A second testimony concerning oaths and swearing in answer to a book entituled The case of the Quakers relating to oathes stated by J.S., or, An appendix to a book written in the year 1668 in answer to Allan Smallwood ... wherein is fully cleared the command of Christ and practice of the apostles concerning swearing from the corrupt glosses, limited sense and meaning of J.S. / by Gervase Benson. Benson, Gervase, d. 1679. 1675 Approx. 51 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A27406 Wing B1901 ESTC R23681 07869996 ocm 07869996 40228 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . 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Oaths -- Religious aspects. 2003-04 TCP Assigned for keying and markup 2003-05 Apex CoVantage Keyed and coded from ProQuest page images 2005-03 Judith Siefring Sampled and proofread 2005-03 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A Second TESTIMONY CONCERNING Oaths & Swearing ; IN Answer to a Book entituled , The Case of the Quakers relating to Oathes stated by J. S. OR An Appendix to a Book written in the Year 1668. in Answer to Allan Smallwood ( D. D. as he stiles himself . ) Wherein is fully cleared the Command of Christ , and Practice of the Apostles concerning Swearing , from the Corrupt Glosses , Limited Sense and Meaning of J. S. By Gervase Benson . Again , ye have heard that it hath been said of old Time , then shalt not forswear thy self , but shalt perform thine Oaths to the Lord ; But I say unto you , Swear not at all , neither by Heaven , for it is the Throne of God , neither by the Earth , &c. but let your Yea be Yea , and Nay Nay ; for whatsoever is more then these cometh of Evil , Mat. 5. 33 , 34 , 35. But above all Things , my Brethren , Swear not , neither by Heaven , neither by the Earth , neither by any other Oath ; but let your Yea be Yea , and your Nay Nay , lest you fall into Condemnation . Jam. 5. 12. Printed in the Year 1675. A Second TESTIMONY CONCERNING Oaths & Swearing , &c. READER , I Having in the Year 1668. given forth a true Testimony concerning Oaths and Swearing , and therein cleared the Command of Christ , Mat. 5. 34. &c. Swear not at all , &c. And the Apostle James . Jam. 5. 12. Above all Things my Brethren swear not , &c. from the corrupt Glosses , limited Sence and Meanings of Allan Smallwood , &c. as in and by the said Testimony , printed in the Year aforesaid , doth and may appear , unto which I neither received Answer nor Reply ; but now of late , viz. in this present Year 1674. there came to my Hands a Book , entituled , The Case of the Quakers , relating to Oaths stated , by one J. S. as it s said , wherein he first hath asserted , Sect. 1. That Christians of the highest Rank and greatest Proficiency , may lawfully in some Cases confirm the Truth with an Oath , and that they so may do , he pretends to prove from the Practice and Example of the Apostle Paul , who both knew the Mind of Christ , and served God in the Spirit in the Gospel of his Son , and yet as J. S. pretends , did frequently confirm what he asserted in such like Forms of sacred Oathes as these , viz. God is my Witness , Rom. 1. 9. I say the Truth in Christ , I lye not , my Conscience bearing me Witness in the Holy Ghost , Rom. 9. 1. I call God for a Record upon my Soul , 2 Cor. 1. 23. The God and Father of our Lord Jesus Christ knows that I lye not , 2 Cor. 11. 37. together with Gal. 1. 20. Phil. 1. 8. 1 Thes. 2. 10. Ye are Witnesses and God also ; and that these Forms of Speech are sacred Oaths , is manifest ; aith J. S. from Gen. 31. 50 , 53. where Jacob and Laban are said to swear in these Form of Words . So God is Witness between thee and me , &c. To which for Answer I say , That these Forms of Speech used by the Apostle , and by Jacob and Laban , viz. So God is Witness between thee and me ; God is my Witness , &c. are of themselves ( without the Addition of somewhat more , as an outward Sign or Pledge ) neither Oath or Swearing , which Addition of somewhat more , as an outward Sign or Pledge , was that which then gave the Denomination of an Oath or Swearing unto the Forms of Speech formerly used in Witness-bearing , before any Oath or Swearing was ; for it is evident from the Practice of the holy Men of God , as it is recorded in the Scriptures of Truth , that there was and is a Diversity or Difference ( worthy of Observation for the better clearing of my Affirmation in this Particular ) between an Oath or Swearing and witness-bearing ; and that the holy Men of God did put a Difference betwixt Swearing and Witness-bearing , is evident from the Scriptures , which will the more clearly appear , if it be observed , that Witness-bearing was , and the Name of God was used in Witness-bearing before any Oath or Swearing was ; for before the Fall there was neither Oath or Swearing , and yet Eve before the Fall did in Witness-Bearing use the Name of God , when she in Answer to the Serpents Question , said , Yea , God hath said , ye shall not eat , &c. Gen. 3. 3. And Sarah after the Fall , and before any sacred Oath or Swearing was , used the like Form of Speech as Laban did in the Place before-mentioned , when she said to Abraham , The Lord judge between thee and me , Gen. 16. 5. from which Scriptures it is evident , that Witness-bearing was before any Oath or Swearing ; and also , that the Name of God was used in Witness-bearing before any Swearing was ; so that which was before any sacred Oath or Swearing was of it self , is neither Oath or Swearing , without the Addition of somewhat more as aforesaid . And it is further evident by the Scriptures Testimony , that the holy Men of God in Causes where no Oath or Swearing was required by the Law , did in VVitness-bearing call God to witness , and used Attestations of the Name of God , when they did not swear at all ; as for Instances , Moses called Heaven and Earth to Record , Deut. 24. 26. Deut. 30. 19. Job said , My Witness is in Heaven and my Record is on high , Job 16. 19. And the People of Israel speaking to Jeremy , said , The Lord be Witness of Truth and Faith betwixt us , Jer. 42. 5. The Prophet Micha also said , Hear all ye People , hearken thou Earth and all that therein is , and let the Lord God be Witness against you , Mich. 1. 