THE SOLDIER'S CATECHISM, Composed for The KING'S Army; Wherein His 1 Cause is justified, and his enemies condemned. 2 Soldier is instructed, and the Rebel reclaimed. Written for the encouragement and direction of all that have taken up Arms in this Cause of God, his Church, and his Anointed; especially the Common Soldiers. By T. S. DEUT. 20.1. When thou goest out to battle against thine enemies, and seest horses, and charets, and a people more than thou, be not afraid of them; For the Lord thy God is with thee. OXFORD, Printed by Henry Hall. 1645. TO MY HONOVRed Friend NOAH BRIDGES Esquire, Clerk to the Honourable House of Commons of the Parliament of ENGLAND. Sir, junii 18. 1645. I received from you a Thing called, The Soldier's Catechism, composed for the Parliaments Army, written by R. Ram, Minister of Spalding in Lincolnshire; you desired me to answer it, because it had done some Disservice to the King, as is supposed, in misleading some simple souls. I have read it and believe the supposition; and for present answer return you the same Title, with this alteration only, Composed for the King's Army; certainly persuading myself that this truth (and it is nothing else but truthy may reduce those whom his Falsehood hath seduced; yet promising you, if so you will have it, speedily to answer his verbatim, and largely, which is here done only in sense and briefly; yet fully I imagine for the service abovesaid, namely, To reclaim my Countrymen to their ancient obedience, which is your and all good men's desire, and amongst them, Sir, of Your Friend and Servant, T. SWADLIN. Junii 19 1645. THE SOLDIERS Catechism Composed for the King's Army. Queen SIR, I pray tell me; is war lawful? and may I lawfully be a Soldier? Ans. Yes, War is lawful; For God allows it; Deut. 23.9. and He is styled a man of war: Exod. 15.3. And you may lawfully be a soldier: For God's choicest Servants, Abraham, joshua, Samson, Gideon, David, and many more were Soldiers: And you may safely follow their example, so that you have a lawful calling to that Profession. Qu. How may I be assured that I am lawfully called to this profession? and consequently may with a safe conscience take up Arms? Ans. This you may know both Negatively and Affirmatively. Qu. How Negatively? Ans. By three Notes; 1. If you thrust yourself into this calling, either without or against that education your Parents have given you, either without or against their allowance: For such Rashness Jacob chid his two sons, Simeon and Levi, Gen. 34.30. and blamed them, Gen. 49.7. If your Parents disallow and forbidden you this calling, you are not lawfully called unto it. 2. If you enter into this Profession either without or against that Supreme Authority under which you live. For this fault were the children of Israel destroyed by the sword, because they presumed to go up against the Amalekites when Moses their King forbade them. Numb. 14.42. If the King or those Magistrates that are appointed by Him do forbid you, you are not lawfully called unto it. 3. If you take up Arms for your own private ends, either for covetousness and to grow Rich thereby, or for Malice, and to be Revenged thereby, or for Sensuality and to delight therein; you are not lawfully called unto it; For says the Psalmist, Scatter thou the People that delight in War: Psal. 68.30. Qu. What then think you of those that now take up Arms against the King? Ans. Why I think, yes I know they are Rebels; and I fear (without God's great mercy and their own Repentance) they shall be tormented with the Devil and his Angels. Q. God forbidden Sir; pray why censure you them so hardly? Ans. Nay God will not forbid it; for he hath forbidden all men to Rebel; and hath threatened them that do Rebel with Damnation, Ro. 13.2. Nor is there one example in the whole Bible of any one Rebel that ever died in the outward possibility of Salvation. Qu. Sir, may not Subjects resist their King in any case, though He be an Heretic, an Apostate, or a Tyrant? Ans. No, Subjects may not resist in any case: this is the doctrine of Jesuits and Puritans, but assure yourself there is neither Precept nor Practice for it in the holy word of God; nor did the Primitive Christians ever dream of it. Qu. But if the King be such a one, and intends the Destruction of His People, what remedy have