THE CASE OF SWEARING (AT ALL) DISCUSSED.  
WITH Several Objections answered, the Primitive Practices therein asserted out of several Ancient Authors; together with several Precedents out of the Book of Martyrs.  
The inconveniences that follows the present practice of swearing, which might easily be prevented, by a Law to punish, false witness-bearing, and lying, as well as other evils.  
ALSO, A Word to all People that are zealous for the Commands of CHRIST, recorded in the Scripture.  
By a friend of Truth and Righteousness, John Crook.  Because of Oaths the Land mourns. And for want of truth and righteousness in the Land, the innocent and uppright are made a prey. 
LONDON, Printed for Robert Wilson, at the sign of the Black-Spread-Eagle, and Windmill in martin's, near Aldersgate, 1660.   

The Case of swearing discussed.  
MAn was planted a Noble Vine, wholly a right seed, but he is turned into the degenerated plant of a strange Vine, more degenerate than the Ox or the Ass; he is fallen from the uprightness, sincerity, and simplicity, into the invention, subtlety, and fleshly wisdom, where he lies grovelling upon the earth, thinking by the multitude of his inventions, to recover himself, and to come to life again; but he is fenced out with a flaming Sword, so that to life he cannot come, but through death, which he seeks to avoid, by following the counsel of the Evil-One, who says (in this) as he did formerly to the woman, Thou shalt not surely die; though God had said, (as it is written) Of the tree of knowledge of good and evil, thou shalt not eat of it, for in the day thou eatest thereof, thou shalt surely die: And also that which the Apostle feared might come upon some of the Corinthians, is come upon all the world, viz. The Serpent that beguiled Eve, hath beguiled men and women in this age, through his subtlety, by corrupting their minds from the simplicity that is in Christ; and as the Deceiver then denied what God had spoken, and not only so, but also put his own meaning and exposition upon God's Command, that so he might accomplish his end; for said the Perverter then, God doth know that in the day thou eatest thereof, your eyes shall be opened, and ye shall be as Gods, knowing good and evil. And hath not the same Serpent beguiled the people of this age, from the naked simplicity, to hearken to the disguized subtlety and fleshly wisdom, not only to deny that Christ hath given out an absolute Command, that his followers should not swear at all, (by any Oath) but also as he did then, so he hath done since, and doth do now in this age, put his exposition and meaning to Christ's commands, in saying in some men, that it is not all swearing that is forbidden, but swearing in men's ordinary communication: This exposition, the subtlety in some men puts upon Christ's Command, whereupon the● conclude, that notwithstanding Christ's command not to swear at all, yet when any man is called before a Magistrate, if the Magistrate require it, he ought to swear, etc.  
To which it is said, Christ's own words at the 33 Verse of the fifth of Matthew, answers this objection, in these words: Again it hath been said in old time, Thou shalt not forswear thyself, but shalt perform to the Lord thy Oaths; but I say unto you, Swear not at all, etc. (Mark) Thou shalt not forswear thyself, etc. The Law in old time did not allow of swearing in their ordinary communication, and dealing, for that was taking God's Name in vain, Exodus 20.7. which was forbidden from the beginning, but in that case wherein they were allowed to swear, they were not to forswear themselves: But Christ Jesus the Son, by whom the Father speaks in these last times, (who is the end of the Law for righteousness) to all that believe in him, who is the truth and substance of all, says, Swea● not at all. (Mark) the truth says, swear not at all, for whatever is more than yea, and nay, comes of evil. Now if Christ, the Truth, had spoken no more in these words, Swear not at all, etc. then to forbid profane swearing (as they call it) or not swea●i●g in men's ordinary communication, what doth he forbidden ●ore than was forbidden in old time? seeing, as before is proved, that all profane swearing, which is a taking of God's Name in vain, or swearing in ordinary communication, or dealing, was forbidden from the beginning. And again, how doth this hold parallel with the rest of Christ's say and comparisons, viz. What was said in the old time by the Law, and is now said by himself, who is the sum and end of the Law for righteousness, etc. and whether they who thus reason, do not by their Traditions make Christ's Command of none effect? And do not all those that plead that the Saints ought and may swear, when they are called to it by a Magistrate, not onel● break Christ's Commands themselves, but teaches others so to do? whose portion may be read in Matthew 5▪ 19 and by their thus ●●asoning in their dark minds, make Christ to speak nothing further, nor fuller, than was spoken in old time, though in old time it was said, Thou shalt not forswear thyself but shalt perform unto the Lord thy Oaths, etc. But saith Christ, I say unto you, swear not at all: Now let all judge, who are not blinded, through gain or tradition, whether those that say the Saints ought to swear (when called to it as aforesaid) do not wholly make void these words, viz. Whatsoever is more than these cometh of evil; and so they being in the evil, are blinded, and hate the light that would let them see, and speak evil of it because it would reprove them, and being in darkness, they know not whither they go; but as saith the Prophet, ●say, 5 20. call ●arkness light, and light darkness, and good evil, a●d evil good. And it is further manifest to all that have an e●e to see, that Christ, the substance and the truth, in ended as he spoke, when he said, Swear not at all; which was to forbid all ●anner of swearing, without exception; because when Christ inten●ed an exception at the 32 Verse, he expressed it in these words: But I say unto you, Whosoever shall put awa● his ●ife, saving for the cause of Adultery. (Mark) saving for the cause of Adultery; Where Christ plainly expres●eth the exception: But for proud men to make exceptions, where Christ hath made none, is to set Self on the Throne. And again, at the 28 Verse the exception is expressed, viz. Whosoever shall look upon a woman, and lust after her. Mark) to lust after her, and is not lest to vain man to put his meaning to it.  
It is further objected by some, that by those of old time is meant the Expositors of the Law, who said, If men swear truth, that was no● evil, but only they were not to swear to that which was false, etc.  
To which it is answered, that this being an invention of the Objector, and no where so said in the Scripture of t●u●h, it needs no other answer then a denial, but the word in the Greek reads it thus, It was said to them of old time, thereby implying those to whom and by whom God spoke, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of't quis.  
But it is strongly ob●ected, That the Apostle in the Epistle to the Hebrews, allows of swearing before a Magistrate; as in Hebrews 6.16. in these words, For men verily swears by the greater, and an Oath for confirmation, is to them an end of all strife, etc.  