2. And the Prophet Malachy told the Priests and People of Jerusalem and Judah , That the Lord God had been a Witness between them and the Wife of their Youth , Mal. 2. 14. From all which Testimonies it is evident , that the Servants of the Lord upon urgent Occasions , where no Oath was required by the Law , did in VVitness-bearing call God to VVitness , and used Attestations of the Name of God in their VVitness-bearing , when they did not swear at all ; and for the further manifesting of that Part of my Affirmation , viz. That the Forms of Speech used by Jacob and Laban , and by the Apostle and others , before-mentioned , of themselves , without adding of somewhat more , as an outward Sign or Pledge , are neither Oathes or Swearing . It is worthy of Observation , that where mention is made of an Oath or Swearing in the Scriptures of Truth , there is also mention made of some outward Sign or Pledge , which was added to the Forms of Speech by them used , which somewhat more being added , was that which gave the Denomination of an Oath or Swearing to the Forms of Speech , without which Addition of somewhat more then Yea and Nay , as a Sign or Pledge , the Forms of Speech of themselves was neither Legal Oath or Swearing ; as for Example , Gen. 31. 44. to ver . 54. It is said , Come let us make a Covenant , I and thou , which may be a Witness between thee and me ; then took Jacob a Stone , and set it up as a Pillar ; and Jacob said to his Brethren , gather Stones , and they brought Stones , and made a Heap ; and Laban said , this Heap is Witness between me and thee , there is no Man with us , behold God is Witness between me and thee : Moreover , Laban said to Jacob , Behold this Heap , and behold the Pillar , the Heap shall be Witness , and the Pillar shall be Witness , and the God of Abraham , &c. be Judge between us ; but Jacob sware by the Fear of his Father Isaac . The like Example we find , Gen. 21. 27. to 31. Gen. 24. 2 , 3. where Abraham caused his Servant to put his Hand under his Thigh , and to swear , &c. The like we read , Gen. 47. 29 , 31. where Israel call'd his Son Joseph to put his Hand under his Thigh , and said , Swear unto me , and he sware unto him , &c. From all which Examples it is evident , That there was an Addition ( of somewhat more as an outward Sign or Pledge ) to the Forms of Speech by the Men of God used , which was that that gave to the Form of Words the Denomination of an Oath or Swearing , without which Addition of somewhat more , as an outward Sign or Pledge ; the Words , God is Witness , &c. of themselves neither were nor are either Legal Oath or Swearing , or so intended , or accepted by the holy Men of God , mentioned in the Scriptures of Truth ; Conform hereunto is the daily Practice observed in the Courts of Judicature in this and other Nations , when and where any Oath or Swearing is required in VVitness-bearing ; so that the laying aside of an Oath or Swearing in VVitness-bearing , is not the destroying of VVitness-bearing , but the reducing it unto its Original Purity and Simplicity , as it was in the Beginning , before any Oath or Swearing was : And now by what is before-said it is evident , that the Forms of Speech used by Laban and Jacob in their Day , and the Forms of Speech used by the Apostle Paul in his Day , and now used by the People of God called Quakers in their Witness-bearing , in and of themselves , neither were nor are any Legal Oath or Swearing , without the Addition of somewhat more , as an outward Sign or Pledge , which Addition being more then Yea and Nay , is therefore in Obedience to the Command of Christ denyed , the Original Ground or Cause thereof in Man being Evil ; and therefore Christians in Christ Jesus , and in the Faith of him , may not do Evil , knowing that no Good can come to any by doing Evil. And for further Answer I say , That it is evident from the Scriptures Testimony , that the Apostle Paul , as he was made an able Minister of the New Testament , not of the Letter , but of the Spirit ; so also he was a Witness of those Things which he had received of Christ , and of the Things which he had seen , Acts 26. 16. and having learned of the Spirit of God to put a Difference between Names and Things that differ , and so between an Oath or Swearing , that was temporary , and might be shaken , and true Witness-bearing , which was Eternal , and therefore was and is to abide in the House of God forever : And therefore in his Testimony for God , and of the Truth of what he writ and declared to the Churches of Christ , in his Witness-bearing did ( as the People of God had in all Ages done before ) upon Occasion of great Concern , call God to Witness , or appeal to the Witness of God in Men , concerning the Truth of what he writ unto them , or declared among them ; and so by Manifestation of the Truth , he commended himself to every Man's Conscience in the Sight of God , 2 Cor. 4. 2. without observing any set Form of Words , or adding of any outward Sign or Pledge , whereby it might be distinguished from Witness bearing , and known to be an Oath ; for how could the Apostle , who was dead to the Law , by which an Oath or Swearing in some Cases was required , live in the frequent Practice of Swearing , contrary to the Command of Christ in the Gospel , Swear not at all , &c. and yet have the Testimony of the Spirit of God , that he served God in the Spirit , in the Gospel of his Son , and not in the Oldness of the Letter ? Rom. 7. 2. 2 Cor. 1. 