his Name as an Evidence of their Conversion to the Lord hath in so affirming opposed the Doctrine of the Apostles and Ministers of Christ and in so doing hath manifested himself to be no Minister of the Spirit of Christ nor of the Gospel for its evident that the Apostles and Ministers of Christ who were able Ministers of the New Testament not of the Letter but of the Spirit did testifie That whosoever should call on the Name of the Lord should be saved Acts 2. 10. and the End of their Care Pains in preaching writing was That People whether Jews or Gentiles should believe that Jesus is the Christ the Son of God and that in believing and not by swearing they might have Life through his Name John 20. 31. And the Apostle Paul testified That he that confesseth with his Mouth the Lord Jesus and shall believe in his Heart that God raised him from the Dead shall be saved for with the Heart Man believeth unto Righteousness and with the Tongue confesseth unto Salvation Rom. 10. 9 10 11 12. And when the Eunuch asked Philip what hindered him to be baptized Philip said unto him If thou believest with all thy Heart thou mayest and the Eunuch answered and said but did not swear I believe that Jesus Christ is the Son of God and thereupon Philip did baptize him Acts 8. 36 37 38. And when the Keeper of the Prison said unto Paul and Sylas Sirs what shall I do to be saved they said Believe on the Lord Jesus Christ and thou shalt be saved and thy House Acts 16. 30 31. So that the Eunuch and the Keeper of the Prison confessing their Belief in Christ the Son of God was all the outward Evidence that the Apostles required of their Conversion unto God And Peter said Acts 10. 43. That unto Christ all the Prophets did bear witness that through his Name all that believe mark it is not said all that swear shall receive Remission of Sins And those that were pricked in their Hearts when they heard Peter's Sermon said unto Peter and the rest of the Apostles Men and Brethren what shall we do to whom Peter answering said Repent and be baptized every one of you in the Name of Jesus Christ for the Remission of Sins and ye shall receive the Gift of the Holy Ghost Acts. 2. 37. and Acts 13. 38 39. It is said That the Apostle preached through the Name of Christ the Forgiveness of Sins and that by him all that believe are justified from all Things from which they could not be justified by the Law of Moses So that although by the Law of Moses those who were under it and in Cases where an Oath was by the Law required could not be freed from an Oath yet by the Law of Christ and the Power of the Endless Life Heb. 7. 6. all the Disciples of Christ are freed and justified by Christ from all Oathes and Swearing under the Gospel And by confessing Christ to be the Son of God and believing in him we receive Christ and by receiving of him he dwelleth in us and we in him in whom God is well pleased to accept of us and in whom after that we believe we are sealed with the Spirit of Promise which is the Evidence and Earnest of our Inheritance according to Ephes. 1. 6 13 14. without any Oath or Swearing So that we have a Cloud of Witnesse that the Apostles and Ministers of Christ did not require of any Converts Jew or Gentile any Oath or swearing as an Evidence of their Conversion unto God but that they should confess that Jesus Christ was the Son of God and repent and believe the Gospel and thereupon without any Oath or swearing they were baptized and received the Promise of God which is the Holy Ghost Now these Things being so I do therefore deny J. S. his Assumption and Conclusion But J. S. further saith That the Lord sware by himself c. that unto him every Knee shall bow and every Tongue shall swear Isa. 45. 23. and also saith that this Prophecy is to receive its Accomplishment in Gospel Timâ—s and that swearing to the Lord is here prophesied of as that Divine Service and Homage by the performing whereof Gentile Converts were to declare their owning of and Conversion to the true God c. And for further Proof as he saith he quotes Isa. 19. 18. c. In that Day shall five Cities of the Land of Egypt speak the Language of Canaan and swear to the Lord of Hosts there shall be an Altar to the Lord in the midst of the Land of Egypt and a Pillar to the Lord at the Borders thereof and it shall be for a Sign and for a Witness unto the Lord of Hosts in the Land of Egypt for they shall cry unto the Lord and he shall send them a Saviour and the Lord shall be known unto Egypt and the Egyptians shall know the Lord in that Day and shall do Sacrâ—fice and Oblation yea they shall vow a Vow unto the Lord and perform it and he shall be entreated of them and shall heal them c. For Answer to all which I say That the carnal Man as the carnal Jew looks for the fulfilling of the Letter but the spiritual Man looks for the Spirit for the Christians Laws and Priviledges under the Gospel are all spiritual and so are their Ordinances now J. S. being carnally-minded cannot discern the Things of the Spirit because they are spiritually discerned 1 Cor. 2. 