To which is replied, there the Apostle by a similitude makes it out to the Hebrews; how that God swore by himself, because he could not swear by a greater, to confirm the Promise, That by two immutable things, by which it was not possible for God to lie, that they might have strong consolation, who have fled for refuge to lay hold upon the hope set before them; and God being more abundantly willing to show to the Heirs of the promise the immutability of his Counsel, confirmed it by an Oath, which thing was used among men that lived in strife, to put an end to strife, they used an Oath, and they swore by the greater, an Oath for confirmation was to them an end of all strife, and because God could not swear by a greater, he swore by himself, and by the Oath of God is the promise confirmed to the righteous seed, that they might have strong consolation, no more to suffer strife, and fears, and doubts, to enter upon them; but that they all might witness in themselves, an end put to all strife and contention, etc. as truly and really in the inward man, by Christ Jesus, God's Oath, and Covenant, as an outward Oath used among men (that live in strife) was to them for confirmation the end of all strife: And in this case under the Law was an Oath required, Exodus 22.10. If a man deliver unto his neighbour an Ox, or an Ass, or a sheep, or any beast to keep, and it die, 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 neighbour's goods, and the Owner of it shall accept thereof, and he shall not make it good. (Mark) the Owner of the goods was to accept thereof, and he shall not make it good: so an Oath for confirmation was an end to the controversy, and in this old time under the Law, they were not to forswear themselves, but Christ says, Swear not at all, who is the end of the Law for Righteousness, etc. Now the Apostle never intended (by that which was used in old time, and among men that lived in strife, all which he brings in as a comparison and a fimilitude to confirm the promise, etc.) and not to encourage men to break Christ's Commands, who says, Swear not at all, nor to give any sort of men encouragement to walk contrary to the Apostles Doctrine, who said, Above all things my Brethren swear not, etc. Neither that they should take encouragement from his comparison to live in strife, because men that used swearing at all, did so; neither did the Apostle any more intent to lay a foundation for swearing, or for men to impose Oaths upon others, by his similitude of what was used among strifeful men, than he intended that the Ministers of Christ should bring a Heathen Poet to prove their Doctrine, because he says, Acts 17.28. As certain also of your own Poets have said, etc. And may it not be as justly concluded that Parents should take encouragement to correct their children after their own pleasure, because he says, Heb. 12.9.10. We have had Fathers of our flesh, who for a few days chastised us after their own pleasures, etc. And as honestly as it may or aught to be concluded, that the Apostle intended that men should either swear themselves at all, or compel others so to do. from these words, viz. For verily menswears by the greater, and an Oath for confirmation is to them an end of all strife. And further, is there any more ground given by the Apostle fo● the Saints to swear at all, by any Oath from the words , than there is ground from Christ's words to the Saints to exercise Lordship one over another, because he says, Mark 10.42. the Gentiles do so: Besides, did not those that used swearing, use it only in those cases where an Oath would put an end to all strifes? But is not Oaths imposed at this day where no strife is? Nay, are they not imposed for the beginning of strife? Let the righteous judge how far those that would be accouned Saints, are fallen, that they are short in their practices of those men that lived in strife in ages past.  
Again, to impose Oaths upon others from the Apostles words, is to make the Apostle a Transgressor; for he says, Galathians 2.18. If I build again the things that I destroyed, am I not a Transgressor? Now he condemned some among the Corinthians, for walking as men, 1 Cor. 3.3. For ye are yet carnal, whereas there is envying among you, division and strife; are you not carnal, and walk as men? (Mark) there was strife and division among them, and from thence he proves them carnal, and therefore they walk as men, which the Apostle condemns; whereas they should walk as became Saints, who are redeemed from among men, Revel. 14.14. out of envy, strife, and division, and are called unto love, righteousness, and peace, which all who walk as becomes Saints witness.  
Object. That an oath cannot be bad, because even God himself did often use swearing in Scripture etc.  
Answ. That it may become God alone to swear, because he alone is true, and cannot lie, but all men a●e liars, as says the Apostle; And the Lord hath sworn, and will not repent, Psa. 110.4. Let him then swear that cannot repent of his Oath, and he is not to be imitated in swearing by that man, who cannot imitate him in fulfilling.  
It is again objec●●● by some, that all proceed at Law depends upon swearing therefore they conclude that all men must swear, etc.  
Answ. That the foundation of the Law of England, and the present practice and proceed thereupon, do not agree; as may appea● by the●e instances following, viz. One main and principal foundation of the Law of England, is the Law of God; so says the Law-book, Doctor and Student, Chapter 2. page 4. in these words, There is a Law written in the heart of man, which is man created in the Image of God; and this Law is always good and righteous, stirring up the man to do the goo●, and abhor the evil; and therefore against this Law (says the book) Prescription, Statute, Custom, may not prevail; and if any be brought in against it, they be void, and against Justice. Now consider, according to your Law, how few proceed are according to Justice, and instead of being made void, as being against Justice, they are encouraged, and hath been.  
Again, it is the Law of England, 9 Hen. 3.29. That Right and justice should neither be sold, deferred, nor denie● to any man, etc. But let those that have to do at Courts, speak and bear witness, whether both denying and delaying, both of Law and Right, be not that which they meet withal, and for selling and buying of it, let the great and excessive Fees which some Lawyers take for pleading speak, who are in repute; and as the people say, if you can but retain such a man, you need not fear your Cause, etc.  
Again, it is the Law of England, that none should be put into Office upon suit, or for favour or affection, but upon desert; 12 Rich. 2.2. 5. Edw. 6.16. The first part of Cooks Institutes, page 2.34. A Law (says Cook) worthy to be written in letters of Gold. But how contrary to these Statutes the present practices are, let the righteous judge.  
Further, both by the Common-law, and Statute law, the Judges were not to hear the Plaintiffs Cause, if he first put not in security to answer his Adversaries damages, if he complained of him wrongfully, Mirror. page 64. 37 Edw. 3. 18. 38 Edw. 3. 9 And he that chargeth a man with any accusation, aught to put in Security to make good his accusation; and the Law hath previded a punishment for him, that makes not his accusation good; But how contrary the present practices and proceed of Courts are at this day, let the Causes that comes into them speak: Do not they issue out their Writs, grounded upon divers plain and notorious lies? As that they have sent to the Sheriff of Middlesex, (which they have not done) and that he hath returned, that the Party is not within his Liberty, (which he hath not done) but lies lurking in another County, (which is most commonly false, the man going up and down as at other times) and the Sheriff of Middlesex knowing nothing of it. Again, They say, they have taken Pledges to prosecute, viz; John Do, and Richard Roe, which is also a Deceit, and a Lie, those being common feigned names put into all Writs, and these Writs made up of so many lies, (being framed by any Clerk, and given forth in the chief Magistrates name) is borne witness to be the Chief Justice of England, is the ground and foundation of all proceed at Law; whereby the known Law of England, in Cases of Debt, men ought to be first summoned to appear to answer the Plaintiff before they be arrested; but how contrary the present proceed are, let all sober men judge.  
