AN EPISTLE Recommended to all the PRISONS IN This City & Nation.  
To such as choose Restraint rather than the Violation of their Consciences.  
Wherein is asserted, 

1. The Lawfulness of an Oath.  
2. The Antiquity of an Oath.  
3. The Universality of it.   With the most Material Objections Answered.  
BY HENRY DEN.  
LONDON, Printed for Francis Smith, at the Elephant and Castle near Temple-Bar, 1660.   

TO ALL That are in Prison in any place, who have chosen Restraint, rather than the Violation of their Consciences: Grace, Peace, and Knowledge be multiplied.  
THe sad consideration of the deplorable condition of the times, occasioned by that unparalleled fantastical wickedness, of those bloody Murderers and Traitors; who have so highly profaned the sacred Name of the Lord Jesus Christ, whereby they have not onely brought upon themselves swift destruction,( according to their just deserts) but have given some occasion to the Ministers of justice( whether groundless or not, the Lord is witness) to fly with great force upon thousands of people professing godliness, and living peaceably and quietly, and have driven them by droves into Prison; insomuch as( England never saw the like) the Prisons in Cities and Countreys are so full, that there is hardly any more room. And since the innocency of these persons appeareth many ways, as well by the confession of the dying offenders, as their own Protestations, and the confession of the men that would be glad to find occasion against them; but are not able, neither will they in any thing, save pertaining to the worship of God; yet are they kept in Bonds as with a snare; which at this day holds them in, and shuts the Prison doors upon them, in that they 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 unto our Lord the King, is tendered unto many who are at liberty, they rather choose imprisonment than to take that Oath; and many who are in prison, and have liberty proffered upon condition of taking the Oath, do rather continue there, than purchase their liberty with Swearing.  
Now that I may prevent the impendent evil consequences necessary following, I shall labour to prove unto you the Lawfulness of an Oath in a serious and weighty matter, which cannot otherwise be determined.  
And in the next place, I shall answer those Objections, which are the Pillars to uphold the negative part.  
First for the Lawfulness of an Oath, which is nothing else but a religious promise made in the presence of the living God, whom we call to Witness the truth of our words.  
That this may appear to us to be lawful; Consider, First the Antiquity of such a practise: And Secondly, the Universality of it.  
For the Antiquity of it; Although I cannot say that the practise is as old as the Moon; yet I have cause to conjecture that is not above 300 years younger: And if I should affirm that the Text of the fourth of Gen. verse 26. Then began men to call upon the Name of the Lord, had reference to the taking the name of God to witness in and by an Oath.  
I might peradventure seem to be very bold, yet I am sure it is as probable an interpretation as any hath yet been given.  
Indeed what the old World did in this case, the Scriptures do not speak plainly; and therefore I will pass it by: not hearing what the Heathen have written in the Catalogue of the sins of the old World. But after the Flood we find in Abrahams time, that it was an usual thing between man and man, Gen. 14.22. I have lift up mine hand unto the Lord, the most High God, the Possessor of Heaven and Earth, that I will not take from a thread, &c. That is, I have sworn to the most High God; because the Ceremony of lifting up the hand was used in swearing.  
If this be not plain enough, red Gen. 21.23, 24. Now therefore swear unto me here by God, that thou wilt not deal falsely with me, &c. And Abraham said, I will swear: And in the same Chapter, Verse 31. He called that place Beer-sheba:( which is by interpretation, The Well of an Oath) for there they swore both of them.  
You see the practise may justly pled Antiquity.  
The next thing considerable, is the Universality of this practise: In which we must consider the Universality of Persons, Places, Times.  
First for Persons, we find that God himself swears to man: By myself have I sworn saith the Lord, That in Blessing, I will bless thee: Gen. 14.22. Heb, 6.13. Again, Psal. 110.4. Heb. 7.21. The Lord swore, and will not repent: Thou art a Priest for ever, after the order of Melchisedeck, And in another Psalm 132.11. The Lord hath sworn in truth unto David. And in another place, Psalm 89.35. Once have I sworn by my holiness, that I will not lie unto David.  
Many other places may be alleged, as Ezek. 18. Luke. 2. &c. Sometimes God swears against men for their sins, Psal. 95 11. Heb. 3.11. I swore in my wrath, that they shall not enter into my rest. What shall we now say to this? Can that be accounted an evil( if not easily undertaken) whereof we have the Lord for a President.  
