose and kissed the Kings left cheek as did the rest of the Bishops The Homage of the Nobility I James Duke of York become your Leigeman of life and limb and of earthly worship and Faith and Truth I shall bear unto you to live and dye against all manner of folk So God me help The Oath of a Lord Chancelour YOu shall swear that well and truly you shall serve our Soveraign Lord the King and his people in the office of Chancelour and you shall do right to all manner of people poor and rich after the laws and usages of this Realm and truly you shall counsel the King and his Counsel you shall layne and keep and you shall not know nor suffer the hurt or disheriting of the King or that the rights of the Crown be deceased by any means as far forth as you may let it and if you may not let it you shall make it cleerly and expresly to be known unto the King with your true advice and councel and that you shall do and purchase the Kings profit in all that you reasonably may As God you help and by the contents of this book The Oath of a privy Counceller YOu shall swear to be a true and faithful servant unto the Kings Majestie as one of his privy counsel you shall not know or understand any manner of thing to be attempted done or spoken against his Majesties Person Honour Crown or Dignity Royal but you shall let and withstand the same to the utmost of your power and either cause it to be revealed to his Majestie himself or to such of his privie Councel as shall advertise his Highness of the same You shall in all things to be moved treated and debated in Councel faithfully and truly declare your mind and opinion according to your heart and conscience and shall keep secret all matters committed and revealed unto you or shall be treated off secretly in Counsel and if any of the same Treaties or Counsels shall touch any of the Councellers you shall not reveale it unto him but shall keep the same until such time as by the consent of his Majesty or of the Councel publication shall be made thereof You shall to your uttermost bear Faith and Allegiance unto the Kings Majestie his Heirs and lawful successours and shall assist and defend all jurisdictions preheminences and authorities granted to his Majestie and annexed to his Crown against all forraign Princes Persons Prelates and Potentates by act of Parliament or otherwise And generally in all things you shall do as a faithful and true servant and Subject ought to do to his Majestie So help you God and by the holy contents of this book The Oath of a Secretary of State YOu shal swear to be a true faithfull Servant unto the Kings Majestie as one of the Principal Secretaries of State to his Majestie you shall not know or understand of any manner of thing to be attempted done or spoken against his Majesties person Honour Crown or Dignity-royal but you shall let and withstand the same to the uttermost of your power and either do or cause it to be revealed either to his Majestie himself or to his privie Counsel you shall keep secret all matters revealed and committed unto you or that shall be secretly treated in Counsel and if any of the said treaties or Counsels shall touch any of the Councellors you shall not reveal the same unto him but shall keep the same until such time as by the consent of his Majestie or the Connsel publication shall be made thereof you shall to your uttermost bear Faith and Allegiance to the Kings Majestie his heirs and lawful successours and shall assist and defende all jurisdictions preheminences and authorities granted to his Majestie and annexed to his Crown against all forraign Princes Persons Prelats or Potentates c. By act of Parliament or otherwise Generally in all things you shall do as a true and faithful servant and subject ought to do to his Majestie So help you God and by the holy contents of this book Subscription of such as are to be made Ministers according to the 37 canon and constitution Anno Dom. 1603. and in the reign of our Soveraign Lord Iames by the grace of God King of England Scotland France and Ireland
the first and of Scotland the 37. in the Synod begun at London No person shall hereafter be received into the Ministry nor either by institution or collation admitted to any Ecclesiastical living or by the Arch-Bishop or Bishop of the Diocess except he shall first subscribe to these three Articles in such sort and manner as we have here appointed Article I. That the Kings Majestie under God is the only supream Governour of this Realm and of all other his Highness Dominions and Countries as well in all spiritual or ecclesiastical things or causes as temporal and that noforrain Prince Person Prelat or Potentate have or ought to have any jurisdiction power superiority preheminence or authority Ecclesiastical or Spiritual within his Majesties said Realmes Dominions and Countries Article II. That the book of Common-prayer and of ordering of Bishops Priests and Deacons containeth nothing in it contrary to the word of God and that it may lawfully be used and that he himself will use the form in the said book prescribed in publick prayer and administration of the Sacraments and none other Article III. That he alloweth the book of Articles of Religion agreed upon by the Arch-Bishops and Bishops of both Provinces and the whole Clergy in the convocation held at London in the year of our Lord God one thousand five hundred sixty and two