Again, the Law saves, Mirror. page 2. 49. It is an abuse of the Common-Law, to appear or answer by an Attorney: But the present practice is quite contrary; for they have, and do deny, to accept of a man's Appearance in person, although the words of their own Writs are so, In these words, So that we may have his body before us at our Court at Westminster, such a day, etc. And it is further evidenced, that the Appearing by an Attorney was first in favour, and in ease of the Subject, that so they might depute one for their ease; as in the book De Atturnati Faciendo; but now so is Justice and Judgement turned backward, that that which was for the ease of the people, is now made use of, to maintain a trade of deceit. It is written in Cooks Reports, in Richard Go freys Case, that Excessus in re qualibet, jure reprobatur communi; as excessive distresses, excessive aids, excessive amerciaments, are against the Common-Law. And how contrary the present practices is, let the proceed against the innocent people (called Quakers) bear witness in d vers Counties in England, who have been fined more than they have been worth, some it may be for not swearing, and others for not respecting of men's persons; but Precedents enough may be seen of their cruel Oppressions in this kind, in a book in Print, called, The Record of the sufferings for Tithes, and in most Prisons in England, examples of excessive cruelty may be found exercised upon poor innocent people, because they cannot submit to pay these excessive Fines imposed on them, contrary to any known Law, and the practices of Ages past; but such men fly to Custom, when no known Law can be found, and abuse the word Custom as many Justices do, and have done the word Discretion; neither of them warranting the practices of proud self-willed men, there being Customs that are evil, which ought to be abolished, as says the Law; and Cook in his Reports in Gatewards' Cause, says, Custom ought to be reasonable, Et excerta Causa rationab●li usitata; as Littleton says: and if every Custom should be a Law, because Judges calls them so, surely it may be said, that King and Bishops would have been still standing in England; and the word Discretion, is as much abused by corrupt men, they making it a Cloak to cover their deceitful Actings, when they have no Law to warrant their practices: But Discretion, as Cook says, is a knowledge or understanding to discern betwixt truth and falsehood, and between right and wrong, between shadows and substance, and between equity, and colourable glosses and pretences, and not to do according to our wills, and private affections; For, says he, Talis discretio, discessionem confundit, and hath been adjudged in the ●a●e of Commission of Suers, Discretion is to be bounded with Reason, Law, and Justice; and so the word Custom is abus●● 〈◊〉 urged by corrupt men, in opposition to the express Command of Christ, Who says, Swear not at all.  
By these Exam●les the honest-hearted may see, how contrary the p●e●en● practices of the Law is to the foundation of the Law; and to that which is good, being used lawfully, is become a dead thing, execution being the Life of the Law; and hereby the righteous, that it is not made for, is most hurt by it, and the Flatterer and Evil-doer encouraged; therefore their reasoning is not good, who say all men ought to swear, because of long time they have used to do so, and continue still to do so; therefore the question is not, what men do practise, but what men ought to practise, according to a true Rule, and Line. For we read not (that I remember) among all Israel's Laws, that any of their Officers were made by an Oath, as Judges, Rulers, Kings, or Priests, or Prophets, or required to swear, before they took the work or Office upon them: But we read, Deuter. 19.15. At the mouth of two, or at the mouth of three Witnesses, shall the matter be established. (Mark) the matter was to be established without swearing: For if they should have been first sworn, it would have been so written, it being a Command to Israel; and in the case of Life and Death, At the mouth of two or three Witnesses, shall he that is worthy of Death be put to Death; but at the mouth of one Witness he shall not be put to Death. In this case of Life and Death, no Oath was used that we read of, Deuter. 17.6. And if any false Witn ss did arise, he, and the party he witnessed against, was to stand before e the Lord, and before the Priest, and Judges which should be in those days, and the Judges were to make diligent inquisition, And if the Witness be a false Witness, and have testified falsely against his Brother, then shall ye ●o unto him, as he had thought to have done unto his Brother, so shall you put away the evil from among you, Deut. 1916, 17, 18. But no swearing is mentioned; and if any matter did arise too hard for them in judgement between blood and blood, between plea and plea, and stroke and stroke, being matters of controversy within their gate, they were not to swear men to find it out, neither were they to act presumptuously their own passion and wills, and then cover it, with saying they were Judges of the Law, and they judged it so, and many things being left to discretion; and therefore says wilful men, in the stoutness of they hearts, If we do what we cannot answer, take your course against us: And thus presumptuously do they act their own wills upon the innocent, but Israel was not to do so; but in cases too hard for them in judgement, they were to arise and go up to the place, which the Lo d God should choose, and they were to come to the Priest and Levite, and unto the Judges which should be in those days, and inquire, and they were to show the Sentence of Judgement, and they were to do according to the Sentence which they of the place, which the Lord should choose, should show therein; And thou shalt observe to do according to all that they shall inform thee, etc. And the man that will do presumptuously, and will not hearken to the Priests that stands up there, to minister before the Lord thy God or unto the Judges, even that man shall die, and thou shalt put away the evil from Israel, Deut. 17.8, 9, 10, 11, 12. This was God's Law to Israel, that the Presumptuous that would not wait upon the Lord to receive a Law where there was none, should be put to death.  
Was it an offence of old to act presumptuously? And is it not now a crime worthy to be taken notice of by the chief in power in these days? Or are there none that have done presumptuously? in casting innocent people into prison, when they have done no offence, nor broken no known Law, except it is become an offence to wait upon the Lord, and to pray unto him, for which cause, and none other, the innocent have been cast into prison by the presumptuous and self-willed men, who when they had no Law, have acted in their wills, contrary to ●●w; let su●h remember that by God's Law, they that would not wait upon the Lord for a Law, but would act presumptuously without a Law, were to be put to death.  
Objection. That by not swearing at all, we are to understand by any creature, and not by God the Creator, for they were commanded to swear by God, Thou shalt swear by the Lord; as in Deut. 10. etc.  
