invention of the Objector and no where so said in the Scripture of tâ—uâ—h it needs no other answer then a denyal 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 spake c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an t quis But it is stâ—ongly obâ—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 c. To which is replyed there the Apostle by a similitude makes it out to the Hebrews how that God sware 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 lye 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 shew 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 sware 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 sware 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 c. as truly and really in the inward man by Christ Jesus Gods 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 Oxe or an Asse 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 neighbours 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 controversie and in this old time under the Law they were not to forswear themselves but Christ sayes Swear not at all who is the end of the Law for Righteousness c. 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 c. and not to incourage men to break Christs Commands who sayes Swear not at all nor to give any sort of men incouragement to walk contrary to the Apostles Doctrine who said Above all things my Brethren swear not c. Neither that they should take incouragement from his comparison to live in strife because men that used swearing at all did so neither did the Apostle any more intend to lay a foundation for swearing or for men to impose Oaths upon others by his similitude of what was used among strifeful men then he intended that the Ministers of Christ should bring a Heathen Poet to prove their Doctrine because he sayes Acts 17.28 As certain also of your own Poets have said c. And may it not be as justly concluded that Parents should take incouragement to correct their children after their own pleasure because he sayes Heb. 12.9.10 We have had Fathers of our flesh who for a few dayes chastised us after their own pleasures c. And as honestly as it may or ought 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 foâ— the Saints to swear at all by any Oath from the words before-mentioned then there is ground from Christs words to the Saints to exercise Lordâ—hip one over another because he sayes Mark 10.42 the Gentiles do so Besides did not those that used swearing use it onely 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 practises 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 sayes 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 redemed 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 c. Answ That it may become God alone to swear because he alone is true and cannot lye but all men aâ—e lyars as sayes 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 objecâ—â—â— by some that all proceedings at Law depends upon swearing therefore they conclude that all men must swear c. Answ That the foundation of the Law of England and the present practise and proceedings thereupon do not agree as may appeaâ— by theâ—e instances following viz. One main and principal foundation of the Law of England is the Law of God so sayes the Law-book Docter 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 alwayes good and righteous stirring up the man to do the gooâ— and abhor the evil and therefore against this Law sayes the book Prescription Statute Custome 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 proceedings are according to
THE CASE OF SWEARING AT ALL DISCUSSED WITH Several Objections answered the Primitive Practises therein asserted out of several Ancient Authors together with several Presidenâ—s 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 Witnesse-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 Martins 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 Oxe or the Ass he is fallen from the uprightness sincerity and simplicity into the invention subtilty and fleshly wisdome 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 sayes in this as he did formerly to the woman Thou shalt not surely dye 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 dye 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 subtilty by corrupting their mindes from the simplicity that is in Christ and as the Deceiver then denyed what God had spoken and not onely so but also put his own meaning and exposition upon Gods 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 subtilty and fleshly wisdome not onely 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 Christs commands in saying in some men that it is not all swearing that is forbidden but swearing in mens ordinary communication This exposition the subtilty in some men puts upon Christs Command whereupon theâ— conclude that notwithstanding Christs command not to swear at all yet when any man is called before a Magistrate if the Magistrate require it he ought to swear c. To which it is said Christs 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 thy self but shalt perform to the Lord thy Oaths but I say unto you Swear not at all c. Mark Thou shalt not forswear thy self c. The Law in old time did not allow of swearing in their ordinary communication and dealing for that was taking Gods Name in vain Exodus 20.7 which was forbidden from the begâ—nning 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 sayes Sweaâ— not at all Mark the truth sayes swear not at all for whatever is more then yea and nay comes of evil Now if Christ the Truth had spoken no more in these words Swear not at all c. then to forbid prophane swearing as they call it or not sweaâ—iâ—g in mens ordinary communication what doth he forbid â—ore then was forbidden in old time seeing as before is proved that all prophane swearing which is a taking of Gods 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 Christs sayings 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 c. and whether they who thus reason do not by their Traditions make Christs 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 onelâ— break Christs Commands themselves but teaches others so to do whose portion may be read in Matthew 5 19. and by their thus â—â—asoning in their dark mindes make Christ to speak nothing further nor fuller then was spoken in old time though in old time it was said Thou shalt not forswear thy self but shalt perform unto the Lord thy Oaths c. 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 then these commeth 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 beâ—ng in darkness they know not whither they go but as saith the Prophet â—say 5 20. call â—arkness light and light darkness and good evil aâ—d evil good And it is further manifest to all that have an eâ—e to see that Christ the substance and the truth in ended as he spake when he said Swear not at all which was to forbid all â—anner of swearing without exception because when Christ intenâ—ed an exception at the 32 Verse he exâ—ressed it in these words But I say unto you Whosoever shall put awaâ— his â—ife saving for the cause of Adultery Mark saving for the cause of Adultery Where Christ plainly expresâ—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 noâ— evil but onely they were not to swear to that which was false c. To which it is answered that this being an
both soul aâ—d boâ—y and this fear is pure and keeps the heart clean whereby â—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 onely 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 Lye as of an Oath or thâ—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 falsly they will then be as solemn and as afraid to lye 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 sware 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 dayes sayes Swear not at all and he that is greater then Solomon whose day Abraham saw but he himself is now come and sayes Swear not at all and he who is Davids Lord sayes Swear not at all who is the end of the Prophets the everlasting High-Priest and Covenant of God the summe 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 practises 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 depart from him but abide in his Doctrine which sayes Swear not all It is further objected by some that the Angel sware in the Revelations and that Paul sware 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 c. To the first that the Angel sware 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 Latine nor some English Copies To the second That he calls God to Witness that is no Oath but onely 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 then to say I speak in Gods presence or before him who knowes 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 mans 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 lawfull to kill Answer That forbidding to swear at all is no where in Scripture called Evangelical Counsel but such an Absolute and Positive Command and backed with the Apostles Doctâ—ine 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 no 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 aâ—pear hereafter in its proper place under the head of Presidents of them who denyed swearing and though it be lawful in some cases to kill though it be said Thou shalt not kill yet â—t is no where said it is lawful to swear in any case as aforesaid but on the contrary Wo 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 Presidents or Examples both out of Holy Wâ—it and Antient 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 sweaâ—ing is mentioned where the Reader may observe at his leasure 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 imployment or that without which he could not so officiate or be imployed 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 c. Exodus 22.11 and the woman in case of Adultery Numb 5.21 who was to purge her self by an oath and so was determined by a signal and eminent judgment upon her but in all other cases as in particular between stroak and stroak 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 High-Priest 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