and that he acknowledgeth all and every the Articles therein contained being in number nine an thirty besides the Ratification to be agreable to the word of God The form of words to avoid all ambiguities followeth viz. Setting down his Christian and Surname I N. N. do willingly and ex Animo subscribe to these three Articles above mentioned and to all things contained in them An Oath against Symony at institution into Benifices I N. N. do swear that I have made no symonical payment Can. 40. contract or promise directly or indirectly by my self or any other to my knowledge or with my consent to any person or persons whatsoever for concerning and obtaining this ecclefiastical dignity place preferment office or living respectively and particularly naming the same whereunto he is to be admitted instituted collated installed or confirmed nor will at any time hereafter perform or satisfie any such kind of payment contract or promise made by any other without my knowledg or consent So help me God through Iesus Christ And as the Clergy are obliged to subscribe ex Animo to the three Articles contained in the 37 canon so are they when they receive holy orders and are made Deacons or Priests at their ordination or when they receive institution to any Ecclesiastical Living or Promotion and Installation to any Dignity in the Church obliged to canonical obedience to their respective Diocesans and the Bishops likewise are at their consecrations obliged to promise Canonical obedience to their Metropolitans and the respective Arch-Bishops of either Provinces and Sees of Canterbury and York and the Arch-Bishops likewise promise and vow the dutyes of Faith and true Allegiance to the King when at their homage kneeling before the King they take an Oath of Fealty and Obedience to the King and his lawful heirs and successors These are most holy and sacred d d Iuramentum est confirmatio verbi dequo juratur Orig. bonds more fit for all the Sonnes of Aaron and the Tribe of Levy and These do breed keep and cherish Peace unity in the Church e e Quid est jurare per Deum nifi testis est Deus D. August de verbis Apostoli sermn 28. oblige the inferiour orders to their superiours in fine unite all ecclesiastick subjects in true Allegiance to their King And though the Anabaptists and some squemish Phanaticks cunningly instructed or factiously engaged are shy of such sacred oaths and obligations yet it is warranted from the holy Scripture Thus Abimelech and Phicol required an Oath from Abraham Gen. 21.23 Now therefore swear unto me here by God that thou wilt not deal falsly with me nor with my Son nor with my Sonns Son Thus Moses directeth Israel f f Deut. 6.13.10.12.13.4 Thou shalt fear the Lord thy God and serve him and swear by his name Thus g g Ezra 10.5 Ezra arose and made the cheif Priests the Levites and all Israel to swear that they should do according to this word and they sware And if yet any deluded or factious Curiosity be not satisfied but will object evangelical strict Commands against lawful Oathes because Christ hath preached h h Matt. 5.34 1 Iam. 5.12 Swear not at all and St. Iames advised k k Hanc elimenta jurandi pessimam consuetudinem habere Iudaeinoscuntur D. Hiero. in 5. Mat. above all things my brethren swear not Yet these sacred Cautions and Commands were not to take away the lawful and holy but the unlawful and profane use and custome of Oathes Thus St. Hierom commenteth Our Saviour doth not utterly forbid an Oath sed per coelum terram jurare St. Augustine seems more full and plain saying that Counsel was given to prevent an idle and sinful habit of swearing which from a profane facility might quickly run into custome and so fall into perjury or that no persons should be affected with customary Oathes or swearing k k Dico vobis non jurare omnino ne scil jurando ad facilitatem jurandi Porventatur en facultate jurandi ad conseitudinem à consuetudine in Perjurium decidatur D. August de mendacio cap. 15. or greedily with delight and delectation to seek and hunt after Oathes which on good grounds may be lawful and for a good end and purpose to discern truth and to end all Controversies And thus St. Paul on several occasions hath presented himself an Apostolical exemplar to Gods Church And to all that hath been said it may be further added That it is a Theological determination of the Church of England l l Articles of Religion 39. Article to which every true sonne hath or ought to subscribe and submit That as vain and rash swearing is forbidden Christian men by our Lord Iesus Christ and Iames his Apoctle so we judge that Christian Religion doth not prohibit but that a man may swear when the Magistrate requireth in a cause of faith and charity So it be done according to the Prophets teaching in Iustice Iudgement and Truth The Oath of Allegiance and Supremacy enjoined by order of Parliament The Oath of Allegiance I A. B. Do truly and sincerely acknowledge professe testifie and declare in my conscience before God and the world that our Soveraign Lord King Charles is lawful and rightful King of this Realm and of all other his Majesties Dominions and Countries and that the Pope neither of himself nor by any authority of the Church or See of Rome or by any other means with any other hath any power or authority to depose the King or to dispose any of his Majesties
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.
