A Fannaticks Testimony AGAINST SWEARING; Being An ANSWER TO FOUR BOOKS, Published by John Tombs, Jeremiah Ives, and Theophilus Brabourne; But more especially to that by Henry Den.  
By HENRY ADIS, a Baptised Believer, undergoing the Name of a Free-Willer; and also most ignomineously by the tongue of Infamy, called a Fannatick, or a mad man.  Above all things, my Brethren, Swear not, Jam. 5.12. For because of Swearing the Land mourneth, Jer. 23.10. — But speak the Truth every man to his Neighbour— Ephes. 4.25. And lie not one to another, seeing ye have put off the old man with his deeds, Col. 3.9. And so speak ye, and so do, as those that shall be judged by the Law of Liberty, Jam. 2.12. 
LONDON, Printed by S. Dover, in martin's Le Grand, near Aldersgate. 1661.   

A fanatics Testimony AGAINST SWEARING.  
Henry Den,  
THou in the backside of thy Title Page of thy Epistle, speakest something of the deplorable Condition of Thousands of honest, quiet, peaceable People, that have been driven by Troops into Prison-Holes, both in Cities and Countries (the which England never saw the like before) And all this occasioned by that late Fantastical, Wicked, and Bloody Insurrection, which occasioned the Ministers of Justice (though contrary to all Justice, Equity, and good Conscience) to Execute their Pleasures (not Justice) upon these Persons, the Innocency of whom (as thou sayest) hath appeared many ways, as well by the Confession of the dying Offenders, as by their own Protestations; and the Confession of those men that would be glad to find occasion against them, but are not able; neither will they in any thing, save in the things pertaining to the Worship of their God: Yet, sayest thou, They are kept in Bonds as with a snare, which at this day, holds them in, and shuts the Prison Doors against them; in that they (as thou sayest) are taught, That it is not lawful upon any Occasion, or before any Person to take an Oath; insomuch that when the Oath of Allegiance to the KING is tendered to many who are at Liberty, they rather choose Imprisonment, than to take an Oath; and many who are in Prison, and have Liberty proffered upon Condition of taking the Oath, do rather choose to con●inue there, than purchase their Libertiy with swearing.  
And that all may prevent the impendent evil Consequences necessarily following: Thou sayest in Page 3. That thou wilt prove the lawfulness of an Oath in a serious and weighty Matter, which cannot otherwise be determined.  
And in the next place (thou sayest) thou wilt Answer those Objections, which are the Pillars that uphold the negative part.  
In all which, that thou hast hitherto said, I cannot but commend thee, as once John the Revelator did those Seven Churches in Asia, Rev. 2. and Rev. 3. Because thou hast said that which is really true, as to the Innocency of that great number Imprisoned; yet give me leave in the words of the same John, to let thee know, That there are a few things against thee.  
And first, Because that in Page 3. thou speakest that which is not altogether true; in saying, That an Oath is nothing else but a Religious Promise made in the presence of the living God, whom (sayest thou) we call to witness the truth of our words.  
In which Assertion thou wouldst (if possible) beget Persons to a belief, that if a man call one to Witness a thing, that such a calling to Witness is a Swearing by that Person whom we so call to Witness: As if John Tombs should make Henry Den a Religious Promise, to Preach at their Meeting at such a time, and call Henry Adis to Witness this Promise; will Henry Den dare to say, that John Tombs did SWEAR by Henry Adis, when John Tombs only called Henry Adis to WITNESS?  
But John Tombs, Henry Den, or Henry Adis, either or all of them may Safely, Honestly, or upon a good Account say, and that without fraud, that such a Promise was made, and that such an one was Witness to that Promise.  
And further, if calling, or setting up a Witness be a Swearing by that Witness, than Jacob and Laban Swore; Jacob by the Pillar of Stone, and that heap of Stones, Gen. 31.45. to 49. And I shall Appeal to the Judgement of any rational man, to judge, whether Laban, in vers. 49. did Swear by the Lord, when he said, The Lord shall Watch between us? Or, whether he Swore by the Lord in vers. 50. when he said, the Lord is Witness between us? Any more than he, and Jacob Swore by the heap of Stones, when they said, This Heap shall be a Witness: And whether the Apostle Paul did Swear by the Lord, when he calls God to Record, or Witness? 2 Cor. 1.23. and Phil. 1.8. any more than Jacob and Laban SWORE by the Heap of Stones, as aforesaid. Or, whether Moses Swore by the Song of Deliverance, when he said, That that Song should be a Witness against Israel? Deut. 31.19, 21.  
But I need not say more to this, for notwithstanding in Page 3. thou dost affirm, that an Oath is nothing else but a calling God to witness, etc. Yet in Page 5. thou tellest us, that the Apostle Paul in weighty matters, frequently used Expressions equal to an Oath, as in Rom. 1.9. where he saith, God is my witness, etc. So that in one Page thou tellest us, That calling God to witness, is Equal to an Oath; And in another Page thou tellest us, That an Oath is nothing else but a calling God to Witness.  
And so doth thy Brother Jeremiah Ives deal with us, He telleth us in his Book, Page 6. positively what an Oath is, from Gen. 23.4. when Abraham caused his Servant to Swear BY the Lord. And David Swore to Saul BY the Lord, 1 Sam. 21.23. And the Spies Swore BY the Lord to Rahab, Josh. 2.12. And Abraham Swore BY the Lord to Abimelech, Gen. 21.13.  
And yet in Page 10. he Asserteth under his Fourth Reason that he giveth, Why Swearing is lawful, now under a Gospel Dispensation; he Asserteth, that a Calling God to witness is a Swearing; and yet when he hath Asserted it, than he comes and tells us, that if calling God to witness be not Swearng, he saith, he knows not what is; when in Page 6. he did show what was Swearing.  
For John Tombs and Henry Den, may both wear Black Coats, and have humane Learning, and both may be very like one another (as is supposed they are in other things also) and may both write in and about one and the same Oaths, as they do; yet Henry Den and John Tombs are not one in them, although they both aim at one and the same End by them: And I Query, Whether the Learning ye speak by, be the Spirits Dictates, because ye speak not the Spirits Language, which is not Yea and Nay, but Yea and Amen in Christ Jesus, as aforesaid.  
I would I knew where to find you; yet by this I see, when persons be out of God's way, they begin to be in a bewildered Condition, running to and fro, sometimes here, and sometimes there; and therefore I must let thee know that every like is not the same; for another man may wear Black , and be endowed with Humane Learning as well as Henry Den, yet not be Henry Den.  
And seeing it is so, that many are at a stumble in this juncture of time, as to taking, or not taking of OATHS; and that chief occasioned by the Writings of John Tombs, thine Epistle, and thy Brother Jeremiah Ives his Great Case of Conscience Opened: I shall therefore endeavour by divine Assistance, according to the Ability received, to lay down something to the serious Consideration of All, nothing doubting but that the LORD, from whom every good and perfect Gift cometh, will make bare his own Arm, and evidence his own Wisdom, Strength, and Alsufficiency, in his Servants Folly, Weakness and Insufficiency, to the strengthening those that stand; to the enlightening the Eyes of the Blind; to the establishing of the wavouring and unstable, and to the recovering of the Apostatised Back-slider, even to the smiting upon the Thigb, that so the Crown may be set upon his head, who only and alone is worthy.  
In order whereunto I shall plainly, and as briefly as I may, distinguish between, 

1. A Vow, Covenant, Promise, or Engagement.  
2. An Asseveration.  
3. An Oath.  
4. A Testimony, Record, or Witness.  
5. An Adjuration, Charging, Warning, or Conjuring by.    

And first of a Vow, Covenant, Promise, or Engagement.  
A Vow, Covenant, Promise, or Engagement then, is nothing else, but a Promise made either to God, or man; or, an opening the mouth by way of Engaging: for so saith Jephthah, Judg. 11.35, 36. I have opened my mouth to the Lord, and I cannot go back. And this, I say, may be done either to God or man, and so be distinguished to be either Divine, or Humane; and that upon Conditions, or voluntarily and without Conditions; the which being passed, either to God or man, upon or without Conditions, yet they are as so many Bonds to, or upon a soul.  
And this Bond may be more strictly bound upon a soul, by way of Oath, Curse, or Execration, as shall be more fully shown hereafter. In order whereunto; first, consider Voluntary Vows, Covenants, Promises, or Engagements.  
1. Voluntary, as David's Vow, Psal. 132.2. who vowed a Vow to the mighty God of Jacob. But,  
2. Conditional, as jacob's Vow, Gen. 28.20. And Jacob viewed a Vow unto the Lord, and said, If the Lord shall without fail do thus for me, then will I do so and so.  
And Jephthahs' Vow, Judg. 11.30. And Jephthah vowed a Vow unto the Lord, and said, If thou shalt without fail deliver the Children of Ammon into my hands, than it shall be, that whatsoever cometh forth of the door of my house, to meet me when I return in peace from the Children of Ammon, shall surely be the Lords, I will offer it up for a Burnt-Offering. And Hannah vowed a Conditional Vow, 1 Sam. 1.11. All these Vows were without an Oath.  
And all such Vows, whether Conditional or Voluntary, yet they are as so many Bonds to the Soul, as in Num. 30.3. If a woman vow a Vow unto the Lord, to bind her soul with a bond, etc. any such Vow, Covenant, or Promise may be further bound upon a foul with an Oath, as in Numb. 30.2. If a man vow a Vow unto the Lord, or swear an Oath, to bind his soul with a bond; So that he that maketh a Vow, Covenant, or Promise, bindeth his soul with a bond: and he that sweareth an Oath, to perform that Vow, Covenant, or Promise, bindeth his soul with a double bond; So that every Oath is a Vow; because that it cannot properly be made, but to perform something that is vowed, promised, covenanted, or engaged; and so the Oath includeth that thing so promised to perform it, and so becomes one with it; for break the Oath, when once sworn, and break the Vow or Engagement; perform the Oath, and the Engagement is made good. Yet every Vow is not an Oath, because it may be made without an Oath, as in jacob's, Jephthahs, and hannah's Vows, which were Vows without Oaths.  
And we find where Vows are made with Oaths, they are generally so distinguished, as in Numb. 30.2. If a man vow a Vow unto the Lord, or swear an Oath to bind his soul with a bond, etc. So likewise in David's case, Psal. 132.1, 2. Lord, remember David in all his troubles, how he swore unto the Lord, and vowed a Vow unto the mighty God of Jacob: So that here it is distinctly laid down how he swore unto the Lord, and vowed a Vow; intimating a double tye or bond upon his soul, as aforesaid.  
The like we may see in Israel's case, 2 Chron. 15.12. And they entered into a Covenant to seek the Lord God of their Fathers, with all their heart, and with all their soul: this Covenant was a bond to their souls. And in verse 14. They swore unto the Lord with a loud voice, and with Trumpets, and with Cornets: And all Judah rejoiced at the Oath for they had sworn with all their heart.;  
The like also we may see in Nehem. 10.29. They clavae unto their Brethren, their Nobles, and entered into a Curse, and into an Oath, to walk in God's Laws. To walk in God's Laws was the Covenant, as you may read, Neh. 9.38. This was written and sealed to: And the Oath, and the Curse, was entered into to perform that Covenant. So that we see they bound their souls with a double B●●d. And by what hath been said it may appear, that a Vow, Covenant, or Promise, and an Oath, are two distinct things.  
And seeing it is so then, that Vows, Covenants and Engagements are not Oaths, nor Swearing; this than may serve to set a period to that common saying, That Swearing is lawful under the Gospel, because the Apostle Paul was under a Vow, Act. 18.18. and Act. 21.23.   

2. An Asseveration.  
But, secondly, Every Asseveration is not an Oath, though every Oath is an Asseveration. An Asseveration than is, when a person shall choose out, sever, or set apart a person or thing that is certain and known to be, and shall assert the certainty of something else by the certainty of that certain thing. I say, an Asseveration than is, when a person shall assert a thing to be a ttuth, or such or such a thing to be so, or not so, taking up some certain thing to assert the truth of that Negation or Affirmation; endeavouring thereby to beget the party or parties spoken to, to a belief of the thing so asserted, to be a truth: the which for Illustration-sake we will suppose thus; Henry Den telleth Henry Adis, that such a thing is true, as sure as Henry Adis liveth. Now can Henry Adis honestly or sensibly say, that Henry Den did swear by Henry Adis, when he only asserted the truth of the thing, by that which Henry Adis sensibly knew was true and certain: And what difference is there if Henry Den had said to Henry Adis, that the thing was true, as sure as the Lord liveth? the certainty of whose living no rational man will in the least question. And in 2 Cor. 1.18. where the Apostle Paul doth affirm, that his preaching to the Corinthians was not Yea and Nay, but Yea and Amen: And to beget them to a belief of the truth of what he said herein, he tells them, it is true, as sure as the Lord is true. Now I shall leave it to the judgement of the Rational to determine, whether the Apostle Paul did swear by the Lord, any more than Henry Den did swear by Henry Adis, as aforesaid.   

