THE Writer of these words was Salomon , the wisest , and most peaceable gouernour that euer was in Israel . The time was in his ancient yeares , when after long experience of both good and euill , he saw and said , what was befitting euery state and place . The occasion , it seemes , was the flight and reuolt of Ieroboam , and his complices . The coherence is apparant , how from the commendation of true wisedome in the first verse , hee deriues this wise aduertisement in the second ; which hee proues in the sixe following : and in the ninth verse concludes his owne and his equals miseries ; when a ruler whose loue and care deserueth loue , reapes nought but hate and hurt of his owne people . His purpose was , he supposeth himselfe a lawfull King , as being ordained of God , appointed of Dauid , and admitted of Israel ; and thereupon requires a reuerend estimation of his worth and words , and that vpon their oathes then sworne to God on his behalfe .

The text is diuersly read of diuerse interpreters : the vulgar Latine which the formost English followes , reads Ego os Regis obseruo : but this is vnlikely ; for being a king , he would not obserue the king . The later English in the Church Bibles reades absolutely : Keepe the kings commandement , without mention of the first person , mentioned in the originall . The latest English inferres it with a verbe , which Iunius and Tremellius expresse with a possessiue : Praestitutum meum , praestitutum Regis obserua : all sounding in one sence , as if he should haue said : Obey not me only as I am a man ( for he was the wisest man ) but as a king : nor onely while I am a king , but my successors whosoeuer shall be king after me : nor onely so , but as a publicke Preacher ( saith Salomon , for so the booke is entituled . ) I would perswade euery subiect of euery kingdome , to take heede vnto , that is , obey their kinges . Men must not onely bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 louers of their persons , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 louers of their places , nor onely so , but with Isocrates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 louers of their successors ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for children should inherite , as the fortune , so the friendship of their parents . Vnto this allegeance were that people double bound by the mouth of the king , and by the oath of God : that is , by the authority of both God and king : for his mouth heere may signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fauour of his countenance , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruite of his lippes , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sense of his writings , which are improperly called the sayings of his mouth : or if they would not looke on these , yet should they looke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Pagnin expounds either a cause , this being the ground of that , or a custome which had bene long , and was often vsed in Israel , or as our translation hath , the particulars , i. the words of the oath of God , i. that godly oath whereby they were bound to their Soueraigne .

This holy Scripture concerneth vs asmuch as them , we haue a Salomon which without comparison is wise , peaceable , and sanctified : his experience as great , hauing reigned as long a while , ouer as great a people as Israel : his occasions vrgent , by reason of those English fugitiues , which haue whet their wits , tongues , pens , and swords against his throne : his loue and care as much , as appeares in his proceedings : his purpose but the promise of our loue , trust , and loyalty : the meanes an oath , approued of God , and accustomed in all countries : and therefore our miserable vanitie should be worse , if we despise him , or his oath of Allegeance . This is the Thesis at this time to be determined , wherein although the greatnesse of the cause , and the smalnesse of mine experience , the multitude of aduersaries , and the generall satisfaction hath bene giuen already by the Salomon and Zadockes : the King and Bishops of this land , might either dis-burden or dis-hearten mine attempt , yet the conscience of the truth , the liberty of our Church , the peace of our Common-wealth , the safegard of our soueraigne , the command of authority , the ioint profession of Ciuill and Canonicall obedience , it being the first & chiefest Canon we should maintaine , our Princes right against all traytors , and heretickes , would adde spirits vnto the most vnworthy men or mindes , to speake in that , which for these thousand yeares hath bene the quarrell of all Christendome . Giue me leaue therefore I beseech you , being a yong Diuine to deale in statutes & state-affaires , as farre as I can proue them consonant vnto Scripture , to follow those illustrious lights of the Gospell , which haue writ before in this argument , as a candle somtime serues in absence of the Sun , and to speake aswell for our euery-way-worthy king , out of the word , as the Canonists and Iesuites do for their both creature and creator , their Popes holinesse , besides the word of God ; and then as plainly , briefly , and pithily as I can , I will deliuer the diuine lawfulnesse of the late statute-oath of Allegeance .