14. But instead of distinguishing aright between the Ordinances under the Law and the Ordinances under the Gospel between an Oath and VVitness-bearing hath confounded them together and though he read Moses and the Prophets yet it is evident by his Assirmations aforesaid that he knoweth not the Voice of God that spoke in the Prophets no more then those mentioned Acts 13. 27. and being unlearned in the School of Christ hath rendered the Prophets Words literally which the Apostle Paul who was a Minister of the Spirit renders spiritually as is evident from Rom. 14. 9 10. As I live saith the Lord every Knee shall bow to me and every Tongue shall confess to God And Phil. 2 10 11. it is said That at the Name of Jesus every Knee shall bow both of Things in Heaven and Things in Earth and Things under the Earth and that every Tongue shall confess mark it is not said swear that Jesus Christ is the Lord to the Glory of God the Father From which scriptures it is evident that as that Promise or Prophecy Isa 45. 23. had Relation to Gospel Times so it had Relation to Gospel Worship which is in Newness of Spirit by confessing to God and Christ and by believing in Christ and not by swearing according to the Oldness of the Letter which doth further appear from Christ's own Words Mat. 10. 32. But I say unto you whosoever shall confess me before Men him will I confess before my Heavenly
A Second TESTIMONY CONCERNING Oaths Swearing IN Answer to a Book entituled The Case of the Quakers relating to Oathes stated by J. S. OR An Appendix to a Book written in the Year 1668. in Answer to Allan Smallwood D. D. as he stiles himself Wherein is fully cleared the Command of Christ and Practice of the Apostles concerning Swearing from the Corrupt Glosses Limited Sense and Meaning of J. S. By Gervase Benson Again ye have heard that it hath been said of old Time then shalt not forswear thy self but shalt perform thine Oaths to the Lord But I say unto you Swear not at all neither by Heaven for it is the Throne of God neither by the Earth c. but let your Yea be Yea and Nay Nay for whatsoever is more then these cometh of Evil Mat. 5. 33 34 35. But above all Things my Brethren Swear not neither by Heaven neither by the Earth neither by any other Oath but let your Yea be Yea and your Nay Nay lest you fall into Condemnation Jam. 5. 12. Printed in the Year 1675. A Second TESTIMONY CONCERNING Oaths Swearing c. READER I Having in the Year 1668. given forth a true Testimony concerning Oaths and Swearing and therein cleared the Command of Christ Mat. 5. 34. c. Swear not at all c. And the Apostle James Jam. 5. 12. Above all Things my Brethren swear not c. from the corrupt Glosses limited Sence and Meanings of Allan Smallwood c. as in and by the said Testimony printed in the Year aforesaid doth and may appear unto which I neither received Answer nor Reply but now of late viz. in this present Year 1674. there came to my Hands a Book entituled The Case of the Quakers relating to Oaths stated by one J. S. as it s said wherein he first hath asserted Sect. 1. That Christians of the highest Rank and greatest Proficiency may lawfully in some Cases confirm the Truth with an Oath and that they so may do he pretends to prove from the Practice and Example of the Apostle Paul who both knew the Mind of Christ and served God in the Spirit in the Gospel of his Son and yet as J. S. pretends did frequently confirm what he asserted in such like Forms of sacred Oathes as these viz. God is my Witness Rom. 1. 9. I say the Truth in Christ I lye not my Conscience bearing me Witness in the Holy Ghost Rom. 9. 1. I call God for a Record upon my Soul 2 Cor. 1. 23. The God and Father of our Lord Jesus Christ knows that I lye not 2 Cor. 11. 37. together with Gal. 1. 20. Phil. 1. 8. 1 Thes. 2. 10. Ye are Witnesses and God also and that these Forms of Speech are sacred Oaths is manifest aith J. S. from Gen. 31. 50 53. where Jacob and Laban are said to swear in these Form of Words So God is Witness between thee and me c. To which for Answer I say That these Forms of Speech used by the Apostle and by Jacob and Laban viz. So God is Witness between thee and me God is my Witness c. are of themselves without the Addition of somewhat more as an outward Sign or Pledge neither Oath or Swearing which Addition of somewhat more as an outward Sign or Pledge was that which then gave the Denomination of an Oath or Swearing unto the Forms of Speech formerly used in Witness-bearing before any Oath or Swearing was for it is evident from the Practice of the holy Men of God as it is recorded in the Scriptures of Truth that there was and is a Diversity or Difference worthy of Observation for the better clearing of my Affirmation in this Particular between an Oath or Swearing and witness-bearing and that the holy Men of God did put a Difference betwixt Swearing and Witness-bearing is evident from the Scriptures which will the more clearly appear if it be observed that Witness-bearing was and the Name of God was used in Witness-bearing before any Oath or Swearing was for before the Fall there was neither Oath or Swearing and yet Eve before the Fall did in Witness-Bearing use the Name of God when she in Answer to the Serpents Question said Yea God hath said ye shall not eat c. Gen. 3. 