WORSE and WORSE OR A DESCRIPTION OF THEIR DESPERATE Condition who shall presume to Take the NEW OATH OR COVENANT Printed in the Yeare 1643. CONCERNING THE OATH AND NEW COVENANT What is Lawfull Swearing NOthing is manifested in Scripture to be more sacred then an Oath which though made to Man and proceeding from Man yet being made with relation to God is called The Oath of God Exod. 22. as a principall part of Gods Worship Thou shalt worship the Lord and sweare by his name Deut. 10. And it is most justly called a Worship of God since thereby the just swearer glorifieth God by professing First his Omniscience as the only searcher of his heart to know whether he sweares rightly or not Secondly his inviolable justice to condemne the unjust swearer and Thirdly his omnipotency unresistable power to take vengeance upon every Godlesse violator of an Oath and Godlesse he must needs be who observeth not all the properties of an Oath which God himselfe hath prescribed even these three recorded Ierem 4 Thou shalt swear in Iustice in Iudgement and in Truth First in Iustice that the case be necessary and just whereunto I am to be sworn Secondly in Iudgement that know it to be such because whosoever doth it doubtfully condemneth himselfe Rom. 14.5 22.23 Lastly in Truth abhorring from all deceitfulnesse of speech either by verball equivocation or which is the Art of lying by any mentall reservation For although it be the easiest thing in the world to delude Man yet the Apostle will have us know that God is not mocked Gal. 2.7 Thus much of the substance and circumstances of Lawfull swearing We are to bring the new Oath to this divine Test to trie it whether it be true coyne or counterfeit I A. B. in humility and reverence to the divine Majesty declare my hearty sorrow for my owne sinnes and the sinnes of this Nation which have deserved the calamities and judgements that now lye upon it And my true intention is by Gods grace to endeavour the amendment of mine own wayes Well then Therefore must we take heed least by multiplying our sinnes by perjuries and false swearing we doe provoke God to aggravate and multiply his judgements against us because Rash swearing is a guiltinesse Lev. 5.4 and a false Oath is one of the greatest profanations of Gods name that can be as all Scripture sheweth and whereof God gave a document even in the new Testament by his visible judgement upon two perjured wretches at once as was seen before out of Act. 5. The Oath with an Exception And that I doe abhorre and detest the said wicked and treacherous designe lately discovered and that I never gave nor will gave mine assent to the execution thereof but will according to my power and vocation oppose and resist the same and all other of the like nature Which is not yet discovered unto me of what nature it is whether it be not the same intended from the King for the Array which is exacted by the Parliament for the Militia And how farre the chiefe discoverer is to be beleeved is a matter of great uncertainty seing after His Impeachment of diverse none as yet hath been sufficiently convicted The Oath with its exceptions And in case any other like designe shall hereafter come to my Knowledge I will make such timely discovery as I shall conceive may best conduce to the preventing thereof None can give any assurance of that which is Like before he know the colour of the ensample which hitherto is not represented but only in generall termes and therefore invisible and unknown to my conscience The Oath and the Exception unto it And whereas I doe in my Conscience beleeve that the Forces raised by the two Houses of Parliament are raised and continued for their just defence Namely of Parliament which I cannot doe if I may believe His Majesties often publique and deep avouchments that he intendeth not the dissolution of this Parliament nor untill my Conscience be perswaded against Scripture to sweare I ought not give credit to such expression from so Royall a mouth of my Soveraigne especially engaging his Soveraignty and Royalty for the truth of his Declarations in that behalfe The intention and reason of the Oath from the Preamble of it and the exceptions against it A Popish Army hath been raised against the Protestant Religion The intention and Reason of an Oath is as it were the soule thereof and concerneth the very soule of the swearer The Reason here pretended is as the denomination sheweth The Popish Army of the King now the denomination of every thing is taken either from that which is greater in Quantity or in Excellency for worth and value But if I should think that the Army of the Kings is therefore more excellent because Popish this were to denominate my selfe unworthy in opposing them or if it be meant in respect of the Quantity as if in the Army against the Parliament the greater number were Papists this is as dissonant because the whole Hoast at Oxford both Captains and inferiour Souldiers as is divulged have taken the Oath for defence of the Protestant Religion established And scarce any