EXAMINATIONS, OR, A DISCOVERY Of some Dangerous Positions delivered in A SERMON OF REFORMATION Preached in the Church of the Savoy last fast day, July 26. by Tho. Fuller B. D. and since printed. 2 Tim. 3. 5. Having a form of godliness, but denying the power thereof. By John Saltmarsh, Master of Arts, and Pastor of Heslerton in Yorkshire. Raptim Scripta. LONDON, Printed for Lawrence Blaiklock, and are to be sold at the Sugar loaf near Temple bar, 1643. Nihil invenio in hoc libello, cui titulus (Examinations or a Discovery of some dangerous Positions delivered in a Sermon of Reformation, preached by Tho. Fuller B. D.) quin utiliter imprimatur. Charles Herle. An Advertisement returned to the Author by a Reverend Divine, to certify him touching the Licensers allowance of Mr. Fuller's late Sermon of Reformation. Sir, TO satisfy you concerning Mr Downam's approbation of Mr Fuller's. Sermon of Reformation, I can assure you I heard him complain that he was wronged by him, in that he having taken exception at some passages of that Sermon Mr Fuller promised to amend them according to his correction, but that he did not perform what he promised. To the Reverend Divines now convened by Authority of Parliament, for Consultation in matters of RELIGION. I Have but the thoughts of an afternoon to spread before you, for I examined the same pace that I read; that if it were possible, a truth might overtake an error ere it got too far. It is not a little encouragement that I may sit like the prophetess under the palmtree, under such a shade as your selves; and what weakness soever may appear in these my assertions, This airing them under your Patronage will heal them, for so they brought forth the sick into the streets, that at least the shadow of Peter might touch some of them. Thus have I suddenly set up my Candle for others to light their Torch at; and I hope you will pardon me, if my zeal to the truth, made me see another's faults sooner than my own. Your Servant in Christ Jesus JOHN SALTMARSH. THE POLICY OF THE Sermon of Reformation. THe Scope of the Sermon, is Reformation; but it so moderates, so modificates and conditionates the Persons, and Times, and business, that Reformation can advance little in this way or method: As our Astronomers who draw so many lines and imaginary Circles in the Heavens, that they put the Sun into an heavenly Labyrinth and a learned perplexity; Such is the zodiac you would make for the light of the Gospel, and the Sun of Reformation to move in; it was one of the Policies of the Jews Adversaries, that when they heard of their buildings, they would build with them; They said let us build with you, for we seek your God as you do: But the people of God would have no such helpers, there is no such Jesuitical way to hinder our work as to work with us, and under such insinuations set the Builders at variance, when they should fall to labour; and how easy is it to reason flesh and blood back from a good way and good resolutions; I remember the old Prophet had soon persuaded even the man of God to return, when he told him, I am a Prophet 1 Kings 13. 18. as thou art. I find there are three Principles animates the Sermon. 1 How imperfect a Church will be and a Reformation, do the best you can. 2 That the light which the Fathers had formerly, was as full and glorious as the light of these aayes, or rather brighter. 3 That none, but the Supreme authority, or authority royal and that alone ought to begin and act in this Reformation. These are your principles, and let any judge if this be a qualification fit for him that judges or writes of such a truth; for first he that conceits there can be no perfection of a Church on earth, will scarce labour to make that Church better, which he is sure will be bad at all times, nor will he care for any new light, while the old is in best reputation with him: Nor will he seek to advance the work, but stay for a supreme authority alone; a good policy to stay the Reformation till his majesty's return, and then there is hopes it may cool in their hands. Sermon Page 9 Withal, we flatly deny that Queen Elizabeth left the dust behind the door, which she cast on the dunghill, whence this uncivil expression is raked up. The doctrine by her established, and by her successors maintained in the 39 Articles, if declared, explained, and asserted from false glosses, have all gold, no dust or arosse in them. Examination. I will not detract from the Religious housewifery of such a Queen of famous memory, but we know her Reformation is talked on now in a politic reverence, and we are commended back into her times, only to hinder us from going forward in our own; for I am sure till this engine was contrived, she was not such a Saint in the prelate's calendar. For the Doctrine established