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
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