Answer. That according to Christ's own words, Swear not at all, without any exception, as before hath been proved, and is expounded in the large Bible in Quarto, in the Margin, on Matthew 5.37. in these words, Whatsoever you vouch, vouch it barely; and whatsoever you deny, deny it barely, without any more words; for whatsoever is more than these, comes of the Devil: And also in the sa●e book it is said, on James 5.12. That what you have to say, or affirm, speak or affirm it simply, and without any Oath, and that that you will deny, deny simply and flatly. And again, this Objection is more fully answered in Matthew 23.21, 22. Whosoever swears by the Temple, swears by it, and by him that dwells therein; and whosoever swears by heaven, swears by the Throne of God, and him that sits thereon: So that he that swears by the creature, shall not be exempted by the Creator from profaning his name; for now it is said, Swear not at all.  
Again, it is objected by the former Objectors, (who says all proceed at Law depends upon swearing) that if we should take every man's word, when they are called to give their testimony in all cases, it might be of dangerous consequence both to men's lives, liberties, and estates, etc.  
To which it is answered, That if the same Law, or a stricter, were made against lying, and bearing false witness, in all cases, as against men's swearing, false swearing, or forswearing themselves, and that Law t●ul and constantly executed, without respect of persons, it would then be of no more danger to believe a man's yea or nay to the questions that are asked him by the Magistrate, whatever they be, then if they had kissed the book, or used any other posture with the hand, or spoken never so many words (his affirming or denying to the case in question, being his testimony) I say the truth of these men's testimonies may as easily, plainly, and fully be discerned, and punished, according to the Law in that case provided, if it be false as if the had used never so many words, or postures, as aforesaid; a d therefore men's lives, liberties, and estates, may every way be as well secured by a Law provided to punish lying and bearing false witness, as by any Law that is made, or can be made, to punish swearing, or false-swearing, so called. Again, as to the present state of things, because there is no Law in being, as some say, to punish lying, therefore we must swear, etc.  
What Law is there to force men to swear, or to punish those that swear falsely, or against their knowledge, to their Answers to Bills in Chancery and Chequor? And is it not common and ordinary for men so to do? If there be a Law, why is it not put in execution? or doth Custom make swearing falsely (and against a man's knowledge) no offence; and a man's speaking truly, without swearing, an offence punishable with imprisonment? Who hath given this authority to Custom? Let Equity answer: But of this more may be spoken afterward in its place.  
Objection. That an Oath is a solemn thing, and that when people are called before a Magistrate to swear, there is an awe upon them; and therefore those that are wicked, and Liars, etc. are afraid to forswear themselves, when called before a Magistrate.  
This Objection is for what answered in the preceding Objection: But further it is answered, That the fear upon People when they come to swear, is either the fear of God, which is good, or some other fear which is evil, as the fear of man only, and his punishment; this last fear is not to be feared by those that fear the Lord; Fear ye not their fear, but fear him that can destroy both soul a●d bo●y; and this fear is pure, and keeps the heart clean, whereby ●od is seen, and deceit and guile is kept out, a ditruth is spoken in all cases; and he that abides in the fear of the Lord, stands in awe, and sins nor, and is kept not only from wearing, but lying also: but he that only fears man, and his punishment, when he comes to know and understand that there is as great or greater punishment to be inflicted upon him for his lying, as for his false swearing, or forswearing himself, or bearing false witness; then he also will stand in as much fear of a Lie, as of an Oath; (or th●t which is called so) besides, it is commonly seen by experience, that those who care not what they speak, matters not much what they swear, if so be they can but keep from the punishment of the Law; but it is not so with the Righteous, for the fear of the Lord makes them sober and solid, and their words to be few and savoury, seasoned with truth; but those that fear man, and his displeasure and punishment only, when they know the same Law to be in force again lying, as against swearing, or swearing falsely, they will then be as solemn, and as afraid to lie, as now to forswear themselves.  
It is objected by others, who say the Scripture is their rule, that the holy men in old time did swear, as we may read under the Law, as Abraham swore, and David, and Solomon: to all which it is said, Christ is the end of the Law; and he who is the Oath of God, by whom God speaks in these last days, says, Swear not at all; and he that is greater than Solomon, whose day Abraham saw; but he himself is now come, and says, Swear not at all; and he who is David's Lord says, Swear not at all, who is the end of the Prophets, the everlasting Highpriest and Covenant of God, the sum and substance of all the things, the Law was but a shadow of; Who is the Truth, the Life, and the Way to the Father, and teaches all his followers to speak truth to their neighbour, and to walk in the truth, (which makes free from swearing at all) notwithstanding the traditions of their Fathers in the flesh, or the practices of strifeful men; for by Christ the Truth, they are taught to speak truth, and not to fear them that can but kill the body, but to fear him that can cast both soul and body into hell, which fear he hath placed in their hearts, that they might not departed from him, but abide in his Doctrine, which says, Swear not all.  
It is further objected by some, that the Angel swore in the Revelations, and that Paul swore, as may be read in his Epistles, in saying, I protest before God; and in often saying, I call the Lord God to Witness, which is said to be an Oath, etc.  
To the first that the Angel swore, it is said, Let all the Angels worship him, Who hath said, Swear not at all. And to that that Paul protested before God, it is the intrusion of the Translator, it being neither in the Greek Copies, nor Latin, nor some English Copies.  
To the second, That he calls God to Witness, that is no Oath, but only an earnest attestation, an Oath being that whereby by something is sworn by, (as Israel was to swear by the Name of the Lord) and calling God to witness, or saying, God is my Witness, is no more than to say, I speak in God's presence, or before him who knows the hearts and thoughts of all men, and is no formal Oath (as it is called, or commonly used in opposition to a plain and earnest expression of a man's mind.)  
Again, it is objected, that not to swear at all is only Evangelical counsel, and not an absolute prohibition of all swearing in all cases, though it be said, Swear not at all; so it is said, Thou shalt not kill, and yet in some cases it is lawful to kill.  
Answer. That forbidding to swear at all, is not where in Scripture called Evangelical Counsel; but such an Absolute and Positive Command, and backed with the Apostles Doctrine, that I know not any Command fuller in the Scripture of truth: And whereas it is said, That to kill, is a prohibition, and yet in some cases allowable yet it is not where so said of swearing, (in the New Testament, or) since the time of its prohibition, that it is lawful in any case to swear; neither was it practised in the first ages of the true Church, as may appear hereafter in its proper place, under the head of Precedents of them who denied swearing; and though it be lawful in some cases to kill, (though it be said, Thou shalt not kill) yet ●t is not where said, it is lawful to swear in any case, as aforesaid, but on the contrary, Woe be unto them that brings a Christian to such a necessity, that he must swear, as woe attends them that necessitates a Christian to kill.   