from her times, though it be not the business so much of our Reformation as the 39 Articles where it dwells, yet this we know; either the light of the Doctrine was very dim, or the eyes of our Bishops and Jesuites, for one of them would needs spy Arminianism, and Bishop Montague, Frans. a Sancta Clara. the Jesuite Popery, and some will make it a problem yet, whether their gloss may accuse the Article or the Article their gloss; such Cassander's found so much latitude in our Doctrine, as to attempt a reconciliation of their Articles and ours together. Sermon page 9 Again we freely confess that there may be some faults in our Church in matters of Practice and Ceremonies, and no wonder if there be, it would be a miracle if there were not, besides there be some innovations rather in the Church than of the Church, as not chargeable on the public account. Examination. These are but subtle Apologies and distinctions for the superstitions in the Church, and to take off the eyes of our Reformers, and entertain them into changeable discourses; as if they were faults, and no faults; and those that were, were irreformable, and could not be made better: and thus, while the errors of our Church should call them to reform; your difficulties and impossibilities would call them off; you say, it were a miracle to have none; this is such Sophistry as the malignity of your Clergy would cast in the way of our Reformation: and for the Innovations, they have been made by your most learned, the immediate issues of our Church; our rubric and Practice have been called to witness it; therefore go not on to persuade such a fundamental integrity, and essential purity; you know in what a poor case that Church was, when she thought herself rich and full and glorious, he is no less an enemy to the patient, than to the physician that would persuade him that all is well; or at least incurable. Sermon. page. 9 A through Reformation we and all good men do desire with as strong affections, though perhaps not with so loud a noise, as any whatsoever. Examination. If your thorough Reformation in this page be compared with your 14. 15. 16. 17. pages, where you have bound it up with so many restrictions; the fallacy will soon appear: You would smoothly tax some brethren for clamour and noise in their desires after Reformation: indeed if you could persuade the Prophets of God into silence or slight endeavours; half your design were finished: but they have a fire which flames into stronger expressions; if the zeal of the Prophets and Martyrs had given no further testimony to the truth than their own bosoms, we had not had at this day such a cloud of witnesses; you know these loud importunities awakens and hastens men into that holy business you would so fain retard: if you think it your virtue that you can be silent in the midst of our importunities, and loud cries after Reformation, I am sure 'tis your policy too, for should you make too great a noise after it, you might be heard to Oxford; and perhaps you are loath to speak out till you see further. Sermon page 10. But with this qualification, That by thorough Reformation, we mean such a one whereof we are capable▪ pro statu viatorum, made with all due and Christian moderation. Examination. You write of the Reformation of a Church like Bodin, not like Bucer; you make it a work of Policy, not of Piety, of Reason not Divinity: such Counsellors had Jeroboam and Jehu, and they made a Church as unhappy as a kingdom miserable. This moderation and qualification you speak of, is not so consistent with spiritual essences and operations; if the spirit of God should not work in the souls of unregenerate, but expect an answerable compliancy first, who should be sanctified? if God had expected any such congruity in our business of salvation, we had yet been unredeemed. To speak closer, what Qualification did Queen Elizabeth expect, when she received a Kingdom warm from Popery? what Qualification did Henry the eighth expect, in his attempt against the Supremacy, when all his Kingdom was so universally conjured to Rome? such moderation and qualification is no other but a discreet taking so much as will serve your turn: to the Law (saith the Scripture) and to the testimony; Moses wrought according to the pattern, so Solomon too: godly Bucer makes it his work to persuade Bucer in l. ● de Regno Christi. King Edward to build up a perfect Church, and he prophesies sadly, that he was afraid Popery would succeed, because the Kingdom of England was so averse to the Kingdom of Christ, and we know the Marian days followed; methinks we are too like his prophecy, and our Marian times approach too fast. Sermon, page 10, 11. Such who are to be true and proper Reformers, they must have a lawful Calling thereunto: duties