VVorse & vvorse, or, A description of their desperate condition who shall presume to take the nevv oath or covenant

CONCERNING THE OATH AND NEW COVENANT.

What is Lawfull Swearing.

NOthing is manifested in Scripture to be more sa∣cred 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 swear 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 con∣demne the unjust swearer; and Thirdly, his omnipotency and un∣resistable power, to take vengeance upon every Godlesse viola∣tor of an Oath: and Godlesse he must needs be, who observeth not all the properties of an Oath which God himselfe hath pre∣scribed; even these three recorded, Ierem. 4. Thou shalt swear in Iustice, in Judgement, and in Truth. First, in Iustice, that the case be necessary and just, whereunto I am to be sworn. Secondly, in Judgement, that I 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 ver∣ball

equivocation, or (which is the Art of lying) by any men∣tall 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 of the divine Majesty, declare my hearty sorrow for my own 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 God's name that can be, as all Scripture sheweth; and whereof God gave a document even in the new Testament, by his visible Iudgement upon two perjur'd wretches at once, as was seen be∣fore out of Act. 5.

The Oath with an exception.

And that I doe abhorre and detest the said wicked and treache∣rous designe lately discovered: And that I never gave, nor will give 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 na∣ture.]

Which is not yet discovered unto me of what nature it is; whether it be not the same intended from the King for the Ar∣ray, which is exacted by the Parliament for the Militia. And how farre the chiefe discoverer is to be believed, is a matter of great uncertainty; seeing, after His impeachment of diverse, none as yet hath been sufficiently convicted.

The Oath with its exception.

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 a∣vouchments, that he intendeth not the dissolution of this Parlia∣ment: nor untill my Conscience be perswaded against Scripture to sweare I ought not give credit to such expressions from so Roy∣all a mouth of my Soveraigne, especially ingaging 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 Religi∣on.]

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 Ex∣cellency for worth, and value. But if I should think that the Ar∣my 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 disso∣nant, because the whole hoast at Oxford, both Captains and infe∣rior 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 ju∣stice will they have me to sweare that Army to be Papisticall, and yet will not permit me to call their Army Anabaptisticall, which

yet consists mainly of men of that Faction? We are now to enter into the Religious consideration of this Oath.

The Oath is 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 cer∣tified 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 Com∣mons. In the Preamble thus, The true Protestant Reformed Reli∣gion established. In the Oath it selfe thus; The true Protestant Religion expressed in the doctrine of the Church of England, a∣gainst 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 de∣fence 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 Homi∣lies 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 is so uncouth an Innovation, as that it was condemned by the Vniversall Primi∣tive 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 lear∣ned 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 indul∣gence 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 inten∣tion 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 Parliament, are raised for their just defence, and Liberty of the Subiect, 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 Or∣dinance; 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; excep∣ting 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 a∣gainst the King; which is to speak, Sibbeleth instead of Scibbo∣leth. 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 subtil∣ty; knowing that he who killed Saul, the then King of Israel, did thereby kill the same King named Saul. And the Apostle shew∣eth that they who resist the powers 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 Con∣science.

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 Sub∣jects 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, Liber∣ty of Subjects, and Priviledges of Parliament, are no other then the King himselfe doth (I not say subscribe, but rather super∣scribe unto, avouching still that his taking up Armes is for the defence of the true reformed Protestant Religion, the Priviled∣ges of Parliament, and against all tyrannicall Arbitrary govern∣ment: 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 Coroslary to the former.

It may not be omitted to advertise how the Ministers and Trumpeters, sounding Alarums for Warre, and for the Autho∣rizing of this Oath, doe symbolize and jumpe with the Irish Pa∣pists in the selfe same three reasons which make for the justifying their Rebellion. 1. It is in the power of our People (say they) as to create a King, so to dissolve the Royall Government upon oc∣casions seeming good to themselves. The second is Salus Populi, the Peoples generall and necessary good, as they pretend. Thirdly, the establishing of their own 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 doubt∣full.