Oaths nor in any other more than what was formerly enjoyned in the Moral Law And besides in his Epistle to the Reader he saith That no Orthodox man had ever said That Oaths were ever any Gospel Ordinance or to that effect but on the contrary their Tenent is That they are commanded in the Moral Law which Law being abolished as before is proved by Christ and no other Law of God being found that requires Swearing under the Gospel but on the contrary a positive Law of Christ given to his Disciples Not to swear at all It cannot be of any service to the Lord or his People to write such a History But rather to exhort People to mind the fear of the Lord and to have a regard to all his Commands which being in the Spirit that helps the infirm are not grievous and to walk in the Light of the Lord that they may have no occasion of stumbling at the Command of Christ Swear not at all For as it were a sin to deny obedience to any Ordinance or Command of God in its time even so it is a sin also for any to use or practise any Command of God as a part of his worship service for any other end or longer time that it was given for or ordained by God Which Errour Christians have justly condemned in the Jews for holding up for Ordinances and Commands of God Circumcision Passeover Temple the seventh Day Sabbath and many other things required and commanded by God in the Law or first Testament as Oaths and Swearing was under the first Testament commanded the Jews after that Christ Jesus was ascended to his Father and had sent the Spirit of Truth to lead his Disciples into all Truth which Truth being the substance of all Oaths Shadows Types Figures and Signs that were under the Law which had but a shadow of the good things to come Heb. 10. 1. Which when David in the Light of the Lord had manifested to him he being a Prophet in which Light he saw Light even the Law whereof the Lord had said unto him Thou art my Son this day have I begotten thee Psal. 2.7 He then said having seen the end of that which was to be abolished that in burnt Offerings and Sacrifices the Lord took no delight neither had pleasure therein Sacrifice and Offerings thou wouldest not but a body hast ordained me in Offerings and Sin Offerings thou hast no pleasure Heb. 10.5 6. So that although such as do not the Will of God do not see the end of that which is abolished neither know Christs Doctrine yet all who do believe in him whom God hath sent a Light into the World they know the Doctrine of Christ Swear not at all to be of God and according to godliness Iob. 7.16 17. But to proceed to A. S. his second Argument which runs thus Arg. 2. Whatsoever at all times as well under the Gospel as under the Law tends in an especial manner to the glory of God that is neither Ceremonial nor forbidden by Christ. But some Swearing at all times as well under the Gospel as under the Law tends in a special manner to the glory of God And therefore all Swearing is neither a Ceremonial Ordinance nor forbidden by Christ. Answ. God is not now nor ever was glorified in an especial manner by his Creatures but as they did and do obey his Commands and so do the thing he requireth of them As it 's written Obedience is better than Sacrifice and to do the will of God is better than the fat of Rams And although it be granted that some Swearing under the Law did tend to the glory of God as done in obedience to his requiring yet it doth not follow that now under the Gospel any swearing doth tend in an especial manner to the glory of God because the Law in or by which it was commanded as before is proved is abolished and swearing now forbidden by Christ Mat. 5.34 to all his Disciples And again as hath been before proved Swearing was never any essential part of the worship of God in Spirit and Truth because it was not any part of the Law Eternal neither in the beginning with God nor originally of him as the true witness-bearing was And therefore swearing under the Gospel not being required but forbidden by Christ without whom no man can glorifie God doth not tend in an especial manner to the glory of God as the true witness-bearing doth so that this Argument and the conclusion thereupon made is of no force to prove any swearing to tend in an especial manner to the glory of God But to do truth confess the truth and to speak the truth in witness-bearing or in our communications doth not only tend to the glory of God but also to the benefit of our Neighbour and is therefore acceptable unto God and profitable unto Men. And so I proceed to the third Argument which is this Arg. 3. If Christ forbad Swearing Then it was either because it was repugnant to our duty to God or repugnant to our duty to our Neighbour But some Swearing is neither repugnant to our duty to God whose glory in sundry particulars it advanceth nor repugnant to our duty to our Neighbour to whom thereby much advantage may accrue in