which God hath impaled in for some particular persons; amongst these actions, Reformation of Churches is chief: Now the Supreme Power alone hath a lawful calling to reform a Church, as it plainly appears by the Kings of Judah in their kingdom. Examination. I had not known your meaning by the lawful Calling you name, but that you expound it in the lines that follow to be the Calling of the supreme Magistrate, as if no calling were warrantable at first to premove a reformation but that; but you must take notice, there is an inward and outward Call; the inward is a special excitation from the spirit of God, and such a Call is warrantable to be active: I am sure it hath been sufficient always to set holy men on work. Another Call is outward, and that is either of Place and Magistracy, or public relation: now though Magistracy be of public relation, yet when I speak specifically of public relation, I mean that in which every man stands bound in to God and his country; now all these callings are Commission enough, either to meddle as Christianly inspired, or Christianly engaged: in ordinary transactions: I know the ordinary dispensation is to be resorted to; but the business of Reformation, as it is extraordinary, so God gives extraordinary conjunctures of times and circumstances, and extraordinary concurrencies, and extraordinary incitations. In the building of the Temple you shall see in Ezra and Nehemiah such workings of God; when the people were gathered 〈◊〉 8, 1. together as one man, they spoke to Ezra the Scribe to bring the book of the law of Moses; here the people put one even Ezra to his duty. And whereas you say, Reformation is of those duties that are impaled in for some particular persons; I answer, this were a grand design, if you could heighten Reformation into such a holy Prodigy, as you would of late the Church into the Prelacy and Clergy, and excluded the Laity, as a profane crew, and to be taught their distance. Luther will tell you this is one of the Romish engines to make such an holy business like the mountain in the Law, not to be touched or approached to, but by Moses alone; Thus you might take off many good workmen, and honest labourers in the Vineyard, whom Christ hath hired and sent in, and to whom he hath held out his Seepter, as Ahasuerus to Esther. And whereas you tell us, that the supreme Power alone hath the lawful Calling, as appears in the Kings of Judah; I answer, that if so, the Parliament were now in a dangerous Praemunire, for you know that is suspended from us, and yet our state goes on in their work, enabled (as they say) by their fundamental power, and constitution; I shall not here dispute the e●●●ations of this power in ordinances, votes, and orders, they have made it appear in their own Declarations; only this, I read of an ordinance made by the Nobles and Elders of Israel, those Lords and Commons, That whosoever would not come, according to the counsel Ezra 10, 8, which was taken for Reformation, all his substance should be forfeited, here is no King of judah's hand, nor a Cyrus' King of Persia's, but an ordinance of their own to their own people, only they have King Cyrus' writ for their first assembling and consulting. Had Christ and his Apostles waited in their Reformation for the consent of the Roman Magistrate, the supreme power, they had not made that holy expedition they did. Had Luther and Zuinglius and Oecolampadius stayed for the Emperor's Reformation, they had not shed half that light in the German Hemisphere. There was a time when God took part of the spirit of Moses and put it upon the Elders. Sermon, page 12. Mean time mere private men must not be idle, but move in their sphere till the supreme power doth reform; they must pray to inspire those that have power: secondly they must reform themselves and their families. Examination. Still you drive on your design through many plausible insinuations; you would keep private men doing, but still doing in their own circle: I confess I would not improve their interest too high, nor too soon, for the early settings forth of private men is apt to exceed into a tumultuary motion; yet I would not put them so far behind, as they should lie like the lame and the diseased at the pool of Bethesda, waiting till a supreme power came down amongst them: there are many public engagements which they are capable on, and which providence will often guide them to, as in finding out ways of facilitation, and advancement for the business: besides some other arcana and secret preparations, we see every thing naturally is spirited with an instinct of aiding the whole; water and air will part with their own interests to serve the universal, in the danger of a vacuity; the very Romans by a moral principle would contend to be first in