3. Of an Oath.  
But, thirdly, Had Henry Den told Henry Adis that such a thing had been true, and had asserted the truth of it, by the Lord, by Heaven, by Earth, by Jerusalem, by his Head, or by what else you will suppose: this Henry Den, and Henry Adis both may positively affirm to be Swearing; And this I can own to be Swearing, although I do not assert the Swearing by Heaven, Earth, Jerusalem, or the Head, to be lawful Oaths; no, nor swearing by God neither under a Gospel-dispensation. I say it is the term By, that maketh the Asseveration, or thing severed, singled out, set apart, or asserted, to become an Oath.  
I desire to be held excused ●f I give not (for want of Humane Learning) those proper distinctions and denominations to words, as possibly they may deserve in such or such places: for I profess ingenuously I know not the difference between a Particle, as it is so called, nor where or in what places they are to stand; or how or when they are to be so called; only I shall desire, for Information-sake, to impart what in mercy is made out to me, for the Information and Reformation of others; therefore take my honest downright meaning, and the Lord make it useful.  
I say, that which binds up all, is, the term By, which By is that which maketh an Assertion to become an Oath; for it is the Affirmation of a thing not yet believed to be a truth, by the certainty of that which is a truth, and is set apart, chosen out, severed or asserted; and by the certainty of it, to prove the certainty of that which is not yet believed to be true or certain, as aforesaid: For to say, the Lord liveth, is not to swear by the living Lord, or by the Lord that liveth; nor to say, as true as the Lord liveth, cannot be swearing by the Lord that is true who liveth: but if I say, By the Lord that liveth, than I swear: So that to name God, Heaven, Earth, or Jerusalem, is, nor can be Swearing, until I use the term By, as aforesaid.  
And this thou sayest thyself is Swearing, in pag. 4. where thou speakest of the universality of Oaths, in which thou sayest must be considered, both persons, places and times; and in the consideration of persons, thou bringest us, Gen. 22.16. where the Lord sweareth to Abraham, saying, By myself have I sworn, saith the Lord, That in blessing I will bless thee: and in Psal. 89.35. Once have I sworn by my Holiness, that I will not lie unto David: And the Angel's swearing in Revel. 10.5, 6. who lifted up his hands to Heaven, and said, not as sure as the Lord liveth, or, I call the Lord that liveth to record, or to witness; but his swearing was on this wise, The Angel lifted up his hand to Heaven, and swore by Him that liveth for ever and ever. And in Deut. 6.13. Thou shalt fear the Lord thy God, and serve Him, and shalt swear by his Name.  
To Swear then, is to Assert by God, who only is able to Assist, or enable to what is Promised; therefore it is unlawful to Swear BY any other Creature or Thing, because that Creature is unable to enable the Creature. And 2dly, by so doing, the Creature is set up in the Place of the  God; & the Party so Swearing becomes an Idolater.  
And thou also affirmest this to be Swearing by a third Testimony, as from the Prophets, as Isa. 65.16. And he that sweareth in the Earth, shall swear by the God of Truth. And Heb. 6.16. Men verily swear by the Greater. So that to swear, is to assert by a party or thing, severed, singled out, or set apart. And of Oaths there are several kinds.  

1. An Oath of Promise.  
2. An Oath of Affirmation or Testimony.  
3. An Oath of Abjuration, to renounce or forswear.  
4. An Oath of Execration or Cursing.   
1. All Promisary Oaths are, when persons do vow, covenant, or promise, and bind the performance thereof by or under an Oath; as Josh. 2.12. Now therefore I pray you, swear unto me by the Lord, since I have showed you kindness, that ye will also show kindness unto my father's house; and give me a true token.  
2. An Oath of Affirmation or Testimony, to Confirm a Truth, by way of Evidence, or Witness-bearing to end Controversies, Heb. 6.16. For men verily Swear by the greater, and an Oath for Confirmation is to them an end of all strife.  
3. An Oath of Abjuration, Renouncing, or Forswearing a thing, 2 Sam. 3.35. And when all the People came to cause David to eat meat while it was yet day, David swore, saying, So do God to me, and more also, if I taste bread or aught else, till the Sun be down.  
4. An Oath of Execration or Cursing, Acts. 23.12, 14, 21. But do not thou yield un●o them; for there lie in wait for him of them more than forty men, which have bound themselves with an Oath, that they will neither eat nor drink till they have killed him; and now are they ready looking for a Promise from thee.  
And although here is a New Testament Proof for this Oath of Execration, yet it is to be noted, that it was made by wicked men, and therefore no Example for Gospel Disciples to walk by, for 'tis the Requirement of the Lord by his Spirit, that we Regulate according to the Gospel, which saith, Swear not, and Swear not at all, Matth. 5.35. Jam. 5.12. And this we are required, that we regulate our Conversation as becometh the Gospel, Phil. 1.27. Now if we have not a clear direction in the Gospel, to regulate our Conversation by, and in special in such a principal Part of it as this is, that may so much concern the Glory of God; then we must conclude, that we are directed to an insufficient and to an indirect Rule; the which to say I dare not: For I do really believe him to be faithful, who hath by his Spirit in his Servant directed to that Rule; and therefore I am of this persuasion, ●hat the Rule is a direct Rule, and a true measure, 2 Cor. 10.12. and that those Requirements in Ma●th. 5.34. and Jam. 5.12. are positive Directions.   

Fourthly, Of a Testimony, Record, or Witness.  
Fourthly, As to a Testimony, Record or Witness, I judge I need not say any thing to in this place, because it is so fully distinguished in Pag. 8. to be of another nature, & not at all of the tendency of an Oath; for when I call one to witness a thing, I do not Swear by him; but I shall refer wholly to the aforesaid Pages, & shall proceed to what remains.  
And therefore shall desire that John Tombs in several of his Pages, and Jeremiah Ives in his Page 10. do lay these Scriptures, Rom. 9.1. Phil. 1.8. 2 Cor. 1.23. to their Pages as a sufficient Answer to them, that the Apostle Swore not, any more than Jacob and Laban, or John Tombs did Swear by Henry Adis, as is there cited.   