designs for general advantages so they bend and humble themselves to court and catch all capacities Thus Cataline caressed the lowest of the Romans as he passed in the streets And it is remarkable in Absolon how like a Serpent he insinuated creeping and cringing bending and bowing to the earth so the Prophet observes him in his cariage to the meanest Israelite 1 Sam. 15.5 And it was so that when any man came nigh to him to do him obeysance he put forth his hand and took him and kissed him But that which was the cheifest cheat 8 Hypocrisie or the holy cheat and both deluded King David and his subjects was cunning hypocrisy or in the abused canting phraise of these jugling times Liberty of conscience and a pretence to holinesse or performance of religious vows so the Prophet describes the deceiver 2 Sam. 15.7.8 And it came to passe after forty years that Absolon said unto the King I pray thee let me go and pay my vow which I have vowed unto the Lord in Hebron for thy servant vowed a vow while I abode at Geshur in Syria saying if the Lord shall bring me again indeed to Ierusalem then I will serve the Lord. And as this arch conspirator Absolon so his councellor Achitophel seemd to be very zealous and religious so the Prophet taketh notice that Achitophel being sent for by Absolon He was it his City of Giloh where he was raising rebellion when offering sacrifices 2 Sam. 15.12 There were many thousands engaged and envolved in the ☞ conspiracy and some few hundred more innocent or rather less malicious Traitors and the Prophet to their comfort recordeth both their number and their qualities 2 Sam. 15.11 And with Absolon went two hundred men out of Ierusalem that were called and they went in their simplicity and they knew not any thing 9 Traitors are false and most persidious There is yet one attendant more that is concomitant and adherent to traiterous dispositions which are for the most part very false and horridly perfidious thus Absolon had no sooner leave to go in peace to Hebron but immediately he sent his spies through all the tribes of Israel saying as soon as ye hear the sound of the Trumpet then ye shall say Absolon reigneth in Hebron 2 Sam. 15.10 These nine characters whiles they continue engraven on traiterous subjects hearts they cannot be permitted to the reputation of true royalists as Hushai the Archite that noble Israelite who was not tainted with any of these defiling qualities but positively and in the affirmative was richly endued with many heroick virtues which did highly capacitate his noble soul for the service of his God the God of Israel and for David the King the Lords annointed and for the Peace Liberty and Hapiness of the Kingdome and Country where he was an honourable Courtier a prudent Counsellour a loyal subject and faithful Patriot and the holy pen of that sacred writer who did set forth character Absolon Achitophel and their traiterous confederates doth delineate and portray in most lively colours the most incomparable and supereminent virtues of the true and perfect royalist in the great abilities and worth of Hushai the Archite who saith the Prophet was in zealous passion Characters of true royalists 1 Holy indignation for their King in a sad conditon 2 Sam. 15.32 or holy indignation to see his King in a sad condition his people in rebellion and the whole Kingdome in such a wild confusion and distraction Ecce occurrit ei Chusai Arachites scissâ veste terrâ pleno capite Behold Hushai the Archite came to meet the King with his coat rent and earth upon his head Good subjects they neither value liberty 2 Attend there Prince in greatest danger life or limb riches or fortune nor any personal concernment but when their King and his Crown is in danger and his royal Person in the field they hazard and adventure all as loyal subjects in their Princes service and they are not only to attend but to be active quick and lively in the concernment of a Crown this great worthy is a noble example of diligence and activeness in his swift endeavours to advance his princes cause their is no mention made of declaration or proclamation of the call of a drum or sound of trumpet but as soon as the royal Standaris mounted 3 True royalists ought to be quick and active for their King in danger and it is but whispered or at least but rumourd that King David was in danger and his people in rebellion Hushai speedily posteth and addresseth to the royal camp so the Prophet expresseth Chushai Arachites occurrit ran as with all haste to meet the King impatient until he came to his Princes aid and assistance This worthy Israelite was neither timorously or cowardly inclind as ignoble Poultrones nor treacherously affected as Laodicean newters nor shackled and imprisoned with the fetters of base and filthy lusts as lacivious and lu xurious epicures but as on a suddain abandoning and quitting all delights prophits and concernments as swift as lightning he flyeth to attend his Prince in his dangerous extremities as Hushai was quick and active for the preservation of his King 4 The best royalists the most religious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Apol. 2 Sam. 15.32 Ista ingeniorum scabies ut omnes disputare malint quam viveve Seneca epist 2.5 so he appeares which was his greater honour and commendation religious and