several respects And therefore Christ forbad not all Swearing Answ. This Argument is framed much like the question put to Christ concerning the man that was blind from his birth Who did sin this man or his Parents that he was born blind To which question Jesus answered Neither hath this man sinned nor his Parents but that the work of God might be made manifest So I may say What if Christ forbad swearing neither because it was repugnant to our duty to God nor to our Neighbour but that the Work Power and Will of God might be made manifest in and by Christ and to make known unto his Disciples That all power in Heaven and Earth was committed unto him Mat. 28.18 And that as he had power to take away He had also power to give alter and change Laws the Government being laid upon his shoulders Isa. 9.6 to whom also all Judgment was committed But for further Answer I say whatever is acted by man as an essential part of the worship and service of God which the Lord doth not require is repugnant to our duty to God and so hath the Lord testified in all ages as appears Gen. 4.5 Isa. 58. Ier. 14.11 12 13. Isa. 1.10 c. Mat. 15.8 9. But swearing under the Gospel the Lord hath not required but forbidden as before is proved Therefore it is repugnant to our duty to God whom we are to obey and our superiours in him and for him and being repugnant to our duty to God it cannot be truly advantagious to our Neighbours whom we are to love as our selves Again there is nothing of advantage can accrue to our Neighbour by swearing which true witness-bearing doth not
commanded Swearing the Son surely hath not forbidden it The Argument runs thus Whatever the Father hath commanded that the Son hath not forbidden But the Father hath commanded Swearing Deut. 6.13 Therefore the Son hath not forbidden it Answer And in the first place I say the Argument in this Case is not fairly stated Secondly That there is a difference between the Law of God which was and is eternal and so unchangeable as the Will of God in itself is and the Commands of God under the Law which was given to the People of Israel for a time onely and so were temporary to wit till the Seed came to whom the promise was made Gal. 3 19. to be a Schoolmaster to bring them to Christ that they might be justified by faith Gal. 3.24 But after the saith was come they were no longer by Gods ordination to be under the Schoolmaster vers 25. So that when Christ the Seed to whom the promise was made was come c had fulfilled all that was written concerning him in the Law in the Prophets and in the Psalms the Law of Commandments that was not of faith Gal. 3.12 was to be taken out of the way the end for which it was given being accomplished according to the will of God So that although God the Father commanded Swearing under the Law till Christ the true and faithful Witness was made manifest in the flesh and restored the true Witness-bearing as it was in the beginning before Swearing was unto his Disciples whom he had chosen out of the World to be his Witnesses and that Christ Jesus the Son of God in that Precept Swear not at all did forbid all Swearing to his Disciples yet there neither was nor is any mutability or change in the Will of God nor contrariety in the Will of the Son to the Will of his Father for what the Son did command it was according to the Will of and what he received of his Father Now that Swearing was commanded by the Law A. S. confesseth And that an Oath and Swearing was to pass away or to be taken out of the way when the true Witness and Witness-bearing was made manifest which was before any Oath or Swearing was is before fully manifested So that the Argument in this case truly stated runs thus That what God the Father did command to his People Israel only for a time and for such an end the time being fully come and the end accomplished the Command so given is no longer of force nor obligatory And therefore there is in this case no contrariety or mutability in the Will of the Father nor contrariety in the Will of the Son of God to the Will of his Father in that Command Swear not at all That Command of God the Father Deut. 6.13 which was temporary being according to the Will of God first taken out of the way That the Command of Christ Mat. 5.34 might be established for ever according to Heb. 10.9 He taketh away the first that he might establish the second And the Prophesie Psal. 108. Judah is my Law-giver That so the servant who was not by God's appointment to abide in the house for ever might give place to the Son who is to abide in the house for ever And that God the Father did give several Commands only to be observed and to continue for a time without any mutability in his Will is evident from the testimony of the Scriptures of Truth As Gen. 22.2 where the Lord commanded Abram to take his only son Isaac and offer him for a burnt offering c. And in vers 12. the