Father so also Rom. 10. 9 10. So that it is evident that Confession under the Gospel is answerable to Swearing under the Law for by confessing to God and appealing to him in Witness bearing his Power and Omniscience is as much acknowledged in discerning whether Truth be spoken in Witness-bearing under the Gospel as it was under the Law by wearing for though the Form which was shadowy changed yet the Worship it self which was the Substance remaineth and therefore if Times and Dispensations be rightly discerned the Scriptures of the Old and New Testament do agree And as for that Text of Scripture quoted by J. S. out of Isa. 19. 18. In that Day shall five Cities in the Land of Egypt speak the Language of Canaan and swear c. Answer This Scripture hath not Reference to all the People of the Gentiles as is evident from the Words themselves which only speaks of five Cities in Egypt whereas the Gentiles inhabited many Nations neither doth it altogether relate to Gospel-Times when the whole People called the Gentiles were to be received as the People of God but is rather a Prophecy of the joyning of the People that inhabited those Cities in Egypt unto the Jews and owning of their Worship by speaking their Language by swearing to the Lord of Hosts and bringing their Sacrifices to the Altar of the Lord after the Manner of the Jews who befâ—re were Strangers to the VVorship of the true God and that by so doing it should be a Sign and a VVitness unto the Lord of Hosts of their Conversion unto him for these Prophecies had a double Intendment and Accomplishment viz. One in the material Temple under the first Covenant another in the spiritual Temple the Church under the Gospel or New-Covenant for it is evident that before the Coming of the Messiah there was an Association of some of the Gentiles unto the Church of the Jews for after the rebuilding of the Temple and before the Death of Christ there was a Number of Proselites out of divers Nations both for that by Reason of the many Dispersions of the Jews in the Captivity and their Commerce with other Nations their Customs and Religion were more commonly known and because these times were to be as a Preparative to the general Calling of the Gentiles It is also evident that upon the good Escape of the Jews in Babylon many turned to their Religion and the Scriptures shew to us several Examples Esther 8. 17. Acts 2. 10. Mat. 23. 15. yea the Pharisees took Pride in converting others to Judaism so that these Prophecies did not only imply a general Conversion of the Gentiles simply so as to exclude the Particular in the mean Time Therefore as the Prophesies aforesaid had a double Meaning so also they had a double Accomplishment the one in the material Temple under the Law during which Dispensation he that blessed himself in the Earth should bless himself in the God of Truth and he that did swear in the Earth should swear by the God of Truth under which Dispensation there was also an Altar Sacrifices and Oblations c. The other in the spiritual Temple the Church under the Gospel under which the true Worshippers do worship the Father in Spirit and Truth John 4. 22. By praising God in the Spirit and confessing unto his Name believing in Christ Jesus witnessing the Truth according to Christ's Command let your Yea be Yea and Nay Nay for when these Prophecies were given sorth the Gospel-Worship was not then fully revealed see 1 Pet. 11 12. And therefore as the Prophecies had Relation to the Time before Christ's Sufferings thâ—y had then Relation to the Worship which was then required and practised under the Law but when the Law was changed there was then also a Change of those External Rites and Shadowy Things viz. Cursing Swearing Altars Sacrifices Oblations c. which were not of the Essence and Substance of the true Worship of God although the true Worship of God changed not and it is evident Dan. 9. 26. 27 28 where it is said That the Messiah shall confirm the Covenant with many for one Week and in the midst of the Week he shall cause the Sacrifices and the Oblations to cease for in Christ all Signs had their Accomplishment for the Apostle saith Signs are not for them that believe but for them that believe not 1 Cor. â—4 22. So that J. S. from these Prophecies might as well conclude that Christians in Gospel-times ought to have Altars offer Sacrifices and Oblations as the Jews had and did under the Law as that Christians may lawfully swear but Christians in Christ Jesus do believe and know that those Sacrifices in which there is a Remembrance again of Sins the Lord under the New Testament hath not required and that in Burnt-Offerings and Sacrifices for Sia the Lord hath no Pleasure for all those caâ—nal Ordinances were imposed as saith the Apostle only until the Time of Reformation see Heb. 9. 