the Subjects? Ans. Prayers and Tears: 1 Sam. 8.10, 18. let the King be never so bade they may not use other weapons against their King then Prayers and Tears. Qu. Sir, It may be you speak of an Absolute Monarch; but I speak of the King of England; who, as some Divines and Lawyers have told me, is but a mixed Monarch, and may be kerbed and resisted. Ans. Did they tell you He is a mixed Monarch? are you sure on't? then they told you a Bull; and by their language you may perceive they are but boys in Divinity, and but Smatterers in law; for the Kings of England are Absolute Monarches, and not to be kerbed by any, not to be resisted by any: 24. Hen. 8. cap. 12.25 Hen. 8. either at home or abroad; If Foreigners do it, they are public Enemies; If Domestickes do it, they are Rebels. Q. But the Subjects of England have supposed they had such a Power; and upon that supposition they have entered into a Holy League and Covenant, and bound themselves by Oath to Reform the King and Kingdom, even by Arms: are they not now bound to do it? Ans. No; For the Oath is unlawful, and the end is ungodly. Qu. How is the Oath unlawful? Ans. Because it is imposed without Authority; because it is imposed against Authority. Qu. Why? Is it not imposed by Authority of Parliament? Ans. No; because the King is absent; and none hath Power to impose an Oath, but he that hath power to draw the sword, i. e. the King. Or admit it as you say; Yet because that which you call the Parliament hath imposed this Oath, hath enforced this Covenant, not only without, but also against Supreme Authority, i. e. the King; It is unlawful. Qu. How is the End ungodly. A. Because it is to shed blood, because they that take it, swear that Assertively, the truth whereof they know not, viz. the Scots Religion in Doctrine and Discipline; and they swear that Promissorily, which for aught they know is impossible, viz. the extirpation of Bishops, and the bringing of all those whom they call Delinquents (who are the best and major part of this Kingdom) to condign punishment, i. e. to Ruin; and also for the extirpation of Popery, whereby they must divorce many Husbands and Wives, which is a thing detestable both to God and man. And this is plain perjury. Qu. But good Sir, for God's sake what shall we then do now that we have sworn? Ans. What must you do? Why you must Repent; Repent even for taking this Oath; so fare must you be from performing this oath, or else you will add sin unto sin, the sin of Perjury to the sin of Rebellion; the sin of Murder to the sin of Perjury; and the sin of Obstinacy to the sin of Murder. Qu. But Sir, I am bound in Conscience to perform that which I have so solemnly vowed, How else shall my Conscience be satisfied? Ans. Your Conscience may be satisfyedupon these four irrefragable Maxims of Divinity. 1. A Sacrament of Piety must not be a Bond of Iniquity. i e. Admit the Oath be an holy Oath; yet because thereby you have sworn to be Evil, viz. to fight against the King, which is to be a Rebel, you must desist. The Example of Herod proves this, Mat. 14.7. 2. A Sacrament of Piety must not be an Impediment of Piety, i. e. Admit the oath you have taken be an holy Oath, and the end you have taken it for, be an holy End, viz. Piety, simply to extirpate Popery, yet because it hinders a greater point of Piety, viz. Obedience and Loyalty to the King, you must desist, The example of Saint Peter proves this, John 13.8. and so doth the Example of Saul. 1 Sam. 15.22. 3. Unjust Bonds are dissolved by Righteousness; i. e. Admit you were forced to take this Oath for fear of plundering, Imprisonment, and the like; You are yet discharged from the performance of it, and bound only to Repentance for it: The Example of Jepthe comes near this, Judic. 