23. For if he had frequently confirmed his Sayings with an Oath , he had been a common Swearer , which would rather have weakened then confirmed his Testimony amongst the Saints of God , because the Saints of God do give little more Credit to a common Swearer then to a Lyar : Moreover if the Apostle had frequently sworn , then had he not walked according to the Rule of the Gospel , but according to the Law in the Letter , because it is evident , that there is no Command of Christ in the Gospel for any Man in any Case to swear , or to confirm their Sayings with an Oath ; but on the contrray , an express Command of Christ , I say unto you , Swear not at all : Now these Things being so , as afore is said , I may conclude , That there being no Example , Command or Precept in the Gospel of Christ , for any of the Disciples of Christ Jesus to confirm the Truth of their Sayings with an Oath , that therefore no Christian in Christ Jesus is oblieged to swear at all , and that therefore J. S. is blame-worthy in asserting , that the Apostle Paul did frequently confirm what he asserted with an Oath ; and that the Quakers do actually swear , even then when they say , they cannot swear . And now I proceed to his second Argument , where he saith , Arg. 2. That without the Interposition of an Oath , it is impossible in many Cases , that Justice can be administred according to the Rule of the Gospel ; and he instances in one Case for all , Exod. 22. 20 , 21. If a Man deliver to his Neighbour an Ox , or Ass , or Sheep to keep , and it dye , or be hurt , or driven away , no Man seeing it ; then shall an Oath of the Lord be between them both , that he hath not put his Hand to his Neighbours Goods , and the Owner of it shall accept thereof , and he shall not make it good ; it is the Righteous God's Will , that Justice be administred in this and the like Cases ; but in such Cases ( saith J. S. ) it cannot be determined according to the Evangelical Rule , who shall bear the Loss , without the Interposition of an Oath ; for if the Man 's bare Word be taken for the Proof of his Innocency , the Controversie will be decided by one only Witness , directly against Christ's Precepts , Mat. 18. 16. That in the Mouth of two or three Witnesses every Word may be established ; therefore ( saith J. S. ) the guiltless Party in such Cases must in Vindication of his Innocency take in God to witness with him , that so the Matter may be decided by two Witnesses at least , &c. For Answer to all which I first do say , That J. S. in asserting , that without the Interposition of an Oath , 't is impossible in such Cases , that Justice can be administred according to the Rule of the Gospel , hath not only endeavoured to pervert the Rule of the Gospel , but also to confound an Oath and Witness-bearing , intimating by his Assertion , as if no true Witness ever was or could be born without the Interposition of an Oath ; the contrary whereof is evident from Christ's Precept in the Place by J. S. mentioned , where Christ saith , That by the Mouth of two or three Witnesses every Word is to be established , without any mention of an Oath or Swearing ; which Precept of Christ is consonant to that Precept of his , Mat. 5. 34. &c. Swear not at all , &c. And that Witness bearing was before any Oath was , is evident from what is before said in Answer to his first Argument , and was also used by the holy Men of God in all Ages , without the Interposition of an Oath , save only in such Cases where an Oath was required by the Law or first Covenant . Secondly , I for further Answer say , That as in an Oath under the Law , the Lord was called to Witness with the innocent Party ; so under the Gospel , in Witness-bearing the Name of God , or God himself is called to Witness , as where the Apostle Paul saith , God is my Witness ; I call God for a Record upon my Soul , &c. By which Appeals unto God in Witness-bearing ( without an Oath ) the Power and Omnisciency of almighty God is acknowledged , in discerning whether Truth be spoken , and in punishing them that bear false Witness , as much as under the Law in Cases where an Oath was required ; and the Lyar is excluded the Kingdom of Heaven as well as the false Swearer : So that according to Christ's Precept , by the Mouth of two or three Witnesses every Word and every Ca●e may be established under the Gospel , without any obstructing of Justice , or patronizing of Injustice ; and yet in such Case the Party's bare Word is not taken , nor his Witness , being true , single ; for as the Apostle said , Rom. 8. 6. The Spirit it self ( which is the greater Witness ) beareth Witness with Man's Spirit ; and so God is VVitness for the Innocent Party , and with him , and hath a Witness for him in Mens Consciences ; and therefore Swearing or the Interposition of an ●ath in such Cases , is so far from being a necessary Duty under the Gospel , as it amounteth to be a Transgression of the Law of Christ to all ●is Disciples , Mat. 5. 34. But I say unto you , Swear not at all , &c. And now I proceed to his third Argument , wherein he asserts , Arg. 3. That the Spirit of Christ in the Old Testament in the Prophets , did commend Swearing by God , as that which was to be the Practice of his Elect Servants in the Christian Church , after his Rejection of the Jews , and chusing the Gentiles , &c. and for the Proof of his Assumption he quotes Isa 65. 15. And ye shall leave your Name for a Curse to my Chosen that is ( saith J. S. ) the People that God shall chuse from among the Gentiles , shall use your Name ( the Name of a Jew ) in Execration , when they have a Mind to denounce a Curse , &c. paralel ( saith J. S. ) to that of Jer. 29. 22. Of them shall be taken up a Curse by all the Captivity of Judah ; &c. saying , the Lord make thee like Ahab and Zedekiah ( two false Prophets ) he that blesseth himself in the Earth , shall bless himself in the God of Truth , and he that sweareth in the Earth , shall swear by the God of Truth , &c. Answer , First , I do deny his Assumption , that the Spirit of the Lord did so commend Swearing as a Practice to continue in the Christian Church amongst Christ's Disciples , Jews or Gentiles . Secondly , I say , that the Scriptures by J. S. quoted do no more prove Swearing then Cursing , to be lawful under the Gospel , which for J. S. or any other to affirm , is to preach another Doctrine then Christ and his Apostles preached , as is evident from Mat. 5. 42 , 43. where Christ said , That it hath been said , thou shalt love thy Neighbour , and hate thine Enemy ; but I say unto you , love your Enemies , bless them that curse you . And the Apostle Paul , Rom. 12. 14. saith , Bless them that persecute you , bless and curse not . Luke 6. 28. Bless them that curse you , and pray for them that despightfully use you . And Christ saith , Mat. 5. 34. &c. But I say unto you , Swear not at all . And the Apostle , Jam. 5. 