Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	pray_v	sing_v	understanding_n	6,386	5	10.0280	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39570	The bishop busied beside the business, or, That eminent overseer, Dr. John Gauden, Bishop of Exeter, so eminently overseen as to wound his own cause well nigh to death with his own weapon in his late so super-eminently-applauded appearance for the [brace] liberty of tender consciences, legitimacy of solemn swearings, entituled, A discourse concerning publick oaths, and the lawfulness of swearing in judicial proceedings, in order to answer the scruples of the Quakers ... / by Samuel Fisher ...	Fisher, Samuel, 1605-1665.	1662 (1662)	Wing F1051; ESTC R37345	155,556	170

under it as well as throw it of the Gospel condemn'd not the Jews for swearing simply but for swearing vainly and for for swearing yet by his Son who was made under the Law and a minister to reform it for a time and after a time put an end to it and to the transgression and sin variance strife c. because of which it was added by bringing in the everlasting righteousnes he condemns somewhat more th●…n was condemned by Moses and the Prophets who yet by the Bishops own confession have condemnd both vain swearing and forswearing therefore that could be no other then the very thing call'd swearing it self even by Gods own Name as well as by any creature altogether as is seen hereafter But if the Bishop say he uses those Old-Testament Texts and examples as Mediums onely and premises by which ultimately to prove the lawfulness of swearing under the Gospel as one of the moral and so perpetual precepts of the Law which end not in Christ nor are abolished but established by his coming for thus indeed that we may do him no wrong ●…ut right to the utmost so far as 〈◊〉 words can help themselves he comes to speak in the passage following p. 37 38. Bp. If from all these premises it be clear that some swearing 〈◊〉 morally lawful agreeable to the express Law of God even in the third Commandment in which we are not onely forbidden to propha●… the Name of God but the affirmative also is included of sanctisying his Name by all ways of praying praising vowing and swearing if in doing thus upon just occasion private or publike we sin not against any Moral Law c. it must under●…ably follow that Christ did not forbid or annul the old Law as to the sanctity and morality of an Oath but onely take away the corruption and abuse it being no desigh of Christ to destroy or diminish but to fulfil the Law Moral However he came in the way of fulfilling to abrogate the Ceremonial yea and the Politick Laws too so far as they were peculiar to the Jewish Policy in Church and State c. Swearing was a part of that Moral Law which Christ signally tells shem he did not come nor ever intended to abolish but to maintain so far as the love of God and our neighbour are great accomplishments of all Laws to both which Religious Swearing is most conform it being to God's glory and our Neighbo●…s good There is no danger then of doing hurt to our own Consciences any more than in serio●…s Affirmation and Negati●…us 〈◊〉 Oath having nothing but the attestation of God in it who is ●…iness ●…f all we say and do Ans Of what the Bish. speaks this i●… the sum the 〈◊〉 for Swearing was Moral as those for praying praising these standing under the Gospel in force as well as under the Law To which we return Let the Bish. take away the shadow and plead nothing but the substance of things and leave nothing but the morality of the whole Law and we will grant him that it may and must be used at this day But that 〈◊〉 not done in all things if it be in anything by the Popish nor yet by the Protestant Bishops to this very day The Law which had the shadow of the good things to come but not the very Image or substance it self that came by Moses but the 〈◊〉 things themselves 〈◊〉 the Grace and the Truth is that which 〈◊〉 Gospel hath and that came by Iesus Christ. Moses and the 〈◊〉 prescribed and enjoined the ceremony of all service to God and the figures of the true but as the day breaks the shadow vanishes the figures flee away and the maked truth it self of them stands only de ju●…e under Christ now How beit I undervalue not the Law so as to liken it thereto as being in worth infinitely above them yet as all Aesops Fables which vvere but fancies had some moral or other after them the shevving of vvhich they pointed at so much more had all Moses his outward forms and figures some moral substantial more Evangelical spiritual and eternal Truth and true things which they vvere but the shadows shews and figures of and as the ceremoniality of the service of praying and praising was the offering of Incense and Sacrifice singing c. and other formal supersluities which then attended those services but the substance