Fifthly, Of an Adjuration, Charging, Warning, or Conjuring by.  
Fifthly, To Adjure, Charge, Warn, or Conjure, is no Swearing: As for Example, briefly thus; A Constable Commanding, Conjuring, Adjuring, or Charging another of the King's Subjects in the King's Name, or by the King's Power or Authority, who is the Supreme Power of the Nation, to Aid and Assist him in such or such a thing, in which he's so Charging, Adjuring, Conjuring or Warning; no man can sensibly say that he swears by the King: Yet there is an awe put upon that Subject by the Constable, in Comanding or Adjuring in the King's Name, or a Conjuring by the Power of the King, which that Subject is to Obey as he will answer the Neglect thereof at his peril: that is, if the King should call him to question for his Neglect of that thing doing, possibly he must undergo the wrath of the KING, whose Wrath is as the Roaring of a Lion, Prov. 19.12. And as the Messenger of Death, Prov. 16.14.  
And that Command that the Apostle Paul laid upon the Thessalonians by the Lord Jesus, That that Epistle be Read to all the Holy Brethren, 1 Thess. 5.27. I judge the Apostle in reason, cannot he said to SWEAR by the Lord Jesus; but he lets them know, that he had an Authority to Require the reading of that Epistle, that as it was written by the Incommings of the Spirit of Jesus, for the benefit of the Sheep of Jesus; So he by the Authority of Jesus, the great Shepherd and Bishop of our Souls, required the reading of it; because as he Ascended up on High, so he had given Gifts unto men, for the perfecting of the Sain●s, for the Work of the Ministry, for the edifying of the Body of Christ. Eph. 4.8, 12. The which possibly may be done by Epistle at a distance, as well as by Preaching being present: And this is that which answers the Requirement of Christ, that when we are Converted, that then we should strengthen the Brethren, Luk. 22.32. And also seconded by Peter in his First Epistle, fourth Chapter, and the tenth Verse, where he requires That as every man hath Received the Gift, so they should minister the same one to another, as good Stewards of the manifold graces of God. And thus they should feed the Sheep and Lambs of Jesus, Joh. 21.14. And thus the Apostle Paul commends the things that he wrote unto them, to be the Commandments of the Lord, 1 Cor. 14.34. For many things Christ had to say to his Disciples, which they could not then bear, which were afterwards to be Communicated by the Spirit, Joh. 16.12, 13. According to that of the Apostle, 2 Pet. 1.21. For the Prophets came not of old time by the Will of Man, but Holy-men spoke as they were moved by the holy Ghost; and the same Spirit being the Author of this Epistle to the Church, 1 Thes. 5.27. Required in the Name of the Lord, or by the Power of the Lord, that it be Read to all the Holy Brethren.  
And the same Apostle, writing to the same Church, in persuading them to a steadfastness in the way of God, he doth beseech them BY the Coming of the Lord Jesus, and BY our gathering together unto him, that they be not soon moved, etc.  
Now, can it be supposed that the Apostle did Swear when he Adjures them BY the coming of the Lord Jesus; and BY our gathering together unto him? No, For if any one shall say he did, than he Swore not BY Christ only as he is Lord, but BY his coming, and BY our gathering together; the which, were Swearing lawful, to wit, BY the Lord, from Matth. 5. and James 5. Yet this were to transgress those Laws which say, Swear not BY Heaven, Earth, nor Jerusalem, nor BY any other Oath; So that I say, if Swearing BY the Lord should be lawful from thence, yet Swearing BY the Coming of the Lord; or BY our gathering together unto him, is utterly unlawful: So that to say that this faithful Servant of the Lords, whose great Care it was to keep the Churches close to God; to say that he was thus a breaker of God's Laws, were, as I judge, to condemn the Innocent; which is a great Evil, and as great an abomination to the Lord, as he that justifieth the wicked, Prov. 17.15. The confounding of these Vows, Oaths, Testimonies, Asseverations and Adjurations together, is that which causeth Jeremiah Ives in Page 3 and 7, to affirm that the Lord Christ SWORE, in saying, thou hast said it; when the High Priest Adjured him BY the living God, that he should tell him, whether he was the Christ, Matth. 26.63.  
And also that the Prophet Micha swore, when the King Adjured him BY or IN the Name of the Lord, to tell him nothing but the Truth: And they SWORE (saith he) when they Consented to Answer to that Voice of Swear, 1 Kin. 22.16, 17. But I shall herein appeal to the judgement of the Rational, whether either the King, or the High Priest swore by the living God, when they Charged or Conjured BY or IN the Name of the living God; any more than the Constable Swears by the King, when he Commands by or in his Name? or whether it can in reason be imagined that the Subjects do Swear BY the King, when they do actually Consent to Obey the King in obeying his Constable, the King's lawful Officer.  
Therefore in this Place, I hope I shall not need say more to these things, though more might be said; as to Distinguish between a Vow, an Oath, an Asseveration, a Testimony, and an Adjuration or Con uration; so that an Adjruation is not a Testimony, nor a Testimony an Adjuration; For when I call God to Witness, I do not adjure a person by the Lord, nor by Christ's coming, nor by our gathering together unto him; neither when I do this, do I make a Vow, or take an Oath to perform that Vow; and on the other hand, when I make a Vow or a Covenant to, or with the Lord I do not adjure by the Lord, for if I do, I would in reason know who I do adjure, for I am the person Vowing, and I must be the party adjuring; and if that Covenant be with the Lord and myself only; then I must be said, if I do adjure, to adjure the Lord by the Lord; the which to say, I shall leave to the rational to judge what it amounteth too: Thus much shall suffice to have been spoken, as to distinguish between a Vow, an Oath, a Testimony, an Asseveration, and an Adjuration.  
And now having thus distinguished, I shall as briefly as I may, come to the remaining part of thy Epistle; And first, I shall say something to that Text, Heb. 6.16. in page 4. Men verily do Swear by the greater, and an Oath for confirmation, is to them an end of all strife: which words the Apostle intendeth not to urge, or to persuade to an opinion of the lawfulness of Swearing, as Henry Den doth, nor need he, for it was that Church of the Jews, converted to the Faith, and Baptised into the Name of Jesus, for the remission of sins, Acts 2.41. For as they were Jews, they were under that saying of old, Thou shalt fear the Lord thy God and serve him, and shalt Swear by his Name, who were under the Law of Christ, who out of his own Mouth said, Mat. 5.34. Swear not at all; and for that Apostle to bind so close upon them, for a strict observation of the Laws of Christ, as he doth, Heb. 2.1, 2, 3. Heb. 12.25. and yet to bring this Text in Heb. 6.13. to persuade to a breach of that L●w, to me seems a Paradox; I shall therefore come to an examination of the end why those words were spoken, that so if possibly, we may be instrumental to undeceive one another; for to take a Text, and to make use of it as some do, for their own ends, and not to consider the end, why that Text was spoken by the Spirit; is to go out of God's way, and to persuade others so to do and Devil-like, to pervert Scripture, to subvert Souls.  
The Apostle in Heb. 6. earnestly persuades that Church to a pressing on to perfection, being already built upon the foundation of the Prophets and Apostles, jesus Christ himself being the chief corner stone: In Heb. 5.12. a d so on, he blameth them for their backwardness and slothfulness in the Way of God; and blameth them for a neglect of that which the great Learned Rabbis of our times cries out against, Imprisons, and blames us for, now at this very day; that is, for Teaching; And because we are forward to follow God in his Requirements, to Assemble together, to build each other up in our most Holy Faith, according to the direction of the Lord, by his Spirit, Heb. 10.25. Therefore our Meetings must be shut up, and we must be forced, not only to neglect them, but also to Swear against them, or else we must be cast into Dungeons, and Prison-Holes, as it is at this day; myself with many more can speak it by woeful experience.  
I say, the Apostle blaming them, for a carnal neglecting of that duty of teaching others, the which I cannot but mind by the way; he blames not those that were already Teachers, for their negligence in Teaching; but he blameth those of the Church, who for the time they had been in the Church, aught to have been Teachers of others, who had need to have others teach them again which are the first Principles of the Oracles of God; and are become such as have need of Milk, and not strong Meat: Whence I would note by the way, that Teachers in Gospel Churches, are not Taught to Teach in Universities of Humane Learning, before they come into their Societies; but in the Churches, they, after they have experienced the Love of God to their Souls, and have made use of the privileges of the Gospel in the Church, to Prophesy one by one, as they may do, that all may Learn, and all may be Comforted, 1 Cor. 14.31. Having, I say, blamed them for their carelessness and backwardness in instructing and Teaching others, they were also urged, to a pressing on to perfection, or a building high upon that Foundation they had already laid; the Principles whereof are laid down, Heb. 1.1, 2. to wit, Repentance, Faith and Baptism, Laying on of Hands, and to believe the Resurrection of the dead, and eternal Judgement; and that they might the more cheerfully go on in that way, he persuadeth them in vers. 12. That they be not slothful, but followers of them, who through Faith and Patience inherited the Promises; and that he might persuade them yet further, he telleth them, that when God made Promise to Abraham, when he could Swear by no greater, he Swore by Himself, saying, that in blessing, I will bless thee, and in multiplying, I will multiply thee.  
And further, he telleth them of Gods Swearing also, as to the setting Christ apart, a Priest for ever, after the Order of Melchisedec; and upon these two accounts, the Apostle persuadeth them to a perseverance in God's way, in certain hope of a reaping the benefit thereof in due time; and the better to persuade them to a belief of the efficacy of God's Oaths, he by a familiar comparison, lays before them the effect of Man's Oaths in witness bearing; And therefore he telleth them, that an Oath amongst men, for confirmation, is to them an end of all strife; as much as if he should have said, if an Oath be of such weight, and beareth so much sway amongst men, carnal, unbelieving, profane wicked men, as generally men are (for they are either Carnal or Spiritual, believing or unbelieving) then of what Credit should Gods Oaths be off, for the confirmation of what he Sweareth to amongst you Christians, to you Church of the Hebrews, with you that have owned, and are under the Principles of Christ's Doctrine? for if we will mind the words, he telleth them of the use of an Oath amongst men, considered as men, not of Christians, nor of Churches, but an Oath to them, not to you, but to them as they are men, such as he wrote to them of, to them an Oath is an end of all strife; not to you, neither is nor shall an Oath be, for confirmation an end of all strife; but let your communication be Yea, Yea, Nay, Nay, for whatsoever is more than this, cometh of evil; for I say unto you. Swear not at all: So that he layeth it not down as a Rule for them to walk by; and therefore he telleth them, what an Oath to them is, so and so; he saith not, it shall be to you so and so; so that he layeth it not before them as a precedent or a pattern for them to follow, as to the practical part of it, but that they should make the like use of God's Oaths, as men do of one another's Oaths, that is, to put the matter out of doubt that is Sworn to; Now God having Sworn to Abraham, and they being the Hebrew or Jewish Church, and Abraham's fleshly Seed; so they should take it for granted, that God would make it good, for God had Sworn it; and as they were a Church of Christ, and in Gospel Order, and the Seed of Abraham by Faith, so they should take it for granted, and without dispute, that whatsoever benefit God had Sworn to perform to the Seed of Faith, by Jesus Christ, our high Priest whom he hath Sworn is a Priest for ever, after the Order of Melchisedec: And being thus laid down as aforesaid; not that they should Swear as men, or the World Swore, but to make use of what the Lord Swore to, as men make use of their Swearing, to put out of doubt, that which is Sworn to, to be a real absolute and final conclusion, and that which in due time, without doubt will be by him made good; and if laid down for this end, and not as a Rule, Pattern or Precedent for them to act by, why then is this Scripture made use of, and so often brought to the Eyes and Ears of Gospel Disciples, to prove the lawfulness of Swearing, contrary to the requirements of the Lord Christ, and his Apostles, who say, Swear not, and Swear not at all; and that by thyself Henry Den page 4. John Tombs, in his Book, and Jeremiah Ives, page 11. and John Sturion and others by discourses, who are Teachers of Congregations, and Leaders of People, and such as for Humane parts, and especially for Syllogistical Discourses are eminent, and all or most of them in Print upon that account: And if either of you judge I have wronged you in what I have here said, or the mind of the Spirit in the Text, Your mouths are open, and the Press is free.  
In the mean time, I shall in Christian Love earnestly beg you, and either of you, that you do not so comply with present self Interests, as that you bank your own Consciences, nor willingly extinguish that Light you have received, nor publish that in Print, nor privately discourse that which may be instrumental to draw Souls from their Integrity, by poisoning them with a carnal Indifferency in the things of God, either by your precept or example, as some of you have hitherto done, with the help of your Apostatised brother, Samuel Oats, to the hindering of multitudes from entering into the Church of Christ, by your so violently opposing that Principle of Laying on of Hands: But more of that in its due place, the which, that I may come to Henry Den, I shall say something to thy pleading for the lawfulness of Oaths amongst Believers, upon the account of the frequentnesse of Swearing amongst Infidels; by which Carnal Reasons and Arguing, thou mayest as well plead for the lawfulness of Jews Worship and Popery, as do the Church of Rome, from the Universality of their Church, to be the True Church, as with myself several have done.  
In page the fifth, thou urgest the use of an Oath, in all Nations whatsoever, whether Jews, Gentiles, or Barbarians, between Prince and Subjects, Enemies and Friends, for the reconciling differences, ending of Controversies, and assurance of Faith one towards the other.  
Now (sayest thou) How great is this Authority? namely, The Consent of all Nations; It is doubtless, a demonstration of the second Rate at least; some there are thou tellest us, who account it of the first Rate, viz. That the Confent of Nations, is to be of Divine Authority; the which, however some may so assert, yet for thee, who pretendest thyself to be what thou dost, and to say, doubtless it is of Divine Authority, and of the second Rate at the least, to me it seems no better than Abomination. And that will be evident, when we consider seriously the sad consequences of it; for Nations generally consent to Idolatry, as is evident; and this those of the Papal Faction have urged to myself in several Discourses; to wit, that their way of Worship is the Truth, because owned generally by all Nations. Now if this general consent of all Nations, is to be to the Disciples of Christ, of Divine Authority; Then I query, first, Whether this be not to cross and make void the say of the Lord Christ, Luke 12.32. Who saith, Fear not little Flock, for it is your Father's good pleasure to give you the Kingdom; And John 15.19. I have chosen you out of the world, therefore the world shall hate you; And many are called, but few are chosen, Mat. 20.16. And straight is the Gate, and narrow is the Way that leads to Life, and few there be that find it; because, wide is the Gate, and broad is the way that leadeth to Destruction, and many there be that go in thereat, Mat. 7.13.  
And therefore, Secondly, I query, Whether it be not of sad consequence, to take the consent of Nations for Divine Authority, which say, that generally all the Nations that are in that part of the world called Christendom, are Christians, and that they are all Believers; when Christ saith, that Christians and Believers are a little Flock, and that when the Son of Man cometh, he questions whether he shall find Faith on the earth, Luke 18.8. and are such as do generally condemn the Generation of the Just?  
The next thing thou comest to, in page five, is to prove the lawfulness of Oaths in Gospel Disciples; saying, What doth it prove less, then that the taking of Oaths is one of the Dictates written and engraven in the Heart of man, by Nature's Finger?  