12. saith ; Above all Things my Brethren swear not , &c. So that J. S. having transgressed the Doctrine of Christ , and brought another Doctrine , is not to be received , neither bid God speed , according to 2 John 9. 10. And J. S. his Error and false Conclusion is further apparent , in that he restraineth that to the Nature of the Worship of God , which is spiritual and Eternal , unto the Act or Performance , which at the Time of giving forth of that Prophecy , was ( with Respect to those external shadowy Things ) by Nature temporary and changeable ; for many of the Prophecies were given forth by figurative and dark Shadows of Christ , who was and is the Substance ; and therefore by Blessing and Swearing under the Law , was meant ( as they had Reference to the Gospel-times ) the praising God , confessing to him , and worshipping him in Spirit and in Truth , according to the Gospel of his Son , viz. in Newness of the Spirit , and not in the Oldness of the Letter . And as to that Scripture , Jer. 29. 22. it is evident from the Text it self , that it was the People of the Captivity of Judah ( and not the Gentile-Converts ) that were Captives in Babel , that were to take up that Curse , after their Return , against Ahab and Zedekiah , which had prophesied Lyes unto them in the Name of the Lord ; therefore let J. S. beware : So that from these two Texts of Scripture there is no Ground for any of the Disciples of Christ to swear by the God of Truth , contrary to the Command of Christ , who is their only Law-giver in Matters of Faith and Worship ; for in Christ , the great Prophet , all Signs Prophecies and Miracles were to meet , and be by him dispensed according to the Will of God. And now I proceed to J. S' s fourth Argument , which is as he saith , Arg. 4. That that which the Spirit of Christ , that was in the Prophets , foretold should be done in the Time of the Gospel by the Lord's People , as an Evidence of their Conversion to the Lord , may lawfully be done by Christians : But the Spirit of Christ ( saith J. S. ) which was in the Prophets foretold , that in the Times of the Gospel the Lord's People should swear by his Name , as an Evidence of their Conversion to the Lord ; therefore ( saith J. S. ) a Christian may lawfully swear by the Lord's Name . To which for Answer I say , That J. S. in affirming that the Spirit of Christ in the Prophets foretold , that in the Times of the Gospel the Lord's People should swear by his Name , as an Evidence of their Conversion to the Lord , hath in so affirming opposed the Doctrine of the Apostles and Ministers of Christ , and in so doing hath manifested himself to be no Minister of the Spirit of Christ , nor of the Gospel ; for its evident , that the Apostles and Ministers of Christ , who were able Ministers of the New Testament , not of the Letter , but of the Spirit , did testifie , That whosoever should call on the Name of the Lord , should be saved , Acts 2. 10. and the End of their Care & Pains in preaching & writing was , That People ( whether Jews or Gentiles ) should believe that Jesus is the Christ , the Son of God , and that in believing ( and not by swearing ) they might have Life through his Name , John 20. 31. And the Apostle Paul testified , That he that confesseth with his Mouth the Lord Jesus , and shall believe in his Heart that God raised him from the Dead , shall be saved ; for with the Heart Man believeth unto Righteousness , and with the Tongue confesseth unto Salvation , Rom. 10. 9 , 10 , 11 , 12. And when the Eunuch asked Philip , what hindered him to be baptized ; Philip said unto him , If thou believest with all thy Heart , thou mayest ; and the Eunuch answered and said ( but did not swear ) I believe that Jesus Christ is the Son of God ; and thereupon Philip did baptize him , Acts 8. 36 , 37 , 38. And when the Keeper of the Prison said unto Paul and Sylas , Sirs , what shall I do to be saved ? they said , Believe on the Lord Jesus Christ , and thou shalt be saved and thy House , Acts 16. 30 , 31. So that the Eunuch and the Keeper of the Prison confessing their Belief in Christ the Son of God , was all the outward Evidence that the Apostles required of their Conversion unto God. And Peter said , Acts 10. 43. That unto Christ all the Prophets did bear witness , that through his Name all that believe ( mark , it is not said , all that swear ) shall receive Remission of Sins . And those that were pricked in their Hearts when they heard Peter's Sermon , said unto Peter and the rest of the Apostles , Men and Brethren , what shall we do ? to whom Peter answering said , Repent , and be baptized every one of you in the Name of Jesus Christ , for the Remission of Sins , and ye shall receive the Gift of the Holy Ghost , Acts. 2. 37. and Acts 13. 38 , 39. It is said , That the Apostle preached through the Name of Christ the Forgiveness of Sins , and that by him all that believe are justified from all Things , from which they could not be justified by the Law of Moses . So that although by the Law of Moses those who were under it ( and in Cases where an Oath was by the Law required ) could not be freed from an Oath ; yet by the Law of Christ , and the Power of the Endless Life , Heb. 7. 6. all the Disciples of Christ are freed and justified by Christ from all Oathes and Swearing under the Gospel : And by confessing Christ to be the Son of God , and believing in him , we receive Christ , and by receiving of him , he dwelleth in us , and we in him , in whom God is well pleased to accept of us , and in whom , after that we believe , we are sealed with the Spirit of Promise , which is the Evidence and Earnest of our Inheritance , according to Ephes. 1. 6 , 13 , 14. without any Oath or Swearing : So that we have a Cloud of Witnesse ; that the Apostles and Ministers of Christ did not require of any Converts , Jew or Gentile , any Oath or swearing , as an Evidence of their Conversion unto God ; but that they should confess that Jesus Christ was the Son of God , and repent and believe the Gospel , and thereupon ( without any Oath or swearing ) they were baptized , and received the Promise of God , which is the Holy Ghost : Now these Things being so , I do therefore deny J. S. his Assumption and Conclusion . But J. S. further saith , That the Lord sware by himself , &c. that unto him every Knee shall bow , and every Tongue shall swear , Isa. 45. 