rightly setled for his principles in Gods worship and service he was no black soul'd Atheist whose devotion intirely attends his interest nor factious Schismatick hypocritical separatist or brain sick Phanatick but a true Israelite indeed and so it appears by the double circumstances of the manner and time of his attendance for the manner it was in a Iewish mode and dress his cloathes rent and his head covered with earth emblems of sorrow and indignation and a religious condolement and compassion And as to the time of his address it proved either by design or providence to be at that instant When the King was come to the top of the Mount where he worshipped God behold Hushai the Archite came to meet him Even then when the King was at his prayers and earnestly said 2 Sam. 15.31 O Lord I pray thee turn the Counsel of Achitophel into foolishnesse 5 Fortitude requisie in true royaliste Then as joyning in holy devotion did Hushai most happily attend his Kings commands To these excellent capacities and fitness King David found Hushai a man of courage magnanimity neither fearing the Enemies power nor distrusting the Kings more weak and sad condition not of a low and pusillanimous spirit nor of a ranting and vaporing humour who like some squibs and crackers will thunder and roare like lyons and though the cause be never so good in an instant change their notes and like timorus Hares betake themselves to there heels This
Israelite was a person of honour and courage truly valiant 6 Temperance requisite in all royalists and therefore more proper for service of highest trust and as this bright shining virtue did shew it self in Hushai so temperance doubtlesse kept him company without whose influence understanding sence and reason or what can be thought honorable to a Prince will suddenly be drowned and overwhelmed in the stinking puddles of gluttony drunkennesse ryot luxury or detestable debaucheries Temperance and valour loves to keep company with justice And 't is very probable that this golden rule of doing right and giving to every man his due was a chief motive to King David to employ one of so just and righteous resolutions 7 Iustice and upright dealing who so dutifully paying his loyalty to his Prince as so cheerfully to hazard and adventure his life might possibly be more succesful in so near a concernment as the preserving of a King on his Throne and the appeasing and extinguishing of the flames of so formidable a treason These three fair Ladies are never without the society and counsel of Prudence 8 Prudence and in this perillous juncture she might be more highly useful because as Plato she is the cheifest guide that best adviseth humain actions q Prudentia sola praeit ducit ad recte faciendum Plato in menae Aristotle is more plain urging r Fieri non potest ut quisquam vere probus sine prudentia audiat Arist. hic that no man can be justly stiled good or honest who is not prudent as necessary to true Policy and Government as the line and plummet to the skilful Architect Å¿ Vt Architectis nullum epus recte processcrit sine libella I. Lips This as the rudder turnes the Ship and best steers the course when she is under saile the King experiencing a quick and lively spirit a great judgement and more solid understanding in his loyal subject the Archite resolved to make choice of his faithful abilities when his Crown and life and all that was soveraign and truly royal seemed to be in an ambiguous and dangerous state To all these the constancy the fidelity the secresie the extraordinary friendship passionate love and amity that King David had for Hushai or that Hushai had for the person and high calling of the King these happy experiences might rationally incline King Davids confidence 9 Constancy Fidelity Secresy are requisite in true loyalists to recommend and commissionate his faithful subject to manage and conduct this weighty business These are lively marks of true loyalists and well worthy and becoming the imitation of all who pretend to be loyal subjects yet this case of Hushai seems to be of a most remarkable and extraordinary quality both in respect of King David and in relation to Hushai First in regard of the King who surprised with a rebellion under a pretence of Religion and a vow to be performed at Hebron was forced to a suddain necessity to use his greatest Art and Policy to disperse and dissolve that growing traiterous cloud which began to spread and to look so formidable Thus a great Critick adventures to comment on the text t Non deserebant Davidem in tantis malis suae Artes sed ubi Leonina non proderat assumit vulpinam H. Grotius in 2 Sam. 1â— and saith David as a great commander and experienced general wanted neither wit nor arts and martial designs to crush in peices and counterplot Absolons ambitious aimes others conjecture that this extraordinary command and commission was given to Hushai from David as his King who having a soveraign power over all his subjects might exact obedience having a superlative Authority in so great a peril to circumstance his royal pleasure in this service as the King should please to judge fit for persons time and place and this seems very probable from the Prophet Samuel u 2 Sam. 15.33.34 Si veneris mecum eris mihi oneri who thus records the dialogue betwixt the King and Hushai If