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 lawfull Magistrate in that sence c. 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 Christs Command hath been and are imprisoned for contempt so that he which departs from evil makes himself a prey and the keeping of Christs Commands are become a contempt Do not these things make the times â—eriâ—lous let the upright judge when on the contrary he â—â—at swea s to his answer though never so false and against hs knowledge and that to his own benefit sometimes and preâ—udice of another yet these men go unpunished for their eâ—il because they care not what they swear and the other is punished by imprisonment because theâ— 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 â—e to a lye and that aganst 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 lye 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 Christs 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 Bayliffs Constables and others besides the oathâ— of Freemen of Cities and Corporations c. And in many other cases and imployments before entrance upon them oaths are required to be taken when in deed and in truth botâ— those that give them and those that take them knows that little or nothing is intended to be done or looked after moe then the title of honor and profit and gain that comes â—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 Common-wealth Again is not swearing made use of as a seal to hypocriâ—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 Presidents for this our dayes 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 fiâ—st many people that do swear they understand not what an Ooth is neither of that which is called an Oath many times they hear not one word that he which swears them sayes 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 then 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 sworne 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 binde a man to the good Behaviour or to the Peace or to do him some other displeasure when indeed it is onely 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 gratifie 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
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 Gods Commands Now examine your selves 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 shewed 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 least he should lose his place and gain his Masters displeasure Now examine your selves 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 practise of for one end oâ— other which you know you should not do and in words you desire pardon for them but you still continue in the same practise your very prayers witnessing against you and like those James 4.3 you are still asking but receive not becauss you ask amiss to spend it upon your Lusts still to continue in your Masters service in conforming to the customes 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 Commandements 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 alwayes 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 mens persons preferring one before another but also Christs 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 hazzard or make you liable to the worlds scorn though as fully and expresly required by Christ of all his followeâ—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 assureâ—lâ— receive at his hand if you repent not of your double minâ— you shall lye 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 abâ—lâ—shing of swearing since the dayes of Christs 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 shaâ—ows 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 implyes 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 Gods 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 remembred no more for their Tents are beautifull 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 thiâ— is the sum that Christ hath forbid all manner of sweaâ—â—ng in all cases whatsoever and this Doctrine was continued in bâ— 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 practise is a Popish Innovation and a Jesuiticall design to keep down the true headship of the Church and to set up him and to keep his Authority afoot whâ—m the Lord is aâ—ising 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 wherebâ— Self hath kept the Throâ—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 customes 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 â—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 Gloâ—y of the Lord is risen upon thee shake off the dust from thy feet put on thy beautifull 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 lyars shall be shut out and this is the Heritage of the Servants of the Lord foreveâ— 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 mindes of them that believe not in the light of the Son of God least 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
restimony which would not be gratined if so be that witnesses were to prove the thing or that a â—an deliver his knowledge of such things without an Oath otherwise how can the Magistrate be clear from guilt not onely of the Plantiâ—â—s swearing but also of his sweaâ—ing maliciously and falsly 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 unâ—apable of being serviceable in the Common-wealth 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 onely because of those that command men to swear contrary to Christs Command and that for to establish cruelty and injustice but also because of those that swear falsly 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 teeths 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 c. NOw all you that are seeking the Kingdom of Heaven in outward observations by which it comes not and are taking up practises by imitation from Commands laid down in the letter Let me demand of you Do you not finde this Command to proceed out of the mouth of Christ viz. But I say unto you swear not at all And do not you finde 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 oâ— 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 Davids who would not offer an offering to the Lord his â—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 Vail over your hearts untaken away to this day that you cannot see nor understand this to be a Command of Christs 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 numbred 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 wayes Israel was not to learn for their Customes 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 customes which are vain in respecting of mens persons which the Apostle James sayes 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 your selves 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 Gods Law as appears by the next words viz. For whosoever shall keep the whole and yet offend in one point c. And are not they out of the Faith of our Lord Jesus Christ who respecte persons who sayes How can ye believe while ye receive honour one of another and seeks not the honour that comes from God onely John 5.44 Matthew 22.16 God onely Mark from God onely and he himself practised this Doctrine for he neither received honour from man nor regarded any mans person as his very enemies bore testimony of him that he taught the way of God truly and regarded no mans 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 mens persons and to give slattering titles to men Job 32.21 22. the Goaler 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 condiscend 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 plentifull knowledge of the letter without them but had not his word abiding in them Though they could dispute and reason with Christ and