Secondly, An Angel swears, Rev. 10.5, 6. The Angel lifted up his hand to Heaven, and swore by him that liveth for ever and ever. Come we to the earth, if the Verily, verily of the Son of God and our Redeemer, should not amount to so much as a Oath, as some think; yet is it more than a bare yea or nay: We shall find Kings and Princes, Priests and Prophets, righteous and holy men upon just occasions calling God to witness, and yet without Blame: and that at all times before the Law Abraham, Isaac, Jacob, &c. under the Law. It is warranted, not onely by practise, but by precept also, Deut. 6.13. Thou shalt fear the Lord thy God, and serve him, and shalt swear by his Name.  
It is also confirmed by Prophecies, that it should be so at the time when God shall cause Jacob and Judah to forget their troubles. Esay 65.16. He that sweareth in the earth, shall swear by the God of truth; because the former troubles are forgotten &c. After the Law, Receive the testimony. Heb. 6.16. Men verily do swear by the greater, and an oath for confirmation is to them an end of all strife. I have written, do swear, because the Greek copy reads 〈◇〉, in the present tense; and the rather I note it, in regard that one of the Auditors did assure me that one( who laboured to persuade men against all swearing) did tell his Hearers that it ought to be red, did swear: and was a confirmation, not is a confirmation: But how true this is, they who have but little knowledge in the Greek are able to judge: I desire men would be very wary what they say and affirm in such weighty cases as this.  
And further, some have noted it as frequent with the Apostle Paul in serious matters, to use such expressions as are equal to an Oath: as Rom. 1.9. God is my witness whom I serve, &c. with many more of the like nature, which are well known unto you.  
I will add one thing more, which is the use of an oath in all Nations whatsoever, whether Jews or Gentiles, Greeks, or Barbarians: between Princes and Subjects, Enemies and Friends, for the reconciling differences, ending of controversies, assurance of faith one towards the other. This appears among the Greeks, by several unquestionable Authors and authentic Records; amongst the Romans by the laws of the Twelve Tables, amongst all other Nations under Heaven, by sufficient evidence and demonstration; which is able to put it out of all doubt.  
Now 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 who account it of the first rate, viz: That the consent of Nations is to be taken for Divine evidence, and in many things we do so take it. What doth it speak less than that the taking of an Oath is one of the dictates written and engraven in the heart of man by Natures finger: Seeing that there is no Nation so barbarous, but doth aclowledge the solemn and Religious use of an Oath in calling their God to witness; which considered, I have sometimes wondered why the people that are distinguished by the name of Quakers should say that the Light within them teacheth them to deny an Oath; when as we see that that Light which is Universal, teacheth all the Nations of the earth the contrary.  
Now how can that thing be accounted evil, which is approved by all Nations? Recollect your thoughts and consider, whether you can give me one instance of any one evil which hath been allowed, and approved by all Nations; if you cannot, then it will be a sufficient demonstration that the taking of an Oath is no thing simply evil: Why should you think it unlawful to swear when the Consent of Nations, the examples of Prophets, and Kings, and Righteous men of old, and in a continued series, for the most part, until this time; when the example of Angels, yea of Almighty God himself stand all at your right hand: What one Practise is there that you have more, and greater Evidence for, then for this thing?  
But now you will say that Jesus Christ the Mediator of the New covenant, the great Law-giver, who is King of kings, and Lord of lords, hath forbidden us; first by his own mouth, Matth. 5.34. Swear not at all, neither by Heaven, &c. Secondly, by the mouth of his Apostle, James 5.12. Above all things, my Brethren, Swear not, neither by Heaven, neither by the Earth, neither by any other Oath; but let your Yea be yea, and your Nay, nay, lest ye fall into comdemnation.  
Therefore though it were lawful in former times to swear, yet is it unlawful to us now; having received a Countermand from the Lord Jesus Christ.  
Have Patience, I entreat you, while I take liberty to examine your Grounds, and to weigh them in the balance of the Sanctuary: And First, to our Saviours own Prohibition, Swear not at all. That which I bring in Answer to this, is an Exception against the Translation. The Greek word rendered at all, is 〈◇〉: which signifieth wholly, or altogether; rather then at all. So that in the proper Speech it should be red, Swear not wholly, or altogether: Let not your whole Communication be interwoven with Oaths.  