the service of their country; and it remains as a crime upon record, that Gilead abode beyond Jordan, and that Dan remained in ships, and Ashur abode in his breaches, that is, that they would sit down▪ circled with their own interests and affairs. And though you would put private men upon such duties here as are godly and commendable, the policy is to keep them exercised in one good duty, that they should not advance another; and thus you would cunningly make one piece of Divinity betray another, and make the friends of the Reformation do it a discourtesy in ignorance. Sermon, pag. 19 Lastly, with carefulness not to give any just offence to the Papists. Examination. I wonder you should here express an indulgence which is not allowable, and the memory of the Parliament will be honourable for that; they knew so much Divinity as taught them not to value their offence, and to proclaim to them both in Ireland and England an irreconcilable war; this carefulness and tenderness you plead for, was the first principle which embased our Church so far as to take up their Altars and Ceremonies to avoid offence. Saint Paul was of another spirit, who forbore not a Disciple and Apople, When I saw, says he, that they walked not uprightly, according to the truth of the Gospel. You do much mistake the Divinity of Christ in matter of offence, who never forbore to preach or publish any necessary truth; nay, when his Disciples were scandalised and said this is an hard saying, doth this offend you? says he, what and if, &c. he goes on and pursues the offence, till they left 〈◊〉 6. 60. 61. him, and his Doctrine too, and for the Papists, they are much of the relation and constitution that the Scribes and Pharisees were; not without, as you say, nor within; and yet fee if you can find our Saviour or his Apostles letting out themselves into your restrictions and moderations and cautions; those truths which are essentially, universally, always, and at all times holy, ought not to be measured by the umbrage and scandal of the Adversary; indeed in things merely civil or indifferent, our use and liberty may appear more, but for such truths as our Reformation brings, they will be always an offence to the Adversary; We preach Christ, says the Apostle unto the Jews a stumbling block, and to the Greeks foolishness; and yet the Apostle preaches, and lays these blocks and this rock of offence in the way too. Sermon page 24. That it is to be desired, not hoped for, a Plato's commonwealth, and Moores Utopia, these fancies are pleasing but unfeasible. Examination. He that looks abroad, shall soon have his sight terminated but the more he goes on, the more he sees, and that which closed his prospect, opens then into new discoveries; if you see no perfect Reformation as you stand, do not therefore say there is none, they that stand higher, and on a holier mountain perhaps see further, you that stand in the Horizon of Prelacy cannot see much beyond it; corruption is deceit full, and makes us like Adam, see all generations in ourselves; because we will not be perfectly reformed, let us not argue our Judgements into a belief that we cannot, let us think it as possible to be the best, as easy to be the worst; let us not think that a Plato's commonwealth, or a moors Utopia, which for aught we know, is real and existent; There is under the Gospel, a Royal Priesthood, an holy Nation a peculiar People; and certainly had former Ages lived to see but the discoveries of later times, they would have admired their own ignorance and our happiness. Sermon page. 24. There are some now adays that talk of a great light manifested in this age more than before, indeed we moderns have a mighty advantage of the ancients, whatsoever was theirs by industry, may be ours, all contribute themselves to us, who live in this latter age. Examination. If we had no more light than what you insinuate were seen from the Fathers, why do we see more and more clearly and further? he that sees far must either have a good sight or a clear light, and sure in this age we have both, those errors which our Fathers saw for dim truths, we see for heresies; so surely both our eyes and our light are better; for the light which our Fathers have in their lamps can discover but so much to us, as it did to them; and we know our discoveries are such, as we are able to see the shadow which followed them, even that mystery which was working in their days, both in Prelacy and Ceremony, who will deny but that the cloud of Antichristianism was thick in their times, and then the light could not be so glorious as now, when these clouds grow thinner, and more attenuated by the Preaching of the Gospel, the Gospel doth work and wind its beams into the world according to the prophetical seasons for Revelation, many prophetical truths were sealed up and those not unsealed but successively, and as our Revel. generations after, may have a star rising to them, which we have not, so we may have beams and radiations and shootings Act. 3. 