11.31, 40. and so doth that of the Elder son, Mat. 21.28. The example of Saul in slaying the Gibeonites proves it at full: 2 Sam. 21.1. and so doth that universally resolved Case. If Theives make me swear not to discover them upon pain of death; I am yet bound to discover them. 4. Just vows may be nulled and made void by the Superior, i.e. Admit the vow you have made, the Covenant you have entered into be neither of Evil for an evil End, nor of Evil to a good End, nor of Good to an evil End, but De Bono Bene, of Good for a good End; yet because the consent of the Superior the King, is not to it, yea because he hath published his dissent against it, You are so fare from being bound by it, that you are free from it. Deut. 30.4. Qu. Sir, If I have taken it, will you absolve me? If I have not taken it, can you direct me how I may take it with certain Limitations, that so I may preserve both my Loyalty, and my Liberty together with my estate? Ans. No, neither; I cannot absolve your nor can any absolve you but God and the King; nor will God absolve you, until you have made the King amends for the wrong you have done him by taking this oath; And therefore 2ly I dare not, indeed I dare not nor may, I give you any directions to take this oath by any limitations whatsoever: For it is a resolved case in Divinity. That every one that sweareth, must swear in the sense of him that gives the oath, and not of himself who takes the oath, be the Judge lawful or unlawful. I confess it is a hard case you are put unto, either Penury, or Perjury; If you take it not you must be plundered, and imprisoned; If you take it, you are Forsworn, and a Rebel; But better lose the world, than your soul. Some men I confess do mince the matter, and say a man may take this oath and not be forsworn, by reason of his limitations and reservations, (which is but a Jesuitical trick) yet even they confess that thus takeing the oath, is taking God's name in vain; Which who so doth, you know God will not hold him guiltless. Exod. 20.7. Qu. Sir, I have caused you a little to digress, but I thank you for that abundant satisfaction you have given me; I return, and promise to trouble you but in a few Queries more. What think you of them that fight for the King? Ans. This I think of them; yes and am assured of it too, so they fight Conscientiously for the Cause without by-respects, of Riches, or Reward, or Revenge, If they die, they die Martyrs; for they die for the Lord, Matt. 5.10. which is more than to die in the Lord Apocal. 14.13. and are therefore blessed: If they live, they live honest men, the honour of their Country, and the glory of their Friends. Qu. If your affirmative evidence be as good as your negative, you have not only disheartened me from them at Westminster, but you have also heartened me for the King: (and I hope many more with me) How may I affirmatively know that I am lawfully called to be a Soldier? Ans. By three other notes, 1. If the ground be good, as either to maintain the true Religion; Therefore is war against Antichrist commended, Apocal. 17. 16. or else to recover that which the Enemy hath unjustly taken away, hence did the Israelites set upon the Philistims 1 Sam. 7.14. or else to punish such as have done public wrong. Hence David made war upon the Ammonites a Sam. 10.7. Qu. How do any of these Grounds concern this war? Ans. How? marry in each respect, 1. Those at Westminster have voted down our ancient Religion, which we have justified against Papists and Puritans, to be the truest Religion in the world, both for Doctrine and Discipline. 2. They have unjustly taken away whatsoever belonged unto the King, His Magazines, and Forts, His Customs and Revenues. 3. They have done public wrong, not only in taking away the Church's means, but the Church-mens lives also; not only in taking away their and all other the Subjects Property, but their Liberty also; so that the ground of this war on the King's part is, To maintain and Recover our Religion, our Property, and Liberty. Qu. What is the second Affirmative Note? Ans. If the End be good: as either to withdraw Enemies from some dangerous Plot; Thus God stirred up the Philistines to invade Israel: to draw Saul from pursuing David, 1 Sam. 23.27. or else to weaken the power of professed Enemies; To this end David set upon the enemies of Israel, 2 Sam. 8.12. or else to subdue Rebellious Subjects that will not be governed by Law. Hence was Sheba and his followers besieged by King David's men in Abel of Beth-Maachah, 2 Sam. 20.15. And what is the end of this war on the King's part, but that Rebels and other Delinquents may be governed by law? Let the law take place, and the war is done. Qu. What is the third Affirmative note? Ans. If the Execution be right, as 1. That you shed no more blood than Necessity enforces you; If the Enemies yield you must spare them: Hence was that