one Troop of Papists hath been named in all the rest of the Armies on this side Trent As for the Northern parts if the asseverations of some may be credited not two Regiments of sixteen can be accounted which professe themselves Popish Therefore with what justice will they have me to swear that Army to be Papisticall and yet will not permit me to call their Army Anabaptisticall which yet consists mainly of men of that Eaction We are now to enter into the Religious consideration of this Oath The Oath in respect of Religion and the exceptions And I doe in my Conscience believe that those Forces are raised by the Parliament in defence of the true Protestant Religion But what is signified by the true Protestant Religion we are not certified by this Oath and must therefore borrow a light from the former oath of Protestation authorized by this Parliament both in the Preamble and explication thereof by the House of Commons In the Preamble thus The true Protestant Reformed Religion established In the Oath it selfe thus The true Protestant Religion expressed in the doctrine of the Church of England against all Popish innovations The Exposition thus meaning so farre only as it is opposite unto Popery and Popish Innovations and not to be extended unto any forme of Worship The first Exception But to take up Armes against Soveraignty in pretence of defence of Religion is against the very doctrine of the Church of England as is to be collected out of the 35. and 37. Article of our Church of England having expresse relation unto the Homilies against Rebellion The second Exception Secondly If I swear against all Popish Innovation in Doctrine then assuredly against those of taking up Armes in opposition to Princes in pretence of defence of Religion Which
of misguided-Zeal or spirit of revenge upon his brother offends against the third For these and the like causes S. Austin concludes that Falsa 〈◊〉 est exitiosa vera iuratio periculosa nulla iuratio secura D. August Ser 28. de verbis Apost False swearing is pernicious true swearing is dangerous not at all swearing is secure Now for the second Q. How can it consist with a threefold Oath taken in particular and First how with the Oath of Supremacy For if he be Supream over all persons in all Causes Ecclesiasticall and Temporall how can I swear to subject him or which is all one his Commissioners 1. Pet. 2.14 and Power sent by him to any persons in any cause whatsoever Ob. 1. But you will say the occasion of that Oath was only to exclude the Popes Supremacy Sol. True though that were the chiefe occasion yet it was not only the intention but was purposely made to involve and shut up all his Subjects under the same Conditions of unresisting Obedience Ob. 2. But the Oath only binds so long as the King observes the Condition of his own Oath for the true Religion c. Sol. A lawfull Oath taken is of good force to bind us to Obedience even to a bad King much more to an eminently good Pious and Religious King as appeares by that of Solomon Eccles 8.2 I councell thee to keepe the Kings Commandment and that in regard of the Oath of God And by example of Zedechiahs perjury and breaking of his Oath made to a Tyrant Ezech 17. v. 15.20 an Enemy of the Church Shall he prosper saith God shall he escape that doth such things Or shall he break his Covenant and be delivered As I live saith the Lord Surely MY Oath which he hath despised and MY Covenant that he hath broken even it will I recompence upon his own head In like manner Saul his bloody house was visited because he sought to slay the Gibeonites aliens to the Common-wealth of Israel though in Zeal toto the Children of Israel and Juda. Hitherto of the first Oath 2. Sam. 21.1.2 which is of Supremacy The second followes of Allegiance O. How can it consist with it For I am bound by it to defend the Kings Person to the uttermost of my power and speedily to discover and resist all Treasons and Conspiracies against his Person Crown or Dignity All which seeme to be endangered by taking or partaking with Armes raised against him or the Power Army or Life-guard commanded by Him for His defence and that no person whatsoever hath power to absolve mee of this Oath And for The third Oath Of the late Protestation How can it consist For I Protest Vow and promise to maintaine the Protestant Religion See the preamble of the House of Commons to the Protest expressed in the Doctrine of the Church of England against all Popery and Popish Innovations But this Assertion of the new Oath that in my Conscience I doe beleeve that the Forces raised by the two Houses of Parliament are raised and continued for their â—ust defence and for the defence of the true Protestant Religion seems to contradict the late Protestation For first it is against the established Doctrine of the Church of England which is in the 37. Article which saith that The Kings Majesty hath the Chiefe power in this Realme of England unto whom the Chiefe government of All Estates whether Ecclesiasticall or Civill in All causes doth appertaine