To which I answer, That when persons are wrought upon by true saving, justifying Faith, than it turns out Nature: I would not here be mistaken, I do not say, that Grace doth make a man unnatural, for that is a distinguishing character of a Reprobate condition who are without understanding, Covenant breakers, without Natural affection, implacable-unmerciful, Rom. 1.31. So also saith our Apostle, such are without Natural affection, Truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, 2 Pet. 3.3. but where True Grace comes, it works up Souls to a quickening, who were dead in trespasses and sins, among whom also they had their conversion in times past, fulfilling the desires of the flesh, and of the mind, and were by Nature the children of Wrath, as well as others; such are raised up together, and are made to sit together in Heavenly Places, in Christ Jesus, Ephes. 2 1, 2. By all which we see, that what Nature Teacheth, is generally destroyed by Grace; that is, such things as are unnatural, such things as are contrary to the Mind of God, such things as are contrary to his Requirements, his word of Truth, such things in which men knowing by Pure Nature, they corrupt themselves, Judas 10. And for thee to assert the dictates of Nature, to teach Gospel Disciples to Swear, because Nature teacheth them to Swear; to me it seems preposterous, and that which is inconsistent with the word of Truth: For what Nation is there, Considered as a Nation, that at this day acteth according to pure Light of Nature? Nay, what particular Persons are there, that act near it, but some few of that People called QUAKERS only? I shall Appeal to the Judgements of all herein, and shall justify that People for that, and that above those that do pretend to a Form of Godliness, and do deny the POWER thereof; for they acting only and alone by the LIGHT within, and not Conforming at all to that which the Lord Christ hath left in the Holy Scriptures of Truth to be subjected to; and to which the Churches in the Primitive times have yielded their obedience; and yet they in most things, as to common actions between man and man, are some of them found acting justly and uprightly, and far exceeding some of those that are in Gospel-Order; and such that at the Judgement Day will rise up in Judgement against them, although they themselves expect not to appear there; for they do not believe that Resurrection.  
And for thee to poison a People with such a palpable gross Error, is an Evil of a Transcendent Nature; and to bend thy Abilities of Humane Learning, as some others have and do, to thwart the Dictates of Grace, and the Requirements of the Spirit, in Matth. 5. and James 5. is a matter of no small dangerous Consequence: For saith our Saviour, Whosoever shall break one of these least Commandments, and teach men so, shall be called least in the Kingdom of Heaven, Matth. 5.19. And therefore I shall desire thee to Query seriously with thine own Conscience, whether thou comest not under that Woe of Christ, Matth. 22.13. pronounced against those who will not only refuse to go in themselves, nor yet suffer others to enter.  
The next thing thou tellest us of to persuade us to Swear, is, that there is no Nation so Barbarous, but doth acknowledge the Religious use of an Oath, in calling their God to Witness.  
To which I Answer; If the Heathen and barbarous People, which have no knowledge of the true God, do Swear BY their false gods; doth it therefore follow that we, who have the knowledge of the TRUE GOD, and are in Gods own way and Worship, that we must TAKE EXAMPLE by them to SWEAR BY OUR GOD? And because they, calling their god to witness to what they do, they look upon that calling to witness to be SWEARING; must we needs be so senseless as to say, that calling our God to witness to the truth of what we say or do, that this is Swearing BY our God?  
The next thing that I shall take notice of in Page 5. is, where thou usest this Expression; Now how can that thing be accounted Evil, which is approved by all Nations?  
To which I Answer, How canst thou, O Henry Den, without blushing, and calling thy Reason to question, Query such a thing? And therefore in thy next words, I must desire thee to recollect thy Thoughts, and consider what thou hast said in Print, and exposed it to public view.  
Thou dost desire, That we would Recollect our Thoughts, and Consider whether we can give one Instance of any one Evil, which hath been allowed and Approved by all Nations?  
To which I Answer, The Worshipping of false gods, or the true God after a false manner, is the general course of all Nations; Now the Worshipping of a false god, or of the true God after a false MANNER, is an Evil, and a great one: And we know, that it is the Consent of all Nations, to continue in a false way, and that in hatred and opposition to the true Worship and Service of God; the truth of which, I shall leave to the Godly Party to judge of.  
And in Page 6. thou Queriest, Why we should think it Unlawful to Swear, when the Consent of Nations, the Example of Prophets, and Kings, and Righteous men of old; and in a condinued series, for the most part, until this time; when the Example of Angels, yea, of Almighty God himself stands all at your Right hand: What one Practice is there that you have more, and greater Evidence for?  
To which I Answer, That all that hath been said is to no purpose at all; for Consent of Nations, can be no Rule for Gospel Disciples to walk by, because they are required to walk by that Rule, Line, and Measure, that the Apostle walked by and acted in, who hath written and left the same to us for a Rule, and from which he and they did not dare to derogate, 2 Cor. 10.12. to 17. for our only care ought to be, that our Conversation be regulated according to the Gospel, Phil. 1.27. and not by the Light within only, as some would have it; nor after the manner of the Heathen, as thou wouldst have it, the which thou endeavourest to persuade Souls to walk by: And therefore Query with thyself, Henry Den, whether thou art not such an one, who with cunning Craftiness liest in wait to deceive, Eph. 4.14. and such an one that goeth about to pervert the Gospel of Christ, Gal. 1.7. And if a Woe, according to the saying of Christ, shall betid the Servants of Christ, when all men shall speak well of them, Luk. 6.26. Query further with thyself, Henry Den, how far thou art from that Woe, pronounced against those that are blind Guides, who say, men may Swear, etc. Mat. 23.16. and so endeavourest to persuade them to Comply with all men in their Iniquities? And if the Apostle John's words be true, who saith, That the whole World lieth in wickedness, 1 Joh. 5.19. and yet thou persuadest us to walk by their Rule, directing us to it as Good, when the Spirit saith it is Evil; Whether dost thou not pull down that Woe upon thine own head, that is pronounced by the Prophet, Isa. 5.20. woe unto them that call good evil, and evil good that put Light for Darkness, and Darkness for Light; that put Bitter for Sweet, and Sweet for Bitter?; And whether thy deep humane Learning hath not puffed thee up, so as to seem wise in thine own eyes, and so thou plunge thyself into Woe after Woe? for, Woe to them that are wise in their own eyes, and prudent in their own conceit, Isa. 5.21.  
And further, If the Consent and Practice of Nations be such a direct Rule to walk by, as that it is of Divine Authority, as thou endeavourest to beat us into a belief of it is; Why then art thou found under the Baptism of Believers; the which all Nations, considered as Nations, so much abominate, and walk contrary to? And whether thy words in print, and thy practice, do not evidently contradict each other? for by thy own Assertions thou shouldest be an Idolater, and a follower and worshipper of false gods.  
Therefore before I go further, I would desire thee rationally to consider and judge, whether thou speakest by that Spirit, that leadeth into all Truth? or whether thou speakest not out of a principle of Humane Learning, and as one of the Disputers of this World, as the Wise, and as the Scribes, which God hath made foolishness, 1 Cor. 1.20. and so art become such an one as our Apostle speaks of, 1 Tim. 1.7. who desirest to be a Teacher of such a Law, as the Example and Consent of Nations, is to be of Divine Authority, and so to learn the People of God to swear contrary to the Law of Christ; Whether art not thou become such an one that knowest not what thou sayest, nor whereof thou dost affirm, by thy thus endeavouring to persuade to a disobedience to Christ our Righteousness, who is made of God unto us Wisdom; whereby we speak Righteousness, by whom only we are accepted; Sanctification, by and thorough whom we are chosen, separated, and set apart; and Redemption, whose Blood speaketh better things than that of Abel, and by which only we are redeemed?  
But to proceed: Whereas thou tellest us in pag. 6. That we have, together with the Consent of Nations, and the Example of Prophets and Righteous men of old; so also the Authority of Angels, and God himself standing at our right hand, as a warrant for Gospel-Disciples to swear. To which I answer, Though we are required to follow God, as dear Children, and to walk in love, Eph. 5.1. To be holy, 1 Pet. 1.16. and to be perfect, Matth. 5.48. Yet we are not where required to follow him in swearing; neither is it a sufficient Warrant for Gospel-Disciples to swear, because God swore; and if we imitate him, we must imitate him in the manner and the end of his swearing: Now when the Lord swore, he swore by Himself; and for me to swear by myself, is to break a Law of Christ, Matth. 5.34. Jam. 5.12. which saith, Neither by thy Head, nor this, nor that, nor by any other Oath. Neither can I follow him in his end, for I am not in such a capacity as he was, or is in; And if I swear by him, I shall break a Law of Christ, who saith, Swear not at all. And if we can neither follow our Pattern in the manner, nor the end, for my own part, my shallow capacity is too narrow to apprehend why I should in such a case look upon such a Leader: For to set a Schoolboy a fair choice Copy, yet if he must not follow his Master, neither in a choice neat cutting his Letter, evenly and distinctly, keeping his line and distances, points and stops, how can he attain to fair writing, and to what end is his Copy laid before him?  
And as for Angels, the sons & daughters of men were never, as I know of, required to follow or imitate them; neither if they were, yet that swearing in Rev. 10.5, 6. cannot possibly be imitated, which is that one and only time, that ever we hear of Angels swearing; which was but One Angel, and but Once Swearing; and yet in pag. 6. thou tellest us most deceitfully, that we have the Example of Angels, as if it were a common course for Angels to swear: By which the World shall see that the Spirit of the Lord spoke a glorious truth in his servant Solomon, Prov. 12.19. saying, The Lip of Truth shall be established, but a Lying lip is but for a moment. For the Angels thou speakest of, is but one, and the Oath but one; and that one Oath neither before, nor under a Gospel Dispensation; and therefore no Example for Gospel-Disciples to follow: for the discovery of this one Angels swearing, is by John the Revelator, who saw things to come; And he that shall assert, that that Angel did, or hath yet sworn, may as safely and as truly say, The great Whore, that Mother of Harlots and all Abominations, is already brought down (though we see her setting up daily:) for this Angel shall not swear till she be down; for when he shall swear, the end of his swearing, shall be to let us know, that time shall be no more, Revel. 10.6. and this thou urgest, as a Precedent for Gospel-Disciples to follow; in doing which thou bringest it to as little purpose, as Jeremiah Ives and thyself both, bring and urge that Text of the Prophet, Isa. 65.16. thou in pag. 4. and he in pag. 9 though Jeremiah Ives be as palpably gross as thyself therein; for in pag. 7. he giveth it in as a third reason why those two Texts, Matth. 5. and James 5. doth not forbid the use of all swearing, as was commanded under the Law; because, saith he, the Prophets, when he can bring but one Prophet for his Prophets; no more than thou Henry Den, canst bring Angels for that One Angel, as aforesaid; and Prophecies, as thou sayest in pag. 4. lin. 21. when it is but this one Prophecy, by that one Prophet thy Brother Jeremiah Ives produced, Isa. 65.16. So that here I must say to him, as before I said to thee, from Prov. 12.19. That a lying tongue is but for a moment: Angels and Prophets; as if there were multitudes, when there is but one Angel, and one Prophet produced, and that Angel and that Prophet, making but two in all, (and less there cannot be to make the plural number) yet both cannot produce one good Warrant for what they are brought; for the end why this supposed multitude of Angels and Prophets are brought for, is, but to persuade Gospel-Disciples to break that Law of Christ, Matth. 5. and James 5. and when all is done, when from this supposed Mountain of Swearing something remarkable is expected to be brought forth, (to speak metaphorically) it amounteth not to so much as a Mouse; for a Mouse is something in being, but this is nothing at all as to Gospel-Disciples, for it concerns not their Dispensation in the least; for, as to the Angel's swearing, as is aforesaid, it is not yet acted; and when it shall be acted, it shall set a period to time, and it shall not be till time shall be no more, as to men upon Earth.  
So secondly, When that Swearing shall be which is spoken of by that one Testimony, that one Prophet, called Prophets, that also shall be fulfilled in such a juncture of time, when the Gospel-Lamps of Profession shall be out, for it shall be then when there shall be a New Heaven, and a New Earth, as saith Jeremiah Ives himself from that 56th Chapter of Isaiah, ver. 17. It shall be, that when the New Heavens and the New Earth are created, and when the former Heavens and the former Earth is forgotten: So that if it shall be then, and not till then, that the former Earth and Heaven shall be forgotten, that this swearing shall be that is here spoken of; when they that swear, shall swear by the God of Truth; And if so, than it is not in truth to be bound upon Gospel-Disciples: And that ye may know distinctly When it shall be, and Whom they shall be that shall swear: as to the time when, the Apostle Peter will tell us, 2 Pet. 3.7. that by the same Power that made the Heavens and the Earth, they are kept in store, reserved unto fire, against the day of judgement, and perdition of ungodly men. And this is that which maketh some of us patiently wait for, and yet haste unto the coming of the Day of God, wherein the Heavens being on fire, shall be dissolved, and the Earth shall melt with fervent heat; than it is when we, according to his Promise, look for a New Heaven and a New Earth, wherein dwelleth RIGHTEOUSNESS, or CHRIST, who of God is made unto us, Wisdom, RIGHTEOUSNESS, etc. 1 Cor. 1.30. Who is the Lord our RIGHTEOUSNESS, Jerem. 23.6.  
And as to the persons who they shall be, the 15th verse of the 65th Chapter tells us, That they are such as shall be called by another name; And this Evangelical Prophet distinguisheth them from the Gentiles, whom we are; for so saith he, Isa. 62.2. speaking of them, And the Gentiles shall see Thy Righteousness, and all Kings thy Glory; Thou shalt also be a Crown of Glory in the Hand of the Lord, and a Royal Diadem in the Hand of thy God. Thou shalt no more be termed, FORSAKEN, neither shall Thy LAND any more be termed DESOLATE; For Thou shalt be called HEPHZI-BAH, and Thy Land BEULAH: for the Lord delighteth in Thee, and thy Land shall be Married: For as a young man marrieth a Virgin, so shall thy sons marry thee; (speaking to the Land or Beulah) And as a Bridegroom rejoiceth over his Bride, so shall thy God rejoice over thee.  
And this the Lord hath sworn to by his Right hand, and by the Arm of his Strength, that he will perform it. And this shall be, when he will no more give their Corn nor their Wine, for which they have laboured, into the hands of their Enemies nor Strangers, when they shall call them, The Holy People, The Redeemed of the Lord: and their Land shall be called Sought out, a City not forsaken. So that it shall be scattered Israel that shall thus swear, when his Name shall be changed, and no more called Forsaken or cast out; but when he shall be called Hephzi-bah, and that after a Gospel-dispensation, when the former Heavens and the former Earth shall be forgotten; then also shall your Angel swear. So that thine and thy Brother Jeremiah Ives great noise of Prophets and Angels, being but two in all, and one of them named as if he had sworn a great while since, when in truth they shall neither of them swear, till the Hand of the Lord shall be known towards his Servants, and his Indignation towards his Enemies: For, behold! the Lord will come with Fire, and with his Chariots like a Whirlwind, to render his Anger with Fury, and his Rebuke with Flames of Fire: for by Fire and by Sword, shall the Lord plead with all flesh; and the slain of the Lord shall be many, Isa. 66.15, 16.  
And now consider, you great Humane Learned men, to what end was this noise of Angels and Prophets thus proclaimed, to stand at our right hand, to persuade us to swear, when, upon examination, they know not what they had to do there; the which if it be thought they have, I shall leave to the Rational to judge of, whilst I take those other Prophets and Righteous men of old that stand with them, into question also, to hear whether they can persuade us to swear.  
And upon examination, I find that which they have to say to us, is, that they under that Legal Administration given out by the hand of Moses, had, Thus saith the Word of the Lord for their Warrant, Deut. 8.13. Thou shalt Fear the Lord thy God, and shalt Swear by his Name: And now I must apply myself to Henry Den and Jeremiah Ives, and let them know, that these Prophets and Holy men of old, were under the Levitical Priesthood; but now the Priesthood is changed, and as the Priesthood is changed, so there must needs be also a change of the Law, Heb. 7.12. So They were under Moses the Servant, but We are under the Son, who was counted worthy of more Honour than Moses, in as much as he who hath builded the house, hath more honour than the house; and though Moses was faithful in his house as a Servant, yet Christ as a Son over his OWN HOUSE; whose house are we, Heb. 3, 3, 5. And if the SON make us free, then are we free indeed, John 8.36. Therefore hear what the Son faith, It hath been said to them of old time, that were under my Servant Moses, Thou shalt not forswear thyself, etc. But I say unto you, I that am a Son over mine own House, I who will make you free from Swearing; and so, or by that means, free from Forswearing; I say unto you, Swear not at all: So that we being under the Son's Priesthood, we are freed from all things that were under the Servants Law, and that by the Direction of that Spirit that was sent to lead into all Truth, and to show things to come, and that from Acts 15.28. and Acts 21.26. For as touching the Gentiles which believe, we have written and concluded, that they observe no such things, SAVE ONLY that they keep THEMSELVES from IDOLS, and from BLOOD, and from things STRANGLED, and from FORNICATION; And seeing it is so, that thou and thy brother Jeremiah, do so oppose our Master and his Household, I shall in the Power, strength and might of my Master, examine your grounds as a faithful Sentinel, before you farther pass our Guard; lest if ye get within us, and by flattery, Dalilah-like, you bereave us of our strength.  
