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	mind_n	7,027	5	5.7568	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44801	Oaths no gospel ordinance but prohibited by Christ being in answer to A. Smallwood, D.D. to his book lately published, being a sermon preached at Carlile, 1664, wherein he hath laboured to prove swearing lawful among Christians, his reasons and arguments are weighed and answered, and the Doctrines of Christ vindicated against the conceptions and interpretations of men, who would make it void / by a sufferer for Christ and his doctrine, F.H.	Howgill, Francis, 1618-1669.	1666 (1666)	Wing H3174; ESTC R16291	80,066	92

latitude and morality thereof did require or for which it was given His sixth Argument is That either these words Swear not at all must be interpreted as not to forbid any oath though taken upon just occasion or else Paul never knew the meaning of this text or else contrary to his knowledge and that upon good deliberation he acted against it and that in these very writings wherein we all believe that he was infallibly assisted by the Holy Ghost for his Oaths saith A. S. are upon record 1 Thes. 2. 5. God is witness see Rom. 1. 9. Now to call God to witness is the very substance of an oath saith A. S. and as Austin tells him and he says he hath not read of any of a contrary opinion except some Phanaticks which if they would yield to as much as Paul saith God is witness of the truth of their assertions it might be wished out of condescention to their weakness that they might be dispensed withal if the Law would give leave as to the external formality of an Oath Ans. What A. S. will call a just ●ccasion I know not it appears to me he would have a large compasse and a larger then the most contenders against Christs Doctrine that we have met with or what he will account a just occasion I know not though otherwise he seem to condemn sometimes needless and vain oaths in ordinary communication though I know some without reflection upon A. S. who uses them too too frequently and are not only members but Pastours so called of the Church of England and though he seems in his Discourse here and there to be against customary and vain oaths yet for all that what he calls a just occasion upon some ground some calls it a needful occasion when they are called before a Magistrate and some when any business is in controversie betwixt man and man calls it a just occasion where sometimes I have seen a Curate administer that which he called an oath upon a Book what ground he had I suspect either from Commandement or example of Primitive Ministers is certain he had none but it may be A. S. will conclude it was upon a just occasion but what compass he will have for his just occasion is doubtful seeing he hath put no termination or end to it but for ought I can perceive would leave liberty for every man to exact an oath upon another when he would and call it a just occasion and account it a point of duty in the other to obey even in ordinary communication And as for St. Paul we deny thy Argument as that he never knew the meaning of this Text of Christs prohibition secondly that in his Writings he acted contrary to his knowledge and upon set deliberation for though God was his witness whom he served with his Spirit in the Gospel of his Son that without ceasing I make mention of you always in my Prayers Also that which A. S. calls an oath 1 Thes. 2. 5. For neither at any time used we flattering words as ye know for a cloak of covetousness God is witness Though we know and infallibly believe with A. S. that he was infallibly assisted by the Holy Ghost when he published the Gospel of Christ among the Gentiles and wrote both unto the Jewes and to the Gentiles who believed that his calling God to witness was not any oath neither was there any necessity or just occasion whatever A. S. may call just occasion we cannot for he hath left such a great compass for himself to turn in though here and there he seem to disallow of customary oaths and frequent oaths yet notwithstanding his Discourse rather tends to an allowance of swearing frequently and unnecessarily for we reckon it to be a piece of ordinary communication for a Christian Minister to write a Letter of admonition or exhortation or an Epistle unto the believing hearers and that there is no necessity of Oaths in such a discourse for what ever A. S. sayes this would make the Apostle guilty of frequent and unnecessary and common swearing which we are far from believing for asmuch as they that did believe through the word of life declared by the spirit of God in him neither through his Epistles written being assisted by the Holy Ghost they were not like to believe him for swearing if he had sworn but saith A. S. if his words had really been believed which he spoke and wrote what occasion would there have been for him to have written so to the Romans Rom. 9. 1. I say the truth in Christ I lie not The Apostle knew what occasion he had to speak these words and the occasion was this that the Jewes sought to be justified by the Righteousness of the Law and by the works thereof and would need look upon themselves as the Children of God because they were of the stock of Abraham according to the flesh but the Apostle knew and also gave them to understand that the Children of the promise was counted for the Seed and again for they are not all Israel which are of Israel Rom. 9. 