Now follows several Precedents, or Examples, both out of Holy W●it, and Ancient Authors of the best repute among them that are called learned.  
FIrst, in the Scripture of truth in the Old Testament, where in the several cases wherein swearing was used, is recorded; as Gen. 24.3. Exod. 22.11. Numb. 5.21. Levit. 19.12. Deuter. 6.13. and 10.20. Jeremy 12.16. Amos 8.14. Zepha. 1.5. (these being the particular cases and occasions wherein swea●ing is mentioned) where the Reader may observe at his leisure the cases in which swearing is used, and the ground, and cause, and end of it; but neither was the Judges, nor Rulers, nor Prophets, nor Priests, nor Kings, nor any other Officer that we read of, constituted or made by an oath, as necessary to let him into his work, or office, or place, or employment, or that without which he could not so officiate, or be employed; but on the contrary, an oath was not so much as tendered to them, or required at their hands; neither in the greatest accidents or cases that fell out in Israel, was it to be determined by those which were sworn, or took an oath, except before excepted in the case of goods committed to his Neighbour to keep, etc. Exodus 22.11. and the woman in case of Adultery, Numb. 5.21. who was to purge herself by an oath, and so was determined by a signal and eminent judgement upon her: but in all other cases, as in particular, between stroke and stroke, and plea and plea; and in cases of greatest moment, as of life and death, they were all to be determined without an oath, and the false witness on either side was to be punished, according to the appointment of the Law: And in the New Testament, by Christ (the great Prophet and Highpriest of our profession) it is so fully and absolutely forbidden, and bound up with this word, Not at all, that nothing is plainer either in the Old or New Testament, and this continued in, and preached by his Apostles particularly by James, who gives this the pre-eminence, in a peculiar manner, above all other things, that those whom he wrote to should be careful to keep and observe, saying, Above all things my Brethren swear not; neither by Heaven nor Earth, nor any other oath. (which is an absolute negative exclusion of all swearing in all cases.) And Eusebius, an Ancient Writer of no mean esteem among the learned, writes in his sixth book, Chapter 4 page 98. about the year 200. that Basilides, a Soldier, unto wh●m the Virgin Potamioena was committed, as one appointed for Martyrdom: But not long after, the same Basilides being required by his fellow-soldiers to swear upon some occasion (that fell out) affirmed plainly, it was not lawful for him to swear, for he said he was a Christian, and that he would in very deed protest the same; who afterward was beheaded as a Martyr: And of the Waldenses, of whom the first Book of Martyrs makes much mention, and are said by some immediately to succeed the Apostles, and were dispersed into most parts of the world, and to be the most ancient and true Protestants,, (as may be seen by what Fox records of them in the Book of Martyrs) and this they maintained among other things, that all manner of swearing was unlawful; as may appear by Parsons, Sanders, ●occius, and others; and by Bishop U●her (a late Writer, and a man reputed for learning) who hath by way of Apology for the Waldenses, in this case of swearing, seemed to justify them therein; as in his book De Success. Cap. 6. And the said Usher further says in his eighth Chap. (quoting some ancient Authors) that the Waldenses, as well as Anabaptists of late, did profess it to be no way lawful for a Christian to swear, upon any occasion; And Theophil●te upon Matthew 5.37. Says, that though in the time of the Old Law it was not eull to swear; but since the coming of Christ it is evil, as is Circumcision, and in sum, whatever is judaical, for it may become a Child to suck, but not a man.  
And further in the Book of Martyrs, 1 Voll. page 701. it is charged against William Thorp, in his Sermon that he preached at Shrewsbury, that it is not lawful to swear in any case: To which he answered, he denied to swear by a book, as being made up of creatures and quotes; chrysostom in these words, who blamed them greatly, who brought forth books to swear, whether they think a man to swear true or false, etc.  
The Archbishop and his Clarks scorned this saying of Thorp, and the Bishop menaced him with great punishment, except he left this opinion of swearing; to which Thorp answered, it was not his Opinion, but the opinion of Christ, and of Saint James, and of chrysostom, and of other divers Saints and Doctors: The Archbishop caused to be read this Homily of chrysostom, which the Clerk did accordingly, until he came to a Clause where chrysostom says, That it is sin to swear well, etc. And again in Fox, Voll. 1. pa. 527. in the Ploughman's prayer, in these words, Thou gavest us a Commandment in truth, in bidding us say yea, yea, nay, nay, and swear for nothing: Thou gavest us also a Commandment of meekness, and another of poorness; but Lord he that cleepeth himself thy Vicar on earth, hath both broken these Commandments, for he makes a Law to compel men to swear, and by his Law he teacheth, that a man to save his life, may forswear and lie; and so Lord, through comfort of him, and his Law, the people ne dreadeth not to swear, and to liven aught time to forswear them; Lord here is little truth, etc. Again, William Swinderby, an Article charged against him, that no man owns to swear for any thing, but simply without an Oath, to affirm or deny, and if he swears, he sins.  
And those that are conversant in our Law, (what was the practice in ancient time) where they testify that Oaths anciently were not called imprecations, but attestations: And by the Statute-Law, an Act of Parliament made 28 Hen. 8.7. in these words, it is said, No man, of what estate degree, or condition soever he be, hath power to dispense with God's Law, as all the Clergy of this Realm in the said Convocation, and most part of all the Universiteis of Christendom; and we also do affirm and think, etc. which makes void all Laws, and practices, and customs, that are contrary to Christ's Law, and the Apostles Doctrine, which says Swear not at all; and above all things, my Brethren, swear not, neither by heaven nor earth, nor any other Oath, etc. And to conclude this head, a lively Emblem we have this day practised in England, where it is practised, that those who are called Noblemen of England, are not put to their oaths (as it is said) in any case, but only their testimony is taken upon their words, affirming or denying upon their Honours: And is there nothing left among Christians in these our days, or the people of the Lord, that is as dear unto them, as an earthly great man's repute, and honour in the world is unto him? Blush for shame; and let it not be told in Gath, nor published in Askelon, that Christianity is grown out of repute, or that a true Christian may not be believed when he speaks in the presence and fear of the Lord, although at the same time, and in the same case, he shall be believed, that testifies only upon his earthly honour. And to this Courts Martial may not be an unfit precedent, who proceeds both to the trial and condemnation of persons without an Oath, (taken by those that sit as Judges) and that upon this ground also, because a Soldier is supposed to be so tender of his honour, that he will not impeach it by injuring another, or advantaging himself. So let all these things be put together, and what can be more clear, than that Oaths, or swearing men since the coming of Christ (before either they can be capable of office, or serving their Country, or their testimony be received in cases of difference before Courts of Judicature) is a Popish Institution, and hath no foundation or footing in the Scripture of truth, nor in the practice of the Primitive Christians; nor hath not been without a testimony against it, by some in all ages, even down to this day?   