3. And Sarah after the Fall and before any sacred Oath or Swearing was used the like Form of Speech as Laban did in the Place before-mentioned when she said to Abraham The Lord judge between thee and me Gen. 16. 5. from which Scriptures it is evident that Witness-bearing was before any Oath or Swearing and also that the Name of God was used in Witness-bearing before any Swearing was so that which was before any sacred Oath or Swearing was of it self is neither Oath or Swearing without the Addition of somewhat more as aforesaid And it is further evident by the Scriptures Testimony that the holy Men of God in Causes where no Oath or Swearing was required by the Law did in VVitness-bearing call God to witness and used Attestations of the Name of God when they did not swear at all as for Instances Moses called Heaven and Earth to Record Deut. 24. 26. Deut. 30. 19. Job said My Witness is in Heaven and my Record is on high Job 16. 19. And the People of Israel speaking to Jeremy said The Lord be Witness of Truth and Faith betwixt us Jer. 42. 5. The Prophet Micha also said Hear all ye People hearken thou Earth and all that therein is and let the Lord God be Witness against you Mich. 1. 2. And the Prophet Malachy told the Priests and People of Jerusalem and Judah That the Lord God had been a Witness between them and the Wife of their Youth Mal. 2. 14. From all which Testimonies it is evident that the Servants of the Lord upon urgent Occasions where no Oath was required by the Law did in VVitness-bearing call God to VVitness and used Attestations of the Name of God in their VVitness-bearing when they did not swear at all and for the further manifesting of that Part of my Affirmation viz. That the Forms of Speech used by Jacob and Laban and by the Apostle and others before-mentioned of themselves without adding of somewhat more as an outward Sign or Pledge are neither Oathes or Swearing It is worthy of Observation that where mention is made of an Oath or Swearing in the Scriptures of Truth there is also mention made of some outward Sign or Pledge which was added to the Forms of Speech by them used which somewhat more being added was that which gave the Denomination of an Oath or Swearing to the Forms of Speech without which Addition of somewhat more then Yea and Nay as a Sign or Pledge the Forms of Speech of themselves was neither Legal Oath or Swearing as for Example Gen. 31. 44. to ver 54. It is said Come let us make a Covenant I and thou which may be a Witness between thee and me then took Jacob
a Stone and set it up as a Pillar and Jacob said to his Brethren gather Stones and they brought Stones and made a Heap and Laban said this Heap is Witness between me and thee there is no Man with us behold God is Witness between me and thee Moreover Laban said to Jacob Behold this Heap and behold the Pillar the Heap shall be Witness and the Pillar shall be Witness and the God of Abraham c. be Judge between us but Jacob sware by the Fear of his Father Isaac The like Example we find Gen. 21. 27. to 31. Gen. 24. 2 3. where Abraham caused his Servant to put his Hand under his Thigh and to swear c. The like we read Gen. 47. 29 31. where Israel call'd his Son Joseph to put his Hand under his Thigh and said Swear unto me and he sware unto him c. From all which Examples it is evident That there was an Addition of somewhat more as an outward Sign or Pledge to the Forms of Speech by the Men of God used which was that that gave to the Form of Words the Denomination of an Oath or Swearing without which Addition of somewhat more as an outward Sign or Pledge the Words God is Witness c. of themselves neither were nor are either Legal Oath or Swearing or so intended or accepted by the holy Men of God mentioned in the Scriptures of Truth Conform hereunto is the daily Practice observed in the Courts of Judicature in this and other Nations when and where any Oath or Swearing is required in VVitness-bearing so that the laying aside of an Oath or Swearing in VVitness-bearing is not the destroying of VVitness-bearing but the reducing it unto its Original Purity and Simplicity as it was in the Beginning before any Oath or Swearing was And now by what is before-said it is evident that the Forms of Speech used by Laban and Jacob in their Day and the Forms of Speech used by the Apostle Paul in his Day and now used by the People of God called Quakers in their Witness-bearing in and of themselves neither were nor are any Legal Oath or Swearing without the Addition of somewhat more as an outward Sign or Pledge which Addition being more then Yea and Nay is therefore in Obedience to the Command of Christ denyed the Original Ground or Cause thereof in Man being Evil and therefore Christians in Christ Jesus and in the Faith of him may not do Evil knowing that no Good can come to any by doing Evil. And for further Answer I say That it is evident from the Scriptures Testimony that the Apostle Paul as he was made an able Minister of the New Testament not of the Letter but of the Spirit so also he was a Witness of those Things which he had received of Christ and of the Things which he had seen Acts 26. 