To rule All Estates and degrees committed to Their charge and to restraine with the sword None of which can the King doe if the Sword or Militia be taken from Him Item That a man may take up Armes or take an Oath when the Magistrate i. e. Supream Power commandeth implying that no man ought either to take Oath or bear Armes without the Injunction of the Magistrate Item Article 35. that the two Bookes of Homilies the Homilies against Rebellion amongst the rest containe a Godly and wholsome Doctrine to be read in Churches by the Ministers that is Preachers not only Reading Ministers dilligently distinctly that they may be understood by the People as the Doctrine of the Church of England For though there may be many Doctrins and many Churches in England yet there is but one Doctrine one church of England contained in the 39. Articles and Common-Prayer Book confirmed by Act of Parliament Thus far of the first particular of the Protestation The second is how it can consist with that part of the Protestation which binds me to oppose all Popish Innovationis c. for to take up Armes in case of Religion against a Supream Power is a plaine Popish Innovation and a new Invention ought and maintained only in this last Age. And thirdly â—ow can it consist with the last particular Wherein I 〈◊〉 and protest to maintains with my Life Power and Estate according to the duty of mine Allegiance His Majesties Person Honour and Estate Now the Quaere is how I maintaine first His Person with my life Power and Estate if I sweare to assist an Army of men whom He hath oft Declared and are so accounted by many pious and Iudicious men to be utter Enemies to His Person Honour and Estate Or secondly how can I be said to maintaine His Honour when by this Oath I professe expressely contrary to the word of God Eccles 10.20 Exod. 22.28 not only in mine heart to curse and accuse Him but openly with my mouth to revile and blaspheme Him and in effect say in mine heart which is Nefandum horrendum and farre from the thought of an obedient Sonne that honoureth his Father He is an utter Enemy of Gods true Religion a violator of all sacred Vowes Oathes and Covenants And can't yet be said to maintaine His Honour Can I be thus presumptuous to â—udge Him Am I not afraid to speake evill or Dignities yet maintaine the kings Honour or the Christian Protestant Religion 2 Pet. 2.10.11 Did Cham honour his Father when he discovered his reall nakednesse and do they honour their Father that impute a lying and false nakednesse and cover his reall Virtues Glory by casting on foule and fained aspersions A Sonne honoureth his Father and a Servant his Master If he be a Father where is his honour Malach. 1.6.8 if he be our Mâ—ster where is his feare if this be the honour and feare goe and offer it 〈◊〉 thy Father to thy Master and see if they will take it at thy hands Nor will the after exposition serve to heale this breach by saying it was not to be extended to the maintenance of any discipline or government of the Church of England For first all the ordâ—ined Ministers of England have subscribed and sworn to the Kings Supremacy and all the doctrine of the Church of England and therefore they cannot be absolved from this lawfull Oath by any power whatsoever And Secondly though it should not be
is so uncouth an Innovation as that it was condemned by the Universall Primitive Church of Christ for above 350. yeares not only by their doctrine but also their suffering for the defence of the Faith and so testified by their publike Apologies and glorious Martyrdomes And that indeed this is a Popish doctrine is herein most evident because that the now Schismaticall Preachers for defence of this Warre use and urge the very same objections against the Army on the one side and answers for confirmation of the others by the same distorted expositions of Texts and Examples in holy Scriptures which the Romish Sophisters have done from poynt to point notwithstanding they could not be ignorant of the learned and irrefragable Confutations made by Protestant Doctors and published to the World A third Exception Thirdly the exposition of the Protestation professing by that Oath to oppose only the Popish Doctrines and Innovations and the continued practice of not only connivence but even indulgence also to the Brownisticall and Anabaptisticall Faction which threaten nothing more then the destruction of the now professed Protestant Reformed Religion doe seeme to prejudice the intention of this Oath and give occasion to suspect that it may fall out against the doctrine as hath done to our Service-booke which hath been by Sectaries torne in peeces as it was at Durham by Papists in their insurrection in the North. And what difference can there be whether this our Vineyard of Christ the Church of England be rooted out by the Romish Boare or by other wild beasts of new and naughty Factions From this part of defence for Religion the Oath returneth as againe to the part Politique The Oath and the Exceptions against it I. A. B. In my Conscience