thou passest on with me thou shalt be a burden to me but if thou return into the City thou maist defeat the Counsel of Achitophel And Vatablus x Videsne tu valesne tu in concilio quod si vales concilio revertere plus enim mihi profueris redeundo quam manendo Vatablus in loc 2. Sam. 1â— seemeth to encline much to this purpose as if the King had reasoned y Nonne videns es nonne Propheta es si dominus responderit tibi redeundum in urbem redito Chal. Paraph. the case and debated with Hushai thus saying thou art a subject of great experience as sharp-sighted as an Eagle in popular commotions strong in judgement prudent in Counsels Eloquent and powerful in perswasion a Lion for courage and a Lamb for courtship civility and curtesie go thou into the City Hierusalem and if possible defeat Achitophels counsel there is a third conjecture which seems to carry with it the clearest truth and that is in this unexemplary command and service King David as a Prophet and the Lords annointed by a divine direction or infusion from above in this sea of troubles guided more especially by the dictates of Gods holy spirit found out this happy expedient to avoide his Enemies and to destroy their traiterous combinations this seem to be genuinly derived from the sacred history 2 Sam. 15.31 which relates that King David worshipping God fell to his prayers and said z 2 Sam. 15.34 Dixeris Absolom servus tuus sum Rex Patere me vivere O Lord I pray thee turn the counsel of Achitophel into foolishnesse and the King had no sooner ended his prayers and was come to the top of the mount where he worshipped God but Hushai came to meet him and the King as directed by the spirit of God immediately commandeth Hushai instructing him with the matter and a form of such words as seemed to be sutable only for such a service as he was employed in and as sent from Heaven to save a King from perishing and to preserve a Kingdome a Say Hushai unto Absolon I will be thy servant O King as I have been thy Fathers servant hitherto so will I now be thy servant also This commission was only sutable to such a soveraign Prince whose divine spirit was directed from above and it is very colligible from the context of this story that King David had for the transaction of this high concern wherein a King a Church and Kingdome were all in such eminent danger an extraordinary and prophetical spirit and that will plainly manifest itself when it is observed and scanned how Hushai comported himself in this royal trust wherein the King employed him which was so succesful that by Gods assistance it caused the ruine of the traitors and that high rebellion The Prophet mentions Hushai's insinuation into Absolons presence and into his Counsels wherein as he shewed
his obedience to his Prince and his own matchless wisdome and invincible courage who was neither catched with Absolons flattery nor danted with the oraculous policy of perfidious Achitophel Hushai made his way as King David commanded him saying to Absolon a 2 Sam. 16.16 Salve Rex Salve Rex God save the King God save the King and now having by fair speeches justly insnared the flatterer and gained acceptance and credulity Hushai attendeth his opportunity to annihilate and destroy the traytors and their treason which he brought to good effect first by opposing and decrying the counsels of Achitophel which being refused the despairing Statist went forth and hanged himself b 2 Sam. 17.25 It cannot but be pertinent to observe how justly the judgements of God found out this prodigious matchiavil who sowed the tares of dissention betwixt a Father and his Son and cherished the seeds of Rebellion in the subjects against their Liege Lord and King the horror of his crimes as yet more odious and abominable in the eyes of God and men are recorded to his lasting infamie in the sacred History where the diversity of Achitophels and Hushai's counsels are set forth at large with the successe of both First Absolon calleth for Achitophel c 2 Sam. 16.20 and said give me counsel what we shall do and as he presently venteth the poyson of his soul damnably advising Absolon to go into his Fathers Concubines which he hath left to keep the house and all Israel shal hear that thou art abhorred of thy Father then shall all the hands that are with thee be strong This evil counsel was to well entertained and practised and prosecuted with as much impudency as impiety So they spread Absolon a Tent upon the top of the House and d 2 Sam. 16.22 Absolon went into his Fathers Concubines in the sight of all Israel As this foul sin was prepared to make not only a breach but an abhorrency betwixt the Father and the Son so the Gibeonite proceeded in his dangerous and destructive counsels perswading Absolon that he might have the choice of twelve thousand men that he might arise and pursue after David in the night and saith he I will come upon him while he is weary and weakhanded and will make him afraid and all the people that are with him shall flee and I will smite the King only e Sam. 17.1.2 Herein was much mischief contayned as the force of a considerable Army the terrour of a pursuit in the night and bloud thirsty cruelty threatning to chase or surprise a feeble and fainty marching Army and most maliciously to smite and murder the King only but God prevented the mischiefs