10. Heb. 10. 3 4 c. So that we having a positive Command from Jesus Christ viz. swear not at all c Mat. â— 34. and that from the Mouth of two or three Witnesses every Word is to be established and there being no Command from Jesus Christ the Mediator of the New Testament who is the Christians only Law giver Law-maker and Prince in Matters of Faith and Worship we are not bound as Christians to the Observation of any Command that comes either from Moses or any other that is not our Law-maker and Master and it is observable that one of the most solemn Laws contained in the two Tables viz. that which ordained the seaventh Day to be kept Holy Day unto which is adjoyned an unchangeable Reason namely because God rested that Day when he had made the visible World yet this Law is annulled and abrogated amongst all Christians even from the Beginning of Christianity for Want of Ratification of it from our Lord and Master Jesus Christ who is our Law-maker and Prince And therefore Christians in Christ Jesus and in the Faith of him having no Command or Example from Christ to swear in any case I do conclude that Swearing in the Time of the Gospel is no Evidence of the Conversion of 〈◊〉 People unto God neither is Swearing by the Lord of Hosts that pure Language and undefiled Religion which was at the first revealed unto Adam in Paradice for it is evident that Swearing hath defiled many but pure Religion and true Witness-bearing never did defile any But how should a better Account of divine Mysteries be expected from J. S. that knows so little of them as his Writings do plainly shew And now I proceed to his 5th and last Argument in the first Section of his said Book Arg. 5. That the holyest Christian may lawfully and laudably do that which by the Spirit of Christ that spoke in the Prophets hath made the doing thereof in Gospel-Times the
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
the carnal Ordinances and Rites were by God's Ordination to cease So that notwithstanding J. S's Affirmation aforesaid it both was and is not only possible but reasonable that this Prophecy should have Relation to the Time before Christ's Death in Reference to the Accomplishment thereof as aforesaid there being as it is said 500 Years between the Return of the Jews out of Babylon after the Captivity and the Death of Christ for it 's written The Lord was never slack in performing his Promises in no Age leaving himself without Witness And therefore although Swearing by the Name of God was mentioned it being then a carnal Ordinance or Rite annexed to the VVorship of God under the first Testament until the Time of Reformation by VVay of Example not that the whole VVorship of God under the first Testament consisted in Swearing but is there put only for an Example the rest of the VVorship and Service of the Lord under that Testament being intended yet it doth not follow that Swearing or any other carnal Ordinance was to be in Gospel-Times only or any Condition by the observing or performing of which the Gentiles were to be ingrafted into Christ for the Law being changed there was also a Change of those Conditions required by the Law for the Law gave Life upon Condition of perfect Obedience in all Things the Gospel gives Life upon Condition of Repentance and believing in Christ Jesus who saith Swear not at all c. And therefore J S. his affirming That except Swearing be added to the Worship of God under the Gospel all other Wayes of confessing and worshipping the true God all other Acts of Invocation of God are not serious enough to put People in a Capacity of finding Acceptance with the Lord or accepting of them as sincere Disciples or ingrafting them into the Evangelical Church which his Affirmation is so contrary to the Doctrine of Christ and of his Apostles and Ministers as that I do believe that J. S. is the first that ever adventured upon such an erroneous assertion for it is manifest that neither Christ Jesus or any of his Apostles or any Ministers of the Gospel of Christ ever taught or preached any such Doctrine but on the contrary taught and preached Faith and Repentance as the only condition under the Gospel to put people in a capacity of finding acceptance with the Lord and being saved as may appear from these Scriptures following with many others viz. Mark 1. 14 15. where it is said that Jesus came to Galilee preaching the Gospel of the Kingdom of God and said the time is fulfilled and the Kingdom of God is at hand repent and believe the Gospel and John 8. 24. Christ said unto the Jews who doutless were Swearers except that ye believe that I am he ye shall dye in your Sins and Joh. 3. 