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And what I've sworn to bear, forbear,
$. 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,
Or whether 't be a lesser Sin,
Are deep and subtil Points, which must,
To Errors infinite make way :
Quoth Ralpho, Since you do injoyn 't,
And for my own Part, do not doubt
But first, to state the Cafe aright,
To claw and curry your own Skin,
Greater, or less, than to forbear,
To keep tb Etates of Subjects you pretend,
. 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.
Have always been at Daggers-drawing, 80 And one another Clapper-clawing :
Not that they really cuff, or fence,
In literal Fray 's abominable :
With Pagans, and Apoftate Jews,
dols: And mungril Christians of our Times, go That expiate less with greater Crimes, 90
And call the foul Abomination
With sinful Members of the Wicked ; 95 Our Vessels, that are factif'd,
Prophan'd and curry'd Back and Side;
Which (were there nothing to forbid it) 100 Is Impious, because they did it ;
This therefore may be justly reckon'd
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,
And hold with Deeds Proportion, so 110 As Shadows to a Substance do.
Then when they strive for Place, 'tis fit
To ours, as Black-Friars are to White, 115 In Rule and Order : yet I grant
You are a Reformado Saint ;
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,
* A Presbyteriana For
you do bate all Swearing so, that when
(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.
Further (I mean) than carrying on
Can tell Truth, why the Saints should scorn,
I think there's little Reason why :
W'are not commanded to forbear
But to swear idly, and in vain,
Is but a kind of Self-denying,
Some have broke Oaths by Providence:
. 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.)