of this bad counsel and fowl design For it pleased the providence of Heaven to order that Absolon should call likewise Hushai the Archite and to hear what he said and he obedient to King Davids instructions and guided by the breathings of the holy spirit gave counsel of another complexion saying boldly and faithfully f 2 Sam. 17.7 That the counsel that Achitophel hath given is not good at this time for said Hushai thou knowest that thy Father and his men be mighty men and they be chafed in their minds g Bitter of Soul as a bear that is robbed of her whelps in the field and thy Father is a man of war and will not lodge with the people behold he is now hid in some pit 2 Sam. 17.7.8.9.10.11 or in some other place And it will come to pass when some of them be overthrown at the first that whosoever heareth it will say there is a slaughter among the people that follow Absolon And he also that is valiant and his heart as the heart of a Lyon shall utterly melt for all Israel know that thy Father is a mighty man and that they that be with him be valient men Therefore I counsel that all Israel be gathered generally to gather from Dan even to Beersheba as the sand that is by the sea for multitude and that thou go to battaile in thy own person so shall we come upon him in some place where he shall be found and we will light upon him as the dew that falleth uppon the ground and of him and of all the men that are with him there shall not be left so much as one Moreover if he be gotten into a City then shall all Israel bring ropes unto that City and we will draw it into the River until there be not on small stone to be found there This counsel was clean contrary to Achitophels presenting King David and his Army not feeble but formidable and admitted not of Achitophels but of Absolons own advancing with his Army of Rebels and as God had appointed and ordered even so it came to pass h 2 Sam. 17.14 And Absolon and all the men of Israel said the counsel of Hushai the Archite is better then the counsel of Achitophel This endeavour succeeding prosperously it was to be hoped that the traitors being distracted in their counsels might not prosper in their black design which fell out accordingly God and the King having instructed Hushai the work went on the better and the holy record beareth witnesse of the truth For the Lord had k 2 Sam. 17.14 appointed l Nutu domini the original beares had commanded to defeat the good counsel of Achitophel Vt induceret Dominus malum super Absolon to the intent that the Lord might bring evil uppon Absolon These great transactions thus wisely faithfully managed Hushai according to the Kings command imparted the secrets and results of the counsels to Zadock and Abiathar the Priests saying thus and thus did Achitophel counsel Absolon and the Elders of Israel and thus and thus have I counselled now therefore send quickly m 2 Sam. 17.15.16 and tell David saying lodge not this night in the plaines of the wilderness but speedily pass over least the King be swallowed up and all the people that are with him Now Ionathan and Ahimaaz stayed by En-rogel for they might not be seen within the City and a wench went and told them Vers. 22. and they went and told King David and he arose upon this intelligence and all the people that were with him and passed over Jordan by the morning light there lacked not one of them that was not gone over Iordan The King thus advised of the Enemies designes advanced to Mahonaim and taking a view of his forces divided his Army into three Brigades and set one third part under the command of his General Joab King Davids generals Ioab Aibshai Ittai 2 Sam. 18.2.6.7 another third part under the command Abishai the Son of Zerviah and a third patt under the hand of Ittai the Gittite the Army then and thus advancing the battel was in the wood of Ephraim where the people of Israel were slain before the servants of David and there was a slaughter that day
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
they will tell me what confidence can you have in those who had no regard to their lawfull Sovereign They pretend much to desire your presence but their fears exceed their desires And it is rather to secure your person then to advance your Scepter that though you are this day recalled yet as long as your youth continu'd they suffer'd you to live in exile obeyed Robert but he being dead at present and they seeing that you were in a condition to obtain by force that which they now offer they seem to repent not so much regarding your loss as themselves Behold the reasons which have here contested with my resolution which seeing they are not without some rational ground I have not desisted to perswade my self and that in double choice whether to make a War with you or confide in you I have chose the latter as more glorious and I love rather to hazard my person then the destruction of all my Kingdoms Those who taught me the art to Reign have well fore-seen the Exigencies to which I am now reduced and therefore without doubt they took so much care to advise me what to do in justice and what I might be allowed to doe in Clemencie These two Virtues appear as contraries but are not they accord easily in the heart of a Prince They mutually give place each one to the other in the Empire of his Soul according to