23. and also saith , that this Prophecy is to receive its Accomplishment in Gospel Tim●s , and that swearing to the Lord is here prophesied of , as that Divine Service and Homage , by the performing whereof Gentile - Converts were to declare their owning of , and Conversion to the true God , &c. And for further Proof ( as he saith ) he quotes Isa. 19. 18. &c. In that Day shall five Cities of the Land of Egypt speak the Language of Canaan , and swear to the Lord of Hosts ; there shall be an Altar to the Lord in the midst of the Land of Egypt , and a Pillar to the Lord at the Borders thereof , and it shall be for a Sign and for a Witness unto the Lord of Hosts in the Land of Egypt ; for they shall cry unto the Lord , and he shall send them a Saviour ; and the Lord shall be known unto Egypt , and the Egyptians shall know the Lord in that Day , and shall do Sacr●fice and Oblation ; yea , they shall vow a Vow unto the Lord , and perform it , and he shall be entreated of them , and shall heal them , &c. For Answer to all which I say , That the carnal Man , as the carnal Jew , looks for the fulfilling of the Letter , but the spiritual Man looks for the Spirit ; for the Christians Laws and Priviledges under the Gospel are all spiritual , and so are their Ordinances ; now J. S. being carnally-minded , cannot discern the Things of the Spirit , because they are spiritually discerned , 1 Cor. 2. 14. But instead of distinguishing aright between the Ordinances under the Law and the Ordinances under the Gospel , between an Oath and VVitness-bearing , hath confounded them together ; and though he read Moses and the Prophets , yet it is evident by his Assirmations aforesaid , that he knoweth not the Voice of God that spoke in the Prophets , no more then those mentioned Acts 13. 27. and being unlearned in the School of Christ , hath rendered the Prophets Words literally , which the Apostle Paul , who was a Minister of the Spirit , renders spiritually , as is evident from Rom. 14. 9 , 10. As I live , saith the Lord , every Knee shall bow to me , and every Tongue shall confess to God , And Phil. 2 10 , 11. it is said , That at the Name of Jesus every Knee shall bow , both of Things in Heaven , and Things in Earth , and Things under the Earth , and that every Tongue shall confess ( mark , it is not said swear ) that Jesus Christ is the Lord , to the Glory of God the Father . From which scriptures it is evident , that as that Promise or Prophecy , Isa , 45. 23. had Relation to Gospel . Times , so it had Relation to Gospel . Worship , which is in Newness of Spirit , by confessing to God and Christ , and by believing in Christ , and not by swearing , according to the Oldness of the Letter , which doth further appear from Christ's own Words , Mat. 10. 32. But I say unto you , whosoever shall confess me before Men , him will I confess before my Heavenly Father ; so also Rom. 10. 9 , 10. So that it is evident , that Confession under the Gospel is answerable to Swearing under the Law ; for by confessing to God , and appealing to him in Witness . bearing , his Power and Omniscience is as much acknowledged , in discerning whether Truth be spoken in Witness-bearing under the Gospel , as it was under the Law by wearing , for though the Form which was shadowy changed , yet the Worship it self , which was the Substance , remaineth ; and therefore if Times and Dispensations be rightly discerned , the Scriptures of the Old and New Testament do agree . And as for that Text of Scripture quoted by J. S. out of Isa. 19. 18. In that Day shall five Cities in the Land of Egypt speak the Language of Canaan , and swear , &c. Answer , This Scripture hath not Reference to all the People of the Gentiles , as is evident from the Words themselves , which only speaks of five Cities in Egypt , whereas the Gentiles inhabited many Nations ; neither doth it altogether relate to Gospel-Times , when the whole People , called the Gentiles were to be received as the People of God , but is rather a Prophecy of the joyning of the People that inhabited those Cities in Egypt unto the Jews , and owning of their Worship , by speaking their Language , by swearing to the Lord of Hosts , and bringing their Sacrifices to the Altar of the Lord , after the Manner of the Jews , who bef●re were Strangers to the VVorship of the true God , and that by so doing , it should be a Sign and a VVitness unto the Lord of Hosts of their Conversion unto him ; for these Prophecies had a double Intendment and Accomplishment , viz. One in the material Temple , under the first Covenant , another in the spiritual Temple , the Church under the Gospel or New-Covenant ; for it is evident , that before the Coming of the Messiah , there was an Association of some of the Gentiles unto the Church of the Jews ; for after the rebuilding of the Temple , and before the Death of Christ , there was a Number of Proselites out of divers Nations , both for that by Reason of the many Dispersions of the Jews in the Captivity , and their Commerce with other Nations , their Customs and Religion were more commonly known , and because these times were to be as a Preparative to the general Calling of the Gentiles : It is also evident , that upon the good Escape of the Jews in Babylon , many turned to their Religion ; and the Scriptures shew to us several Examples , Esther 8. 17. Acts 2. 10. Mat. 23. 15. yea , the Pharisees took Pride in converting others to Judaism ; so that these Prophecies did not only imply a general Conversion of the Gentiles simply , so as to exclude the Particular in the mean Time. Therefore as the Prophesies aforesaid had a double Meaning , so also they had a double Accomplishment , the one in the material Temple under the Law , during which Dispensation , he that blessed himself in the Earth , should bless himself in the God of Truth ; and he that did swear in the Earth , should swear by the God of Truth ; under which Dispensation there was also an Altar , Sacrifices and Oblations , &c. The other in the spiritual Temple , the Church under the Gospel , under which the true Worshippers do worship the Father in Spirit and Truth , John 4. 