Now follows the several inconveniences, that necessarily follow the imposition of Oaths which might be prevented, if swearing were not compelled.  
BEsides all that hath been said, do not these inconveniences and mischiefs necessarily follow the imposition of Oaths, or determining things by swearing? etc.  
Is not that which is called an Oath, (in many cases) once taken untraversable? As for instance, one man having sworn against another positively, is not he that is sworn against left without remedy? and do not those before whom the oath is taken (in some cases) take themselves concluded, and bound up by that oath, without any further examining witnesses on the other side? or at least if witnesses be examined, of what force is their testimony, one or two men having sworn positively the contrary? where often time the innocent are punished, and the guilty go free, and the Author of evil undiscovered: May it not be queried, Whether the Judge before whom the oath is taken, as aforesaid, be clear of the blood of the innocent, in this case, although or because a Law made in the will of man requires it, contrary to the Law of Christ? if he or they be clear, was not Queen Mary as clear of the blood of the Martyrs, upon the same account, she being a lawful Magistrate in that sense? etc.  
Again, is it not unequal and unjust, that all men (in some cases) should be punishable for swearing, (though ignorantly and unawares and yet no man (in other cases) to be punishable at all, though they swear against their own knowledge, and that wilfully to, and this to be ordinary and common, as in the answers to the Bills in Chancery and Chequer? Which Bills will not be received without an oath; and they that dare not swear in obedience to Christ's Command, hath been, and are imprisoned for contempt: so that he which departs from evil, makes himself a prey, and the keeping of Christ's Commands are become a contempt: Do not these things make the times perilous? (let the upright judge) when on the contrary, he ●●at swears to his answer, though never so false, and against his knowledge, and that to his own benefit (sometimes) and prejudice of another, yet these men go unpunished for their e●il, because they care not what they swear; and the other is punished by imprisonment, because the● fear an oath, and yet dare not but speak the truth in their answers: So one man is punished because he cannot swear at all, (though his answer be true) and another man goes free, (though his answer be safe) because he swears (although it ●e) to a lie, and that against his own knowledge, as many who are now in prison for contempt, (so called) which contempt is only because they cannot swear at all: So that in short, one man is punished when his answer is true, only because he dare not swear, another man escapeth whenas his answer is false, because he dare swear to a lie, (and the other dare not swear at all) as many prisons, Bills and Answers in Chancery and Chequor, may witness. Again, if a man swear to an Indictment, though never so false, yet it is commonly found upon that oath, when as the man sworn against, knows not of it; yet that man, which (it may be) both maliciously and knowingly swears against his neighbour to his hurt, (it is said) is not liable to be punished by the Statute of Perjury, which mischief might be prevented by Witnesses without swearing. Further, is not the way of determining of things by oath, not only injurious and unequal, but also attended with great and necessary inconveniencies and evils, both to those that command swearing, and to those that do swear, as to those that cannot swear at all for conscience sake?  
To those that command swearing, who do not only break Christ's Commands themselves, but commands others so to do; but also are they not guilty of the forswearing of others, whenas they command men to take such oaths, as (before they give them) they themselves know it is impossible to keep and observe, and yet do compel the taking of them, or punish the neglect? as in the oaths of Offices and Officers, as Sheriffs, Bailiffs, Constables, and others, besides the oaths of Freemen of Cities and Corporations, etc. And in many other cases and employments, before entrance upon them, oaths are required to be taken, when in deed and in truth, bot● those that give them, and those that take them, knows that little or nothing is intended to be done or looked after, moe than the title of honour, and profit, and gain, that comes ●y them; though they swear to discharge their trust, and to 〈◊〉 such and such things, which he that swears many times knows not what belongs to them, neither intends to trouble himself about them; as in several Offices relating to the Law, and Courts of Justice, and other places in the Commonwealth: Again, is not swearing made use of as a seal to hypocri●e, both to him that commands it, and to him that obeys? Because he that commands it, would not do it, but in order to his end, and the other would not take it, but for fear of a penalty, and because he cannot avoid it, he takes it, but in his own sense, and to his own end, and it may be quite contrary to the end of him that commanded it, or obtained to have it imposed, and so both of them are deceived, and deciving one another: Precedents for this, our days, as well as times past, may afford not a few; witness the several Oaths occasioned by the several changes of late.  
Secondly, The inconveniences and mischief that follow them that do swear: As fi●st, many people that do swear they understand not what an Oath is, neither of that which is called an Oath, many times they hear not one word that he which swears them, says unto them, he speaks them over so fast; and the man knows nothing sometimes until a book be put to his lips, and yet what this poor ignorant man, (having kissed the book) shall say, shall be of more force then divers witnesses, that have not yet sworn, or kissed the book; and it may be that he being on the affirmative, shall be more than two or three on the negative, who have better understood their Oaths, and spoken more to the purpose upon their oaths (as it is called) and so he that is sworn on the affirmative, having once spoken a word, or sworn to it, he dares not go back because of his Oath; though upon hearing other witnesses speak to the same thing he may be better informed, but dare not own any information, because sworn already to a contrary thing; which inconvenience would not be, if every man might witness forth his own knowledge without swearing, and yet to be punished for a false testimony, as much as if he had sworn false. Do not many mourn, and go heavily, because of oaths in this and other cases of the like nature?  
Again, Do not much hurt and mischief come to many Swearers, because they know the force of an Oath (taken before a Justice of Peace, or other Magistrate) to bind a man to the good Behaviour, or to the Peace, or to do him some other displeasure, when indeed it is only revenge and malice, though he takes his Oath (that speaks) that it is for neither; and it may be that he that is sworn against, will be as ready to swear against the Complainant, and that upon the same ground? Now doth not this gratify the lust and wickedness in people, and so much the more, because a single Oath will accomplish his wicked end of evenge, without any other testimony, which would not be gratined, if so be that witnesses were to prove the thing, or that a ●an deliver his knowledge of such things without an Oath; otherwise how can the Magistrate be clear from guilt, not only of the Planti●●s swearing, but also of his swea●ing maliciously and falsely? And also the same temptation is in an Indictment, which one Party waiting to do his neighbour a mischief may swear to, and the Indictment upon that Oath must be found, and that in the absence of him that is indicted, as before hath been said; and this Indictment (sworn to by a malicious man) shall be the foundation to take away his life, if the Crime be of that nature: So that here also is another mischief, whereby the lusts of wicked men are gratified with other cases of the like nature, which might be instanced.  