In page 7. Jerem. Ives tells of Voluntary Oaths, the which I say with him, were lawful, under that dispensation; but he bringeth nothing at all to prove them to be so now under a Gospel-dispensation, but his own say-so, only; so that all that he hath done in all the six pages before, was but only to fill up his two sheets, and nothing at all to the purpose: for our Lord Christ saith, Mat. 5.34. It hath been said to them of old time, Thou shalt not forswear thyself, but I say unto you Swear not at all; So that he needed not have gone so far about the wood, to have proved that which was never denied. And had he but cut off something superfluous behind, and this before, one pair of sheets might have served both his and his brother Henry Dens Reasons, to have lain in against, Mat. 5.34. and James 5.12. And therefore I shall give a brief account of what he saith in opposition to Mat. 5.34. Swear not at all: To which in page 7. he doth answer negatively, that that Text cannot forbid the use of all Swearing, that was lawful under the Law; his first Reason is, Because Christ himself Swore, Mat. 26.63. when the Priest said, I Adjure thee by the Living God, that thou tell me whether thou be the Christ, the Son of God. And saith Jeremiah Ives, Christ Swore in his saying, thou hast said, or, I am.  
To which I Answer, That he did not Swear, and that by Jeremiah Ives his own showing; for in p. 11. l. 1. We shall prove that it was the Priest Swore, and not Christ: for if the Apostle Paul did Swear when he Adjured, 1 Thes. 5.27. and not them he writ to; then the Priest Swore (if Adjuring be Swearing) and not Christ when he was Adjured; but saith Jeremiah Ives, The Apostle Paul Swore when he Adjured, and this he justifies in p. 11. l. 1. & in l. 17. he thinketh it no presumption to arraign them for Ignorance, that say, the Apostle Paul did evil in Swearing; the which I will not say, for I really judge as I have showed in p. 11, 12. that Adjuring is not Swearing; yet by the way, I would have Jeremiah Ives know, That it would be well for him if he could clear himself of gross Ignorance, in asserting what he hath asserted.  
Saith he, The Apostle Swore when he Adjured by the Lord.  
Now he Adjured the Brethren, for 1 Thes. 5.27. I charge you by the Lord, that this Epistle be read to all the Holy Brethren, I charge you: Who? You Brethren into whose hands it shall come; for compare this with 1 Thes. 1.1. and you shall find it was written to the Church, considered as a Church; and as I judge at this time without Officers, for we read of none they had; for being in the Infancy of the Church, I judge there were none yet found fitly qualified for the work, neither in that Church, nor in the Roman, Corinthian, Galatian nor Ephesian, nor the Colossian Churches; for had there been any, the Apostle would, I judge, have written to them that were Officers, as well as to the Brethren, and in this as well as in other Churches to the Elders; For writing to the Church of Philippi, he writeth to all the Saints in Christ Jesus which are at Philippi, with the Bishops and Deacons; and the Lord Christ sending John the Revelator to the seven Churches in Asia, Rev. 1.4.11. he directeth all his Matter to the Angels of those Churches, Rev. 2.8, 12, 18. Rev. 2.1, 7, 14. But that Jeremiah Ives might persuade us to a belief in what he hath done in Swearing, is justifiable and lawful; and to persuade others also thereunto, he hath most grossly Adulterated that Scripture cited for his purpose; for saith he, page 11. line the first and second, To Adjure, is to exact an Oath, or to require the party Adjured to Swear; so that he would make us believe, that Paul Adjured some other Apostle that he wrote to, to Swear; and therefore he, as I said before, gives us a wrong sense of the Scripture, for saith the Text. 1 Thes. 5.27. I charge you: the Text saith not, I charge thee, but you as aforesaid; and it is evident that the Text saith not, you Apostles, but you Church, 1 Thes. 1.1. for than would Jer. Ives in p 11. l. 15. when he said, That those that said the Apostle did evil in Swearing, would have said Apostles in the plural number; so that from Jeremiah Ives his own showing, it was the Priest, and not Christ Swore, when he Adjured, as well as it was the Apostle Paul Swore when he Adjured the Church of the Thessalonians; If an Adjuration be an Oath or Swearing, there is much after his Assertion in page 10. l. 28, 29. etc. where he doth cite Rom. 9.1. in which saith Jeremiah Ives, The Apostle Swore by Christ; for saith he a little before, in line 21. If calling God to witness to what I say, be not Swearing, I confess (saith he) I am ignorant what Swearing is; and now this is Swearing by Christ, saith he, when he called not Christ, but his Conscience to Witness; and by his own showing, if the Thing or Party called to Witness, be the Thing or Party Sworn by, than the Apostle Swore by his Conscience, for so saith the Text, Rom. 9.1. I speak the Truth, in Christ I lie not, my Conscience beareth me Witness in the Holy Ghost; so that this is more than ever the Law allowed, which this Text is brought to prove; So that I may say to Jeremiah Ives, after the manner of the Speech of the Prophet concerning Esau, Obadiah 6. How are the things of Jeremiah Ives searched out? how are his hidden things sought out? And this I would have Jeremiah Ives know, that we are sensible of that according to his own saying, in page 11. line 18. that he that contrary to the Law of God, will Swear, will also Lie.  
But farther, I would earnestly desire that this be minded, that this Text, 1 Thes. 5.27. saith, I charge you, etc. and this by Jeremiah Ives his own showing, is equivolent with, I Adjure thee, Mat. 26.63. So that to charge by, and in ones Name, and to Adjure by, or in one's Name, is all one, to which I willingly assent; yet this Charging, is no more Swearing by that Party, then is the said Constables, Charging or Adjuring in the Name, or by the Power of the KING, Swearing by the King, as in page 11. And if it be Swearing by the King, yet it is not the party submitting to the said Constables Command that swears by the King, but the Constable, who in the King's Name doth so adjure or command, as Jeremiah Ives himself hath fully showed, as ye see evidently: But I hope I have said enough in pag. 11, 12. to prove Adjuring, No Swearing.  
But a second thing I have by way of Exception against the first Assertion, That Christ swore; And that is this, which I would willingly have well minded. Jeremiah Ives, both pag. 7. line 17 & 18. telleth us, that it is in the English; and in pag. 11. line 9, 10. in Beza's English Bible, it is (saith he) He charged him to swear: So that in plain English, Christ did not swear, for his Answer was according to what his Command was to us, Matth. 5.34. Swear not at all, but let your Yea, be Yea, and your Nay, Nay; and so was his: for without Swearing, he telleth him in so many words, as Jeremiah Ives saith, in pag. 7. line 21. Thou hast said, or, I am, which was no swearing.  
I shall now go on in the work a little further, nothing doubting but in the strength of the Lord, and in the Power of his Might, in Conclusion to overthrow all Oppositions to the Honour and Glory of my Master, King JESUS.  
And secondly, saith he, This Text, Matth. 5.34. cannot take away all Swearing that was lawful under the Law, because these Commandments contained in Ordinances were not taken away, till the death of the Testator, Ephes. 2.15. till he had nailed them to his Cross, Colossians, 2.19.  
To which I answer, That the Lord Christ, on this side the Grave, (which was before a pure Gospel-dispensation) was laying down Laws, Statutes and Appointments, that were to be observed beyond the Grave, I mean after his rising out of the Grave, and under a pure Gospel-dispensation: for that is a pure Cospel-dispensation, 1 Cor. 15.1, 2, 3, etc. He was before his Death in this, as in other things, making way for his Universal Commission, Matth. 28.20. Teaching them to observe all things, whatsoever I have commanded you: So that his Commands were laid down before his Death, on this side the Grave; as was Breaking of Bread in the Night he was Betrayed, Church-dealing, Matth. 18.15. And thus, in several cases, he was ordering what should be observed in his House, when it should become a Gospel-House; And this was no other but the Pattern in the Mount: As for instance, Suppose a Master of a Family is to go a great Journey, he telleth his Servants beforehand what he would have them to do in some cases, and giveth his Servants a strict charge also how they should demean and behave themselves in such and such businesses; and telleth them further, that he will send to them further directions, and that by a sure hand, what they shall further do in order to the well-managing and ordering his Affairs, requiring their care therein; telling them withal, that his Journey is of weighty concernment, and that which will conduce both to his and their future well-being; and so we will suppose him gone.  
Just so it was with the Lord Christ, he gave out several Appointments, as aforesaid, promising that they should hear from him with more Directions, for so faith he himself, Joh. 16.12. I have yet many things to say unto you, howbeit you cannot bear them now; but when the Spirit of Truth is come, he shall guide you into all Truth;— And he shall show you Things to come. And so he tells them, Joh. 14.1, 2, etc. Let not your Hearts be troubled; ye believe in God, believe also in me: in my Father's House are many Mansions; I go to prepare a place for you; And if I go to prepare a place for you, I will come to you again, and will receive you to myself, that where I am there ye may be also; And I tell you the truth, it is expedient for you that I go away; and if I go not away, the Comforter will not come unto you: But if I go away, I will send him unto you, Joh. 6.7. And this we know that our Master, that certain Nobleman, Luk. 19.11. is gone into a far Country to receive for himself a Kingdom, and to return; and at his return those his Servants that shook off his YOKE, that would not that his Bonds should hold, those that turn their Backs upon the MEETINGS of his PEOPLE, for fear of the Corporal Penalty of the breach of Proclamation, run and hid themselves both from the Folds, and also from the Sheep of Christ; and those Pastors that fed not his Sheep, his Lambs, his tender Ones; and those Sheep and Lambs that refused to come to the feeding-places, but either lay lazing and lurking at Home, or else were straggling up and down in Woods and Thickets, and amongst Briary Brambles; and those that Israel-like were ready to run back again to the fleshpots, the Garlic, the Onions, and the flashy, watery, infectious Cucumbers and Melons of Egypt; those that are willing to save their Lives here, though they lose them to Eternity: for when he cometh, he shall Separate the Sheep from the Goats; and he shall say to them on his Right hand, Come ye Blessed of my Father, inherit the Kingdom prepared for you from the foundation of the World, Matth. 25.34. And then shall he bring that Woe pronounced against Careless Shepherds, Ezek. 34.4. to which for brevity's sake, I shall desire at your leisures to refer you to make application according to this our Abominable Back-sliding Times: and though I have been upon a Digression, I hope it may be an Instrument in God's hand to lead us the nearest way home.  
Neither do I judge it altogether unseasonable to thee Henry Den, nor Jeremiah Ives and John Tombs, for I fear that he that will be so ready to break a Command of Christ to Swear for Self-Interest, will be as ready to turn his back upon the Sheep, as well as on the Shepherd.  
And here I must say to thee Jeremiah Ives, as thou thyself sayest, page 11. line 18. That he that will swear, will lie; the meaning of it, sayest thou, is, That he that will swear wickedly, and contrary to God's Law, will lie also. Examine thine own heart, and set a watch before the door of thy lips; and suffer not thy tongue to cause thy flesh to sin; but smite upon thy Thigh, and say, What have I done? how am I taken in mine own snare? how am I paid with mine own coin?  
And because of this seasonable word, I shall resolve to be briefer in what I have to say, as to Jeremiah Ives, being I have distinguished between Vows, Oaths, etc. having answered Ephes. 2.15. which is the most material Text to give satisfaction; to the which, however, if so good an Answer could not have been given, as is aforesaid, yet by Jeremiah Ives his own showing, it is now made void since the death of the Testator: for, saith he in page 7. line 28. These Commandments contained in Ordinances, were not taken away till the death of the Testator, Eph. 2.15. And, saith he, THESE ORDINANCES that were contrary to us, were not taken away, till Christ nailed them to his Cross, Col. 2.24. So that Christ nailed them to his Cross above 1600. years ago; And ever since, by Jeremiah Ives his own showing, they have been made void: for what he nailed to his Cross, is blotted out; so that all his great ado that he makes in his first six pages, and all that is multiplied afterwards, is all to no purpose: therefore I may say to thee, as I said to thy Brother Henry Den, That God taketh the Wise in their own craftiness; and shall let thee know, that by ploughing with God's heifer, I have made a quick riddance of my work; and shall no longer fight with him, seeing I have the victory: for if (by his own showing) they are nailed to Christ's Cross; it is evident, that all that in reason can be pleaded beyond this, cannot take upon us, unless he can find us an appointment for the raking it out of his Grave again.  
And now I shall in the strength of the Lord, and in the Power of his Might, cry out and say, Good is yet the Word of the Lord, who said, Matth. 5.34. Swear not at all.  
And now I shall come to thee Henry Den, for in page 6. thou also bringest in these two Texts, Matth. 5. and Jam. 5. by way of objection, telling us that thou hast an Exception against the Translation, saying, that the Greek renders the word, Not at all, wholly, or altogether; so that in the proper speech it should be read, Swear not wholly, or altogether, let not your whole Communication be interwoven with Oaths.  
To which I answer, That the same sense that thou bringest from the Greek may as well speak the truth, as not at all; for to me it seems to be no more but this, As if the Lord Christ should have said, It hath been said to them of old time, Thou shalt not forswear thyself, etc. but I say unto you, Swear not at all; (but to prevent the danger of Forswearing) I say unto you, Let your Communication be wholly and altogether without Oaths. And what doth your Greek Translation wholly and altogether differ from the sense of our Translation? Doth it speak any thing more or less than what the Text saith, Swear not at all, or, Let your Communication be wholly and altogether without Oaths?  
Something there is that is forbidden by the Lord Christ, when he saith, Swear not at all.  
To which if it shall be answered, that he only forbade Swearing in common communication, I shall to that say, That that kind of Swearing was never lawful; And in his forbidding that which was never lawful, he shall reiterate that which was always unlawful, and had nothing at all to say to it; when he had nothing at all to say to it, when he had named it, seemeth to me to be an Impertinency; and to say that he spoke Impertinencies, to me it seems altogether Impertinent.  
Here are two things spoken of, first, Forswearing: Secondly, Swearing in Common Converse or Communication; and both being unlawful, we must rationally conclude, that by the Lord Christ they are both forbidden: and if so, then let us set our Reason on work, to consider seriously how these two unlawful things are forbidden: he saith not, thou shalt not forswear thyself, as it was said to them of old, to the one; and to the other, Swear not at all; if he had, then Swearing might have been lawful now as well as of old: for, a forbidding to Forswear, implies a lawfulness to swear; but if Swearing be not lawful, then there is no room for a forbidding to forswear; Forswearing is then out of doors, for no swearing, and therefore no possibility of forswearing.  
Now I say, let us consider of these two unlawful things, Forswearing and Swearing in Common Communication: And let us see how they are forbidden, and then I hope there will appear some light in the case, that by the Assistance of the Lords Light, thou Henry Den, and thy Brother Jeremiah, may see Light.  
We usually say in our common Proverb, It is good killing two birds with one stone: And the Lord Christ doth the same thing in effect in this place: for he forbids both these unlawful things (though different) in one breath, when he says, Swear not at all: as if he should have said to both of them distinctly thus, Swear not at all, as to common communication, because never lawful; And, Swear not at all in other things, lest possibly you may in Swearing, forswear yourselves: But because the difference in the Translation is the main thing upon which thou wouldst turn the sense of the letter of this Scripture upon, I shall once more, for a more perfect clearing up of the case, take thine own terms in thine own translation, and read the sentence according to them; and therein I hope there will appear so much contradiction of truth, as that thou wilt change thy ●●nd, and be ready to say, it is in vain to kick against the pricks; it is an evil thing and a bitter to be found fight against God, by endeavouring to pervert the way of truth, to the turning the blind and ignorant out of the way, to the bringing Gods Curse upon thine own head, Deut. 27.18. Therefore in the fear of the Lord, and with mature deliberation and due consideration, let us read the sentence in thine own words: Let your Communication be wholly and altogether without Swearing; Either by the true God, lest ye take the Name of God in vain; or by any other Oath, lest ye become Idolaters in setting up something else to swear by, instead of the true God: Therefore, swear not at all, neither by this, that, or any other Oath; but let your Yea be Yea, and your Nay, Nay; for whatsoever is more than this, cometh of Evil, or from that Evil one.  
And to the other thus, according to thy Greek rendering: Forbear Swearing wholly, and altogether, lest possibly in Swearing, ye Forswear yourselves: but let your Yea, be Yea, and your Nay, Nay; for what is more than this cometh of Evil, or of, or from that Evil one.  
Now let the Rational judge both of thy Translation and thy Application, and my Answer.  