22. By praising God in the Spirit , and confessing unto his Name , believing in Christ Jesus , & witnessing the Truth according to Christ's Command , let your Yea be Yea , and Nay Nay ; for when these Prophecies were given sorth , the Gospel-Worship was not then fully revealed ; see 1 Pet. 11 , 12. And therefore as the Prophecies had Relation to the Time before Christ's Sufferings , th●y had then Relation to the Worship which was then required and practised under the Law ; but when the Law was changed , there was then also a Change of those External Rites and Shadowy Things , viz. Cursing , Swearing , Altars , Sacrifices , Oblations , &c. which were not of the Essence and Substance of the true Worship of God , although the true Worship of God changed not ; and it is evident Dan. 9. 26. 27 , 28 where it is said , That the Messiah shall confirm the Covenant with many for one Week , and in the midst of the Week he shall cause the Sacrifices and the Oblations to cease ; for in Christ all Signs had their Accomplishment ; for the Apostle saith , Signs are not for them that believe , but for them that believe not , 1 Cor. ●4 . 22. So that J. S. from these Prophecies might as well conclude , that Christians in Gospel-times ought to have Altars , offer Sacrifices and Oblations , as the Jews had and did under the Law , as that Christians may lawfully swear ; but Christians in Christ Jesus do believe and know , that those Sacrifices in which there is a Remembrance again of Sins , the Lord under the New Testament hath not required , and that in Burnt-Offerings and Sacrifices for Sia the Lord hath no Pleasure ; for all those ca●nal Ordinances were imposed ( as saith the Apostle ) only until the Time of Reformation ; see Heb. 9. 10. Heb. 10. 3 , 4 , &c. So that we having a positive Command from Jesus Christ , viz. swear not at all , &c , Mat. ● . 34. and that from the Mouth of two or three Witnesses every Word is to be established ; and there being no Command from Jesus Christ , the Mediator of the New Testament , who is the Christians only Law giver , Law-maker and Prince , in Matters of Faith and Worship , we are not bound as Christians to the Observation of any Command that comes either from Moses or any other , that is not our Law-maker and Master ; and it is observable , that one of the most solemn Laws contained in the two Tables , viz. that which ordained the seaventh Day to be kept Holy Day , unto which is adjoyned an unchangeable Reason , namely , because God rested that Day , when he had made the visible World ; yet this Law is annulled and abrogated amongst all Christians , even from the Beginning of Christianity , for Want of Ratification of it from our Lord and Master Jesus Christ , who is our Law-maker and Prince : And therefore Christians in Christ Jesus , and in the Faith of him , having no Command or Example from Christ to swear in any case , I do conclude , that Swearing in the Time of the Gospel is no Evidence of the Conversion of 〈◊〉 People unto God , neither is Swearing by the Lord of Hosts that pure Language and undefiled Religion , which was at the first revealed unto Adam in Paradice ; for it is evident , that Swearing hath defiled many , but pure Religion and true Witness-bearing never did defile any : But how should a better Account of divine Mysteries be expected from J. S. that knows so little of them , as his Writings do plainly shew : And now I proceed to his 5th and last Argument in the first Section of his said Book . Arg. 5. That the holyest Christian may lawfully and laudably do that , which by the Spirit of Christ , that spoke in the Prophets , hath made the doing thereof in Gospel-Times the Condition of God's accepting them for his People : But the Spirit of Christ ( saith J. S. ) in the Prophets hath made Mens learning to swear by his Name such a Condition , as upon the fulfilling thereof , he will number Men among his Disciples , account them his People that do , and root out and utterly destroy them that do not learn to swear by his Name ; Therefore ( saith J. S. ) the holyest Christian may lawfully swear by God's Name : And for Proof of his said Assertion he quotes Jer. 12. 16. And it shall come to pass , that if they will diligently learn the Wayes of my People , to swear by my Name , the Lord liveth , as they taught my People to swear by Baal , then shall they be built in the midst of my People ; but if they will not obey , I will utterly pluck up and destroy that Nation , saith the Lor● : And J. S. further saith , That this Prophecy relates to the Time of the Gospel , for it is directed to the Gentiles . To which for Answer I say , That the Lord under the first Testament , when the Church multiplyed unto a Nation , and by continuance among the Idolatrous Egyptians , grew corrupt in Religion and Manners , the Lord instituted divers and sundry carnal Rites and Ceremonies , which were Shadows of good Things then to come , to continue until the Time of Reformation , Heb. 9. 1. to ver . 1● . And amongst others an Oath or Swearing was added to Witness-bearing , which they had transgressed , as it 's written , The Law was added because of Transgression , until the Seed cam , Gal. 3. 19. And therefore during the first Testament , in which Time this Prophecy was given forth , the VVorship of God being then accompanyed with those carnal Rites , was by those carnal Rites often called , not that Swearing or any other carnal Rite of themselves were the Worship of God , but as they were joyned and accompanyed with that which was the Worship of God , or to that in and by which God was purely worshipped , before those carnal Rites were added for a Time only ; for it 's evident , that before the Fall the Lord was purely worshipped without the Use of any carnal Rite or Figure ; and therefore although Swearing be only mentioned in that Prophecy , yet it was but so mentioned or put for an Example , and not so to be understood , as that Swearing , being of it self but a carnal Rite or Command , did include or exclude all other Acts of the Worship of God , or that by Swearing only , without the observing the essential Part or Acts of God's Worship , the Lord would account the Gentile-Converts for his People , and number them amongst his Disciples ; which Thing being rightly considered , will make Way for the better Understanding of those Prophecies before mentioned ; and the Time being considered when they were given forth , and the Occasion of giving them forth , will much conduce to the Discovery of the Mind of the Lord concerning the fulfilling of them : Now it 's evident from Jer. 12. 