Thirdly, The inconveniences that follows those that cannot swear at all for conscience sake, whereby many are made uncapable of being made Free of Cities and Corportations, and others are made uncapable of being serviceable in the Commonwealth, in any place or office of trust; and others also are made unserviceable as to give their testimony and evidence in cases of difference between man and man; besides many, who in divers cases loses the benefit of the Law of the Nation, because that they cannot swear, and so by that means suffer the spoiling of their goods, and ungodly men make a prey upon them, knowing they cannot swear at all; which thing might be prevented, if according to the righteous Law of God, all things were established out of the mouth of two or three Witnesses, and those that bore false witness, to be punished as he should have been against whom they have witnessed, if their testimony had been true) which Law is equal and just.  
Fourthly, This NATION which now mourns because of Oaths, might be preserved from the Wrath and Indignation of God that hangs over this Nation, not only because of those that command men to swear contrary to Christ's Command; (and that, for to establish cruelty and injustice) but also because of those that swear falsely, and that against their knowledge for their own profit, and disadvantage of others, to accomplish their wicked, malicious, and revengeful designs against the innocent, who dare not swear at all, and thereby are made a prey to the teeth of the Wolves, and to the wills of corrupt men, who take occasion (as it were) to plough furrows upon the back of the poor, and to oppress the needy, for which thing sake, the Wrath of God shall be poured out upon the head of the wicked, and the Nations shall be on heaps, and the wise men shall be turned backward, and their table shall be a snare, and the curse shall be upon the rebellious, and they shall fall, and be broken, and rise no more: And this may justly befall this Nation, because of Oaths, and because of oppression.   

Now follows a word of Advice to all those who say the Scripture is their rule, and are zealous for the things contained therein, etc.  
NOw all you that are seeking the Kingdom of Heaven in outward observations, (by which it comes not) and are taking up practices, by imitation from Commands laid down in the letter: Let me demand of you, Do you not find this Command to proceed out of the mouth of Christ, viz. But I say unto you, swear not at all? And do not you find the Apostle James abiding in this Doctrine? and hath it no room in your hearts? hath the traditions of your Fathers made it void to you? o● is it because it cannot be practised without reproach, Fines and Imprisonment, and so will cost you something which you cannot tell how to undergo, or part with, (you having not received the gift to suffer for his Names sake?) or is your spirit different from david's, (who would not offer an offering to the Lord his ●od of that which cost him nothing?) in the fear of the Lord God of heaven and earth, (I beseech you) consider, is there not a Veil over your hearts untaken away to this day, that you cannot see nor understand this to be a Command of Christ's, with divers others, as plainly and as fully laid down in the letter, as those you contend so much for? And may you not be as justly numbered amongst those that make their boast of the Law, and yet through breaking of the Law dishonour God? Do ye think that the Lord will not arise to Judgement, and make you know that he is the Lord, and that you have not walked in his Statutes, neither executed his Judgements, but have done after the manner of the Heathen, that are round about, (whose ways Israel was not to learn, for their Customs were vain) Jeremiah 10.23. Ezekiel 11.12. And upon a true and thorough search, (when the hidden things of Esau shall be searched out) will you not be found walking in the way of the Heathen, (speaking their unclean words, contrary to the language of the Scripture) and following their customs, (which are vain) in respecting of men's persons which the Apostle James says, (James 2.9, 10.) whoever do, commits sin, and are convinced of the Law as transgressors; For whosoever shall keep the whole Law, and yet offend in one point, is guilty of all. Mark that, and think not to cover yourselves with saying it is meant of persons in Judgement, for here is not a word spoken of Magistrates, but the words are general, and concerns all that regards God's Law, as appears by the next words, viz. For whosoever shall keep the whole, and yet offend in one point, etc. And are not they out of the Faith of our Lord Jesus Christ, who respect persons? who says, How can ye believe, while ye receive honour one of another, and seeks not the honour that comes from God only. (John 5.44. Matthew 22.16.) God only. Mark, from God only; and he himself practised this Doctrine for he neither received honour from man, nor regarded any man's person, as his very enemies bore testimony of him, that he taught the way of God truly, and regarded no man's person. But is not this Command also too dear for you? Will it not cost you too much to practise? Do you not know it will hinder your promotion in the world? Are you not more afraid (that if you should refuse to respect men's persons, and to give slattering titles to men, (Job. 32.21, 22.) the Gaoler would take you away, then that your Maker would soon take you away, if you did do it; and is not this a Command, that you should not be conformed to this world? Romans 12.2.16. and that you should not conform to men of high degree, but condescend to men of low degree? are not these, with others, the Commands of Christ? and are not you too much like the professing Jews herein, who had plentiful knowledge of the letter without them, but had not his word abiding in them? Though they could dispute and reason with Christ, and against his Apostles, with the word of truth, yet Christ tells them plainly, his Word was not abiding in them, which the Saints had received from Christ, whereby they were made clean, and by it (which dwells richly in them) they made melody in their hearts to God; and David the Servant of the Lord, Psalm 119.6.11. by the word which he had in his heart, he was kept from sin against God, and thereby had respect to all God's Commands. Now examine yourselves, and try your own selves, whether you be in the Faith, and the same Word of Life be in you, and whose steps you walk in, and whom you are found imitators of; whether Abraham, who forsook his Country to go to the Land which the Lord had showed him? and Moses steps, who chose rather to suffer with the people of God, then to enjoy the pleasure of sin for a season? or whether you do not walk in the steps of him whom you so often upbraid others with, namely Naaman, the Assyrian, who spoke good words, and yet could not forsake his old Master, to serve the Lord fully, 2 Kings 5.18. But when he went into the house of Rimmon, his Master leaning on his hand, and he bowed down himself, in that thing he would be pardoned. Mark, In this thing pardon thy Servant; he knew it was evil, and desired pardon for it; and yet when his Master leaned upon his hand, he must bow, lest he should lose his place, and gain his Master's displeasure. Now examine yourselves, doth not something let you see, (that notwithstanding all the Lord hath done for you, and all that you have ever tasted or enjoyed from him) yet there is this thing, or the other thing, that you continue in the practice of, for one end o● other, which you know you should not do; and in words you