In the next place I shall lay before thee thine own words, and shall desire thee to be thine own Judge, in what thou hast gone contrary to Truth in; And seeing they are the things of God that we are upon, be persuaded to lay aside thy Humane Learning, and thy great Scholarship: The which far be it from me to condemn, either as unlawful, or unprofitable in their places; yet in this case I would have them take no place at all, because it is the work of another: yea, so saith our Apostle, 1 Cor. 2.10, 11. For what man knoweth the things of a man, but the spirit of a man that is in him. Even so (or just in the same manner) the things of God knoweth no man, but the Spirit of God. And if it be the Spirit of God only, than it is not Humane Learning: And if it be the Spirit only that searcheth all things, yea, the deep things of God, than it is not great Scholarship, nor strength of parts that doth it.  
And if thou findest not such a fullness of the Spirit, as to search out the depth of the deep things of God; then consider with thyself, what hath been hitherto omitted by thyself, and what by thy Brother Jeremiah Ives, and hath been publicly Disputed against, as to be of, and from the Devil, and that which hath been slighted; undervalved, and Disputed against, and by some of those that are now the chiefest and the greatest sticklers, persuading persons to Swear, both in Print, and by Verbal persuasions; I say, Consider of things seriously, in the Fear of the Lord, and the Lord make both Thee and Them wise.  
In page the sixth, Thou crave●● our Patience, whilst thou examinest the Grounds that we who cannot Swear at all, do bottom upon; till thou weighest them in the Balance of the Sanctuary; And all the Balance that we find thee weighing them in, is the Translation, the which I have hitherto found, as to thy purpose, too light; yet true as to the sense of the Letter of the Scripture, as is aforesaid showed, saying, Swear not at all, or let your Communication be wholly or altogether without Oaths.  
And now I shall proceed farther by the assistance of that Spirit, which through mercy I received, by the Laying on of the Hands of the Presbytery; Yea, I say again, not by Humane Learning, for I have it not, nor by mine own Wisdom, which is but foolishness, but by the assistance of that Spirit, which through Mercy I received by the Laying on of the Hands of the Presbytery; I shall take a farther view of thy account that thou givest us of thy work, after thy weighing, and how thou dost apply it, and how much it doth amount to, that so thou mayest have a due reward; for the Labourer is worthy of his hire.  
Thou hast told us, that the Greek renders, not at all, to be wholly, or altogether (as aforesaid) And now the Application thou makest of thy Translation, is this;  
That in the proper sense it should be read, Swear not wholly or altogether, let not your Communication be interwoven with Oaths.  
So that thy Speech implies no less than this (to wit) That Gospel Disciples in their Communication, by the allowance of Christ, may Swear, nay, must Swear, for that thou bringest it to prove, as will be evident anon, though that Communication must not be overbalanced with Oaths, so as that the greatest part of our Communication be Oaths; for thy terms wholly and altogether, doth admit of some Swearing, and that thou dost no less than say thyself; for these terms, wholly and altogether thou bringest in opposition to Christ words, Swear not at all, to prove the lawfulness of some Swearing; so that thou sayest, our Communication should not be interwoven with Oaths, as much as if thou shouldest say, every other word, or every other sentence, should not be an Oath; yet thy speech is as good as if in so many words, thou shouldest say, that the verity of every three or four sentences, must be confirmed with an Oath; or at the least, some Oaths must be used by the appointment of Christ, for the Confirmation of our Communication; by which Translation of thine, thou wouldst persuade Gospel Disciples, to be of another conversation than Christ requires they should; for Christ saith, Swear not all, or let your Communication be wholly and altogether without Oaths; thou sayest, talk what you will, but Swear not over much, yet be sure you Swear in your Communication, yet let not your Communication be wholly nor altogether interwoven with Oaths.  
And now must I say to thee Comparatively, as once the Lord spoke to Adam in the Garden, Gen. 3.9. and say, Henry Den, where art thou? art thou in and amongst the Briery Bushes of Humane Learning, whilst thou shouldst be in the Garden of God, disclosing the things of God, by the assistance of the Spirit of God? Art thou covering thyself with the Fig-leaves of thine own Wit, when thou shouldest have been clothed upon, with that clothing that is from Above? Art thou thus Goliah-like, fight in thine own strength, when the Lord Christ saith, That without Him thou canst do nothing, John 15.9. therefore know, that it is hard to be found fight against God, Acts 5.39. What is the cause thou art found asserting things thou knowest not how to prove, for in page the third, thou tellest us, that to prevent the impendent evil consequences necessarily following, of those that cannot Swear at all, thou shalt labour to prove the lawfulness of an Oath, in a Serious and Weighty Matter, which cannot otherwise be determined; and yet in conclusion, this Mountainous pretence of a Serious and Weighty Matter, that cannot otherwise be determined, is nothing else but a mere nothing of frivolous Communication.  
Thy pretence was, to prove that Swearing that was Lawful under the Law, to be Lawful under the Gospel, in opposition to those say of CHRIST, Mat. 5.34. Swear not at all; And this thou hast endeavoured to do, by bringing in an Exception to the Translation, and that under a pretence, that thou hadst the Balance of the Sanctuary to try it by; but thou and thy Balance being all weighed in the true Balance, thou (as to what thou wouldst prove) art found too light; but thy translation, to wit, wholly and altogether, is found full weight, and such as in reason agreeth with the Lip of Truth, which saith, Swear not at all: In opposition to whose words, in p. 6. and in p. 7. thou bringest several Scriptures to prove the truth of the Translation, as 1 Cor. 5.1. and 1 Cor. 6.7. and 1 Cor. 15.29. the which is a good evidence for what I say, seeing the Translation speaketh so much Truth, and doth so well agree with the Word of Truth.  
So that instead of proving that SWEARING to be Lawful under the GOSPEL, that was allowed under the Law, thou in so many words endeavourest to prove that that Swearing is Lawful, under the Gospel, that was never Lawful under the LAW; for it was never lawful to Swear in Communication, yet when thou hast proved what thou canst prove, it is nothing else but Swearing in Communication; so that that Scripture, Job 28.2. may be fitly applied to Thee, for who art thou that darknest Counsel by words without knowledge? yea the counsel of that HOLY CHILD JESUS, upon whose shoulders the Government of the Gospel-Church is, who is that same that is Born unto us, Isa 9.6. and is called Wonderful Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace; who as a Son over his own House, Heb. 3.6. hath given this Word of Counsel, Mat. 5.34. Swear not at all, but let your yea, be yea, and your nay, nay; I say, notwithstanding this word of Counsel, what he would not have us to do, and what he would have us to do; that is, that we should be of a singular Conversation, walking in the Integrity of our Souls, as in the presence of the allseeing God, the Searcher of all Hearts; So as that we show forth his Praise, and shine as Lights in the World, adorning the Gospel of Christ, by an Honest, Peaceable, Innocent, Quiet, Harmless, True and Spotless Conversation, both in Words and Actions; for our Conversation as to men, is nothing else but our Conversing with the Sons and Daughters of men, and that is by Words and Actions; and as he requireth our Actions should be Innocent and Harmless, True and without Fraud; So also our Tongues that they speak Truth, without either Swearing or Forswearing, truly and without guile: A part of which Counsel thou endeavourest to darken, by thy deep Learning.  
The which, that thou mayest the better effect, thou tellest us, that thou hast one thing more to add to help thee, which is, That it is concluded by the Ancients, that the Gospel of Matthew, was written in the Hebrew Tongue, as Hierom, more than Ten Times, and Eusebius saith the same, that he wrote his Gospel in his own Country Language, and he citys the same out of Papia, Saint John's Auditor, and out of Irenias, who was the Scholar of Policarpus, who was the Scholar of Saint John, and the rest of the Apostles; also telling to us, that thou hast many other Witnesses; saying, that thou hast consulted the Hebrew Copy, which thou hast received from the hands of Sebastian Munster, which he rescued out of the Hands of the JEWS: I could wish thou wouldst stick to something, that so I might know where to find thee: first, thou tellest us that the Greek is the true Translation, and anon the Hebrew; one time this is an Oath, and anon that which was an Oath, is now something equivolent to an Oath; now thou wilt show us this, then that is the way, now thou art up, than thou art down; and thus when thou hast pleaded for the Greek, than thou tellest us, that the Hebrew renders it, Swear not in every way, and that is the Truth.  
I Answer, If it were found in the Greek, than not in the Hebrew, if in the Hebrew, than not in the Greek; and upon this account thou tellest us, that our first Pillar stands upon a doubtful, nay, upon an unwarrantable Interpretation.  
But Henry Den, I shall follow Thee and Thy Confusion, and question not but in conclusion, by the assistance of that Spirit, that produced a Glorious Fabric, out of that first confused Lump, Gen. 1. to make Truth so appear in the behalf of him, who is the Way, the Truth,, and the Life, as that God shall have his Glory, and misled Souls the benefit, even to thy smiting upon the Thigh, and saying, What have I done?  
Thou sayest, the Hebrew rendereth the saying of the Lord Christ, Mat. 5.34. Swear not in every way; though our Translation saith, Swear not at all; as if there were much contradiction in the terms, and that the sense were something else than what the Letter of the Scripture holdeth forth; the Letter of the Scripture, saith, Swear not at all, and thy Translation saith, Swear not in every way, as if he had said, in every way avoid Swearing, & what difference that is, that is material, between Swear not at all, and in every way avoid Swearing; for mine own part, I must leave to the consideration of wiser Heads than mine to distinguish; And if the Lord Christ had said, It hath been said to them of old time, Thou shalt not Forswear thyself; but I say unto you, In every way avoid Swearing; whether it had not been as good a Warrant for us to avoid Oaths, as when he said, Swear not at all? I shall leave the Rational to judge; And what Reason H. Den had to make so much ado about the Greek & Hebrew Translation, I know not, unless it were to let the World know, that he is a Greek and an Hebrew Scholar: And therefore, according to the common course of the World, you must believe it, because a deep Learned Scholar, one that is well read in the Original Tongues, said it; If this be thy end Henry Den, why thou hast manifested thy Scholarship, and to so little purpose, I must tell thee, that I find that in this case, that Prophecy of Isaiah repeated by our Apostle, 1 Cor. 1.19. is made good, where the Lord saith, I will destroy the Wisdom of the Wise, and bring to naught the understanding of the Prudent; and as Jannes and Jambres withstood Moses; so thou resisting the Truth, shall proceed no farther, but shall be manifested,  
And whereas in page 7. and 8. as to our second ground drawn from, Jam. 5.12. thou tellest us, that thou wilt appeal to the Judgement of any Rational man, skilful or unskilful in the Languages, whether this hath the sound of the true interpretation or not, Above all things my Brethren, Swear not; for sayest thou in page 8. Is it worse to Swear, the● to commit Adultery, to kill the King, our Political Father, or our Father or Mother?  
From whence some do Infer, that those that are now Imprisoned (being scandalously Printed to Public view as Traitors) who cannot Swear at all, are such as are Guilty of the late King's Blood, and most abominable in other actings also; and this seemingly Charged upon them by thyself, as if thou didst know some of them guilty of such things: But I hope, the allseeing God, the searcher of all Hearts, in his own due time will clear our Innocency, as to what is gathered from thy Expressions, and otherwise also in Print Published; And in the mean time, I must let thee know, that it had been good for thee to have washed thine own hands in innocency, and that thou hadst taken a review of thy Burford Actings, in order thereunto, before thou hadst so charged others; yet if thou or any one else can justly charge us for those, or any other Misdemeanours; I shall for mine own part crave no other favour at Thine or Their Hands, but that They or Thou, see Condign Punishments be speedily executed.  
In the mean time, I shall by Divine Assistance, consider of an Answer to what thou hast to say to Jam. 5 12. as to the Translation, for thou tellest us, that thou hast something against this Translation also; and thus thou art running in Rome's Road, for it is and hath been the practice of her Jesuitical Priests, and of the Priesthood of her Daughter, to tell the L●●ity, as they call us, that we are Ignorant of the Original, and yet Rome herself in this, is honester than thyself; for as to Mat. 5.34. the Rhemist Testament renders it, But I say unto you, not to Swear at all; upon which Text in their Annotations, they say thus;  
The Anabaptists here, not following the Church's Judgement, but the bare Letter (as other Heretics in other Cases) hold that there is a● Oath lawful, no not before a Judge, whereas Christ speaketh against, ra●h and usual Swearing in common talk, when there is no cause.  
Whence I would briefly note these four things, First, That the Rhemist Translation, as to Mat. 5.34. is the same with ours, and that they quarrel not with the Translation, to make us believe that something else is meant by the Original.  
And secondly, That it is evident, that in the Primitive times, it was the Principle and Judgement of the Anabaptists, as they call us, from this Text, to judge and hold all Oaths utterly unlawful in all Cases: So that it is evident, by their showing, whose Translation (as they say) was never adulterated: I say it is evident by their showing, that as to Oaths, we follow the Flock of God gone before; and not only in this, but also from Matt. 5.39. That it was the Principle of this sort of People, not to resist the Turk, because the Text said, But I say unto you, Resist not evil.  
And thirdly, That they in their Marginal Annotations, can plead no good Warrant from Scripture, to disprove or confute our Opinion herein; but only the judgement of the Church; and how corrupt she is in her Judgement, being the Mother of Harlots and all Abominations, I shall leave those that sprang from her to judge: And if she were not corrupt, why should we be Imprisoned for refusing to Swear against her, when it was never our Judgements to Swear at all.  
And Fourthly, I would here have all to take notice, That the Judgement of the Baptists, or Anabaptists as they are abusively called, are not of such a late beginning and rise, as the Church of England would persuade men they are; for this that I cite out of the Margin of the Rhemist Testament, was in being a long time before the Church of England knew herself, even whilst she was in the Arms, and sucking the Breasts of her Adulterous Mother, that SCARLET WHORE.  
Thus we see thou findest fault with us, and condemnest our Translation, when ROME'S Priesthood will not do it; yet this is Common with Book-learned men, generally in all Ages, that when persons are either desirous to Regulate according to the Scriptures, as to there Principles, in Doctrine or Discipline; then they are branded with ignorance of the Original; and although the Original differ not in the sense in the least, as in thy Exceptions to James 5.12. Thou sayest the Greek Rendereth it, Before all things; where our Translation rendereth it, Above all things Swear not: And here thou makest much ado, as if there were such a vast difference between the two Words, ABOVE, and BEFORE, as that it were a thing impossible to think, that they could be reconciled, so as to speak to one and the same sense. And to this purpose thou tellest us who are thy Authors, as the Vulgar, Erasmus, and Beza, in the Latin Translations, who do all agree to translate it, ANTE OMNIA; together with comparing of o●her Scriptures, where the same Phrase is used, as Rom. 16.7. Who were in Christ before me.  
To the sense of which Scripture, I shall say something hereafter, and let thee know, that herein thou dealest unfaithfully with us; And were it so, that we were not assisted from above, to discover thy nakedness herein, thy nakedness might become our Blindness; and so we might go multitudes of us halting out of God's way into the by-paths of Error. But to answer thee in plainness of speech, I must let thee know, that as to all that thou bringest in thy former Exceptions, so likewise to this, that it is to very little purpose, and is insufficient to make our Translation any other Sense than what it is: So that if I make thy Translation speak the Language of our Scripture, without wronging it; than it is all one with the Scripure; and then thou hast nothing against our Scripture, to weaken our Pillar, or to make void that Law, neither of the Lord Christ, nor his faithful Servant James, who said, Swear not, and Swear not at all.  
Thou tellest us, that the Greek renders it as doth the Latin, Before all things: And that I may make such a Distinction, that may be satisfactory to the meanest Capacity, I shall let thee know, that both these Words, have each of them several Acceptations in Scripture, and both of them to one and the same Senses, and both one in the Text; as, First, the Word BEFORE, it is used in a threefold Sense: And to bring all these Senses for one and the same end, because they are spoken in one and the same words, will prove Senseless, as thou dost Rom. 16.7. to prove thy Translation, as I shall show: Therefore know; that, 