Lord commanded him not to lay his hand upon the Child neither do any thing unto him And Mat. 2.13 Ioseph was commanded to take the Babe and his Mother and flee into Egypt and be there till mark I bring thee word c. And in vers 19. When Herod was dead he was commanded to take the Babe and his Mother and go into the Land of Israel And yet there was no change or contrariety in the Will of God although there was several and contrary Commands the one To flee into Egypt and the other To return into the Land of Israel So likewise Gal. 4.1 2 c. it 's said That the Heir as long as he is a Child differeth nothing from a Servant though he be Lord of all but is under Tutors and Governors until the time appointed of the Father By which it is evident That though Israel according to the Will of God was to be under the Law which was not of Faith for a time as a servant yet it was never the Will of God their condition should alwayes be so but only until the time appointed which time being come they were to be freed from that Law that they might receive the adoption of sons For although the Lord had forbidden Moses and all others to add any thing to or diminish any thing from what was written in the Law yet He had not limitted himself but that he might add to or take from what he had given in command and that without any mutability in his Will And if the Father at sundry times did give forth several Commands and that contrary one to another without any mutability in his Will in that sense which A.S. doth affirm Then the Son who doth whatsoever he seeth the Father do did not give forth that Command Swear not at all contrary to but in obedience to the Will of his Father For although the words of the Commands Mat. 5.34 and Deut. 6.13 in themselves are contrary yet the Will of the Father and the Son was in perfect unity without any contrariety But the contrariety is in that mind that is Carnal and therefore neither is nor can be subject to the Law of God Rom. 8.7 which being in the Spirit is Spiritual and Eternal and not Moral So that such now whose minds are alienated from the Light and Life of God are ignorant of the Righteousness of God as the Jews formerly were who had Moses read in their Synagogues every Sabbath day for where Moses is read the vail is upon the heart to this day 2 Cor. 3.15 so that such do not see now no more than the Jews did then the end of that which is abolished Nevertheless now as then all whose minds are turned to the Lord and believe in his Light that shines in their hearts for to give unto them the Knowledge of God in the face of Jesus Christ and of the Law in the Spirit written not in tables of stone but in the heart which Law was before the Law of Moses was written or any vail was They in the Light Eternal see the end of the Law which was not of Faith and the Law abolished under which an Oath for confirmation was to be unto them that were under it an end of all controversie and strife And also in the Light that was before any Oath or Swearing was they see and know
and came to restore the true witness-bearing as at the first which was and is the Righteousness of the Law of Oaths And the Apostle being an able Minister of the Spirit not of the Letter he was come to see the End of that which was abolished and preached the everlasting Gospel the word of Faith which was and is the Word of Truth the Author of true witness-bearing which was before any Oath or Swearing was And so as Christ his Lord and Master had done before when he said unto Pilate For this end was I born and for this cause came I into the world that I should bear witness unto the Truth Joh. 18.37 He in obedience to his Lord and Master did bear witness to and of the Truth And in witness-bearing did as the Servants of the Lord do call God to witness or appeal to the witness of God in men concerning the truth of what he declared without observing any set forms of words And as Sarai had done before when she said unto Abram The Lord judge betwixt thee and me yet did not swear at all But A. S. saith That calling God to witness is a formal Oathâ— because there is an attestation of the Name of God Answ. That the Name of God was used in witness-bearing before any Oath or Swearing was doth appear Gen. 3.3 where Eve before the Fall in witness-bearing used the Name of God when she said God hath said Ye shall not eat c. yet did not swear at all And Sarai after the Fall did use an attestation of the Name of God in witness-bearing when she said unto Abram The Lord judge betwixt thee and me Gen. 16.5 and yet Sarai did not swear at all in so doing And therefore the calling of God to witness or saying God is my witness c. without adding of somewhat more is neither Oath nor Swearing For if such attestations or mentioning the Name of God without somewhat more were swearing then it would follow That People did swear oftentimes in their Prayers As when