This holy Scripture enioynes an obseruation , and yeeldes reason . In this obseruation we may consider , whom and how we should obserue , in this our duties ; and in that , the kingly power is declared . The kingly power ( to ground that first , which is the ground and scope of all the rest ) is ordained of God , as appeares by nature and Scripture . Nature shewes an heauen to rule this earth , the Sunne to rule the day , the Moone the night , our soules to rule our bodies , and our heads by sense and motion , to rule all the rest of our members : euen the Cranes , Bees , & Storkes acknowledge their superiors in their order & obedience . There is nothing so necessary , profitable , and beautifull in the sight of God , Angels , and honest men , in our selues , in an house , in the world or heauen , as this good order is . It is necessary , for with it euery state is quiet , and without it euery thing is confounded : it is profitable by the peace , honor , and safety , which it brings to them which rule , and them which can obey : it is beautiful , for beauty is but a proportion and agreement of one part with another . Thus it is excellent in our selues , for as in our bodyes , our members are directed by the sences , sense by reason , and reason by the Lord ; so in the politicke bodies of our common wealth , the meaner sort must bee ruled by the magistrate ; the magistrate must be ruled & ordained of the Prince , as the Prince is of God . It is excellent in an house , when man and wife , children and seruants , know their places , and performe their duties : for then thy seruants are like subiects , thy children like nobles , thy wife a priuy counsailour , and thy selfe as king to determine all controuersies . It is likewise excellent in the world , where the baser creature serues the better , the better serueth man , and all indifferently serue one God . It is more excellent in heauen , whereas the Sunne rules amongst the rest of the planets , which are direct , stationall , and retrograde ; as he comes nearer , or goes further from them : as the planets rule amongst the rest of the starres , as hauing stronger influence , fairer lights , more spheares and motions . As the starres by signification of times , and disposition of weather rule all Elements vnder heauen : so may we say , the king is ouer the Iudges both Ciuill and Ecclesiasticall ; the Iudges ouer inferiour officers ; and those officers are to compose the Commons in good order . Yet is it more excellent in the heauen of heauens , wherein there are Angels , Arch-angels , and seuerall sorts of immaculate and immortall spirits , euery one in their kinde beholding the face , and doing the will of God our common Father which is in heauen , like so many Courtiers and honorable attendants about a Prince . But it is most excellent in God himselfe , in whom there is no difference of nature , yet a distinction of order ; there is no diuision of parts , yet a relation of number ; there is no inequality of persons , yet the first is as one fountaine , from which the second & third proceed to shew , that though the nature of mankinde be like and equall in many common gifts , yet there may be many respects , why some be before others , and one before all the rest . If then we will rule our selues , or be rulers in our owne families ; if we would enioy the creatures of this world , as we hope to bee like Angels , or to renew the likenesse of God himselfe in vs : wee must imitate these examples . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith Aristotle ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that which is diuine , better and more ancient , is also more honorable : now the Monarchie was the first policie , for when our first parent had begotten many children , hee became a king : his experience was their arbiter , his blessing their honour , his curse their crosse and heauie punishment : as long as he liued , which was very neare the floud , it was vnnaturall for his off-spring to striue with him for any preëminence . Thus Noah was vnto the second world , and his children in their seueral trauailes ' to their seuerall posterities , till the rulers authority grew tyranny , and the peoples libertie turned into licenciousnesse , till the crafty mighty got the weaker and ruder to their seruice , and all thinges were confused , as among Pharoes Kine , the worse eate vp the better without care and conscience , as among the fish , the lesse were deuoured of the greater without any respect of humanity . How detestable was the sinne before the floud , when they were carelesse eating and drinking , euery one did what they list , and tooke them wiues where they lusted ? How miserable was the confusion in the building of Babel , when euery one commanded , but none followed ? How abhominable was it when there was no ruler in Israel , but euery one did that which was good in his owne eyes , euen such ( and so much worse , as our estate is weaker in these later dayes ) would be the manners of mankinde , were there not some could rule , whom others would obey . Thus the want of kingly power shewed it good : and a good the more generall it is , it is the better , whereas many taking parts , it growes particular , & so weakens as a riuer cut in many streames . Quot capita , tot sensus , many heads haue many thoughts , and many faults , and therefore Homer said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. one bearing rule , the rest will better meete , and liue and loue as one , otherwise as in a body when the soule is gone , there are diuers humors , euery one striuing who should soonest be seuered , and thereby bring the body to confusion . Such is a country without one ruler , euery one seekes his proper good , and leaues the publike either impaired or dishonored , as a flocke without a sheapheard , as a ship without a Pilot , as other creatures without man , so man would grow wilde and vnwieldie without such an ouer-seer . For this cause the Gentiles called them Gods which gathered and gouerned ciuill societies together . Whereas Aristocracie seemes the deuice of Pythagoras which imagined many principles , and Democracie to be the proportion of Epicurus , which would haue infinite and irregular beginnings ; the Monarch is diuine , as only representing Gods owne power . As the Moone offers the sun-beams with pleasure to mens eies , which hardly can be looked vpon in his owne beauty , so the Monarchy presents the wisedome , power & iustice of the highest , which otherwise cannot be looked vpon in his own glories , for none hath seene God and liued . As then the children of Israel when they durst not heare the Lord , but would haue Moses to speake to them , tooke this condition also , that they should obey Moses as God himselfe . So since men are so weake and timerous , they dare not haue Angels , much lesse the Lord himselfe immediatly to gouern them ; yet it is ea lege , that they must obey the Lords Liuetenant , as if he spake himselfe , for it is not his , but Gods authority by which he rules .