15 16. I'ts said that whosoever believeth in Christ shall not perish but have Eternal Life for God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have Everlasting Life And Paul and Silas said to the Goaler who asked them saying Sirs what shall I do to be saved believe on the Lord Jesus Christ and thou shalt be saved and all thine house Acts 16. 30 31. See Rom. 10. 9 to ver 14. and Acts 13. 38 39. Paul said Be it known unto you Men and Brethren that through this Man is preached unto you the Forgiveness of Sins and by him all that believe are justified from all Things from which ye could not be justified by the Law of Moses By which Scripture it is evident that although the Gentiles that joyned themselves unto the Jews Religion before Christ's Death could not be exempted from Swearing in such Cases where Swearing was required by the Law of Moses yet after Christ was come in the Flesh and had given forth that Command Swear not at all c. not only the Gentiles but the Jews also that believed in Christ were by Christ Jesus the Mediator of the New Testament freed from all Swearing and from all other carnal Rites and Commands required by the Law of Moses they were freed after Christ's Death Now these Scriptures being true it is evident that Swearing by the Name of the Lord is no Condition under the Gospel upon the Performance whereof any People either Jew or Gentile were admitted or retained as Members of the Church of Christ under the Gospel And therefore the not learning to swear by the Name of God or refusing to swear at all doth not all render People under the Gospel obnoxious to the Dint of God's fearful Doom as J. S. hath presumptuously and erroneously asserted And now having answered the Subject Matter in Reference to Swearing contained in J. S. his five Arguments aforesaid I do conclude That Oathes are no Gospel-Ordinances and that therefore Christians in Christ Jesus and in the Faith of him are not oblieged in Witness-bearing now in Gospel Times by or from any Command or Example in the Old Testament to swear at all and that Christ being their only Law-maker and great Prophet whom to hear and obey in all Things God the Father hath commanded all Men without Respect of Persons it doth follow that all Christ's Disciples ought to obey his Command Mat. 5. 34. c. But I say unto you swear not at all c. And I do further say that all that hear the Voice of Christ and have his Word abiding in them do witness Acceptance in him Ephes. 1. 6. without Oath or Swearing And all they that are in him that is true they according to the Example of the holy Men of God in all Ages and according to the Example of the Apostle Paul in Matters of great Concern in Witness-bearing do and may call God to witness or appeal to the Witness of God who searcheth and knows all Hearts concerning the Truth of their Testimony that so by the Mouth of two or three Witnesses every Word may be established according to Christ's Command Mat. 18 16. which Appeal to the Witness of God simply of it self without the Addition of somewhat more neither was nor is either any Legal Oath or Swearing which somewhat more being added to Witness-bearing is that which doth give unto it the Denomination of an Oath or Swearing as may appear from the Examples before-mentioned and as the daily Practice in the Courts of Judicature do prove So that if a true Difference were put by Men as the Spirit of the Lord doth put a Difference between Matters and Things that do differ the Scriptures of the Old and New Testament do agree but when and where Matters and Things that do differ as Swearing and Witness bearing do differ are confounded together as J. S. hath confounded Swearing and Witness bearing as if no Witness-bearing could be without an Oath or Swearing and the old carnal Rites and Ordinances which were temporary he hath confounded with the Ordinances and Worship of God under the New-Testament which are spiritual and eternal And therefore and for that J. S. hath asserted Doctrines and Conclusions contrary to the Doctrine of Christ and his Apostles and Ministers of the New Testament his Doctrines and Conclusions are to be rejected by all Christ's Disciples and the Doctrines and Commands of Christ and his Apostles and Ministers are to be received and obeyed And as for the Matters contained in the second Section of his said Book they are fully answer'd in my former Testmiony concerning Oathes and Swearing c. printed in the Year 1668. and also in a Book entituled The Case of the Qnakers concerning Oathes defended as Evangelical c. printed in this present Year 1674. And as for the Matters contained in J. S's third Section of his Book aforesaid they are also fully answer'd in the said Book printed 1674. Written forth in the 7th Moneth 1674. Ger. Benson THE END