6 7 8. And thus he spake truth unto them as it was revealed by Christ whom the Father had revealed in him and why might he not say I speak the truth in Christ seeing that Christ was in him and he in him I lie not my Conscience also bears me witness in the Holy Ghost he might also as well say that Paul swore by his Conscience seeing that he took it for a witness away away with such perverting and straining of the Scripture beyond and beside the mind of the Holy Ghost for God is witness and I say the truth in Christ they are no more then ardent and zealous or fervent expressions as the spirit of God at several times did stir up in his heart both to speak and write for the end that they unto whom he spoke or wrote might believe and therefore we conclude not as A. S. would needs have it that the Apostle spoke these fervent words unnecessarily for we know and see his end and purpose was good and therefore he spoke with fervency and with boldness the spirit of the Lord bearing witness in his conscience that he spoke the truth which we are far from believing is either juration or abjuration and for ought can be perceived by A. S. disdainful spirit all that doth dissent from him in his opinion he calls Phanaticks and Paul shall hardly go free nor divers of the ancient Fathers as Orgen Chrysostome Jerome Theophilact and others who denyed not only swearing in private conversation but to swear at all but now these must be called Phanaticks who dissent from all Men but themselves by A. S. and such as he who sails with wind and tide and exalteth and applaudeth that which hath praise amongst men and hath not the praise of God and so the last of all he makes this conclusion that so help me God is the most

your nay nay for whatsoever is more comes of evil and whether the Scribes and Pharisees condemned a perjury or not we are sure the Law did which Christs words hath reference to It hath been said of old time thou shalt not forswear thy self and if the Righteousness of Christs Disciples be to exceed the Righteousness of the Scribes and Pharisees and they condemned perjury and all false swearing by God and the Law condemned all false oaths and vain oaths and Oathes by Creatures as A. S. hath granted then the Righteousness of the Disciples is to be another then the Righteousness of the Law which condemned all perjury and vain Oaths then what is it but not to swear at all any Oath but speak the truth and confess it to the glory of God in yea and nay and this is that which exceeds the Scribes and Pharisees and is only lawful and necessary under the Gospel and as for Jer. 4. 2. this is pittiful proofe and warrant for Christians to swear under the Gospel for that was only spoken to Israel or Juda who were under the first Covenant and yet were revolted from the ordinances thereof and were back-sliders as is to be seen Jer. 3. 22. and hath not reference to the second Covenant But I shall come towards an end as well as A. S. and conclude and refer all what both he and I hath said to the judgment of the Lord and the measure of Gods holy Spirit in all Mens Consciences to be received or denyed by that as he and his witness bears evidence so shall the matter stand eternally Yet I cannot but mind the Reader though A. S. hath had as appeares certain Books of the Dissenters in which are weighty things about this particular of swearing which he hath not answered at all as to their Arguments only carped here and there at a word which is not of great moment but though he may plead some reason that it was not possible to answer all things in so short a Discourse as a Sermon wherein he was limited as to time yet since he had I perceive by his Annotations time enough to have answered them having their Books extant by him but hath not in the most weighty Considerations therefore I refer the Reader to them for his further satisfaction viz. to the Answer of Bishop Gauden by that faithful Servant of God Sam Fisher where this point is largely discussed likewise his Antedote against Swearing in Answer to Henry Den and Jeremiah Ives likewise a Book published by Isaac Pennington Titled The great Question concerning the Lawfulness or unlawfulness of Swearing under the Gospel stated and considered of wherein are weighty things declared in short 1st what an Oath is 2d the ground and occasion of an Oath 3d. the causes wherein an Oath was to be used 4ly the end of an Oath 5ly the suitableness of its nature to the end aimed at by it 6ly the persons to whom the use of an Oath was proper and lawful Wherein also is clearly showen the state of man kind from the Creation comprised in four heads or particulars First The State of Innocency when there was no Oath Secondly An estate of Captivity wherein an Oath was proper and lawful Thirdly The estate of shadowy Redemption wherein it was lawful also Fourthly An estate of true and perfect Redemption wherein it s neither needful nor lawful seeing it s prohibited by Christ all which A. S. hath passed over and hath not answered Likewise a Book published by John Crook Titled The Case of Swearing at all discussed with and several objections answered These things A. S. hath not answered I only instance them for the Readers further satisfaction if unsatisfied in what hath been said already all which great and weighty things are worthy of the serious consideration of all Likewise a Book Titled Swearing denyed in the new Covenant by Morgan Watkins When all that hath been said is duly considered and weighed in the Righteous ballance of Gods holy Spirit they will not think it strange that some denies to swear at all but rather wonder that such a vaile of darkness should be so long over the minds and hearts of them that believe not notwithstanding so clear evidence from Christ and his Apostles or the example of the Primitive Christians or holy Martyrs