they use that expression Oh God the Father of Heaven c. O God make haste to help us Amen Amen c. which for any to affirm were a great injury to the People Again If a bare attestation of the Name of God by what terms soever expressed were an Oath and Swearing without adding of some what more Then would the Magistrates in Judicial proceedings in cases where an Oath and Swearing is by the Law required receive such Attestations of the Name of God without denying them for Oaths and Swearing But such Attestations or the like without adding somewhat more is denied by the Magistrates in Judicial proceedings c. Therefore they are no formal or legal Oaths without addition of somewhat more which somewhat more being more than yea and nay cometh of evil For it must be confessed and it is the chiefest ground or cause that is alleadged for the lawfulness of some swearing under the Gospel that it is necessary for the ending of Controversies and Strife in Judicial proceedings c. That if an Oath or Swearing were lawful in any case whatsoever it must be in Judicial proceedings c. And I do not find in the Scriptures of Truth That any Oath was lawful but in such proceedings or the like emergent occasions All vain and prosane Oaths being forbidden by the Law And as the lawful use of Oaths under the Law was in legal or judicial proceedings so the definition or determination of what was a legal Oath or Swearing and what was neither Oath nor Swearing was by the Law and the Ministers of it and not by private or particular men For at this day there are several kinds or forms of Oaths required by the National Laws And yet the bare Attestation of the Name of God without addition of somewhat more is not answerable to any of them neither doth fully answer the requiring of the Law as the daily practise of the Law in the Courts of Judicature doth manifest which practice doth declare what a legal Oath is in the judgment of the National Laws And for illegal Oaths A. S. I hope will not contend By which Laws also it doth appear That the Law doth put a difference betwixt an Oath or Swearing and Witness-bearing and doth not confound them together as many men do As for instance in one particular When a Party or a Witness doth appear to answer a Libel or to give Evidence in the Ecclesiastical Courts upon his Appearance in the Court he is required to take his Oath and then the Book being held the Party having laid his hand thereupon some words being spoken to him by the Judge of the Court and after the Party having kissed the Book then is the Party said to be Sworn or to have taken his Oath And being so Sworn he is admonished to give in his Answer or his Evidence as the Case is at or before such a time so that the Evidence after given into the Court is the Witness-bearing and not the Oath which Evidence or Answer as the Case requires if he neglect or refuse to give he is proceeded against for refusing to give his Evidence or Answer And not as one that refuseth to Swear or take an Oath he having Sworn or taken his Oath before which Evidence if given is the Witness-bearing and not the Oath For if he refuse to swear he is proceeded against for refusing to swear although he offer to give his Evidence without swearing So that the Evidence is the witness-bearing and not the Oath By which it doth appear That an Oath is in and of it self a distinct thing from Witness-bearing which was before any Oaths was and is but a Bond or Tye for true Witness-bearing and not the substance For when the Evidence is given if what is Evidenced be false the Oath taken before or after doth not make it true And if it be truth that is Evidenced the refusing to take or add an Oath or give a Token Sign or Pledge doth not detract any thing from it By which it may appear to the unprejudiced in mind That the laying aside of an Oath and Swearing which was added for a time under the Law in witness-bearing because men had transgressed or gone from the Truth of God which was in the beginning before any Oath was in witness-bearing is not to destroy true witness-bearing but the reducing it to its primitive purity as it was in the beginning So that the true Witness Christ Jesus being made manifest all that believe in him and receive him to them he gives power to become the Sons of God and by his Spirit which is Truth and leads into all Truth he enableth them to do the Truth confess the Truth and speak the Truth from the heart unto their Neighbour or before a Magistrate in witness-bearing as it 's written A good man out of the good treasure in his heart he bringeth forth good things So that our Neighbour
