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And what I've sworn to bear, forbear,
And so b’Equivocation swear ;


$. 547, &c. (Dr. B.) Archbishop Bramhall (see Preface to his Ser. pents Salve, Works, p. 520.) says, " That the Hypocrites of those « times, though they magnified the Obligation of an Oath; yet “ in their own Cafe dispensed with all Oaths Civil. Military and “ Religious : We are now told, says he, that the Oaths we have “ taken are not to be examin d according to the Interpretation “ of Men : No! How then? Surely accordingly to the Interpre“ tation of Devils. Let them remember Rodolpbus the Duke of Swedeland, his Hand in Cufpinian.” The Fact as follows: Porro Rodolphus vulneratus in Manu Dextrâ, fugit Marcipolim, mortique proximus, dixit ad familiares fuos. Videtis Manum Dextram me. am de vulnere sauciam ; hac' ego juravi Henrico Domino, ut non nocerem ei, nec infidiarer gloriæ ejus : sed juffio Apoftolica, Pontificumque petitio me ad id deduxit, ut juramenti transgressor, honorem mihi indebitum usurparem : quis igitur finis nos exceperit, videtis ; nam in mano unde juramenta violavi, mortale hoc vulnus accepi. (Chronic. Slavor. lib. 1. cap. 29. p. 25.) Mr. Walker observes of the Independents, (part 2. p. 1.) That they were tenable by no Oaths, Principles, Promifles, Declarations, nor by any obligations or Laws divine or human.

*.58. And so b' Equivocation fwear.) Bp. Sanderson (Obligation of Promisary Oaths ; reprinted by Mr. Lewis, 1722. vol. 1. p. 40.; girds them upon this head ; “ They reft secure (says he) absolving 5 themselves from all Guilt and Fear of Perjury: and think, they “ have excellently provided for themselves, and Consciences ; if sc during the Act of Swearing, they can make any shift to defend “ themselves, either as the Jefuites do, with some Equivocation, or “ Mental Reservation : or by forcing upon the Words some fubtle " Interpretation : or after they are sworn they can find some Loop“ hole, or artificial Evasion ; whereby such art may be used with “ the Oath, that the Words remaining, the Sense may be eladed “ with Sophism, and the Senfe utterly loft." which he proves to be contrary both to the Chrifias Tbeoloxy, and Morality of the Hea, tbans.

With many a Mental Refervation,
You'l maintain Liberty, referu'd (gour own)
For the Publick Good : those fums rais'd gou'l dijourse,
Referu'd (the Greater part for your own Purse)
You'l root the Cavaliers out, every Man,
Faith, let it be referu'd bere, (if you can.)
Tou'l make our Gracious Cbarles a Glorious King,
Reserv'd (in Heav'n) for thither you would bring
His Royal Head: the only secure Room
For Kings, where fuch as gue will never come.



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Or whether 't be a lesser Sin,

60 To be foresworn, than act the Thing,

Are deep and subtil Points, which must,
T' inform my Conscience, be discust ;
In which to err a Tittle, may

To Errors infinite make way :
65 And therefore I desire to know
Thy Judgment, e're we further go.

Quoth Ralpho, Since you do injoyn 't,
I shall enlarge upon the Point ;

And for my own Part, do not doubt
70 Th' Affirmative may be made out,

But first, to state the Cafe aright,
For best Advantage of our Light ;
And thus 'tis: Whether 't be a Sin

To claw and curry your own Skin,

Greater, or less, than to forbear,
And that you are forsworn, forswear.
But first, o'th' firft : The Inward Man,
And Outward, like a Clan and Clan,



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To keep tb Etates of Subjects you pretend,
Refervid (in your own Trunks :) you will defend,
The Church of England, 'tis your Proteftation,
But that's

. New England, by a small Refervation.

(Mr. Cawley's Puritan and Papift, 24 edit. p. 2.) Honest Tim makes mention of an Equivocation Office. (see Frag. menta & Memorabilia, prefix'd to the Second Part of the Dialogue, &c.) where all manner of Evasions, Shifts, Distinctions, Explanations, and double Entendres were exposed to Sale. One would įmagine from the foregoing Representation that they had such an Office in those times. The Pagan Egyptians might have shamed such Mock Christians, who punished Perjury with Death: Diodori Siculi Rer. Antiquar. lib. 2. chap. 3. See the 13th Satyr of Juvenal imitated by Mr. Oldham, 6th edit. p. 303.

*. 77, 78. The inward Man, - And Outward, like a Clan and Clan,] Alluding to the Outrages committed upon each other by the Clans in Scotland. (see Camden's Britannia, vol. 2.

p. 1246.



