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A39525 A position and testimony against all swearing under the gospel In which may be seen, I. That Christ hath forbidden all sorts of oaths. II. What Christ hath substituted instead of an oath. III. Reasons for that prohibition and substitution. With an answer to all the material objections that are, or may be, alledged from the scriptures. Fisher, John, fl. 1692. 1692 (1692) Wing F1009; ESTC R215434 22,333 59

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apparent between it is and it is not and what is more is all of evil Observ. Here this Author holds That Faith prescribes the simplicity of Speaking and Hearing for determining the businesses of our Life and what is more than such simplicity he counts to be all of evil Therefore whom ought Christians to follow or imitate Faith that prescribed such simplicity or Infidelity and Distrust that at first instead thereof prescribed or was the cause of prescribing Oaths 8. Chrysostom on Mat. Hom. 17. Then verily when they appeared unfaithful they called God to witness as giving a Surety for security for their words for an Oath is a Suretyship where their Behaviours have no trust or credit And because Men so little trust one another they seek God for a Surety not Man Secondly he is in the same Crime who receives an Oath if he draws God to be a Surety for Contracts and say that he will not trust except he have him Oh monstrous thing Oh shameful Disgrace Thou a Worm Dust and Ashes and a Vapour darest thou snatch thy Lord who art such an one for a Surety and compellest to accept him Observ. Here this eminent Author whom and whose Authority the Martyrs often quoted and used shews the danger of using or invoking or as he calls it snatching God's sacred Name for a Surety c. in humane Affairs as well to such as require it as to those that so do it 9. Further by the Author in the same Discourse Ye know not what God is and with what Mouth he ought to be invocated But now we vainly distract that honourable Name which is a Name above every Name which is wonderful in all the Earth which the Devils hearing do tremble at Oh most contemptible Custom which hath done that Ought not one even to dread when God is named But even among the Jews this Name was so Reveverend that it was written on the Plate of the Mitre and none might bear these Letters of the Name of God but only the High Priest And now also we bear his Name tenderly If it was not lawful for all to name God simply how great Audaciousness is it to call it in witness Observ. Now let all consider what Reasons here are that with what Mouth and with what extraordinary Fear and Reverence God's Name ought to be used in any respect which surely can never rightly be done by those that have no Faith or Credit nor yet by all that are or may be required to use it in humane and earthly Affairs Therefore from hence may be seen an invincible Reason against all Swearing and the naming or using God's sacred Name any ways to confirm the truth of any Speech relating to humane and worldly Matters As for such as are true Men and dare not lie there is no need of any more than a simple affirming or denial and Swearing and also the using of God's sacred Name must consequently be in vain which all Christians will grant ought not to be and for those Men as are false and that their simple Assertion cannot be believed such are not worthy to have God's Name in their Mouths 10. Likewise still further by the same Author Tell me now if any should call down an Angel from Heaven and tell him That he must stand and hear our Sermons as if he must be thereby instructed would it not be a ridiculous and confused thing Observ. Here is a comparison against applying superiour things to earthly and inferiour uses 11. Also again by the same Author Do not use thy Mouth to Swear nor be familiar with the holy Name Observ. Here is a pretty Caution against using God's sacred Name in common and earthly Affairs because it is too great to be used so commonly and familiarly 12. Jerom on Jer. 4. Book 1. Chap. 3. And what is said in the old Testament The Lord liveth is an Oath to the condemning of all the Dead by whom all Idolatry Sweareth Observ. Here the words the Lord liveth as they were used in the old Testament in temporal Matters is counted an Oath by this learned Expositor 13. Theophylact. on Mat. 5. saith To Swear or adjure more to Yea and Nay is of the Devil Observ. Here 's a Reproof for such as cannot be content with the simplicity of Yea and Nay 14. Jansenius on Mat. 5. saith Yea and Amen are the same 2 Cor. 1. not Swearing but Affirming Observ. Here 's an Authority that Amen or Verily is but equivalent to Yea and so therefore may be used instead of an Oath Euthynnius Zagabonus on Mat. 5. Page 43. saith But let your Words be Yea yea and Nay nay c. Let your Speech be when you affirm Yea and when you deny Nay and use only these for or instead of Oaths to Confirmation and no other than Yea and Nay What is adjoyned besides these he calleth an Oath Observ. Here this Expositor is very strict for the simplicity of Yea and Nay and thinks that Christ esteemed any thing which is added beyond that to be an Oath 16. J. Fox Marty V. 3. p. 910 911. Elizabeth Young said I understand not what an Oath is and therefore I will take no such thing upon me And in Answer to the Bishop about it said Christ saith That whatever is more than Yea yea and Nay and Nay it cometh of evil Observ. Here this sincere Christian because not understanding the extent of Oaths dare venture no further than Yea yea and Nay nay whatever she suffered therefore which she then run the hazard of 17. Erasmus on Mat. 5. Two words be sufficient Nay and Yea whereby thou deniest that which thou dost not promise and whereby thou dost perform that which thou didst promise by plain word that thou wouldst do if there be any more besides these it must needs come of Evil and Sin Observ. Here is this learned Man's Judgment of the sufficiency of Nay and Yea and of the danger of exceeding them 18. Jacobus Faber on Mat 5. Pag. 23 24. Unto true Men it 's sufficient that a true Man gain belief if he say that the Lord hath commanded Yea yea in affirming Nay nay in denying Who ever spoke more seriously than our Saviour Whom more necessary things Yet he never used other Speech than that Verily verily I say unto you or some other such like which was a true form or manner to them that Swore not Observ. Here this Author is plain concerning what we may only use instead of an Oath 19. Again further by the same Author If it be manifest that he that is called into Judgment be verily good and true it is enough to hear of him Yea or Nay but if that be not evident or that it b● evident that he is bad perhaps that 's required of him which ought not to be required Observ. Here 's another Testimony of th● sufficiency of Yea and Nay instead of an Oath to a true Man and the danger of requiring more though from