36. which our Fathers had not. The Apostles had not all their truths and light revealed at once, some early, some late, some not till the Holy Ghost was bestowed: Revelations are gradual, and the veil is not taken off at once, nor in one Age: we honour the Fathers as men in their Generations famous, their light was glorious in its degree and quality but they had not all the degrees attainable; they had a light for their own times, and we for ours; and who cannot think we are rising into that Age, where in God shall pour his spirit upon all flesh; and wherein the light of the moon shall be as the light of the Sun, and the light of the Sun as the light of seven days. But we see the policy of commending the father's light to our Generation for could you prevail with us to set our Dials by that, you than might reform our Church by the Canterburian gnomen, and so set us back to a falsely-reputed Primitive Reformation. Sermon, page 13, 14, 15, 16. The Qualification for Reformers, the decent burial of such Ceremonies as are taken from the Fathers, the honourable Reservation to our first Reformers. Examination. That it may appear I look not only at the worst of the Sermon, there are excellent truths in it, and it is pity they are not better situated, I could always wish to see a Diamond set in Gold. These are good Positions, and in their Pages not without their enamel of wit, yet there is a Policy to write fair in one leaf, though you make a blot in another, but I cannot let these pass without some observation; First for the Qualification, I dare say never age afforded more eminent in this Kingdom, their Calling lawful, their piety exemplary, their knowledge radiant, their courage experienced thorough a legion of difficulties; their prudence in the conduct of a business, though opposed with the Policy and Malignity of a grand and potent Enemy; And for the decent burial of Ceremonies, and superstitions of the fathers, they shall have a Parliament of Senators, and an Assembly of Divines to lay them in their Grave, and I dare say, a godly Congregation in the Kingdom to sing a Psalm at their funerals; and will not this be a very decent burial? And for the honourable reservation to the Reformers and their memories, our Divines and Reformers now have ever made resorts and appeals to the truths they delivered; and in those times when Beza, and Calvin, and P. Martyr were set lowest; till the Master of the feast came lately and bid them sit up higher; a Caietan and Bellarmine, and a council of Trent, I am sure, had more honour from the divinity of the other year, or your times, so far we admire the Reformers, as to love their Truths, and to pity their errors. But I will not say much, a Nimis remedies irritantur delicta tacit. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. errors may be more provoked than remedied with overhandling; let us be wise in the Colours of good and evil, b Plu es amicos quam sunt arbtratur, Plin lib. 2. Epist, though it be an honest, yet it is a dangerous mistake to think too many our Friends, and too few our Enemies. Conclusion. If I be now examined what Reformation I aim at, I answer, my endeavour here was only to take out of the way such rubbish as others would bring in; if we can but clear the passage we go far in the work, and in the meantime let us like joshua's spies, bring no evil report upon the land we are going to. But suppose this perfect Reformation or Church were among the c Arist. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the d Arist. 5 pol. 6. 8. Reip●bla dmenta Liv lib. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the Ragione di sacro dominio, he were no wise nor faithful Divine, who would not preserve that secret for holy advantages; 'tis God's own design and his Apostles to hold out a perfection to us, be perfect as your heavenly father,— and some Pastors— for the perfecting of the Saints; I commend Bodin & Tacitus for their political faithfulness, they writ far, yet would not e Non vulgar Tacit. Ann. nec proserre dicet in publicum Arnol Clapm. 1. 6. c. 19 sun the imperial {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, nor make them popular. Apology. I have now done (I will not say) refuting, but committing errors, I am afraid my haste at this time hath made me mend one fault only with another. FINIS. New Quaeres OF CONSCIENCE, Touching the late OATH; Desiring Resolution. Q. How it consists with 1. The threefold conditions of an Oath in general of Truth, judgement, righteousness Jer. 4. 2. 2. The threefold Oath taken in particular viz. of 1. Allegiance. 