if he receive our Testimony being Truth he is not damnified by us although we may not Swear at all or give him any outward sign or pledge which cannot add any thing in Truth to the Truth which we are willing and free to bear Witness of and unto upon any just occasion Neither can the Magistrate be more assured of the Truth of what is Evidenced by an Oath than by a bare Affirmation For as the one so the other may be true or false Again I say That not only our Neighbour is not prejudiced by us because we may not add any sign token or pledge to the Truth which we bear witness of and to but he is by true witness-bearing more advantaged than he is or can be by Swearing when the Evidence born is not true which neither is nor ever was of the essence of true witness-bearing Because true witness-bearing was before any Oath or Swearing was For there may be and hath been many times Oaths and Swearing in Judicial Proceedings when the Evidence given upon such Oaths have not been true but false and so men thereby have and do suffer prejudice But when and where true witness is born and received although an Oath be denied or not given yet hereby men are advantaged and receive benefit and no prejudice at all for where a true Testimony is born there none ever did or can thereby receive loss Again Christ Jesus being come to restore and establish everlasting Righteousness in the new Covenant that is faultless and so unchangable And Oaths and Searing not being faultless and so changeable not being from everlasting but added for a time because of transgression as is before said It was expedient that all Swearing with those things under the first Covenant should be taken away that were things in themselves changable and might be shaken to the end that true witness-bearing which could not be shaken might be established in the House of God for ever So that although where Moses or the Old Testament is read an Oath and Swearing as a Vail remains to this day undone away yet nevertheless all whose hearts and minds are turned to the Lord in the Light that was before any Avail or Oath was they see and witness the End of that which is abolished for where the Spirit of the Lord is there is freedom 2 Cor. 3. And therefore the Apostle Paul having seen and witnessed the removing of those things which might be shaken and knowing that when that which was perfect was come that which was but in part was to be done away he in witness-bearing said God is my witness I speak the Truth in Christ I lye not c. without adding any outward token sign or pledge or observing any form of words at all So that as he himself said He became as without Law to them that were without Law 1 Cor. 9.21 yet was he subject to the Law of Christ and did not Swear at all And as he did not himself swear so neither did he teach swearing to be lawful by way of Doctrine to the Hebrews when he said That an Oath is among them for an end of all strife and controversie Heb. 6.18 which words he spoke not by way of Doctrine as a thing to be practised by them as Christians but by way of repeating what formerly had been used amongst the Jews under the first Covenant and so that he might shew unto them being Jews how that by Christ the first Testament was taken away or out of the way and the second established upon better promises For as he said of Swearing he also said of the Priesthood That every High Priest is not was ordained to offer c. Heb. 8 3. And that after the second Vail was the Tabernacle which is not was called the Holiest of all Heb. 9.3 And when Moses had spoken every Precept to the People according to the Law he took the blood of Calves saying This is not was the blood of the Testament which God hath appointed to you Heb. 9.19 20. All which his sayings do plainly shew That what he had in those particulars mentioned was by way of repeating what had been in use under the first Covenant and not by way of Doctrine what they were to practise then as Christians But I proceed to the seventh Argument which as A. S. saith in brief runs thus Arg. 7. Some Swearing is enjoyned in the third Commandment every Precept prohibitive of vice being necessarily so to be expounded as implying the contrary duty or else it is impossible to free the Decalogue from imperfection And consequently Thou shalt not take the Name of God in vain implies Thou shalt take the Name of God that is Thou shalt Swear when there is a just occasion And therefore Christ who came not to destroy the Law did not forbid all Swearing Answ. What is impossible with man is possible with God and that Christ did fulfil not destroy the Law is confessed And having fulfilled the Law the end for which it was for a time given was accomplished which being accomplished according to the Will of God was abolished abrogated disannulled and taken away by Christ as before is fully proved Now as said the Apostle Rom. 7.3 4. The Woman which is in subjection to her Husband is bound by his Law to him as long as he liveth but if her Husband be dead she is delivered from his Law So then if while the man liveth she take another Husband she shall be called an Adultress but if the man be dead she is free from the Law