This the Scripture often teacheth vs , where wisdome saith : by me kings reigne , and tyrants also do possesse the world . Good Kings are Gods images , and euil Princes , are his executioners : Ashur was his rod , Nabuchodonosor his seruant , Cyrus his annoynted : Attila called himselfe his scourge , and Tamberlan his wrath . And therefore although God vses them as a father doth his rod ; first correct his children by them , and then throw them into the fire prepared for them ; yet the sonnes and Saints of God should submit themselues vnder his instruments of correction , not so much like a dogge running at the stone that is throwne at him , biting the chaine that holds him . i. repining at the tyrant whereby God restrains him ; but looking higher vnto the chiefest cause of his trouble , Gods anger , which punisheth : & then lower , vnto the greatest motiue of Gods anger , their owne sinne , which deserues it . If we thus thinke of euill Princes , what must we thinke of good ? Doubtlesse it is Gods onely maiesty which appoints , his iustice which directs , his power which enables them in this high calling : God hath giuen diuers gifts vnto diuers men , in some wisedome to rule , in some willingnesse to be ruled : God in his word hath set forth euery mans office and duty : God hath blest it with successe in euery state and degree . God in his owne people Israel hath set forth an example how men should behaue themselues in this businesse . It was the Lord which appointed Moses , Ioshua , Dauid and his posterity to rule ouer Israel . It was the Lord which moued the peoples hearts to receiue , honour and obey them : for as euery beame from the Sun , and euery branch from the root ; in like sort euery power doth proceed from God .