desire pardon for them, but you still continue in the same practice, your very prayers witnessing against you; and like those, James 4.3. you are still ask, but receive not, becauss you ask amiss, to spend it upon your Lusts; still to continue in your Master's service, in conforming to the customs and fashions of the world, and in walking after the traditions of your Fathers, as in particular in this case of swearing, which Christ hath so plainly and sully forbidden; and therefore your prayers return as dung in your faces, your consciences condemning of you, the which if you did regard to keep void of offence, both towards God and towards men, (in the light of Christ) you would have confidence towards God, and whatsoever you asked of him, you would receive, because you keep his Commandments, and do those things that are pleasing in his sight, John 3.22. But now is blindness, barrenness, and leanness of soul upon you, and yet you cry you are rich, and you see, and have need of nothing, and hateth and disputeth against that which letteth you see the things which have need of pardon, and so you are loaden with Sin, and led away with divers Lusts, always learning, never able to come to the knowledge of the truth; and therefore are not free, and in your principles conclude never can be, while you are in this world; and so by what hath been said, you may see, (your own condition as a man sees his face in a Glass) how that you not only respect men's persons, preferring one before another, but also Christ's Commands, picking out what you like, and what may keep you in the repute of the world, and preserve you in the preferment thereof, but those that may expose you to hazard, or make you liable to the world's scorn, though as fully and expressly required by Christ (of all his follower's) to be kept and observed, you let slip, and pass by, as a thing of nought: But be not deceived, God will not be mocked, for what a man soweth, that shall he reap; he that soweth to the flesh, shall of the flesh reap Corruption: And this shall you assure●l● receive at his hand, (if you repent not of your double min●) you shall lie down in sorrow, and he shall laugh at your Calamity, and mock when your fear comes.   

Now follows some reasons or grounds, whereby the Spiritual eye, or the man whose understanding is opened, may come to see the necessity of the abolishing of swearing, since the days of Christ's coming in the flesh.  
FIrst, Because all the things of the Law were but shadows of the good things to come, Heb. 12.1. But Christ is the substance of all those types and shadows, and is come into the world, and is manifest in his Saints, and true Christians, and hath given them an understanding whereby they know him that is true, and are in him that is true, and he in them, and he works all their works for them, and in them, and teacheth them to speak truth simply, without guile or fraud, and as he is, so are they in this world, and believes in him, and follows his steps, who is the truth, and in whose mouth there was found no guile.  
Secondly, Because swearing implies unbelief, to be either in the person swearing, or in him for whose sake the oath is taken or sworn; which is not to be supposed to be in those (as predominant or ruling) who are Saints, or true Christians, who are redeemed not only from a vile, but a vain conversation also, and from the traditions of their Fathers, (that are not after Christ) and from fear and unbelief also, and every evil word and way, and are called unto holiness and truth, and are without fault before the Throne of God, which things are found in the new heart, that is God's gift, and in the new man that is created after God, and renewed in knowledge after the Image of him that created him, and so they are come to the end of all oaths, and out of fears, and doubts, and unbelief, to have strong consolation through Christ Jesus, the way to the Father.  
Thirdly, Because herein; namely, by the abolishing of swearing, do the excellency, precedency, and eminency of the New Covenant, exceed the Old; for the Old in this was faulty, viz. that it made nothing perfect, but this New Covenant and better hope doth; for in this Covenant all the Children of the Lord are taught of the Lord, and great is their peace, and out of strife and contention, and the use of Oaths are they come; into the Covenant of Light and Peace, in which they rest with God, in the sense of the forgiveness of their fins, and the blessedness of their state, wherein their iniquity is remembered no more; for their Tents are beautiful, and their habitations are pleasant: And here is Jacob inheriting the blessing, in whom God sees no sin; and the true Israelites indeed, who walks according to the rule, and in whom he sees no iniquity, but peace is his portion for ever. Of what hath been spoken, thi● is the sum, that Christ hath forbid all manner of swea●●ng in all cases whatsoever; and this Doctrine was continued in b● his Apostles, and practised by the true Christians in the first ages of the Church, and hath been sealed with the blood of Martyrs, and borne witness to by some in all ages, down to this day, and the contrary practice is a Popish Innovation, and a Jesuitical design to keep down the true headship of the Church, and to set up him, and to keep his Authority afoot, wh●m the Lord is arising to destroy with the Spirit of his mouth, (and to consume with the brightness of his coming) who hath been, and is the cause of so much bloodshed, and discord, and variance, among the Children of men, whereby Self hath kept the Thro●e, and Equity and Righteousness hath fallen in the streets, and he that departs from iniquity, hath made himself a prey, and the manner and customs of the Heathen hath been followed, even by those who have professed a zeal for Christ and his Commands, who while they have been professing of them, have made them void by the traditions of men, and true Christianity with Saintship, (by their means) is become a reproach, and the Name of the Lord hath been Blasphemed among the Heathen, because of these things; but the ●ord is arising, (as a Giant refreshed with Wine) who hath seen the desolate state of his Spouse, and is saying to Son, Arise shine thy light is come, for the Glo●y of the Lord is risen upon thee, shake off the dust from thy feet, put on thy beautiful garment for thou shalt be no more termed desolute, or forsaken, and to the brightness of thy rising shall Nations come, and Princes to thy beauty, and the glory and the riches of the Nations shall be laid down at thy feet, and thou shalt be crowned with renown for ever, and the everlasting gates shall be opened, and the righteous Nation that keeps the truth, shall enter in; and none shall be able to make them afraid, (but the swearers and liars shall be shut out) and this is the Heritage of the Servants of the Lord forever.  
But because of swearing, and lying, and killing, and stealing, and whoring, they break out, and blood toucheth blood, therefore shall the Land mourn, and every one that dwells therein shall be cut off, Hosea 4.2.3.  
From henceforth let no man think it strange, that any denies to swear at all, but rather wonder, that the God of this world should so long have blinded the minds of them that believe not, (in the light of the Son of God) lest by the shining of the light in their hearts, they should come to the knowledge of the Glory of God in the Face of Christ, and by him should be taught to speak truth without swearing, and so he become the Head over all things to the Church, who is God over all, blessed for evermore. Amen.   
THE END.