Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	lord_n	23,094	5	4.0162	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A75886	A fannatick's testimony against swearing; being an ansvver to four books, published by John Tombes, Jeremiah Ives, and Theophilus Brabourne; but more especially to that by Henry Den. By Henry Adis, a baptized believer, undergoing the name of a free-willer; and also most ignomineously by the tongue of infamy, called a fannatick, or a mad man.	Adis, Henry.	1661 (1661)	Wing A583; Thomason E1084_2; ESTC R36719	46,294	50

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 Kings Subjects in the Kings Name or by the Kings Power or Authority who is the Supream 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 aw put upon that Subject by the Constable in Comanding or Adjuring in the Kings 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 po●sibly 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 require●h 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 Commandements 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 spake 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 perswading them to a stedfastness 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 c. 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 then 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 transgresse those Lawes 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 Gods Lawes were as I judge to condemne 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 Vowes Oaths Testimonies Asseverations and Adjurations together is that which causeth Jeremiah Ives in Page 3 and 7 to affirm that the Lord Christ SWARE 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 SWARE saith he when they Consented to Answer to that Voice of Swear 1 Kin. 22.16 17. But I shall herein appeal to the judgment 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 whe●her 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 Kings 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 Ad●uration 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 Christs 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 my self onely 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

by thy thus endeavouring to perswade 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 thorow 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 no where required to follow him in swearing neither is it a sufficient Warrant for Gospel-Disciples to swear because God swore and if we immitate him we must immitate 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 my self 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 School-Boy a fair choice Copie 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 Copie laid before him And as for Angels the sons daughters of men were never as I know of required to follow or immitate them neither if they were yet that swearing in Rev. 10.5 6. cannot possibly be immitated 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 spake 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 Angel's 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 President for Gospel-Disciples to follow in doing which thou bringest it to as little purpose as Jeremiah Ives and thy self 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 grosse as thy self 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 Prophesies as thou sayest in pag. 4. lin 21. when it is but this one Prophesie 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 lesse 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 perswade 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 then 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 Iudgment 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 then 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 c. 1 Cor.

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 overballanced with Oaths so as that the greatest part of our Communication be Oaths for thy tearms wholly and altogether doth admit of some Swearing and that thou doest no lesse then say thy self for these terms wholly and altogether thou bringest in opposition to Christ words Swear not at all to prove the lawfulnesse 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 wouldest perswade 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 spake 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 thy self with the Fig-leaves of thine own Wit when thou shouldest have been cloathed upon with that cloathing that is from Above Art thou thus Goliah-like fighting 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 fighting 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 lawfulnesse 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 meer 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 sayings 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 Ballance of the Sanctuary to try it by but thou and thy Ballance being all weighed in the true Ballance thou as to what thou wouldest 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 applyed 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 Counsellour 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 all-seeing God the Searcher of all Hearts So as that we shew forth his Praise and shine as Lights in the World adorning the Gospel of Christ by an Honest Peaceable Innocent Quiet Harmlesse True and Spotlesse Conversation both in Words and Actions for our Conversation as to men is nothing else but our Conversings with the Sons and Daughters of men and that is by Words and Actions and as he requireth our Actions should be Innocent and Harmlesse 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 Antients that the Gospel of Matthew was written in the Hebrew Tongue as Hierom more then Ten Times and Eusebius saith the same that he wrote his Gospel in his own Country Language and he cites the same out of Papia Saint Johns 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 wouldest 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 shew us this then that is the way now thou art up then thou art down and thus when thou hast pleaded for the Greek then 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 then not in the Hebrew if in the Hebrew then 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