beleeve that the Forces raised by the two Houses of Parliaments are raised for their just Defence and Liberty of the Subject against the Forces raised by the King In this three circumstances are considerable Who against whom and What ingendring as many doubts and obstructions unto the Consciences of them that are required to take this Oath The first Exception When we would know who it is that taketh up Forces for Warre they tell us the Parliament and that by their owne Ordinance whereas Subjects of every Kingdome are taught by the Doctrine of Christ and his Apostles that this Authority is proper to him who is Supreme According to the profession also of the Old Testament and examples of their Iudges and Kings excepting only where God himselfe did expressely interpose The second Exception The second Exception is Against whom The Oath nameth not the King but the Kings Army as though that were not against the King which is to speak Sibboleth in stead of Scibboleth And what Conscience will not be jealous when severe execution is that the King being in Campe it is both against the Power and Person of the King as Edge Hill can witnesse and the Oath of Protestation saying I A. B. Protest according to my Alleagiance to His Majesty His Royall Person Honour Crown and Dignity c. when as our learned Schismaticks think to dawbe up mens consciences with their untempered mortar by distinguishing between the Naturall and politique Person of the King The most of England can now laugh at their fond subtilty knowing that he who killed Saul the then King of Israel did thereby kill the same King named Saul And the Apostle sheweth that they who resist the power sent by the King as Supreame doe thereby resist the power of the King himselfe Therefore these contradictory Oathes cannot well lodge in any sincere Conscience The third Exception The matter For what the Forces are raised expressed to be for Liberty of Subjects against Arbitrary Power contrary to Law c. Notwithstanding the power of Parliament in raising these Forces is done meerely by an Arbitrary power and against all prescription of Law and to the highest oppression of the Subjects that hath been even unto the losse of both livelihood and lives Alas our misery A fourth Exception When as the whole pretence for defence of Religion Liberty of Subjects and Priviledges of Parliament are no other then the King himselfe doth I not say subscâ—ibe but rather superscribe unto avouching still that his taking up Armes is for the defence of the true eformed Protestant Reâ—igion the Priviledges of Parliament and against all tyrannicaâ—l Arbitrary government must I then sweare that they are just Forces raised for that which is so freely offered and yeelded unto them The Oath and the Exception against it I will likewise assist the Persons who shall take this Oath in what they shall doe in the pursuance thereof These words What they shall doe have a great latitude and may leave the Actors unto a liberty or rather licence to urge men to take it by what means soever be it fas or nefas A Corollary to the former It may not be omitted to advertise how the Ministers and Trumpeters sounding Alarums for Warre and for the Authorizing of this Oath doe symbolize and jumpe with the Irish Papists in the selfe same three reasons which make for the justifying their Rebellion 1. It is in the power of our People say they 〈◊〉 create a King so to dissolve the Royall Government upon occasions seeming good to themselves The second is Salon populi the peoples generall and necessary good as they pretend Thirdly the establishing of their owne profession of Religion These so many exceptions may prove so many Corrosives to the heart of the Swearer whether he take it with a conscience wilfull or doubtâ—ull Three Quaeres or Cases of Conscience touching the late Oath 1. Q. How it consists with the three-fold Condition of an Oath in generall 1. of Truth 2. Iudgements 3. Righteousnesse Ier. 4.2 2. Q. How with the three-fold Oath taken in particular 1 Allegiance 2. Supremacy and the 3. Protestation 3. q. How with it 's own 1. Introduction 2. Limitations and 3. Expressions in specialls and a three-fold cord is not easily broken Eccles 4.12 For the first quaere and first Condition of Truth 1. Which Excludes Falshood Doublings Fictions mental Evasions Equivocations Reservations c. and requires simplicity and severe correspondence to the sense and purpose of the Imposer i. e. liquido jur are For the Second of Judgement 2. Which requires it should be done soberly advisedly discreetly reverendly and in the feare of God And not unadvisedly lightly or wantonly to satisfie mens lusts and appetites like brute beasts that have no understanding For the third of Righteousnesse 3. That it be not to the hurt and prejudice of my neighbour for any unjust or unlawfull designe So He that taketh it in his own private sense or reservations and not agreeable to the plain sense and purpose of the Imposer of the Oath offends against the first Condition He that takes it rashly or timorously for fear or favour of men offends against the second He that takes it out
