Supplementum sublatum Iohn Tombes, his Supplement, or Second book about swearing disproved and made void and his abusing the Scripture plainly manifested : against which the truth of Christ's words is vindicated and maintained / in a few words briefly returned to him from Richard Hubberthorne and Samuel Fisher. Hubberthorn, Richard, 1628-1662. 1661 Approx. 16 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A44847 Wing H3236 ESTC R28706 10745477 ocm 10745477 45615 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 . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44847) Transcribed from: (Early English Books Online ; image set 45615) Images scanned from microfilm: (Early English books, 1641-1700 ; 1405:6) Supplementum sublatum Iohn Tombes, his Supplement, or Second book about swearing disproved and made void and his abusing the Scripture plainly manifested : against which the truth of Christ's words is vindicated and maintained / in a few words briefly returned to him from Richard Hubberthorne and Samuel Fisher. Hubberthorn, Richard, 1628-1662. Fisher, Samuel, 1605-1665. Tombes, John, 1603?-1676. Supplement to the serious consideration of the oath of the Kings supremacy. 6 p. Printed for Robert Wilson, London : 1661. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Doctrines. Oaths. Loyalty oaths. 2003-06 TCP Assigned for keying and markup 2003-06 Aptara Keyed and coded from ProQuest page images 2005-03 Melanie Sanders Sampled and proofread 2005-03 Melanie Sanders Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion Supplementum Sublatum : Iohn Tombes HIS SUPPLEMENT Or , Second Book About Swearing , Disproved , and made Void ; and his abusing the Scripture plainly manifested . Against which the Truth of Christ's words is vindicated and maintained . In a few words briefly returned to him From Richard Hubberthorne , And Samuel Fisher. LONDON , Printed for Robert Wilson , at the Signe of the Black Spread-Eagle and Wind-mill in Martins le Grand , 1661. Supplementum Sublatum , John Tombes his Supplement , or second Book about Swearing disproved . JOhn Tombes , thy first part of speech in proof of the Lawfulness of Swearing , being ( it seems ) such an Adjective as could not well stand by it self against such as have answered it , without the supply of some other words to be joyned with it , thou hast added another part of speech , ( for even this also is but a part of what thou sayst thou yet intendest to make upon that subject ) as a little Supplement ( so thou cal'st it ) to supply the defects of the former , which thou confessest did want framing , method , and matter . But when thou again reviewest this thy last Supplement , it will need little more condemnation than the words of thy own mouth . Therefore we shall say a little to thee , lest thou be wise in thy own conceit , if thou be unanswered altogether ; and yet but a little , lest we should seem to be like thy self , in multiplying words without method and matter . The substance of thy book being answered already in a book called One Antidote more against Swearing , we shall speak to some passages in it relating to our selves . As first , Thou sayst page 5. that the using of these speeches , God knows , or I affirm before God , or God is our witness , or This we say in the presence of him that shall judge the quick and the dead ; as an appeal to God's contestation , is plain swearing ; and that Sam. Fisher swears in his book entituled The Rusticks Alarm to the Rabbies , p. 48. 61. in saying , God knows , I affirm here before God and all men ; and so while we speak against all swearing , we practise some swearing . Reply , It is made plain in that book entituled One Antidote more against swearing , that these are no oaths , and here again , that if they were oaths , it being very frequent with Paul ( as Hen. Den saith ) to use them , then that Apostle ( whom ye justifie therein ) uncalled to it , by or before a Magistrate , ( which is the only swearing now disputed for ) did swear as frequently , commonly , ordinarily in his communications with the Saints & Churches , ( among whom his credit was so good , that his word might at any time be taken without an oath ) and consequently as unnecessarily as other men , which do use frequent , ordinary , and unnecessary swearing , which both J. Tombes , Hen. Den , and Jer. Ives do unanimously diallow ; and so ye are guilty of egregious partiality , condemning in some the things which ye allow in others . Mor●over , if those be Oaths , how is it that the Judges and Jus●ces in Sessions will not own them as so , and set free those prisoners when they offer to say G●d knows , God is witness , &c. that we intend no other but good , peaceableness , faithfulness and truth to the King , and all men , & c ? Surely the Magistrates in England do not believe the Priests doctrine , for if they did , they would practise it ; so that we may conclude , That they do but beat the Ayr , and spend their strength for nought , when both Magistrates and people will neither believe nor practise that for truth , which their Priests deliver for doctrine . And whereas J. Tombes saith in p. 5. That those Baptists of Maidstone have offered an Engagement taken before some Justice of the Peace in a solemn