2. Supremacy. 3. Protestation. 3. Theirown introduction, Limitation in special, in order to the security and preservation of the True, Reformed, Protestant Religion. I. Quaere. How it consists with the three Conditions of an OATH. 1. OF Truth, which excludes falsehood, doublings, fictions, mental evasions, equivocations, and reservations, and requires simplicity and sincerity, according to the sense and purpose of the imposer. 1 liquid jurare, 2. Of judgement, not unadvisedly, lightly or wantonly, to satisfy the times, to comply with great persons, for advantage, or carnal security, not upon a Popish implicit faith, but to let every man be persuaded in his own mind, that it be grounded upon a necessary Cause, and taken soberly, advisedly, discreetly, reverently, and in the rear of God. 3. Of righteousness, That it be not to the prejudice of my Neighbour. He that takes it with his private Reservation inconsistent with the Sense and purpose of the Oath, offends against the first. He that takes it for favour of men, offends against the second. He that takes it out of emulation and rage, to the damage of his Brother, offends against the third. For these Causes, D. Augustine concludes; Falsa juratio exitiosa est, vera juratio periculosa, nulla juratio secura. False swearing is pernicious; True swearing is dangerous; no swearing is secure. Ser. 28. de verb. Apost. By an ancient Law of the Church, No man was to be sworn but fasting. Quaere II. How can it consist with the Oath? 1 OF Supremacy. For if he be once supreme over all persons, in all causes ecclesiastical and temporal, how can I swear to subject him, or bring him under any person, in any Cause whatsoever? and though the chief occasion of that Oath was upon the Popes pretending jurisdiction, yet the intention and extension was to shut all his Subjects under the same condition of Obedience. 2 Of Allegiance, For I am bound First, To defend the King and his successors to the uttermost of my power against all Treasons, & Conspiracies against his Person, Crown and dignity. Secondly, To do my best endeavour to reveal all Conspiracies I know or hear against him or any of them, and Third, That no person whatsoever hath power to absolve me of the Oath, and All which seem to be endangered by taking up arms against him, or his lifeguard, or the forces raised by him. 3. Of the late Protestation, in regard of a double seeming Contradiction. For I promise, vow and protest, to maintain the Protestant Religion, expressed in the Doctrine of the Church of England. But this assertion (That in my Conscience I do believe that the Forces raised by the two Houses of Parliament, are raised and continued for their just defence, and for the defence of the true Protestant Religion) seems to contradict the Protestant Religion & doctrine of our Church. For though there be many strange Fancies, and doctrines in the Church of England, yet there is but One express Doctrine of the Church of England, and that is contained in the 39 Articles, and Book of Common Prayer (to which all the regular Clergy must subscribe) and are confirmed by an Act of Parliament. Now one Protestant point of our Religion, expressed in the Doctrine of this Church, is in the 37 Article, Viz. 1. The King's Majesty hath the Chief power (id est, supremacy) in this realm of England, unto whom the chief government of All Estates of this realm, whether ecclesiastical or civil, in all Causes doth appertain, To Rule All estates and degrees committed to his charge, and to restrain with the sword the stubborn and evil doers, which he cannot do if the Sword or Militia be taken from him. 2. That a man may take up arms when the Magistrate (id est supreme power) commandeth. 3. That a man may swear when the Magistrate requires in a cause of Faith and Charity. Implying that no man ought to swear, take solemn oaths, or bear arms without the injunction of the supreme Magistrate. 4. That the two Books of Homilies contains a godly and wholesome Doctrine and are to be read in Churches by the Ministers (not only reading Ministers) diligently and distinctly, that they may be understood of the people. 5. Homil. 21. Against Rebellion, That it is not lawful for Subjects to raise up arms against their sovereign, under colour of Religion. Eccles. 4. 12. A threefold cord is not easily broken, except by such as furiously rage together, and lightly imagine a vain thing. By Rulers that take counsel together against the Lord, and against his Anointed, saying. Let us break their bonds asunder, and cast away their Cords from us. But he that sits in Heaven, laughs them to scorn, the Lord shall have them in derision. And yet will I set my King upon his holy hill of Zion: he will bruise them with a rod of iron, and, Be wise therefore, and kiss the Son, lest he be angry. Psal. 2. 