That I may show you what warrant I have for this Interpretation, I entreat you to Consider Three Places of Scripture, where the word 〈◇〉 is used: for I do not find it oftener in the New Testament.  
The First is, 1 Cor. 5.1. 〈◇〉, which is interpnted, Fornication is reported commonly among you: 〈◇〉 is here translated, commonly, ordinarily, or frequently; and it can have no other sense; For if it should be translated here by the word at all, it would be sound without sense. If I may take the liberty then to translate it so in the Text you have alleged, then it will run thus, Swear not commonly, ordinarily, or frequently; and you see I have good Authority for what I have done.  
Consider a Second Place, 1 Cor. 6.7. 〈◇〉; Now if this should be red, there is at all a fault in you; What sense is there in these words? But if I red them thus, there is wholly, altogether, commonly, frequently, ordinarily a fault in you, the sense will be good, & the analogy of the scripture not injured.  
A Third ●lace is, 1 Cor. 15.29. 〈◇〉: where I confess the word bears good sense if we red it according to the English translation; If the Dead rise not at all: yet I appeal to all, Whether it be not better, and nearer to the Scope of the place, if we should red it thus, If the Dead rise not wholly, fully, or completely: You see therefore that the word 〈◇〉 is very well translated frequently, commonly, wholly, or altogether. And I have one thing more to add for the Justification of such a translation of the Text by you alleged out of Mat. 5. that it ought to be red, Swear not ordinarily, or commonly: It is concluded by the Ancients, that the Gospel of Matthew was Written in the Hebrew Tongue: Hierom affirms it more then ten times, and cites the Hebrew Text. Eusebius saith the same, that he wrote his Gospel in his own Country Language: He cites the same out of Papia, St. John's Auditor; and out of Irenaeus, who was the scholar of Polycarpus; who was the scholar of St. John, and the rest of the Apostles. Many other witnesses we have: Now I have Consulted the Hebrew Copy which we have received from the hands of Sebastian Munster, which he saith he Redeemed out of the Hands of the Jews; which if it be not that that was written by the Evangelist himself, yet it must be granted to be a thing of great Antiquity and deserving Credit with us in such a Case as this is; Now the Hebrew Text reads it thus, Be-col-derek; which is Englished in every way; Swear not in every way. Thus you see your First Pillar stands upon a doubtful, nay unwarrantable Interpretation: And it appears to be the aim of our Saviour, not to forbid solemn Oaths before the Magistrate, &c. between man and man, upon grave and mature Deliberation, but only to put to stop to Common, and frequent, light, and trivial Swearing.  
To your second ground out of James 5. Above all things swear not: I do appeal to the judgement of any rational man, whether skilful, or unskilful in Languages, whether this have the sound of a true interpretation; Above all things is it worse to swear, than to commit Adultery? than to kill the King, who is our Political Father, to kill father or mother; I know you will not say it.  
But how then doth the Text say, Above all things swear not? If you ask how I will red it; I answer, The Greek is, 〈◇〉, which signifies before all things; not above all things: My Warrant for this is, not onely the consent of the Vulgar, Erasmus, Beza, in the Latin Translations, who do all agree to translate it ante omnia: but also the comparison of other places, where the same Phrase is used; as Rom. 16.7. 〈◇〉, which were in Christ before me.  
Also Col. 1.17. 〈◇〉, which is well translated; He is before all things: Many other of like nature may be alleged, but these shall sustice.  
All these things considered, the ground appears not to be so sure, as it was fancied. If the Quaker say, the Light within forbiddeth him to swear, the consent of Nations confuteth him; if others pled the Scriptures, you see how weak it is which they say. Therefore let such as suffer in this case beware, lest they hear, Who hath required these things of you? Christ indeed forbids 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 his Majesties Proclamation would have restrained such debauchery: But alas it is nothing so, for such men reverence His Majesty no more, than the Wolf in Fable did St. Anthony: And indeed how can it be expected, that they who fear not God, should regard the Kings Majesty; who is but as the drop of rain in comparison of him.  
What times do we behold! Nothing but extremes are presented to our eyes and ears: Some do little but swear, others will not swear at all: Some fill their mouths with direful execrations, upon every trifle; others will not yield to swear when weighty causes do vehemently urge them.  
Who shall heal these distempers? Surely none can do it without the mighty Power of God break forth in your consciences: To whose grace I commend this work, and resolve to remain,  
Your Friend, H. D.  
FINIS.