manner , with calling God to witness to the truth of what they say , and that they do offer to swear , and take an oath . Reply . Herein he hath condemned the Judges at Maidstone , either to be ignorant of an Oath , or else to proceed in unjust judgement against them ; seeing the Judges required nothing of them but an Oath , and they offered an Oath , and yet they would not receive it ; so that instead of condemning the prisoners because they cannot swear , he hath condemned the Judges , for not knowing , or at least not owning an Oath when it was offered them : and so contrary unto right Rule and Justice , keeping them still in prison for not swearing , who offered willingly to swear ( as he saith ) so that it appears that the Judges do no more agree with J. Tombes's judgement that that was an Oath , then the Quakers do ; But what strange Doctrine ( or rather confusion ) is this in J. Tombes , to accuse the Quakers because they will not swear , and yet say that they do swear fully and plainly ? And yet the Judges , Mayors , and Magistrates will not take it : So that by J. Tombes's book , and the rest that have been written for swearing , the Quakers are found guiltless , and the Magistrates only are to be blamed and reproved , because they will not accept of an Oath , when it is offered to be given by those of whom they require it . But again secondly , If to say , God knows , or God is witness , as an appeal to Gods contestation , be swearing by God , then to say such a man knows , or such a man is witness to the truth of what I say , ●s an appeal to that man's contestation , is a swearing by that man ; which ( Absit absurdum hoc nigro carbone no tandum ) if these Baptists J. T. H. D. Jer. Ives , or any others shall say it is , We shall say they are not yet so wise as they will be , when they once come with the Quakers to own the truth , which they now deny . Again , Jo. Tombes saith , That Christ is no where called the Oath of God. Reply . In the same sence , and place , in which he is called the Covenant of God , as Isa. 55. 5. he is called the Oath of God ; for God's Covenant is his Oath , which he swore Luke 1. 72 , 73. Again , J. T. saith , That there is no instance given by Sam. Fisher of any place where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in a more moderate sence then to bind by Oath . Reply ▪ What needed one to be given by S. F. when thou gavest one thy self ? viz. 1 Thess. 5. 27. which is translated ( truly enough ) I charge you by the Lord ; which is no more but I will , require , or command you , in God's sight , presence , or such like ; which thou falsly saist is a charging or requiring one to swear by the Lord. Or secondly , What need any more instance be given then thou hast given thy self , who confessest it over again in thy Supplement , p. 8 , 9. more plainly then in thy former ? confessing to thy further confutation , that these three places , viz 1 Thess. 5. 27. 1 Tim. 6. 13. 2 Tim. 4. 1. are alike charges , and that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used 1 Tim. 6. 13. is only to command , or enjoyn , and doth not include an oath , or swearing ; and that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used 2 Tim. 4. 1. signifies no more then I witness before God ; so that as it was told thee before , it is most evident , that Paul at that distance wherein he was from them when he wrote to the Thessalonians and Timothy , either did not charge them to take an Oath , or if he did , they did not take it , nor swear to him ; unless we shall suppose they swore to some other that stood present as Paul's proxy , by word of mouth to exact it of them ; which absurdity is more fit to be exploded then supposed . Again , Thou sayst p. 10. That S. F. shews no instance where in with an Accusative case is a particle of affirming without swearing , and till he doth , it necessarily is a particle of swearing . Reply . No , not necessarily ; for whether with or without an accusative case , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soundeth out no more then some strong asseveration of a thing , as with verily , truly , indeed , or such like ; and differs little more from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek ( with is yea in English ) then the English yea , and yea verily do differ from each other ; witness the Latine adverb nae , with ae dipthong , derived ( as is to be seen in the Latine Dictionaries ) of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek , with eta or long e , which is englished no otherwise then by truly , verily , in very deed , or such like ; and the very Accidence it self makes it a particle of affirming only , and not of swearing . And however J. Tombes saith , that Grammarians make the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a particle of swearing , yet the Lexicographers make it as well a particle of affirming only , without swearing , as in that place 1 Cor. 15. it being evident enough , that Paul in that place did not swear , when he saith , I protest by your rejoycing , &c. for to swear by any thing but God , is by all judged to be unlawful . But I. Tombes replies thus ; That Paul sware by God even in those expressions an Oath ( saith he ) of Oppignoration , Pawning , or Execration , wishing therein the forfeiture of his own rejoycing in Christ Jesus , if it were not so as he said ; as when we say On my salvation it is so , &c. Reply . If this had been an Oath of Oppignoration ( as thou vainly cal'st it ) or pawning of his own part or share in Christ's joy , then he would have mentioned his own rejoycing in Christ Jesus only , and not that of the Corinthians also ; for what reason soever he had to with the forfeiture , or to pawn his own , yet he had neither right nor reason to wish the forfeiture of theirs , or to pawn the Corinthians part in the joy of Christ Jesus upon it , that it was so as he spake unto them ; no more then any of us have to wish evil to another man , or to pawn other mens salvation , or to wish another man damned , in case it be not true that we speak ; which is a thing altogether ungodly , unlawful , and unreasonable unto those that have the spirit of judgement and understanding . And so J. Tombes his pleading for swearing from such places , is only to be judged a fruit of ignorance of Christ's Doctrine , or rather enmity against it . But J. Tombessaith , that swearing is a moral commandment , and therefore lawful . Reply . If swearing be a commandment , and a duty to be continued , as the rest of the commandments are . Then it is to be performed as a duty and command continually , without any respect to the Magistrate's imposing or requiring of it ; for we are to love God with our whole heart , &c. without being required by the Magistrate , which is the first Commandment ; and we are to love our neighbour as our selves , being the second , in which all the other is included ; none of which respect are a command from man for the obedience of them . But again , I. Tombes falls from the command , and saith , his greatest argument and inducement to swear , is , because the denying of it hath caused , and is like to cause great persecution to those that hold the truth about Baptisme , and that they will be counted persons ▪ intolerable ; and also he saith , that by his preaching swearing lawful , he hath saved hundreds , yea thousands ( having brought them and their families by it to enjoy their liberty ) from ruine . Reply . So that it appears it is to save people from persecution , and spoiling of their goods , and to keep their outward liberty , that I. Tombes hath preached up swearing , and so it seems they have the reward of their obedience to his Doctrine already ; and upon this account , he , nor those that follow him , need never suffer persecution , if they will but alwayes deny the commands of Christ , as any outward power comes upon them to threaten them with suffering ; so that in the day of his tryal , we have no ground otherwise to believe , but that he will deny and break any of Christ's commands , ( and teach men so ) rather then suffer persecution , seeing he hath thus begun with this command of Christ , Swear not at all , which he would make of none effect by his tradition . Now seeing the Scripture saith , He that breaketh the least commandment , and teach men so , he shall be least ( or not at all ) in the Kingdom of God ; therefore all such are to be denyed , who make a trade of preaching , and when their Doctrines come to be tryed , they are found to be but the Ministers of sin , and to live by the sins of the people ; so that all people may consider and take notice , whether this be a sufficient ground or plea , either for preaching up , or believing swearing to be lawful , because thereby they may be freed from persecution ; which is the greatest hypocrisie that can be either preached or practised by those that profess to be religious . But the day is come which to some hath made , and to others is making all things manifest , and is declaring every man's work of what sort it is , that the deceivers folly may be made manifest unto all men , that from them the people may be brought into the doctrine and way of salvation , which is now freely held forth and published by the power , and in the demonstration of the Spirit of God , as they have freely received it ; not for filthy lucre , but of a ready minde ; for the earth hath been cumbred , and the land filled with such who have made a Trade of the Saints words , preaching them for filthy lucre sake , not freely , nor of a ready minde , but time-servers , having mens persons in admiration because of advantage , and for a piece of bread such men will transgress ; as it is evidently manifest . And whereas Jo. Tombes writes himself B. D. yet he is read among such as are truly wise , by the name of Blinde Divine , rather than Batchelor of Divinity ; who hath spent so much of his time in such vain Treatises , tending to nothing but to bring people out of the obedience to Christ's Doctrine , who saith , Swear not at all ; and having also confuted himself in his own words , there needs the less be said by others to make him manifest ; so for the further evidencing of the truth of those things unto people , and for ending of the Controversie between the Owners of Christ's Doctrine , and the Opposers of it ; we shall commend our selves , and our Testimony unto every man's Conscience in the sight of God ; that his witness may justifie the Truth , and clear it unto all men . THE END .