16. that Swearing by the Lord was not all that was intended by the Lord for the Gentiles to obey him in , but is only put for an Example or an Instance , as is implyed in the Words going before , viz. If they will diligently learn the Wayes of my People ; for the Wayes and Worship of God's People then was not Swearing only ; for the Lord had given his People Israel many other Precepts , unto all which he had required their Obedience , as well as Swearing by his Name , which was but required in some Cases only , and not generally in all Cases , and at all Times , as the essential Worship of God was ; so that Swearing by the Name of the Lord was not the only Condition . as upon fu●filling thereof , the Lord would number them amongst his People ; and it doth also appear by that Part of the Promise annexed to the Performance of the Condition , viz. Then shall they be built in the midst of my People ; what People ? Answer , The People of the Jews after their Return out of Egypt and Babylon , where they ( when the Prophecy was given forth ) were Captives : And it is also evident from Jer. 12. & Zach. 2. 11 , 12. That this Prophecy was given forth by VVay of Consolation to the afflicted Estate of the Jews , and that upon a three-fold Consideration , viz. 1. In that the Lord promised to bring them out of their Captivity . 2. In that he promised his special Presence and Abode with them , Zech. 2. 10. And 3. In that many Forreiners of other Nations round about should be won over to joyn with them , Zech. 2. 11. And many Nations shall be joyned unto the Lord in that Day ; In what Day ? Answer , Doubtless in that Day when the Lord should return them out of their Captivity , and that they had rebuilded the Temple , and that all Things were established until Christ's Death ; for the Text speaks not simply of the Nations , but many Nations , not implying a general Conversion of the Gentiles ; for if it should be understood only of the general Conversion of the Gentiles ( as J. S. supposeth ) to the Gospel , then how could this make for the present Comfort of the Jews , who were alwayes stiff in the Maintenance of Moses's Rites and Ceremonies ; all which ( as well as Swearing ) with the Temple and State of the Jews , were to be taken away by Christ at the general Conversion of the Gentiles ; for ( as before hath been said ) it is evident , that before the coming of the Messiah , there was an Association of many Gentiles unto the Church of the Jews , as may appear in my Answer to the fourth Argument : So that this Prophecy did not only ( if at all ) relate to the general Conversion of the Gentiles in Gospel Times , so as to exclude the Particular in the mean Time ; for the Prophecy relating to the present Comfort of the Jews , must have Relation to the material Temple , according to God's Promise , Zech 2. 10. &c. That they should have Aid in the building of the material Temple from Strangers afar of , partly by the Gentiles that were Converts , and joyned with the Jews in their Religion , and partly by their Brethren that resided in Babylon ; for it 's said , Zech. 2. 11 , 12. That many Nations shall be joyned to the Lord in that Day , and shall be the Lord's People , and that the Lord would dwell in the midst of them , and the Lord shall inherit Judah his Portion in the Holy Land , and shall chuse Jerusalem again ; which was accomplished , at the least in Part , when the material Temple was rebuilded , and the City of Jerusalem ; and if the Prophecy had any Relation to the spiritual Temple , the Church under the Gospel , when all both near and far off , both Jew and Gentile came together , as living Stones to build the Temple , whereof Christ was the Foundation , and his Ordinances were the VVorship then , and so far forth the Prophecy must have Relation unto Gospel-Ordinances , and not to Swearing or any other carnal Rite , which were but Shadows of the good Things that then were to come , which being come , the carnal Ordinances and Rites were by God's Ordination to cease : So that notwithstanding J. S's Affirmation aforesaid , it both was and is not only possible , but reasonable , that this Prophecy should have Relation to the Time before Christ's Death , in Reference to the Accomplishment thereof , as aforesaid , there being , as it is said , 500 Years between the Return of the Jews out of Babylon after the Captivity , and the Death of Christ ; for it 's written , The Lord was never slack in performing his Promises , in no Age leaving himself without Witness : And therefore although Swearing by the Name of God was mentioned , it being then a carnal Ordinance or Rite , annexed to the VVorship of God under the first Testament , until the Time of Reformation , by VVay of Example , not that the whole VVorship of God , under the first Testament , consisted in Swearing , but is there put only for an Example , the rest of the VVorship and Service of the Lord under that Testament being intended , yet it doth not follow , that Swearing or any other carnal Ordinance was to be in Gospel-Times only , or any Condition , by the observing or performing of which the Gentiles were to be ingrafted into Christ ; for the Law being changed , there was also a Change of those Conditions required by the Law ; for the Law gave Life upon Condition of perfect Obedience in all Things ; the Gospel gives Life upon Condition of Repentance and believing in Christ Jesus , who saith , Swear not at all , &c. And therefore J S. his affirming ( That except Swearing be added to the Worship of God under the Gospel , all other Wayes of confessing and worshipping the true God , all other Acts of Invocation of God , are not serious enough to put People in a Capacity of finding Acceptance with the Lord , or accepting of them as sincere Disciples , or ingrafting them into the Evangelical Church ) which his Affirmation is so contrary to the Doctrine of Christ and of his Apostles and Ministers , as that I do believe , that J. S. is the first that ever adventured upon such an erroneous assertion ; for it is manifest , that neither Christ Jesus or any of his Apostles or any Ministers of the Gospel of Christ , ever taught or preached any such Doctrine ; but on the contrary taught and preached Faith and Repentance as the only condition under the Gospel to put people in a capacity of finding acceptance with the Lord , and being saved , as may appear from these Scriptures following with many others , viz. Mark 1. 