Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bear_v	truth_n	witness_n	5,380	5	7.9926	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94740	A supplement to the Serious consideration of the oath of the Kings supremacy; published October 1660. In, first, some consideration of the oath of allegiance. Secondly, vindicating of the consideration of the oaths of the Kings supremacy and allegiance, from the exceptions of Richard Hubberthorn, Samuel Fisher, Samuel Hodgkin, and some others against them, in the points of swearing in some case, and the matters of those oaths. By John Tombes B.D.	Tombes, John, 1603?-1676.	1661 (1661)	Wing T1821; Thomason E1084_1; ESTC R207991	39,490	48

lawfulness of oaths in all which the Apostle took God to witness his love to the Saints and labour in the work of his Ministry signifying that all understand how that he spoke the truth and did not lie and kept to his yea and nay according to Christs doctrine and did not swear at all I reply 1. Those Texts were not brought by me as a proof for men to swear and take oaths for men or against men but to prove that some swearing in Gospel-times may be lawful sith the Apostle Paul a man moved by the holy spirit even in his holy writings and speeches did swear which is enough against R. H. and his complices who deny any swearing lawful in any case 2. I say that these speeches God is my witness I speak the truth in Christ I lie not my conscience also bearing me witness in the Holy Ghost behold before God I lie not God is my record are forms of swearing it being the definition of an oath which all Writers that I know of agree in that an oath is an appeal to or invocation of God as joint witness with us of the truth of our speeches and therefore in this I write nothing but what God will witness the truth of I speak truth before God without abusing the Apostles words in pleading for the lawfulness of some swearing and in this I dare stand to the arbitrement of sober honest-hearted intelligent men not fearing the censure of R. H. as if I were a Novice who have been a professor of Christianity above forty years and a Preacher of the Gospel above thirty and wish R. H. do not accuse me as lifted up with pride with the like spirit as it is said that Diogenes trampled on Plato's pride with greater pride there being not many branches of pride greater then this to take on him to judge the secrets of anothers heart and to foretel what he will do it being to behave himself as if he were God Sure they that know me and judge of me with a charitable mind they that have had experience of my adventures and losses for asserting truth will not believe R. H. in what he here suggests that I would do or say any thing for hire Who would thank R. H. if he would shew what hire I have taken which the words of Christ and his Apostle allow not Luke 10. 7. 1 Cor. 9. 7 10 11 13 14. 1 Tim. 5. 17 18. Gal. 6. 6. But if he think his tongue is his own that he may accuse and reproach at his pleasure I think it my duty to tell him that his practice is rayling and false accusing and that his tongue is set on fire of hell and that without repentance he shall not inherit the kingdom of God 1 Cor. 6. 9 10. He proceeds in the same vein of reviling censuring and false accusing in his speech of my fifth Argument to which he makes no answer but this That to break Christs command is of no necessary use that I might as well have stated my Argument That to break Christs command is of benefit to humane society therefore to break Christs command is lawful c. and might thus have proved it that except we break Christs command we cannot preach for hire nor sue men at law for tithes nor live in pride ease and vanity nor keep our places of profit and benefits which is necessary for our society of Priests Ergo. But we whose eyes God hath opened do see that all his book tends to perswading of people to swear when Christ hath said Swear not at all and that which he would now swear for again would swear against for the same advantage and profits which he hath in his eye yea or he would perswade all men not to swear and bring scripture to prove it upon the same account so that what he doth in this kind is because of advantage for two years since he did not preach this doctrine nor write those arguments To which I reply The Lord rebuke thee there 's none of thy accusations of divinations here after thy rayling fashion brought by thee which thou canst prove by me and those that know me know it to be false which thou suggests concerning my seeking gain and suiting my actions thereto and changing my doctrin There is no doctrin in that book thou here opposest or the other of the insufficiency of light in each man which hath not been my constant doctrine What thou wouldst have imagined as if no swearing were of necessary use to humane society is contrary to all experience of governors of Kingdoms and Commonwealths and the Apostles words alledged by me Heb. 6. 16. An oath for confirmation is to men an end of all strife That which Samuel Fisher saith That what swearing was then allowed of as before a ruler it then was to end a strife among men who are yet in strife is now unlawful among his Saints who are redeemed out of strife and the rest of those fleshly works which it is one of Gal. 5. is a silly shift For 1. The Saints are men 2. Those of the old Testament were Saints and yet were to swear 3. If men not Saints may swear to end strife then it is not prohibited by Christ to them to swear in some cases and sith the precept of not swearing is not limited to Saints if others may swear in some cases notwithstanding that precept Saints may swear also 4. Saints are redeemed from other works of the flesh yet are not so redeemed but that they may have envyings wrath emulations However Quakers imagine themselves perfect yet the Scripture doth not say that the most eminent Saint is so redeemed out of strife but that he may be tempted to and guilty of some unlawfull strife while he is in the body 5. There was strife between Paul and Barnabas Acts 15. 39. Paul and Peter Gal. 2. 11. the Corinthians 1 Cor. 1. 11. Who were termed Saints ver 2. 6. Quakers are guilty of strifes in opposing Preachers and reviling dissenters from them and therefore if it be necessary to end strifes of men that there be oaths it is also necessary to swear to end strifes with them Do not they seek to recover stollen goods due debts and if so oaths are necessary for them 7. Oftimes Saints are found so guilty of contentions among themselves that were not Magistrates impowred to compose them they would be endless and remediless The story of the libels brought to Constantine the great at the Nicene Council of one Bishop and Confessour against another and burnt by him shewes how ill it would fare with the best Saints if Magistracy did not quiet them Our own times have had too much experience of this 8. Saints live among men unholy to whom they owe duties of love and righteousness which cannot be done without testifying the truth in many cases wherein they differ to end their strife and therefore Saints are bound when the laws require oaths