extended to Church-Government yet it will reach to the Civill Supremacy and chiefe power of the Sword See the abovesaid Article 37. which the expresse doctrine of the Church of England avouceth to be only in the King Or thirdly how can I be then said to maintain his Estate when I take part with them that with-hold and with-draw it from him or that put him into such an Estate and condition as does exhaust and consume His Estate by maintaining an Army to guard and protect His own Person and His Loyall Subjects And hitherto of the two first Queries concerning the three Oathes of Allegiance Supremacy and Protestation now followeth the third Queere how this late Oath can consist with its own Introduction limitations and expressions First How with the Introduction viz. That there hath been and now is in this Kingdom a POPISH AND TRAITEROVS PLOT for the subversion of the true Religion c. First how can I believe this and believe the Kings Protestation to the contrary And Secondly how can I honour the King and not believe Him And thirdly how can I call it a Popish Army when the more principall part must give the denomination when it is confest and manifest that the better part by much and the greater by farre are Protestants and sworn contrary to all popish plots Secondly In declaring my sorrow for my sinnes past and purpose to amend c. How can it consist if in this very Oath I commit greater sinnes of Pride Slander Envy and all Uncharitablenesse Blasphemy Perjury and Disobedience And if the Repentance it selfe be such a sinne it is a Repentance to be repented of Againe how can it consist with the Limitation i. e. In Order to the securing the true Protestant Religion when as it is cleer by what is above said It is directly contrary to Our Protestant Religion or the Doctrine of Our Church though there may be many other strange doctrines in our Church which evidently asserts the King to be supreame over ALL Persons in ALL Causes and plainly denies any power of Armes to be used by Subjects against their King under colour of Religion Now what our Lord and Master said to one desiring him to divide the inheritance See Luke 12. We his servants may answer in the like case Man who hath made me a divider or Iudge over you If any speak to us to take up Armes to vindicate the present cause as just in raising Forces against the King Must answer and aske Who hath made 〈◊〉 Iudges over our Soveraigne Or dividers of the Kings Inheritance betwixt Him and His Subjects Especially when he hath protested so often by all that is sacred and engaged all that is deare to Him that he will maintain in and defend the true Protestant Religion and Liberty of the Subject c. Am I not rather silenced by that of Solomon My Sonne feare God and the King See Prov. 24.21 and meedle not with them that are given to change Prov. 24.21 Or are we not rather disarmed by that of our Saviour put up thy sword for he that takes the sword will perish by the sword Thirdly and lastly the Expression which is To maintain and assist all persons in whatsoever they shall doe in pursuance of the same Which is of a vast and large extent seems to maintain 1. Those that hazard and oppose the Kings Person Honour and Estate 2. Those that go contrary to the doctrine of the Church of England in taking up Armes under colour of Religion 3. And that in all which they shall doe on pursuance of the same What if I should be required to help to kill mine own Father Naturall Civill or Spirtuall if the King or my Parents or any Ministers shall oppose their Forces by word or deed it seemes I may and ought by virtue of these words In pursuance of the same assist any one that shall pursue them or any of them unto death And we have cause to feare it will be so extended when it is taken up or offered by some for good doctrine that every man ought as the Levites commanded by Moses goe out and slay every man his Brother See Exod. 32.27 29. and consecrate your selves every man upon his Sonne or upon his Brother Companion or his Neighbour if he judge him an Idolator Enimy of God which is not very hard for malice to doe And that the Levites by that severe and bloody execution did expiate their slaine of their Fathers transgression But farre be from that kakozelia to partake of the transgression of Simeon and Levi brethren in iniquity except he had the same infallible Commission and the same idolatry to oppose under an hypocriticall pretext of circúmcision and furious zeale of Religious Reformation did really affect not the conversion but the destruction not the Circumcision but excision of the Shechemites But pray we rather and conclude with the true Israel of God Oh my soule come not thou into their secret into their assemâ—â—â— mine honour be not then united Gen. 49.56.57 For in their anger they slew a man and saving their Persons cursed be their anger for it was fierce and their wrath for it is Cruell 〈◊〉 them in Jacob and scatter them in Israell Amen FINIS