so that she is no Adultress though she take another Husband Wherefore my Brethren ye also are become dead by the Body of Christ that ye should be married to another even to him who is raised from the dead that we should bring forth fruit to God What words more plain to prove That Christians in Christ Jesus are freed from the Law of the carnal Commandment that they may serve God in newness of the Spirit and not in the oldness of the letter Heb. 7.10 Rom. 7.6 And though it be true that Christ came not to destroy the Law but to fulfil it yet that doth no more prove A. S's Conclusion inferred thereupon viz. Therefore Christ did not forbid all swearing because some swearing was commanded in the Law Then it doth where a man is ingaged by his Bond to pay so much money upon such a day and the man upon that day doth make payment of the money according to his Bond That the man in so doing doth destroy his Boud or that it is after Obligatory to him when he hath fulfilled it For although the People of Israel to whom the Law was given by God could not be freed therefrom until it was fulfilled yet notwithstanding when it was fulfilled it was by the Ordination of God to pass away and the People freed from it as before is proved So that when Christ Jesus had fulfilled the Law not for himself
that mind that is carnal and therefore is not subject to the Law of Christ according to Rom. 8 7. But all who mind the things of the Spirit they do the Will of God and so knows Christs Doctrine to be his that sent him when he said Swear not at all And that there was a time when God was purely worshipped and truly served before any Oath was And that there was a time when Israel was commanded to fear the Lord and serve him and swear by his Name by which it is evident That swearing was no essential part of the Worship of God in Spirit and Truth and therefore was but temporary And that there was a time when Israel was to seek the place which the Lord should chase to put his Name there viz. Ierusalem and thither they were to come and bring their burnt Offerings Deut. 12.5 6 7. Ioh. 4.20 And there was and is a time that neither in the Mountain nor yet at Ierusalem they should worship the Father Ioh. 4.21 And there was a time that the condition of the Heir should not differ from a Servant c. And there was an appointed time when he should be Lord of all and receive the adoption of a Son Gal. 4.1 to 6. But the Well is deep and whilst People have or at the least make use of nothing to draw the Water with but what they have and receive from man by man and of man they will receive little refreshment or satisfaction in these things before-mentioned Nevertheless when they in their hearts shall turn to the Lord the Vail shall be done away for where the Spirit of the Lord is there is Light and it is the Light that God hath commanded to shine in mens hearts for to give unto them the knowledge of the things that are of his Spirit which the Natural man understands not nor can the Wisdom which is from below find out And now I come to A.S. his twelfth Argument or last Reason which was and is Arg. 12. The general practise of Christendom who could not all be so ignorant as to misunderstand the meaning of these words Swear not at all Or so wicked as not only rashly but advisedly to act against them Answ. It is written Thou shalt not follow a Multitude to do evil And also That when King Herod heard that the Holy Child Iesus was born he was troubled and all Ierusalem with him and gathering together all the Chief Priests and Scribes of the People he asked of them Where Christ should be born And they said at Bethlem c. Mat. 2.1 c. And yet the Chief Priests and Elders of the People were so wicked that they assembled together and consulted how they might take Iesus by subtilty and kill him Mat. 26.3 4. concerning whom the Apostle Acts 3.17 bore witness That they did what they did unto him ignorantly because they knew him not and therefore exhorted them to repentance So that it may be possible That all those in Christendom mentioned by A. S. to own swearing as men might in this case of swearing be ignorant the time of ignorance being winked at And therefore this Reason given by A.S. to prove that Christ did not forbid all swearing when he had said Swear not at all is neither sound nor satisfactory especially the Scriptures following well considered Ioh. 5.34 36. 