Have always been at Daggers-drawing, 80 And one another Clapper-clawing :

Not that they really cuff, or fence,
But in a spiritual Mystique Sense ;
Which to mistake, and make 'em squabble,

In literal Fray 's abominable :
85 'Tis heathenish, in frequent Use

With Pagans, and Apoftate Jews,
To offer Sacrifice of Bridewells,
Like modern Indians to their Idols :

dols: And mungril Christians of our Times, go That expiate less with greater Crimes, 90

And call the foul Abomination
Contrition, and Mortification.
Is’t not enough we're bruis'd and kicked,

With sinful Members of the Wicked ; 95 Our Vessels, that are factif'd,

Prophan'd and curry'd Back and Side;
But we must claw our selves with shameful
And Heathen Stripes, by their Example ?

Which (were there nothing to forbid it) 100 Is Impious, because they did it ;

This therefore may be justly reckon'd
A heinous Sin. Now to the second,

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p. 1246. edit. 1722. Clan and Highlands, Abridgment of Scotch Aas of Parliament, at the end of Sir Thomas Murray's Laws of Scotland, edit. 1681. p. 10. 20.)

$.92.- Abbomination) in the four first editions. *.97, 98, 99, 100. But we must Claw ourselves with shamefula And Heathen Stripe: by Their Example?-Which (were there nothing to forbid it) Is impious, because they did it.] A Sneer upon the Preritans, and Precisians, who held the use of any thing unlawful, that had been abused by the Papifts, notwithstanding that Abuse had been taken away.

Thar Saints may claim a Dispensation

To swear and for swear, on Occasion, 105 I doubt not, but it will appear

With pregnant Light: The Point is clear,
Oaths are but Words, and Words but Wind;
Too feeble Implements to bind ;

And hold with Deeds Proportion, so 110 As Shadows to a Substance do.

Then when they strive for Place, 'tis fit
The weaker Vefsel should submit:
Although your Church be opposite

To ours, as Black-Friars are to White, 115 In Rule and Order : yet I grant

You are a Reformado Saint ;
And what the Saints do claim as due,
You may pretend a Title to :

But Saints, whom Oaths and Vows oblige, 120 Know little of their Privilege ;



$. 103, 104. That Saints may claim a Difpenfation-To fweer and forf wear on Occafron.]

Pow'r of dispensing Oaths the Papifts claim,
* Case bathgot leave of God to do the same.

* A Presbyteriana For

you do bate all Swearing so, that when
You've wore an Oath, you break it freight agen.
A Curse upon you ! which hurts more these Nations
Cavaliers swearing, or your Proteftations?
Nav, though by you Oaths are so much abhorr'd
rallow Godem me in the Puritan Lord. E. of P-mbake

(Mr. Cowley's Puritan and Papift, pag. 2.) . 107. Oaths are but Words, and Words but Wind.] The Oaths of Lovers, are represented such, by Tibullus, i Eleg. 4. 17, 18.

Nec jurare time, veneris perjuria venti

Irrita per terras, & freta fumma ferunt. 4.114. As Black Friars are to White] Friars (Freres Fr. Brethren.) Monks, or Religious Persons, of which there are four Principal Orders. First Friar Minors, or Franciscans : 2. Grey Friars, or Auguffins : 3. the Dominicans, or Black Friars : 4. thé Carme kites, or Wbite Friars.

*. 136.

Further (I mean) than carrying on
Some Self-advantage of their own :
For if the Dev'l to serve his Turn,

Can tell Truth, why the Saints should scorn,
125 When it serves theirs, to swear and lye ;

I think there's little Reason why :
Else h' has a greater Pow'r than they,
Which 'twere Impiety to say.

W'are not commanded to forbear
130 Indefinitely, at all to swear ;

But to swear idly, and in vain,
Without Self-interest or Gain :
For breaking of an Oath and Lying,

Is but a kind of Self-denying,
135 A Saint-like Virtue, and from hence

Some have broke Oaths by Providence:



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. 136. Some have broke Oaths by Providence.] When it was firkt moved in the House of Commons to proceed capitally against the King, Cromwell stood up, and told them: “ That if

Man * moved this with Design, he should think him the greatest Tray“ tor in the World : But since Providence, and Necessity had caft " them upon it, he should pray to God to bless their Counsels." (Hiftory of Independency, part 2. p. 54.) And when he kept the King close Prisoner in Carisbrook Castle, contrary to Vows and Proteftations, He affirmed, The Spirit would not let Him keep his Word. And when contrary to the Publick Faith, they murdered him, they pretended, they could not resist the Motions of the Spirit: History of Independency, part 3. pag. 22. These Wretches were like the Sanctimonious Pyrate, (see

Shakespear's Measure for Meafure, act 1. vol. 1. pag. 314.) who went to sea with the Ten Commandments in his Pocket, but scraped out the Eighth, Thou shalt not Steal: Or the Wild Iris, (see Foulis's History of the Wicked Plots, and Conspiracys of the Pretended Saints, book 3. pag. 181. Camden's Britannia, 1695, p. 1045.) Who, “When they went a Stealing, prayed to “ God for good Fortune, and if they got a good Booty, used to re

turn God Thanks for assisting them in their Villany ; which they “ looked upon as the Gift of God.” Ralphe seems to have been in this Way of thinking, (see Hudibras at Court, Remains, 1727, P. 7.)

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