charge, If they make thee answer of Peace, etc. Deut. 20.11. & 2. If you slay not such as cannot hurt you, weak women, aged men, young children; Hence is that charge in Deut. 20.11. But the women, etc. And 3. If you put not such as you are forced to kill, to cruel torments; For Cruelty provokes God to anger; witness the Syrians and the Ammonites, Amos 1.3, 13. (not but that Torments may be used in some cases: As 1. To find out the Truth. Or 2. To requite like for like. Or 3. To punish insupportable wrongs. Or 4. For Breach of Faith.) And setting aside these Cases, let one be named, woman, old man, or child, that hath been put to death, or any other, soldier or whomsoever, that hath desired Peace or Quarter, that hath been refused on the King's part; I could name many on the other. Qu. If such be my End, such my Ground, and such my Execution, may I then lawfully take up Arms and be a Soldier? Ans. No, unless the King call you to it. For howsoever the foresaid Ground, End, and Execution are required to make war lawful, yet you may not be a soldier, unless the King call you to it. Qu. If the King invite me to it, may I then lawfully take up Arms? Ans. Yes, you may, my life and soul for yours, you may, whether the War be Defenfive or Offensive, you may with a safe Conscience, yea and must undertake this profession. Qu. One thing more I beseech you: Suppose the King hath neither such a Ground, nor such End, nor such Execution, may I yet safely be a Soldier under Him? Ans. It is an odd and unmannerly supposition you make: you would take it very ill if your Neighbour should not believe you upon your word; and why then do you not believe the King upon his Protestations! On my Conscience you may, and with my soul I believe it. But admitting the supposition yet notwithstanding you are bound to fight for the King when He commands you; His unjust Commands herein make Himself only guilty; your ready obedience will approve you Innocent: So have all the Casuists that yet I have met with resolved it: and sure I am too the Laws of this Land command it. Look you else upon that Statute of 25 Edw. 3. c. 3. Edw. 2. Exilium Hugonis de Spens. 5 Ric. 2. c. 31. & 32. Speed lib. 9 c. 20. Speed lib. 9 c. 24. Qu. Sir, I beseech you now you have made me a Soldier for the King, to furnish me with one form of Prayer. Ans. You have the Prayers of the Church, than which cannot be better; use them. Qu. Sir, I confess it; But they are Public Prayers, and so I shall use them: I desire one for mine own private Devotion. Ans. I am willing to satisfy you; If you cannot better furnish yourself, use this: The Soldier's Prayer. O Almighty God who hast styled thyself a Man of War, and hast now called me to be a man of war, I beseech thee to teach my Hands to war and my Fingers to fight: give unto me and to every one of my fellow-soldiers strength, courage, and wisdom, that we may undermine all their Attempts, and overthrow all their Plots, and overcome all their Giants that fight against thy Truth and thine Anointed: yet even in the heat of our Fury give us Pity, that we may rather spare than spoil; and while we gird ourselves with Armour to resist these Enemies of ours, do Thou put upon us thy Armour, that we may resist that Enemy of Mankind, and quench all the fiery darts of the Devil; Go thou forth with us against them that are come without thee against us; Animate our, and abate their Courage; Confound their Devices, but Convert their souls; And because Death is before our Eyes give us grace to be mindful of it, and prepared for it; that while we fight against them we may also fight the good fight against all our ghostly Enemies, and receive a Crown of Righteousness; Take our Bodies into thy Protection, and defend us; Take our souls into thy Tuition, and Sanctify us; that if we return not home we may be received into Heaven, through Jesus Christ, Amen. In whose most blessed name and words we further call upon thee, saying, OUR Father which art in Heaven. Hallowed be thy Name. Thy Kingdom come. Thy will be done in Earth, as it is in Heaven. Give us this day our daily bread. And forgive us our Trespasses, as we forgive them that trespass against us. And lead us not into Temptation. But deliver us from evil. For thine is the Kingdom, the Power and the Glory, for ever and ever, Amen. FINIS.