16. and having learned of the Spirit of God to put a Difference between Names and Things that differ and so between an Oath or Swearing that was temporary and might be shaken and true Witness-bearing which was Eternal and therefore was and is to abide in the House of God forever And therefore in his Testimony for God and of the Truth of what he writ and declared to the Churches of Christ in his Witness-bearing did as the People of God had in all Ages done before upon Occasion of great Concern call God to Witness or appeal to the Witness of God in Men concerning the Truth of what he writ unto them or declared among them and so by Manifestation of the Truth he commended himself to every Man's Conscience in the Sight of God 2 Cor. 4. 2. without observing any set Form of Words or adding of any outward Sign or Pledge whereby it might be distinguished from Witness bearing and known to be an Oath for how could the Apostle who was dead to the Law by which an Oath or Swearing in some Cases was required live in the frequent Practice of Swearing contrary to the Command of Christ in the Gospel Swear not at all c. and yet have the Testimony of the Spirit of God that he served God in the Spirit in the Gospel of his Son and not in the Oldness of the Letter Rom. 7. 2. 2 Cor. 1. 23. For if he had frequently confirmed his Sayings with an Oath he had been a common Swearer which would rather have weakened then confirmed his Testimony amongst the Saints of God because the Saints of God do give little more Credit to a common Swearer then to a Lyar Moreover if the Apostle had frequently sworn then had he not walked according to the Rule of the Gospel but according to the Law in the Letter because it is evident that there is no Command of Christ in the Gospel for any Man in any Case to swear or to confirm their Sayings with an Oath but on the contrray an express Command of Christ I say unto you Swear not at all Now these Things being so as afore is said I may conclude That there being no Example Command or Precept in the Gospel of Christ for any of the Disciples of Christ Jesus to confirm the Truth of their Sayings with an Oath that therefore no Christian in Christ Jesus is oblieged to swear at all and that therefore J. S. is blame-worthy in asserting that the Apostle Paul did frequently confirm what he asserted with an Oath and that the Quakers do actually swear even then when they say they cannot swear And now I proceed to his second Argument where he saith Arg. 2. That without the Interposition of an Oath it is impossible in many Cases that Justice can be administred according to the Rule of the Gospel and he instances in one Case for all Exod. 22. 20 21. If a Man deliver to his Neighbour an Ox or Ass or Sheep to keep and it dye or be hurt or driven away no Man seeing it then shall an Oath of the Lord be between them both that he hath not put his Hand to his Neighbours Goods and the Owner of it shall accept thereof and he shall not make it good it is the Righteous God's Will that Justice be administred in this and the like Cases but in such Cases saith J. S. it cannot be determined according to the Evangelical Rule who shall bear the Loss without the Interposition of an Oath for if the Man 's bare Word be taken for the Proof of his Innocency the Controversie will be decided by one only Witness directly against Christ's Precepts Mat. 18. 16. That in the Mouth of two or three Witnesses every Word may be established therefore saith J. S. the guiltless Party in such Cases must in Vindication of his Innocency take in God to witness with him that so the Matter may be decided by two Witnesses at least c. For Answer to all which I first do say That J. S. in asserting that without the Interposition of an Oath 't is impossible in such Cases that
Justice can be administred according to the Rule of the Gospel hath not only endeavoured to pervert the Rule of the Gospel but also to confound an Oath and Witness-bearing intimating by his Assertion as if no true Witness ever was or could be born without the Interposition of an Oath the contrary whereof is evident from Christ's Precept in the Place by J. S. mentioned where Christ saith That by the Mouth of two or three Witnesses every Word is to be established without any mention of an Oath or Swearing which Precept of Christ is consonant to that Precept of his Mat. 5. 34. c. Swear not at all c. And that Witness bearing was before any Oath was is evident from what is before said in Answer to his first Argument and was also used by the holy Men of God in all Ages without the Interposition of an Oath save only in such Cases where an Oath was required by the Law or first Covenant Secondly I for further Answer say That as in an Oath under the Law the Lord was called to Witness with the innocent Party so under the Gospel in Witness-bearing the Name of God or God himself is called to Witness as where the Apostle Paul saith God is my Witness I call God for a Record upon my Soul c. By which Appeals unto God in Witness-bearing without an Oath the Power and Omnisciency of almighty God is acknowledged in discerning whether Truth be spoken and in punishing them that bear false Witness as much as under the Law in Cases where an Oath was required and the Lyar is excluded the Kingdom of Heaven as well as the false Swearer So that according to Christ's Precept by the Mouth of two or three Witnesses every Word and every Caâ—e may be established under the Gospel without any obstructing of Justice or patronizing of Injustice and yet in such Case the Party's bare Word is not taken nor his Witness being true single for as the Apostle said Rom. 8. 