1. Before, is used with respect to Time.  
2. Before, is used with respect to Place.  
3. Before, is used with respect to Estimation or Superiority.     

As, 1. Before is used with respect to Time.  
Rom. 16.7. Salute Andronicus and Junia, my Kinsmen, and my fellow Prisoners, who are of note among the Apostles, who were in Christ first, or before me.  
1 Tim. 1.13. Who was before a Blasphemer, and a Persecutor, and Injurious, etc. Gal. 5.21.  
Judas 4. For there are certain men crept in unawares, who were before of old Ordained to this Condemnation.   

2. Before is used with respect to Place.  
Revel. 14.3. And they sang as it were a new song before the Throne, and before the Lamb.  
Revel. 7.15. Therefore are they before the Throne of God.  
Acts 5.27. And when they had brought them, they set them before the Council.   

3. With respect to Estimation or Superiority; which is the sense spoken of in the Text, James 5.12. Above, or Before all things my Brethren, Swear not, etc.  
John 1.15. He that cometh after me, is preferred before me.  
John 1.17. He it is who coming after me, is preferred before me, whose shoe latchets I am not worthy to unloose.  
Exod. 20.3. Thou shalt have none other Gods before me.  
And Secondly, the word ABOVE, hath a fourfold Acceptation; As, 

1. Above, with respect to Time.  
2. Above, with respect to Quantity.  
3. Above, with respect to Place.  
4. Above, with respect to Estimation or Superiority.     

1. Above, with respect to Time.  
2 Cor. 12.2. I knew a man above fourteen years ago, whether in the Body I cannot tell, etc.  
Acts 4.22. And the man was above forty years old, on whom the Miracle of Healing was showed.  
Rom. 15.6. Afterwards he was seen of above 500 Brethren at once.   

2. Above with respect to Quantity.  
2 Cor. 12.7. Lest I should be exalted above, (or beyond) measure.  
2 Cor. 11.23.— In stripes above (or beyond) measure.  
2 Cor. 1.8.— Pressed out of measure above strength.   

3. Above, with respect to Place.  
James 1.17. Every good and perfect gift is from above, and cometh down from the Father of Lights.  
James 3.15. This Wisdom descendeth not from above, but is earthly devilish, sensual.  
Col. 3.1. If ye be risen with Christ, seek those things that are above, where Christ sitteth at the right hand of the Father.   