8.43 Mat. 11.25 to which many others might be added And yet my belief is That the Lord in no Age hath left himself without witness concerning the truth and extent of the Command of Christ aforesaid although born by Babes and poor Fishermen or other persons unlearned in the many languages and therefore little esteemed of the world though highly esteemed of God but by the world hated and their testimony rejected as erronious And yet greater was he that was in them than he that was in the World and so they had the greater witness for if the witness of men be great the witness of God is greater which every one that believeth hath in himself 1 Ioh. 5.9 10. And he that keepeth the commands of Christ he dwelleth in Christ and Christ in him according to 1 Ioh. 3.23 24. And I also believe concerning many of them who have affirmed as their judgment the lawfulness of some swearing under the Gospel That if they had lived in these our dayes wherein the Lord God out of the riches of his Love and the abundance of his Light which he hath commanded to shine out of darkness after the long night of Apostacy in the hearts of the heirs of his Righteousness for to give unto them the knowledge of his Glory and of the true witness-bearing in the face of Jesus Christ as it was before any Oath or Swearing was that they would have come to have seen and also to have acknowledged as many in these dayes blessed be the Name of the Lord for his unspeakable gift have done their mistakes in the case of swearing and by confessing their sins and acknowledging their mistakes have given glory to the Lord and conformed their judgments practises to the command of Christ Swear not at all And with Solomon have born their testimony That in making many Books there is no end and in reading of them much wearisomness to the flesh And that the end of all is to learn to fear the Lord and keep his Commandments which is the whole duty of man Eccles. 12.12 13. And now having born my testimony for the Lord concerning Oaths and Swearing according to that in my Conscience and the Scriptures of Truth and that not in a way of opposing the Son of God against his Father nor the Scriptures of the New Testament against the Old nor by making any Text of Scripture contradictory in it self But in and by such a way as they are established in unity one with another Neither with a contending or opposing spirit against any Law or Ordinance of man that ought to be submitted unto for the Lords sake But in the spirit of love and meekness for the clearing my Conscience before the Lord and his People in yielding a Reason wherefore I and some others may not take any Oath or Swear at all although we should be required thereunto by a lawful Magistrate I have peace causing rather in this case to fall into the hands of men and by submission unto their punishment which hitherto blessed be God I and some others have found not according to the rigour of the Law but with some moderation thereby testifying my practice to be according to my judgment against all resistance of the powers which God hath set over me and that not for fear of wrath but for Conscience sake to God who is able not only to destroy my body but to cast both soul and body into Hell fire Assuredly beleeving that whilest I have a respect unto all the Commands of Christ Jesus I shall never be ashamed And if in this matter concerning Swearing any should yet remain otherwise minded and seem to be contentious about words and forms I say we have no such custome in the Churches of Christ. For where glory is given to God on high there is peace on Earth and good will to all men on Earth below And all who wait in the Light of God as it shineth in their hearts 〈◊〉 in due time shall have the same Truth revealed unto them 〈◊〉 which I have herein born my Testimony And I and others 〈…〉 o walk in that whereunto we through the Grace of God are come That so we may not be ashamed of our Testimony for the Lord though born through much suffering THE END
of Faith Gal. 3.12 And so as it s written The Promise is sure to all the seed and not to that only which is of the Law but also to that which is of the Faith of Abraham Rom. 4.16 although they were never under the Law of any carnal commandment nor never dwelt in Canaan For all who are of Christ they are Abrahams seed and heirs according to promise Gal. 3.29 And so he is our peace who hath made both Jew and Gentile one and hath broken down the middle Wall of Partition betwixt them having abolished in his flesh the enmity the Law of Commandments contained in the Law written That so both Jew and Gentile through him might have access unto the Father by one Spirit and not by Swearing or observing any carnal Commandment and might worship the Father who is a Spirit not in the oldness of the letter but in the newness of the Spirit the Law and Power of the endless Life which was in the beginning with God before any Oath or Swearing was from which Word and Power of God that is Eternal not Moral Man departed when he sinned And as Christ is our Peace he is also our Peace-maker by taking away sin and finishing transgression the ground or cause of the Controversie betwixt God and Man and one man with another and bringing into the Heart everlasting Righteousness he reconcileth man unto God and one man unto another turning the hearts of the Fathers to the Children and the disobedient to the wisdom