Thus by nature and Scripture , kings haue rule ouer subiects , and therefore subiects by the condition of relatiues must be ruled by them . Thus Saint Peter bad vs feare God , and honour the king : all therefore that hold of S. Peter should be thus counselled . Thus God , Christ , and Christians haue honored them : God cals them Gods , Christ names them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either in re , as hauing done , or in spe , as being able to do much good vnto their people Iustin saith vnto the gouernours ; Deum adoramus , vobis in alijys rebus laeti seruimus , We worship God alone in spirit , but in outward things we gladly do you seruice , Policarpus answered the Proconsull : Docemur potestatibus quae sunt à Deo deferre honorem , qui religioni non sit contrarius : all such honour as is not contrarie to religion , we may , nay , we must yeeld our Emperours : the Christians of the first fiue hundreth yeares did some reuerence ( as is manifest by the cunning imposture of Iulian ) to their images ; and since beare themselues lowly to the chaire of State . A simple officer is heeded if he bring but the kings name , a Iudge because he takes his person , a messenger because hee beares his armes , to shewe , the honour that wee owe vnto themselues : Ester trembled at the countenance of Assuerus , Israel heard the iudgement of Salomon , as if it were the wisedome of the Lord , people shouted out at Herods oration , it was the voyce of God not man ; this it may be was exceeding flatterie , yet perfalsi regulam , it may shew the meane , which is with all awfulnesse to take heed vnto the lookes or words of our Soueraigne ; that by practising our duties towards them , we may better learne to do them vnto God himselfe , their place affoords more experience , their office more occasions , their meanes more abilitie to be doing good ; God hath giuen speciall gifts vnto those he sets in gouernement , as Homer cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to God , more excellent vnto those hee doth aduance ouer his chosen , as vnto Saul , Dauid , and Zorobabel , he giues his iudgments vnto the king , and his righteousnesse vnto the kings sonne , that he may helpe the wronged vnto right , and defend the poore , a diuine sentence is in the mouth of the king , and his mouth transgresseth not in iudgment , and therefore we should rather heede his lawes or words then our priuate humors , or selfe-conceited affections : since they are placed ouer vs , not for their ease , as what more carefull then a crowne , it being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a science of all sciences to rule a man the most variable of all creatures , but for the common good , it behoues vs to serue them , saith S. Peter , as we would serue the Lord .

Thus in generall haue wee seene that obseruation which is due to kings , let vs now take heede vnto the ground of this ( The words of the Oath of God ) wherein we may consider the forme it was an oath of God , the matter was the words wherein it was conceiued : for a formall difference it is called the oath of God , because euery oath is not of God . Our Sauiour and Saint Iames hath forbid all swearing , that is , all swearing by the creatures , whether heauen or earth , gifts or Altars , Temples or Ierusalem , because this kind of swearing is against God , our selues , and the condition of an oath . Against God , for therein we should attribute his attributes , omni-science , almightinesse , and the iust reuenge of periuries to the creatures ; which glories God wil giue to none other . Against our selues , for men commonly sweare by greater then themselues , so that hereby we make the creatures which are inferiour , to bee better then mankinde . It is against the nature of an oath , for euery formall oath is an inuocation , and an imprecation . An inuocation of witnesse , and an imprecation of punishment , if it be false , which neither can be granted of the creature , nor expected of the swearer . Our Sauiour and Saint Iames forbade all false , vaine-glorious , and offensiue swearing in our customarie communication , these bee not oaths of God , nor of good , but of euill . An oath of God is made according to his word , and Ieremie saith , it must haue three conditions : truth , iudgement , and righteousnesse , it must be solemne vndertaken with due iudgement , it must be certaine , the better to assure the hearers of an vnknowne truth , it must bee righteous to determine right from wrong : and being thus it is commanded in the Law : Thou shall feare the Lord thy God , thou shalt serue him , and sweare by his name , it is prophecyed in Esay , that those of the new Couenant of the Gospell , should sweare by the name of GOD , it is promist a reward , if they will learne the wayes of my people , to sweare by my name , they shall be built vp in the midst of my people , those which with reuerence performe this duty , shall bee edified in faith , and aduanced in Gods kingdome . An oath is a law of Nations , which GOD neuer abolished , a part of the diuine worship , for therein wee confesse him iudicem , indicem and vindicem , as GOD heares our oaths , hee knowes our hearts , as he discernes in his wisedome , he will discouer in his iustice , & in his iudgment punish our double dealing . Such an oath is a means of helpe in all humane vncertainties , for general doctrines ( as the Schoole-men say ) may be confirmed by generall conclusions , but particular occurrences must haue particular confirmation ; such confirmation cannot come from any sensible creature , which knows not what is truth , nor from any man , for omnis homo mendax , euerie man is easie to be deceiued , and so readie to deceiue : it cannot come from Angels , for Sathan may transforme himselfe into an Angell of light : it must therefore onely come from God alone , who being cald vpon as a witnesse , will either certifie the matter , or punish the forswearer : let vs therefore take with vs the conditions of Ieremie . We may well vndertake an oath ; God often swore vnto the Patriarkes , the Patriarkes often swore , as appeareth in Genesis , an Angell sweareth in the Reuelation , an oath was often vsed of the faithfull , as in equall couenants betweene Abraham and Abimeleck , in legall vowes as the Nazarites , in iudiciall pleadings , as in the case of borrowed goods beeing endamaged : this was vsed of brethren in their bargaining , as betweene Iacob and Esau ; of captaines in their confederacies , as of Iudas and Nicanor ; of seruants to their maisters , as Moses made an oath to Iethro to stay with him : Thus Princes often swore vnto their subiects , as the Princes of the congregation did vnto the Gibeonites that they should liue ; Salomon swore to Adoniah , that he should not be slaine for his rebellion : every king when hee takes his Crowne , vndertakes an oath , why should not subiects also sweare vnto their Prince ? Such was this oath here mentioned of Salomon , for otherwise it agrees neither to the former clause , where he bids vs obserue the king , nor to the later , where he forbids all resisting him ; the words are not particularly recited , but the sense is plaine , it required obedience , and forbad resistance ; thus princes oft exacted an oath of their inferiours for performance of their duties : as Ioshua did of Achan , that hee should confesse his faulte : Ezra swore the Priests and Leuites and all Israell to do according to his word : Caiphas adiured Christ , hee should confesse , whether hee were the Sonne of God , or no : our Kingly Prophet and preacher tooke an oath of Shimei , that he should not take a iourney beyond Iorden , and ( it may be well ) commanded all his people vpon their oaths to keepe their faith to him , against his enemie Ieroboam ; thus magistrates may well demaund , and subiects render oaths .