4. Above, with respect to Estimation or Superiority.  
And this is the sense that is spoken of in our Text of James 5.12. And therefore I shall desire that it be well minded, because it is that which will clear the Text from all doubts, and answer thy Objection, and make thy Translation speak our Scripture-language: for Above and Before being taken in the same sense, with respect to Estimation, is one and the same: And where it is read above, it may as well be read before; and where it is read before, it may as well be read above. As for Example,  
John 1.15. He that cometh after me is preferred before me, or, he shall be esteemed above me.  
Exod. 20.3. Thou shalt have none other gods before me, o●●●at thou shalt esteem above me, or set over me as my superior, to have him in estimation above me: Therefore I shall read these two Scriptures in both terms, the which will produce but one sense; and then the Exception to the Translation will prove as light, as those that were brought to Matth. 5.34. Swear not wholly, altogether, or not at all.,  
1 Pet. 4.8. Above (or before) all things, have fervent Charity.  
2 Thess. 2.4. Who opposeth himself above (or before) all that is called of God.  
3 John 2. I wish above (or before) all things.  
Phil. 2.9. God hath highly exalted him, and hath given him a Name above (or before) every name.  
Prov. 31.10. Her praise is far above (or before) Rubies. And in our Text the sense stands good.  
James 5.12. Above (or before) all thing, my Brethren, swear not. So that the sense that thou bringest to find fault with our Text, is that which speaketh the very language of our Text, nothing differing from it in the least. And whereas thou tellest us, that thou dost the rather believe this Translation before all, to be true, is, because thou hast compared it with other Texts, where the same phrase is used, as Rom. 16.7. Which were in Christ before me. And Col. 1.17. He is before all things: The which can neither of them be fitly applied to our Text, James 5. for these Texts do both refer to Time, and not to Estimation.  
But a little to show thee thy folly herein. Suppose Henry Den, Jer. Ives, and Henry Adis, take a Journey from London to York; and Henry Den and Jeremiah Ives come into York before Henry Adis; sure I am Henry Den will come behind (as to his end) if he shall think to make any rational man believe, that if Henry Adis doth prefer Jesus Christ above or before John the Baptist, that these two befores can be brought to one and the same; for than we must read the former supposal thus: Henry Den and Jeremiah Ives came into York above Henry Adis; the which to say is mere nonsense: And yet this is nothing less than what Henry Den in effect doth assert; for Henry Den bringeth a Before which respecteth Time, to disprove our Above, which respecteth not Time but Estimation; but Henry Den may plainly see, that if he had brought a Before, which respecteth Estimation, he would then have read our Text, Jam. 5.12. as doth the Rhemist TESTAMENT, which readeth thus, Before all things my Brethren, Swear not; which is Henry Den's own Language, without any contradiction in the least: And what need then all this ado about the Translation, as if the Translation did so much alter the sense of the Text, as if it should or did alter the thing in ended, which the Spirit of God lays down as a Prohibition, Swear not, so as to be a positive command, ye shall Swear, for that is the thing Henry Den intended to beget us to a belief of; for he quarrelleth with the Translation, for no other end, but to prove some Swearing in Communication Lawful, but not so much as to have our Communication interwoven with Oaths, as in page 6. line 26. is evident, which is to prove that Lawful under the Gospel, which was never lawful under the Law.  
So that Henry Den, I see any thing will serve turn to patch up thy Opinion, bare Terms, or words without distinctions, the which when men use to darken the Counsel of God, they run into Confusion as thou dost, who by thy Scholarship would make us believe that some Swearing is lawful under the Gospel; but I plainly see the good Word of the Lord made good, which saith, he taketh the Wise in his own Craftiness; and thus the Counsel of the Froward is carried headlong, they walk in darkness in the day time, and grope at none-day, as in the night, Job 5.13.14. The Wisdom of the (Humane Learned) Wise, is brought to nothing, and the understanding of the Prudent men, is become folly; for God hath chosen the Foolish, the Weak base things, and things that are not, to bring to naught the things that are: and his end in all this, is, that no Fleshly, Carnal, Humane Learned Persons, should Glory in his Presence, that so his Son, and his Spirit alone may be exalted, being manifest in the weakness of his People.  
And whereas thou tellest us in thy last page, That all these things considered, the Ground appears not so sure, as it was Fancied.  
To which I Answer, That the Ground yet, through Mercy, standeth firm, and those Objections, the Pillars thou speakest of, in page. 3. the which in page 6. thou namest to be Mat. 5.34. and James 5.12. are yet as firm as ever, and are as so many STANDING MONUMENTS in the house ●f God, which is the Church of the Living God, that Ground and Pillar of Truth; notwithstanding thy Artificial Workmanship, with thy Greek and Hebrew Translations, togegether with the help of thy Brother Jeremiah Ives, who followed thee, and much mended thy work too, yet all in vain, for he was but a Learner at the work; and although he formerly had bidden Defiance to the Faces of GENERALS, COLONELS and COMMANDERS in open Field, in the behalf of his late Masters, probably to the gaining of that, which now to keep, he durst not withstand the assaults of a single MAJOR, and his small company; and thus betraying his trust in that work, in which he was a Masterbuilder, he very then began this Trade of Undermining, when he followed Thee, the which although he was so forward to undertake, yet he had needed, both He and Thyself too, to have gone to the University again, to have studied to distinguish between things that differ; for taking a Vow, a Testimony, an Asseveration, and an Adjuration for an Oath, you run Babel-Builders-like, into a Confusion, and so may pull an old house on your heads in conclusion, Samson-like, Judg. 16. probably to the wounding and slaying thousands.  
As for Sophistical, Syllogistical Science, that your forerunner, the Captain of your Work, John Tombs, as blind as yourselves in distinguishing, hath been hewing these Pillars withal, yet the Foundation is not moved, for it was Emanuel that God-mans' work, to raise them, and he must be more than a man that can pull them down.  
And whereas thou tellest us, that the ground is not so sure as it was fancied.  
I Answer, That in pretending to sh●ke the Foundations, thou hast had many Fancies, for that thou hast done, is mere Fancy, and that which never grew in Truth's Garden, the Holy Scriptures, but was fetched out of the muddy Channels of Humane Learning; and whereas thou tellest us, that if the Quaker saith, the Light within forbiddeth him to Swear, the consent of Nations, thou sayest, confuteth him: Having already to thy Consent of Nations, said so much as I have, I shall leave that QUAKER, that I heard is answering thy Letter, to answer for himself, and his Light within, and shall only answer for myself, and in the behalf of those that plead Scripture for their Warrant, which thou sayest is so weak; and shall let thee know, that ordinary Grammar Schoolboys can tell us, that as there is weak and weaker, so there is also weakest of all; even so there are three that have born Testimony against this Truth, John Tombs, Jeremiah Ives, and HENRY DEN, and therefore I must continue my Speech to thee, and in thine own following words shall say, Beware you that have so done, lest ye hear, who hath required these things at your hands? they are thine own words, make the best use of them thou canst; it is a good caution, Physician, cure thyself.  
And I shall farther say, as thou sayest, That Christ forbiddeth all those Exorbitant and Extravagant Oaths, whereof now the Streets and Houses are full; a sad presage of some Judgement at hand; it was hoped by some that the King's Proclamation, would h●ve restrained such Debauchery; but alas it is not so! but had the Fiery Zealous Mayor of London, and his Officers, with the justices of Pe●ce, of the City and Liberty of Westmnister, and the Out-Parishes, with them of the several Shires and Counties, been but half as careful to have put the Penalty of that Proclamation into Execution, and have followed it to the height, as they have done the Observation of that Proclamation, for shutting up the Peaceable, Innocent, Harmless Meetings of us, the Despised Abused Baptists; and in their so Eager and Inhuman Committing us to Prison, even to the Ruin of our Families, unless we who are in the Gatehouse Prison, be willing to pay Traitors Fees; I say, If the Mayor and justices as aforesaid, had been but as Zealous for God's Glory, the Goo● of the King and Kingdom, the Peace and Tranquillity of his People, the Benefit of Sinking Souls, the Restraining of Rude, Ranting Revilers, to the Conversion of them, and the many Lewd and Lascivious Lazy Persons, Harboured and Fostered up in that Multitude of Dammy and Debauched Bawdy houses, in and about the Cities of London and Westminster, and else where, they would then have filled the Prisons fuller ●hen they be, and upon a far better account than now they are; in which they would have proved themselves far better Friends to their King and Country, to the lasting fame of themselves and their Posterity, to the nourishment of that and those, that are an Honour, a Blessing, and a Safety to a Nation, People or Kingdom, to the Discountenancing of that which is, hath been, and will be the downfall of the greatest in Nations; and the consequence of this thing, I do bewail as well as thou; and thus far I can go hand in hand with thee, and can further upon this account cry out with thee, and say, What times do we behold! nothing but extremes are presented to our Eyes and Ears, some do little else but Swear, whilst thou (with the rest of thy Compliers with the Times) lookest upon Persons truly Conscientious of an Oath, to be Vicious; and whilst they in their obedience to Christ, dare not Swear at all, thou thinkest them evil Doers, because they do not Swear enough, ranking them with, and esteeming them equal to such as are Adulterers, Killers of their King and their own Parents, as in thy 8th page, and 4. first lines; and wouldst persuade them to Swear in their Communication, as is proved by thine own words.  
And although thou complainest in the last four or five lines of thy last page, That some fill their Mouths with Direful Execrations, upon every trifle, whilst others will not yield to Swear, when weighty matters vehemently urge them; And so thou endest as thou begannest; for as here, so in page 3. line 5. Thou tellest us, That thou wilt Labour to prove to us the Lawfulness of an Oath, in a Serious and Weighty Matter, which cannot otherwise be determined; when thou in all thy Book hast not laid us down one Precedent, by which we can in the least come to any knowledge, in what Serious or Weighty Matters Oaths may or may not be lawful or unlawful: But all that thou hast done with thy Scholarship, is but to puzzle Persons with thy Translations, finding fault with ours, that so, as other Humane Learned men of our Age, thou, if possible, mightest persuade men to hang their Ears at your Lips, or else no real Truth is to be attained; and although thou in some part of thy Book, findest much fault with Common Debauched Swearing in Communication; yet in the Conclusion, thou hast proved nothing else to be Lawful, but such Swearing; for all that thou hast done in all this thy Discourse, is chief and alone to persuade us to a Belief, that when Christ said, Swear not at all, he commanded us to Swear in our Communication, for all that flourish, that thou makest with those Scriptures, 1 Cor. 5.1. in page 6. and 1 Cor. 6.7. and 1 Cor. 15.29. in page 7.  
To which I have said nothing particularly, because they are brought only and alone to prove the Truth of thy Translation, and thy Translation was brought to prove the Lawfulness of some Swearing, and that some Swearing thou restrainest in thy Discourse, only and alone to a Lawfulness of Swearing in Communication, as in page 6. line 20. of thy Letter, is evident; and thus in pretending to prove some Swearing to be Lawful under the Gospel, that was Lawful under the Law, as much as in thee lieth, thou hast proved that that Swearing is Lawful under the Gospel, that never was Lawful under the Law. And yet thou in page 7. line 35. tellest us in so many words, that our Saviour did only endeavour to put a stop to common and frequent, light and trivial Swearing; And therefore I shall bring thine own words to evidence against thyself, which are these, page 6. line 33. And sayest thou, It appeareth to be the aim of our Saviour, not to forbid Solemn Oaths before the Magistrate, between man and man, upon Grave, Mature Deliberation, etc.  
And yet thou bringest us not one Precedent for that appearance, though thou sayest it doth appear, for it appeareth not in the least, but by thy so saying it doth appear; and till it doth appear by thy better stability, that thou hast an Infallible Spirit, and such an Establishing Spirit, as shall make thee appear to be an Assertor of Yea and Amen; and not of such Yea and Nays as thou hast done; and instead of believing thy pretended Appearances, I shall desire thee to consider with thyself seriously, that if thou hadst appeared with these thy Yea and Nays before Festus, as Paul did, whether he might not upon a far better account have said to thee, than he did to Paul, Acts 26.24. Thou art besides thyself Henry Den, too much Learning hath made thee mad?  
And now, Henry Den, seeing thou with thy Greek and Hebrew Translations, hast proved as good as nothing; nay, I do affirm thou hadst better have said nothing at all, unless thou hadst proved more than what thou hast proved; Therefore now be persuaded to call to thy assistance, thy Brother Jeremiah Ives, John Tombs, and Theophilus Brabourn; and for thy better Illumination herein, implore the help of those two Seed-plots of Learning and True Religion, the two Eyes of this Land (as some call them) OXFORD and CAMBRIDG, with the Pupils and Tutors, Fellows and Masters, with all that are in them, and all that proceed from them, whether they be Lawyers, Musicians, Physicians, or Divines, so called, whether Bachelors or Masters of Arts, Doctors, Deans, or Chapters, Deacons, Arch-Deacons, or Prebands, Bishops, or Arch-Bishops, and lay before them thy Greek Translation, Swear not wholly or altogether, and thy Hebrew Translation, Swear not in every way; and Cooperate or work together, and see what work you will all make of it, when you shall bring, Swear not wholly or altogether, or Swear not in every way, to a Serious and Weighty Matter. As suppose Henry Den lend Theophilus Brabourn a 100 pound, for which he giveth him a Bond, and John Do and Jeremiah Ives, Richard Roe and Henry Adis, be Witnesses to that Bond, the which we will suppose is put in Suit, and the Case being before the JUDGE, and the Declaration and the Plea being both read, and the Jurors Sworn, according to Henry Dens Translations, to give in their Verdict, neither wholly, altogether, nor in every way, according to the Evidence; And though John Do and Jeremiah Ives can and will Swear, and suppose their hands be upon the Book, neither John Do nor Jeremiah Ives, can Swear an Oath, according to what they pretend; for they must not Swear by the Lord, as it was under the Law (neither do I believe did Jeremiah Ives so Swear) when before that double Officious Mayor, by virtue of whose Jehu- like Zeal, to make the King amends for his Abingtons hasty Morning's Work, and that Tender Respect he shown to the late KING his FATHER at Holmby House.  
I say, That when Jeremiah Ives was frighted into a persuasion to Swear neither John Do nor Jeremiah Ives must Swear before the supposed Judge, no otherwise but as Jeremiah Ives Swore before that Officious and double-diligent Officer, as aforesaid, not by the Lord, but by the Contents of that Book, yea; even by what was Contained in that Book; For this is the Form of the Oath, You shall Swear by the Contents of this Book, to speak the Truth, the whole Tru●h, and nothing but the Tru●h, so help you God.  
Now I query (although I think I need not) because he that persuaded him to go out of God's way to Swear, could as easily persuade him to go out of God's Way to Swear by that which is no God; yet I shall query whether Jeremiah Ives did so much as open the Book, to see whether it was a Divine Service-Book (as they call it) or a Bible, as it is usually bound with the Old and New Testament, and the Apocrypha, with or without the Service-Book as aforesaid, or the Singing Psalms, Compiled by Thomas Sternhold, John Hopkins, William Wade, and others, who were said to be Musical Servants to Queen Elizabeth; I say, whether all, some part, or which part of all these Jeremiah Ives Swore by? and whether Jeremiah Ives did consider what a strong Oath he took, and by how many Gods he Swore? And for brevity sake, we will omit the Common-Prayer, and begin at Genesis, and consider that there is a Serpent and his Words, several false Heathenish Gods, as Dagon, Molech, Baal, Ashtrosh, Chemoth, Rimmon, Diana of the Ephesians, with several Great and Mighty Men, as the Children of Anack, Goliath, Jepthah, Samson; with many Giants, and several Kings, Good and Bad, as Sihon, Og, Agag, Saul, Agrippa, Herod, Pharaoh, etc. the Multitude of whose Armies and Fighting-men are innumerable, with the several sorts of Birds, Beasts, Fish and Fowl, with many more things of several kinds; with Herbs, Flowers, Plants and Trees, both Men and Women, good and bad, with several Stones, both Precious and Common, which are contained in the Old and New Testament, as they are occasionally Discussed of, by the Great jehovah, his Holy Prophets, the Lord Christ and his Apostles, for the Holy Scriptures are laid down to us, Prophetically, Prometically, Typically, Allegorically, Historically, Parrabolically, as well as by Precept or Command; in all which Cases, all things aforesaid must be named, and yet all Lawful, Godly, and of Christian use, and such as are well pleasing to God, and many of them uttered by the Lord Christ himself; as for Example, one had bought a piece of Land, and another a Yoke of Oxen, and another had Married a Wife, and therefore they could not come to the Supper spoken of; to what end these are spoken, the Rational may Judge, that they were of Singular and Holy use; But to Swear by that Land, that Yoke of Oxen, or that Wife, or that Supper, is as Profane, and as much forbidden, as to Swear by Heaven, or Earth, or Jerusalem, because it is of some other thing; And he that Swears by the Contents of the Bible, Swears by what ever is contained in that Book, and must Swear by all things therein, bad as well as good, as well by the meanest things, as by the holy Commands.  
But to our Supposal as aforesaid, the Bond being before the Judge, the Jurors are Sworn according to Henry Den his Translations, neither Wholly, Altogether, nor in every way; and John Do, and Jer. Ives, their hands upon the Book, are Sworn, neither Wholly, Altogether, nor (to speak the truth) in every way; by what means doth Henry Den suppose by his Translation to have his 100 l. when neither Judge (for him we must suppose also to be thus lamely Sworn) I say, by what means can Henry Den suppose to have his 100 l. by such a Judge, Jurors, and Witnesses, who are thus Sworn to Halves, neither Wholly, Altogether, nor every way? But if Richard Roe and Henry Adis, whose yea  yea, and their nay nay, shall in the presence of the great Jehovah, according to Henry Den his Translation, and according to the Sense of our Text, Mat. 5.34. without Swearing at all, wholly and altogether, and in every way, speak the Truth, the whole Truth, and nothing but the Truth in every Circumstance, both of time, place, and person, when, where, who, and what; So ●hat by such a Judge, Jurors, and Evidence, Henry Den may expect his 100 l. from Theoplilus Brabourn.  
And here it would be well minded by the People of God, that they consider what they that have Sworn, have Sworn By in so Swearing; and that they lay all carnal reasonings aside, and not withstanding the King's Proclamation, that they speedily Repair to their Respective Meetings, with all the Members that they possibly can get together, that so they may make a great Outcry to the Lord, in the behalf of the King and his People, that so God may pass by and wink at these OATHS of Ignorance, and for the time ●o come, that it may be so much taken notice of, as that it be never acted in by any, as a Sin of Wilfulness, neither by him that shall Administer it, nor by them to whom it shall be Administered: And if any men shall oppose you in your so doing, let them know, that you are going to pray to the great King of Heaven and Earth, by the help of the Holy Spirit, in the name of King JESUS, for King Charles the Second, that so in the name of King Jesus, God may shower down his Blessings upon King CHARLES the second, under whom you yet hope to lead a peaceable, quie●, and godly life, in all godliness and honesty; and that God may enlighten the Eyes of their Understanding in these things, so as that the Judgements of God come not speedily down upon the Nation for such Oaths as these.  
Thus the Lord having given this in by the Incoming of his Spirit, I could not choose but lay it down, that so there may be a Conviction upon the Consciences of all that are herein guilty, that so they may go to God and beg his pardon for this Sin of Ignorance Wilfulness,, o● what it may be called: And I earnestly beg you who ever you are, into whose hands this shall come, that you Improve the best of your Interest, to see that this be brought to the King's view, that so at present there be some speedy Consideration therein had, that so England's Subjects be no longer forced to Swear hand over head, by that which is not GOD, to the ensnaring of the Simple of the Land, to the pulling down the heavy Judgements of God upon them, for their Ignorance in their pretended acceptable serving of him, in this pretended Swearing by his Name; by which means they are plunged into a Gulf of abominable Idolatry, for he that setteth up a false God to Swear by, is an Idolater, for he preferreth that Thing or Person he so setteth up, before his God, by whose strength only he can and must expect power to perform his Oaths and Engagements: And hence it is that the Lord Christ saith, Swear not at all, neither by Heaven, nor by Earth, nor by Jerusalem, because they by their power or strength, are not able to give strength nor ability to perform; the which I judge might be convincing to any rational man, in reason to conclude, that to call God to Witness a thing, is not to implore his help to perform that thing; and to assert the certainty of a thing, by the certainty of the Lords living, is not to crave his assistance in the least to make good that thing that is already certain, and therefore not a Swearing by God to make good the certainty of what is already certain.  
And therefore I would have Henry Den, Jer. Ives, John Tombs, and Theophilus Brabourn, know, That their asserting, that Calling God to Witness, is Swearing, in the Apostles saying, God is my Witness, or I take God to Record; or in saying, as the Lord liveth, or as the Lord is true: The which I resolve, God assisting, to handle more fully in my further Answer to Theophilus Brabourn his Book; which will more fully treat the nature of an Oath; and in which will be contracted that which in this Book lieth more confused and scattered; in which something shall be more fully, yet very briefly Answered, to John Tombs, and also Jer. Ives, although as to the main Argument of Gospel-Disciples Swearing, I have to him said sufficient in my Answer to Col. 2.24. the which had it been here inserted, would have swelled to something too large a Bulk.  
Thus having, by divine Assistance, scanned over thy Work fully in every Particular, and therein in plainness of Speech, according to the Ability received, in a measure cleared up every thing that may seem Cloudy or dark, that so thou with others mayst have a clear sight of Truth from Error herein; and that thou with others may say with me, and some others, as saith the Lord Christ, Mat. 5.34. with another of his faithful Servants, James 5.12. Swear not, and Swear not at all: And if in what I have said, I have grated something too hard upon thee and the rest, as to Humane Learning, I must tell thee, I did it not that I undervalue Humane Learning, for I own it in its place to be of singular use; neither do I so beat it down, because I have it not, for had I it myself, I should with the Apostle Paul in this place, as to the Things of God, undervalue it, and come only in the demonstration of the Spirit; And therefore know, that what I have said as to that, I said it on purpose, and in the faithfulness of my soul for thine, and their good, if possible to beat thee out of a Dependency upon it, hath so thou mightest come out of thyself, and as I may so say, to Blow with God's Heifer in the things of God; and use that only in and about thy Drugs, Distillations, and Chemical Extractions, and other secular Affairs; and let that Doctrine that thou dost manage on in that Society thou belongest to, be only Compounded by the Spirits finger, whose only and alone work will best become it.  
And if upon trial thou find not such a measure of it, as may discover to thee the deep things of God, to the stopping the mouths of the Gain-sayers, that thou go to God in his own Way, for the attaining of it, the which for a long time thou hast rejected; that so thou mayest speak and write the things that appertain to sound Doctrine, to the glory of God, the good of Souls, and thine own Eternal well-being:   
Which is the desire of him, who is willing, according to the Ability received, to spend and be spent for the propagating the TRUTH, for the benefit of Souls. HENRY ADIS.   

A WORD to Theophilus Brabourn.  
FRIEND,  
HAving Read thy Sheet, concerning the Lawfulness of the Oaths of Allegiance and Supremacy, and having a Resolution to make some Answer thereunto, I caused the Printer to insert thy name with the rest, in the Title Page of this my Book, intending to have said so much to it, as should have Answered the Substantial part of it; but it coming not to my hands, till this Answer was going to the Press, and finding I had Answered much of it, the which being out of my hands, I could not insert thy name in those parts, wherein I had Answered to others in the same Cases; I shall therefore desire thee to busy thyself but a little, in order to thy Satisfaction, in what I have said to others of thine own judgement, till I procure the Press to go for thy further Satisfaction: And shall rest thy Friend, so far as thou art a Friend to thyself, in Owning and Standing for Truth, in this Crooked and Adulterous Generation; And shall,  
Subscribe myself therein, Thy FRIEND, HENRY ADIS. From my Contended Castle, the Gatehouse Dungeon, till Traitors and Offenders Fees be mitigated and taken off; my Discharge running, Being found Guiltless, paying due Fees; which is—  
THE END.