1, 2 3. Quaere III. How can it consist with the Protestation in the second particular, Against all Popish Innovations within the Realm, &c. For to take up arms in Case of Religion, against the supreme Power, is a plain Popish Jesuitical Innovation, taught and maintained by them in this last age. And in the third particular. For I vow and protest to maintain with my life, power and estate, according to the duty of my Allegiance, his majesties. 1. Power. 2. Honour. 3. Estate. Now the Quaere is, How can I maintain? 1 HIs Person, with my life, power and estate, if I swear, To assist an army of men, which he declares (as is thought by many pious and judicious men) to be utter enemies to his life, honour and estate. Or how can I maintain? 2. His Honour, when by the Oath I profess not only in my heart and thought to curse him, contrary to the word of God. Eccles. 10. 20. Exod. 22. 28. but openly with my mouth to blaspheme him, and in effect say, (which is Nefandum) He is an utter enemy of God's true Religion, a violator of all sacred vows, Oaths, Bonds and Covenants. And shall I yet say, I maintain his honour? Am I thus presumptuous to judge him, and not afraid to speak evil of Dignities, and yet maintain his Honour, or the Protestant Religion? Did Cham honour his father, when he discovered his nakedness? And do they honour their father that cover and extinguish his virtues and glory, and cast aspersions of disgrace and calumny upon him? Would such Honour be taken of the Father from his children? of the servant from his master? Go and offer that honour to thy Father, thy Master, thy governor, and see if he will take it at thy hands. Mal. 1. 6. 8. Or how can I maintain? 3. His Estate, when I take part with them that withhold, and withdraw it from him. 2. That put him to such an exhausting and consuming charge by maintaining an Army to guard and protect his Person and his Subjects. Nor will the after Limitation serve to heal the breach of the Oath, by saying, It was not to be extended to the maintenance of any Form or Worship, Discipline or Government of the Church of England) for first all the ordained Ministers have subscribed and sworn to all the Doctrine of the Church, &c. and cannot be absolved from any lawful Oath by any power whatsoever. 4. Though it should not be extended to Church government, yet it will reach to the civil Supremacy and power of the sword, which it avoucheth to be only in the King, and not in any Subjects whatsoever. Quaere iv. How can it consist with its own Introduction, id est. That there hath been, and now is a Popish and traitorous Plot for the subversion of the true Religion. First, How can I believe it, and believe the King's Protestation to the contrary. Secondly, And how can I honour the King, and not believe him? Thirdly, How can I call it a Popish Army, when the better and greater part by far are Protestants, and against all Popish Plots. And Expression, 1 IN declaring my sorrow for my sins past, and purpose to amend, if in the very Oath I commitgreater sins of Disobedience, perjury, and blasphemy than I repented of; if the Repentance itself be a mockery, a sin, and a Transgression, its a Repentance to be repented of; and if the light which is in ●● be darkness, how great is that darkness? if the Repentance itself include a Transgression, how great is that Trausgression? 2. How is it in order to the securing of our Protestant Religion? When as it is clear by that which is above said, it is directly contrary to the Doctrine of our Church? which clearly assents the King's Supremacy over all persons, in all Causes, and plainly denies any power of arms to be used by Subjects against the King under colour of Religion. Besides, what our Lord answered for himself, Luk. 12. we his servants may follow him to the like offers. Quis constituit me divisorem super vos? when one desired him to speak to his Brother to divide the inheritance, he answered, Man, who hath made me a divider or judge over you? if any speak to us to take up arms. Quaere, Who hath made me a Judge over my sovereign? When he hath protested by all that is sacred, That he will defend the true Protestant Religion, and Liberty of the Subject, &c. Who hath made me a judge over his heart? to sit in God's tribunal? or who hath made me a divider betwixt the King and his two Houses of Parliament? or who hath made me a Defender of the faith? by any power coercive, or force of Sword? Am I not rather excluded from it by our Saviour? He that taketh the sword, shall perish by the sword. ¶ How can it consist with former Oaths, Viz. To maintain the King's Person, honour and estate, and all and every person (in order to the Protestation) in whatsoever they shall do in pursuance of the same. And yet assist to the utmost of my power, First, Those that hazard his Person, honour and Estates. 