who spoke the truth but denyed to swear at all but that custome and tradition is often more minded then the very truth it self Oh that the Rulers of this Nation would once consider and weigh what they are doing and how many and great the suffering of a conscientious people that fears the Lord in their hearts are who dare not disobey the commands of Christ least they fall into condemnation and come under the rebuke of the Lord in their hearts who hath power alone to kill and to make alive but rather chuseth to suffer the loss of all and undergo the manifold sufferings that some malicious Spirits causeth to be inflicted upon them when indeed there is no cause at all while prophane persons swears and forswears and takes Gods holy Name in vain and makes little conscience of any thing but sometime for and sometime against whatsoever seems countenanced or discountenanced by the Magistrates so that neither the King nor Kingdom is in any more security notwithstanding all such swearing how solemn soever they seem in swearing neither any more credit to be given in Judicature then there is to be given to him that is a common Swearer in his private occasions or common communication and oh how doth the Land abound in this in so much that he that is not a curser or a swearer is looked upon as a Phanaticke or some disobedient person or unconformable man which ought especially to be eyed for a dangerous person Oh that the Heads and Rulers of the People would but consider how near the Judgment of God is and how ready to break forth upon the Nation and not without cause even great evils are begun Pestilence and Sword already threatned and Gods arrows flying abroad to wound and to destroy them that continue in hardness of heart and rebellion against God and will not suffer him to rule and reign in the Consciences and Kingdoms of Men but vain men would set up their Thresh-hold with his and not only so but against his and great is the wickedness and the sins of this Nation upon many accounts which the Lord will bring a scourge upon especially that greivous sin of Persecution that Cain-like way which the Generations hath chosen to add as they ignorantly suppose unto their Church and so builds up their Zion with cruelty and their Church by iniquity Oh this is loathsome in the sight of God had Zimri peace who slew his Master had Israel peace when she slew the Prophets had the Jewes peace when they had Crucified Christ had the Romans peace when they persecuted the first Christians had Cain peace when he had slain his brother If nay let not England expect peace when they are persecuting them that are members of Christs Church so that this grievous sin if England had no more were enough to bring the dreadful Judgment of God upon the whole Land and undoubtedly will if not repented of but now it must not be counted so and why because there are some Statutes and Lawes which they obey not and so it 's for disobedience consider did not all the former pretend one Law or other did not all that ever suffered even the best of men and the best of Christians suffer as disobedient and as offenders against some Law or other and as evil doers in the account of them that inflicted punishments upon them if so as it is certain they did may not England be deceived while that they are thinking they do God and the King service to root out and destroy some under the notion of Heresie and some under the notion of disobedience and factious may they not be persecuting Christ in his members or destroying the peaceable members of their Native Country the Lord open all their eyes and do away the darkness and the vaile of ignorance that is over many hearts that they may turn to the Lord and submit unto his eternal and unchangable power that so they may escape the day of the Lord which is at hand and the Judgment of God that is ready to break forth as an overflowing scourge to cut off and sweep away in his displeasure even all them that would not have Christ to rule in their hearts neither have his Lawes fulfilled nor obeyed which he writeth in the hearts of all true Believers unto whom all must bow and be subject because the Father hath committed all power into his hand and his glory he will not give to another no to none but him whom he hath given for a Convenant of Light and life to be King Law-giver Saviour and Judge of his People and to be the head of the body his Church whom he redeemes out of the world to himself to glorifie him who is the only Potentate and King of Immortal Glory God blessed for ever and ever Amen THE END Faults Escaped the Press PAge 8. line 3. for waken read weaken p. 41. l 9. for Polligume r. Polygamie l. 14. for Polligume r. Polygamie p. 42. l. 6. for Polligume r. Polygamie p. 42 l. 37. for persuming r. presuming p 45. l. 30. for Jestures r. Gestures p. 50. l. 4. for revailed r. revealed p. 55. l. 27. for are r. erre p. 57. l. 38. for evil r. civill l. 39 for beuite r. brute p. 59. l. 32. for Essarus r. Esseans p. 63. l. 1. for putting r. putteth * Without an oath as under the Law in divers Causes where no Oath is mentioned but W●tn●sses Deut. 19. 15. * Deut. 19. 6. In case of life death no Oath was used we read of * For he is called Gods Covenant Isa. 55. 3 and GOD'S Covenant is his oath which he sware Luk. 1. 72 73. * Deutrono 19. 16. Exod. 20. 10. * Adjure doth often sign sie to charge or oblige by bare promise as well as Oath for if the phrase I adjure thee by God be a command to swear by God then this would make Acts 19. 13 13. abusurd when the Exorcists did adjure the evil spirit in the name of Jesus not to swear but to come out or depart out of the man