6. The Spirit it self which is the greater Witness beareth Witness with Man's Spirit and so God is VVitness for the Innocent Party and with him and hath a Witness for him in Mens Consciences and therefore Swearing or the Interposition of an â—ath in such Cases is so far from being a necessary Duty under the Gospel as it amounteth to be a Transgression of the Law of Christ to all â—is Disciples Mat. 5. 34. But I say unto you Swear not at all c. And now I proceed to his third Argument wherein he asserts Arg. 3. That the Spirit of Christ in the Old Testament in the Prophets did commend Swearing by God as that which was to be the Practice of his Elect Servants in the Christian Church after his Rejection of the Jews and chusing the Gentiles c. and for the Proof of his Assumption he quotes Isa 65. 15. And ye shall leave your Name for a Curse to my Chosen that is saith J. S. the People that God shall chuse from among the Gentiles shall use your Name the Name of a Jew in Execration when they have a Mind to denounce a Curse c. paralel saith J. S. to that of Jer. 29. 22. Of them shall be taken up a Curse by all the Captivity of Judah c. saying the Lord make thee like Ahab and Zedekiah two false Prophets he that blesseth himself in the Earth shall bless himself in the God of Truth and he that sweareth in the Earth shall swear by the God of Truth c. Answer First I do deny his Assumption that the Spirit of the Lord did so commend Swearing as a Practice to continue in the Christian Church amongst Christ's Disciples Jews or Gentiles Secondly I say that the Scriptures by J. S. quoted do no more prove Swearing then Cursing to be lawful under the Gospel which for J. S. or any other to affirm is to preach another Doctrine then Christ and his Apostles preached as is evident from Mat. 5. 42 43. where Christ said That it hath been said thou shalt love thy Neighbour and hate thine Enemy but I say unto you love your Enemies bless them that curse you And the Apostle Paul Rom. 12. 14. saith Bless them that persecute you bless and curse not Luke 6. 28. Bless them that curse you and pray for them that despightfully use you And Christ saith Mat. 5. 34. c. But I say unto you Swear not at all And the Apostle Jam. 5. 12. saith Above all Things my Brethren swear not c. So that J. S. having transgressed the Doctrine of Christ and brought another Doctrine is not to be received neither bid God speed according to 2 John 9. 10. And J. S. his Error and false Conclusion is further apparent in that he restraineth that to the Nature of the Worship of God which is spiritual and Eternal unto the Act or Performance which at the Time of giving forth of that Prophecy was with Respect to those external shadowy Things by Nature temporary and changeable for many of the Prophecies were given forth by figurative and dark Shadows of Christ who was and is the Substance and therefore by Blessing and Swearing under the Law was meant as they had Reference to the Gospel-times the praising God confessing to him and worshipping him in Spirit and in Truth according to the Gospel of his Son viz. in Newness of the Spirit and not in the Oldness of the Letter And as to that Scripture Jer. 29. 22. it is evident from the Text it self that it was the People of the Captivity of Judah and not the Gentile-Converts that were Captives in Babel that were to take up that Curse after their Return against Ahab and Zedekiah which had prophesied Lyes unto them in the Name of the Lord therefore let J. S. beware So that from these two Texts of Scripture there is no Ground for any of the Disciples of Christ to swear by the God of Truth contrary to the Command of Christ who is their only Law-giver in Matters of Faith and Worship for in Christ the great Prophet all Signs Prophecies and Miracles were to meet and be by him dispensed according to the Will of God And now I proceed to J. S' s fourth Argument which is as he saith Arg. 4. That that which the Spirit of Christ that was in the Prophets foretold should be done in the Time of the Gospel by the Lord's People as an Evidence of their Conversion to the Lord may lawfully be done by Christians But the Spirit of Christ saith J. S. which was in the Prophets foretold that in the Times of the Gospel the Lord's People should swear by his Name as an Evidence of their Conversion to the Lord therefore saith J. S. a Christian may lawfully swear by the Lord's Name To which for Answer I say That J. S. in affirming that the Spirit of Christ in the Prophets foretold that in the Times of the Gospel the Lord's People should swear by