14 , 15. where it is said , that Jesus came to Galilee preaching the Gospel of the Kingdom of God , and said , the time is fulfilled , and the Kingdom of God is at hand , repent and believe the Gospel , and John 8. 24. Christ said unto the Jews ( who doutless were Swearers ) except that ye believe that I am he , ye shall dye in your Sins ; and Joh. 3. 15 , 16. I'ts said that whosoever believeth in Christ shall not perish but have Eternal Life ; for God so loved the world , that he gave his only begotten Son that whosoever believeth in him should not perish but have Everlasting Life . And Paul and Silas said to the Goaler ( who asked them , saying , Sirs what shall I do to be saved ) believe on the Lord Jesus Christ and thou shalt be saved and all thine house , Acts 16. 30 , 31. See Rom. 10. 9 , to ver . 14. and Acts 13. 38 , 39. Paul said , Be it known unto you Men and Brethren , that through this Man is preached unto you the Forgiveness of Sins , and by him all that believe are justified from all Things , from which ye could not be justified by the Law of Moses . By which Scripture it is evident , that although the Gentiles that joyned themselves unto the Jews Religion before Christ's Death , could not be exempted from Swearing ( in such Cases where Swearing was required by the Law of Moses ) yet after Christ was come in the Flesh , and had given forth that Command , Swear not at all , &c. not only the Gentiles , but the Jews also that believed in Christ , were by Christ Jesus , the Mediator of the New Testament , freed from all Swearing , and from all other carnal Rites and Commands required by the Law of Moses they were freed after Christ's Death : Now these Scriptures being true , it is evident , that Swearing by the Name of the Lord is no Condition under the Gospel , upon the Performance whereof any People , either Jew or Gentile , were admitted or retained as Members of the Church of Christ under the Gospel : And therefore the not learning to swear by the Name of God , or refusing to swear at all , doth not all render People under the Gospel obnoxious to the Dint of God's fearful Doom , as J. S. hath presumptuously and erroneously asserted : And now having answered the Subject Matter in Reference to Swearing contained in J. S. his five Arguments aforesaid . I do conclude , That Oathes are no Gospel-Ordinances , and that therefore Christians in Christ Jesus , and in the Faith of him , are not oblieged in Witness-bearing now in Gospel Times , by or from any Command or Example in the Old Testament to swear at all , and that Christ being their only Law-maker and great Prophet , whom to hear and obey in all Things , God the Father hath commanded all Men without Respect of Persons ; it doth follow , that all Christ's Disciples ought to obey his Command , Mat. 5. 34. &c. But I say unto you , swear not at all , &c. And I do further say , that all that hear the Voice of Christ , and have his Word abiding in them , do witness Acceptance in him , Ephes. 1. 6. without Oath or Swearing . And all they that are in him that is true , they according to the Example of the holy Men of God in all Ages , and according to the Example of the Apostle Paul ( in Matters of great Concern ) in Witness-bearing do and may call God to witness , or appeal to the Witness of God , who searcheth and knows all Hearts , concerning the Truth of their Testimony , that so by the Mouth of two or three Witnesses every Word may be established , according to Christ's Command , Mat. 18 16. which Appeal to the Witness of God simply of it self , without the Addition of somewhat more , neither was nor is either any Legal Oath or Swearing , which somewhat more being added to Witness-bearing , is that which doth give unto it the Denomination of an Oath or Swearing , as may appear from the Examples before-mentioned , and as the daily Practice in the Courts of Judicature do prove : So that if a true Difference were put by Men ( as the Spirit of the Lord doth put a Difference ) between Matters and Things that do differ , the Scriptures of the Old and New Testament do agree ; but when and where Matters and Things that do differ ( as Swearing and Witness bearing do differ ) are confounded together , as J. S. hath confounded Swearing and Witness bearing , as if no Witness-bearing could be without an Oath or Swearing ; and the old carnal Rites and Ordinances , which were temporary , he hath confounded with the Ordinances and Worship of God under the New-Testament , which are spiritual and eternal : And therefore , and for that J. S. hath asserted Doctrines and Conclusions contrary to the Doctrine of Christ and his Apostles and Ministers of the New Testament , his Doctrines and Conclusions are to be rejected by all Christ's Disciples ; and the Doctrines and Commands of Christ and his Apostles and Ministers are to be received and obeyed . And as for the Matters contained in the second Section of his said Book , they are fully answer'd in my former Testmiony concerning Oathes and Swearing , &c. printed in the Year 1668. and also in a Book . entituled , The Case of the Qnakers concerning Oathes defended as Evangelical , &c. printed in this present Year 1674. And as for the Matters contained in J. S's third Section of his Book aforesaid , they are also fully answer'd in the said Book , printed 1674. Written forth in the 7th Moneth , 1674. Ger. Benson . THE END .