Now whether this of Allegeance be such an one or no , shall be manifest in discussing it . This oath of Allegeance is in some parts affirmatiue , in some negatiue : the affirmatiue is either assertorie for the present , or promissorie for the time to come . The first proposition is assertory , professing that our soueraigne IAMES , is lawfull king ; and promissorie bee those parts wherein the swearer tenders faith , defence , and the disclosing all conspiracies . The negatiue parts concernes the Pope or the swearer ; in the Pope he denies the superintendence of his authorities , and the violence of his excommunications : in himselfe he renounces the benefite of absolution , and the purpose of equiuocation .

This we may call the mouth of the king , because our blessed Soueraigne endited it , and yet the oath of God as it proceeded from his wisedome , and is consonant with his most holy word , which will appeare in proofe of the particulars . If the Pope , the Cardinall , his Chaplein , or the foule-mouthd exile , would haue named any thing that had bene vnallowable , they might haue saued vs a labour ; but since they do not , because they cannot , we must maintaine it all in euery part .

For the first assertory proposition of our Soueraignes lawfull right , I could neuer haue imagined , that it would euer haue bene questioned , but that vir dolorum Doleman would haue aduanced their titles , Clemens Octauus with his briefes would haue bard euery protestant , tametsi sanguinis propinquitate niteretur : Tortus ( I shame to speake it ) counts him for no Catholique , and so no Christian , and so not of the Church , much lesse ouer it in iurisdiction : But our most gracious King , hath so soundly conuinced all such imputations , and hath proued his and our faith to bee so conformeable to the Scriptures , that the gates of hell , shall neuer preuaile ouer it : God hath so blest his rightfull claime with good successe , and iust applause of his owne and other countries , that the briefes came farre too short , and perisht by their owne deliuerance to the fire , whither otherwise , they would haue deliuered vs : Doleman I remit vnto the report of his owne brother , and the seculars of his Religion , which better know , as iustly hate , and set him out for worse , then this place or present is to be made acquainted with . For our Soueraigne without ambition or flatterie , let me say thus much : If succession can make lawfull , This godly branch is lineally deriued from the blessed loynes of English Kings , which for eight hundreth yeares haue swayed the Scepter of this Common-wealth . If institution from God can make a king , what greater proofe hereof can be , then his many deliuerances before , his easie and happy passage then , and his hopefull issue to continue this for euer , besides the speciall gifts which are onely fit for such a maiesty , that are bestowed on him ; in his religion , the confirmation of our Gospel ; in his experience ( which euer since his cradle hath already reigned in a more trouble some estate ) the maintenance of our peace is most infallibly promised : But his learning is most admirable in a Prince of such employments : By his meditations on the Psalmes , his detestation of witches , and the kingly blessing that he gaue his princely sonne , wherein he discourseth so diuinely for the Scripture , so religiouslly for the Church , so prudently for the Common-wealth , so carefully for his Court , and so iudiciously for other exercises , we may well know , that he knows how to gouerne a kingdome . Those , although some railing Rabshakeh , would attribute vnto some others ; yet his graue , sound , and sufficient composition of the scandalous factions and opinions of our Clergie ; his euery-where skilfull moderating in our vniuersity disputations , his most excellent orations often made vnto the Parliament , may satisfie the most enuious , and testifie to the most incredulous , the greatnesse of his worth . Beyond all these is the neuer-inough praised Apologie , wherein with such plainenesse he deliuers his deepe knowledge , with such mildnesse he meetes with his aduersaries , and yet with such acutenesse and abundance of reading , he confutes and retorts all their assertions or arguments . Especially the premonition which none but a Prince of equal spirit & power durst vndertake , wherin he so royally defends the common cause of Kings , so seuerely censures the censurers , so plainly doth he declare his right , professe his faith , discouer Antichrist , & expound the Reuelation , and with such loue perswades to Christian courage , & vnitie , that it effectually demonstrates him a Prince , not only philosophical , which Plato thought a blessednesse , but prophetical , which the Scripture counts diuine , his quick insight beyond the reach of his priuy Councel , as appeares in discouering the powder-blow ; his iustice mingled with mercies , which those that sought his life , yet liuing , can testifie ; his deep wisdome in deuising this iust oath , well witnes him not only wiser than Ethan & Heman , Chalcol , & Darda the cunning and most learned of our aduersaries , but one for his graces and perfections worthy to rule the world , what man or mind therefore can be so base , wicked , or peruerse , which either cannot find , or finding will not confesse , or confessing will not reioyce in this our happines in enioying him ?

What subiect should not promise and performe all ciuill faith ? Our aduersaries very wrongfully racke this oath to spirituall obedience , for albeit in their owne sayings they can make mountaines of mole-hils by their mentall reseruations , yet according to Saint Austin , tuxta mentem eius qui ministrat , iurandum est , an adiuration is to bee taken as the Iudge requiring it , expounds himselfe ; and this is no more then iure diuine should be yeelded vnto princes .