of the Just. And Christ Jesus coming to do the will of God he fulfilled the Law which could not in any wise pass away till it was fulfilled Mat. 5.18 and having fulfilled the Law not destroyed it as he that fulfills and performs his Covenant in every particular he doth not destroy it although the Covenant once fulfilled is no longer obligatory to him that hath fulfilled it according to the will of God who gave the Law he took it away or out of the way and disanulled the first Covenant or Testament written in Tables of Stone that he might establish the second Heb. 10.9 called the new Covenant written not with Ink but with the Spirit of the Living God not in Tables of Stone but in fleshy Tables of the Heart according to 2 Cor. 33. Heb. 8.10 10.16 And in that he saith a new Covenant he hath abrogated the old Covenant or Testament Heb. 8.13 For being Testaments they were not be of force both together the latter being in its self a revocation of the former and where a Testament is revoked there every Legacy or Gift therein contained is also revoked and taken away and not some particulars only but the whole which Testament or Covenant is established upon better Promises That so what was impossible for the Law or first Testament to do in that it was weak through the flesh God sending his Son in the likeness of sinful flesh and for sin condemned sin in the flesh that the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit Rom. 8.2 3. And thus Christ Jesus according to the will of God having fulfilled the Law not destroyed it which was not of Faith and therefore was not to abide for ever And the end of God in giving the Law which was but to continue for a time as a School-master to bring to Christ being accomplished in Christ he took away the Law or first Testament that made nothing perfect Heb. 7.19 which was not of Faith being changeable and in the stead or place thereof he established the second Testament or new Covenant upon better promises which perfecteth for ever them that are Sanctified according to Heb. 10.9 which being the Law of Faith is unchangeable and abideth for ever So that Christ Jesus the Mediator of the New Testament the faithful dispenser of the manifold Graces of God unto all that believe came not only to reform the abuses of the Scribes and Pharisees in Swearing in the Temple in the first Priesthood and other things under the first Covenant but also to take away the things that were changeable which they had so abused and in the stead and place of them to establish that which is unchangeable the New Testament upon better promises Heb. 8.6 And in that he faith a New Testament he hath abrogated the Old Heb. 8.13 And therefore when Christ Jesus the true and faithful Witness was come who was to restore all things as in the beginning was set down on the Mountain and his Disciples whom he had chosen out of the World to be his Witnesses came to him and he being to make known unto them that were to bear witness of him the true Witness-bearing as it was in the beginning before any Oath or Swearing was amongst other his gracious words he said unto them who were of the Jews and then were come to be his Disciples and not to the multitude Ye are the Salt of the Earth ye are the Light of the World let your Light so shine before men that they seeing your good Works may glorifie your heavenly Father And that they being Iews might not be offended at what he was to say unto them He told them He was not come to destroy the Law or the Prophets but to fulfil them And that not one jot or tittle should pass from the Law till it should be fulfilled mark that In which words is plainly shewed That as the Law was fulfilled by Christ it was to pass away being only given by God and added because of transgression for a time viz. till the Seed should come that was out of transgression and so the Law being temporary was changeable And having so prepared their minds he told them among other Precepts in the Law That it had been said of old time Thou shalt not for swear 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 nay nay for whatsoever is more than these cometh of evil Mat. 5.34 c. By which words which are the interpreters of the heart it is evident that the Oaths which they were under the Law to perform unto the Lord and which Christs words had reference unto were such Oaths as were required by the Law and those Oaths the Law required were by the Lord and not by the Creatures for all swearing by the Creatures was by the Law forbidden Which being so then the words following But I say unto you who were to be Lights of the World Swear not at all must needs be a prohibition of all Swearing by the Lord. And that he added Neither by Heaven c. Christ giveth a reason for the same Mat. 23.22 where he faith He that sweareth by Heaven he sweareth by the Throne of God and by Him that sitteth thereon who is the Lord And