2. those that go contrary to the Doctrine of the Church of England (in taking up arms against the King, under colour of Religion) in all that they shall do in pursuance of the same. What if I should be required to kill my own father natural, civil, or spiritual, my sovereign, my Parents, my pastors, if they shall oppose their force by word or deed, and maintain the King's Cause against them; and all this may be included (in pursuance of the same) and we have cause to fear it is so intended, or may be on occasion extended, when it is taken by some (I fear) for good doctrine, That every man may consecrate his hand, and fall upon his brother, if he judge him an Idolater. And that the tribe of Levi by that severe execution, did expiare their slain of the father's Transgression, in their bloody excision of the Sechemites circumcision. Perhaps the comparison holds in part in their furious zeal, of Simeon and Levi, who under an hypocritical pretext of Religion, and Circumcision, wrought the utter destruction and excision of the Shechemites. Which made Jacob complain, You have troubled me, and made me to stink among, &c. Gen. 49. 5. Simon and Levi, Brethren in evil. O my Soul, come not thou into their (counsel) id est Secret and into their Assembly, my honour, be not united. Cursed be their anger, for it was fierce, and their wrath, for it was cruel. I will divide them in Jacob, and scatter them in Israel. Woe to them that draw iniquity with Cords of Vanity, and Sin, as it were with Cart-ropes. Isai. 5. 18, 28. Chrysostom, As children pulling a rotten Rope at both ends, contrary-wayes, at last it breaks, and both fall and break their heads and legs. So in a doubtful Twisted Oath, rotten and unsound, when contrary parts pull several ways, or when Conscience holds one way, and worldly affection pulls another way; The Cord or Oath breaks, and both sides fall into a Gulf of perdition. The one by provoking the Oath, the other by breaking the Oath. Conscience falls one way, and breaks his peace. World pulls and falls another way, and breaks his credit. The Spirit of a man would sustain his infirmities, but a wounded Spirit who can bear. Prov. 18. 14. Hear Saint Chrysostom's suit and request to his flock. This I now ask, and well never leave asking, That whensoever any is about to swear, Let's take John Baptists head, and with loud cries show it, and cry out against Oaths, and imagine you heard that tongue yet speaking as the voice of a crier, Hate and abhor an Oath my Murderer; For what my reproof could not effect, an Oath did, And what a tyrant's fury could not do, th●● a necessity of Perjury effected. he that once heard him gladly, and did many things, and reverenced his Sanctity, now murdered him cruelly, and that by virtue of an Oath, for two causes, First For his Oaths sake. Secondly, For Companies sakeed est, in pursuance of his Oath, he cuts off the head of a Saints worth the whole world. NOw let those who are already entangled with this unhappy▪ Covenant, judge rightly of Herod's Case, Whether it h●●● not been much better to have violated his rash Oath, and confessed his folly in making it, before all that were present, than so bloodily to have kept it. Let them remember the school Doctrine, No man can be to immured or enclosed betwixt two sins, but he may find the way out without a third. If it be a deadly crime to keep such an Ooth it can be no sin to break it. We so the Israelites found a way to evade their severe vow against the Benjamites, not to give them their daughters. Judg. 21. 21. and it is not laid to their charge. We read of the people's delivering Jonathan out of Saul's hand, not with standing his fathers unto put him to death. 1. Sam. 14. 45. And neither the people are blamed for so doing, nor Saul taxed for yielding to the peoples What need more be said, when we find David himself repenting of his rash Oath, to destroy the household of Nabal the Carmelite 1. Sam. 25. 34. How many Christians in the Primitive time may we read of, that having once abjured their Saviour, repented, and turned again and were crowned with Martyrdom 1 How many of later days, that not with standing they have once subscribed and sworn against the Protestant Doctrine, yet have lamented their inconstancy, and suffered death valiantly in defence of it! It is a most certain Rule, that in rash Oaths, poenitend● promissio, non persicienda praesumptio: The promise ought to be repented of presumption ought not to be executed. And in unjust and wicked ones, such as this Covenant, Injusta vincul● rumpat iustitia. Unjust and unrighteous fetters, let righteousness burst asunder. FINIS. Oxford Printed for William Web. 1643.