Thus Saint Paule admonisheth Titus , he should admonish all , they should be subiect and obedient vnto powers and principalities ; Saint Peter willeth vs to be subiect vnto all manner of humane ordinance , whether vnto the king as to the superiour , or to the gouernours that are sent of him : where I cannot but wonder at the corrupt exposition of the Iesuites ; which would haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be an ordinance from man , as if it were from his deuise , notwithstanding Saint Paul hath said , all power proceedes from God ; whereas it is indeed an ordinance for man , or Gods ordering man , as hee did his other creatures in their places and duties . Like to this is that , where they say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , wee must not obey the king , vnlesse hee shall excell in vertues , or otherwise , when as the same Apostle immediatly after bids vs to submit with feare , not onely to the courteous , but also to the froward ; to which Irenaus also consenting , saith , some Princes are appointed for profit , & some for punishment , al fit for those ouer whom they rule , and to be taken as appointed of the Lord . Thus the martyrs did submit themselues vnto their persecutors , as Ignatius being in prison counselled his Antiechians . Thus the Christian Souldiers did vnto Iulian. Thus the Councels did vnto their Emperors , by whose helpe and authority they came together , and confirmed their decrees . Thus the Church the more primitiue it was , it was the purer from disloyalty , not because , ( as our aduersaries haue imagined ) it wanted power , for a little faith would haue remoued mountaines , if it had bene expedient for Christianity : because it wanted pride , and heerein would imitate her maister Christ , which might haue had many legions of Angels , yet had rather yeeld vnto the ciuill sword of the Magistrate . It is a nouell doctrine therefore arisen vp among the Iesuites to say , Reges are proprie serui , very slaues vnto their subiects , contrarying euen common reason by confounding the difference of those relatiues , and peruerting the truth of God . It was not thus in Persia , when the second Squire of Darius body said , the king ruled all , all thing were done at his command , warfare , tillage , tribute , killing , sparing , planting , wasting , all depended on his pleasure . It was not so with Ioshua , to whom the Reubenites , Gadites , and halfe the tribe of Manasse said , whosoeuer shall resist thy will , or will not obey whatsoeuer thou commandest , let him be done to death . It was not thus at any time in Israel , for whether the kings were faithfull or vngodly , the people euer yeelded ciuill faith . Samuel when he should first annoynt a king , he told the manners of a tyrant , that hee would make his people and their children slaues , not because a king should be so , but because if hee were so , we should rather suffer then resist ; If the Centurion bid the souldiers come , they came ; or go , they went ; do this or that , and they did it : and shall our Generall in all causes be lesse honored then a Centurion ? The Iewes were bidden pray for the peace of Babylon , with the life of Nabuchadnetzar , and of Balthasar his sonne ; and shall we cease to pray for kings , & those that are in authoritie , that we way leade a quiet life vnder them ? Without all question , we must be faithfull , in thought , word and worke : Curs not the King , no not in thy thought , speake not euill of the ruler of thy people , but rather pray for him , as Daniel for Darius , though he put him in the Lyons denne . By this obedience likewise must we be readie , saith Saint Paul , to euery good worke : Obedientia perfecta , sua imperfecta relinquere ; and sometimes thou must leaue thine owne vndone , to do the businesse of thy Soueraigne . Such is the faith we should performe ; vnto which wee must also ioyne defence ; this is as manifest in Scripture : the wisest , holiest , and mightiest kings of Israel , had a speciall guard of Cherethites and Pelethites ; which would neuer haue bene granted of Gods owne people , vnto men after Gods owne heart , vnless the like might haue the like . It was an honor vnto Iudah , that notwithstanding the treacheries of Sheba , yet they stood fast vnto their King from Iorden to Hierusalem . The Worthies of Dauid are also counted by their threes and their thirties , as they stood more or lesse for him ; in like manner they are not vnworthily most honored of our Soueraigne , which haue stood most in his defence : Like to Dauid is he worth many thousands , & therfore if any danger shold happen , he should be kept farthest from the reach of it . This is religion , to defend the defender of the Faith : why should not all defend him , who defendeth all ? His sword cuts off theeues and murtherers , that wee may keepe our goods and bodies in safetie ; his lawes curbe adulterers , that we may keep our wiues and daughters in chastitie ; his nauies on seas , and forces on land , mainetaine our quiet and securitie ; in him as in the Palladium or purple haire of Nisus , consists the safeguard of our common weale .

As the King of Syria sayd , fight neither against small nor great , but onely against the King of Israel : so the Pope , which hath persecuted vs euer since Wickliffe with fire and sword , now fights not against small nor great , but hath cast all his quarrell vpon our Soueraigne , and therefore both small and great must fight for him .

Farre be it then from English hearts for to be like the men of Belial , who despised Saul , as if he could not saue them ; but we must be like those , whose hearts the Lord had touched for to stand with and followe him ; not like accursed Meroz which would not helpe , which would not helpe the Lord against the mightie : but like to Zabulon or Nepthalim , who ieoparded their liues to death , with Barak and Debora ; not like to Ioab , who for his priuate quarrell , would make Dauid naked of his friendes ; but rather like Abishai , which exposing his owne bodie to perill , preserued the life of his deere Prince . For as a Serpent will defend his head , and a man his heart , because therein lies the life-blood of their bodies : so should euerie subiect , their Soueraigne , being ( as Iosiah was ) the breath of their nostrils , and the blessing of their state : as Codrus did for Athens , or Curtius for the Romanes ; or , if I may compare , as Christ our Sauiour for his truth , so should euery man euen with his owne life redeme the life of his king , on whom so many liues depend . Dulce & decorum est pro patria mori , euen death were pleasant and honorable in such a cause ; let vs then bee valiant for our Prince , our Citties , and the seruice of our God , and let the Lord doe that which is good in his owne eyes , so should wee promise and performe defence .