the divers occasions which are presented for he ought alwayes to abound in Clemencie and he ought not likewise to be ever too severe with the strict measure of justice Mercy and justice are two excellent Virtues but Prudence ought to imploy them both And the Princes sole Will ought to be the only rule to guide them Having then conjured you to an equal confidence in me as I have in you let an Act of Oblivion pass and let us remember no more former crimes unless it be to prevent relapses Let us not look on the Tomb of Charles but meerly to bedew it with the tears of tender Repentance Not to make it an Altar whereupon to sacrifice his Enemies let us Raze to the ground those horrid Cells which served for his Imprisonments thereby if possible to destroy the memory and not to leave a mark or point to posterity of those black crimes let us ascend the Throne with as much splendor as if it had never been prophaned and let us Reign if possible with more honour King my Soveraign did But do not think I shall be able to effect it without the aid and succours of my Subjects deceive not your selves the valour and prudence of the Prince are not sufficient of themselves to make a Kingdom happy The Subjects ought to contribute their proportions The Nobles are to offer their loyal Obedience and the people to follow their good example and both degrees ought to be united in virtue for otherwise he who giveth Victory and Masters Fortune will approve the virtue of the Prince in punishing the vice of the Subjects Those who are valiant do not alwayes gain the Battail and those who are wise are not alwayes fortunate However let us place our selves in such a capacity that we may be successfull though we cannot merit it See here what your Prince hath said unto you who in Lieu of punishing you hath pardoned you instead of fighting with you prepares to defend you instead of being your Enemy becomes your Conservator and who by his own birth and your choice is now your Lord your Master and your King These two qualities permit me not to Capitulate farther with you It sufficeth that I onely adde this That I admit you to hope for clemencie whilest I Reign as I wish you to fear alwayes my justice and beware that you put not your selves in a condition to make tryal of the second or of loosing the former FINIS The Censure on King LEWIS the IV. of FRANCE C Iulius Caesar did in his youth a C. Iulius Caesar quam Syllam fugeret etiamnum adolescens incidit in Piratas Cilices derisit praedones vilut quē ignaros cepissent seque duplum dare pollicitus est imperavit illis ut silerent nec sibi dormienti ob streperent Stupidos ac barbaros appellabat cumque risu minitabatur se illos acturum in crucem quod perfecit sparkle and radiat forth the beams of Majesty who avoiding the rage of Sylla and then falling into the hands of the Cilician Pyrats contemn'd those barbarous Sea-Rovers who asking a poor sum for Caesars Ransome francly promised twice as much as they demanded and being detained until his Ransome was paid boldly commanded the slaves to silence and not to dare to interrupt their Prisoners rest with noise When they vilifyed verses and orations of Caesars own Composure he called them dull and stupid barbarians and was so incensed highly displeased that he did threaten the villains with the Gallows which decree and resolution was in a short time most puissantly effected And as Caesar so Alexander did suffer no thought to rise from his magnanimous soul but what was truly Great and Noble b Plutarch An non hie statimagnescis indolem Alexandri Magni cui nihil mediocre satis esse posset idem in vitâ It is from the stemm and Root of Royalty that Princely Actions bud and Germinate and such an action and endeavour became Lewis at this juncture and glorious opportunity which did carry with it much of generosity as well as prudence and did not so much savour of fierceness and the impetuosity of youth as of the sage and noble Conduct of a truly Generous and magnanimous Prince Yet some may object and politickly urge what state prudence counselled this young Monarch to speak to his Subjects so high when he was so low and having scarce got well on horsback thus to salute his Subjects who had there Arms in their hands Rebels Subjects who had lately tumbled his Father from the Throne who had torn the Crown from of his Sacred Head changed his Scepter into chains and his Pallace into a prison might not this bold entrance to the Throne have rather provoked them to desperation then obedience and raised a new tempest which could not be appeased without much difficulty might not this noise have served to awaken them to fresh jealousies and fears which their own prudence should have taught them Certainly this objection at the first view seems invincible that Lewis did not appear so discreet and judicious as his condition required notwithstanding he failed not in his kingly craft for whosoever shall examine this great Action from the bottom and weigh the arguments maturely will be convinced of this opinion and neither condemn the Generosity nor the resolution of Lewis in this eminent action The Counsels of prudence prove different according to several conjunctures of occasions and ought to change their countenances according to the present diversities and important alterations of affairs And