it self is the lifting up of the heart to the Lord in sighs and groans from the movings of his own pure Spirit and singing and making melody in the heart to the Lord under the Gospel in which time the offering up of sweep incense and other Sacrifices would be but the offering of Swines blood And the substance of circumcision is that of the heart Rom. 2. which being come by in Christ the other is but the concision Phil. ●… And Christ the Passeover in the substance in respect of whom the other killing of a Lamb once in force is but the cutting off a Dogs neck So the substance of that ceremouy of Swearing that now abides as the Bish. himself confesses is no other than what we are free to viz. the testifying the known truth from the heart with an addition of no more then as occasion may require it some kind of attcstation of God who is Witness of all we say or do and that no more than confession or denial by yea and nay with onely some attestation or calling ●…o witness to strengthen the asseveration which is no Oath as is shewed above is that stauding substance that answers to that shadowy ceremonious way of Swearing in use under the law is most evident by the Paul's rendering of that term Swearing as it 's spoken of in way of prophesie concerning its continuance then as Isa. 45. 23. To me every tongue shall swear under that term of confessing onely under the Gospel Rom. 14. 11. Every knee shall bow and every tongue shall confess to God confession under the Gospel is made aequivalent with an oath under the Law And because the Bish. mentions the third Commandment in proof of the morality and perpetuity of all that Swearing that was commanded under the Law without annulling any tittle of it as if he judg'd every Letter and Tittle of the ten Commandments were moral and so in all respects unchangeable and uncapable of any unihilation by Christ's coming He much forget●… himself in that vain imagiuation for all things in those ten words in the first Table of them are not so moral or perpetual without some cer●…nrality and subjection to alteration by Christ's coming as he imagi●… and if he had but remembred the very fourth commandment that is next to it he would have remembred that Remember to keep holy the Sabbath-day which then was the very seventh day of the week which God had sanctified was but a sign type shadow figure and ceremony of the seventh day of the Worlds rest from its labour and of keeping after

in this matter And further whereas the Bishop supposes such a sutableness to be between the Quakers Rude and confident way as he calls it and the humour of the meaner sort of people If by meaner sort he means such of the Ruder and Baser sort as made insurrection against Paul at Ephesus by the Instigation of the Silver-Smiths who by that craft of making Shrines for Diana's Temple got their Wealth he egregiously mistakes himself and it s not for want of Ignorance in the Bishop both of the Quakers and their Way that he is so jealous and suspitious of them for verily our way as confident as it is yea and more then confident for we are infallibly assured it is the Truth and are able in the Power of God as infallibly to make it good so to be to such as do not wink against the Light is so far from any real Rudeness and so from all agreeableness to the Humours of the Rude ones that however those who are meanly accounted of and dis●…ain'd by the supercilious Shool-men because they are Poor and Illiterate as to secular Sciences though of honest hearts embrace and own it yet such is the guise and humour of the rude and ignorant Rabble aforesaid of the baser Sort that if their mouths be not held with Bit and Bridle yea and though they are bridled by those Laws that are extant as a Curb to Routs and Riots they tumultuously fall upon us with Stones and Brick-bats Swords and Staves in so much that as there is no hast to hang true Men nor need to bid Mad-folks run so there 's little need by penal Laws to subject us more to their Wrath and Malice who could never yet with Patience wait for the Word of Command nor tarry for a Law whereby with leave to vent and execute it How much more may we now expect but that God is able to stop the Lions Mouths to be spoyled by them Seeing that as the Christians of old were cloathed with wild Beasts Skins and covered with Draff and then thrown to Doggs and Hoggs to be Baited and Devoured So we are now stigmatized with those as false as foul and ignominious Terms of a People defective in Reason Learning Education Religion Loyalty and Civillity in all which the Quakers will at last upon a serious reveiw and true account be found far beyond their Accusers and then also left by Law to the Lusts of lawlesse lewd liv'd Ones to be made a Prey of Bish. Nothing but truly Christian and Evangellical Principles which are in the good old Way do secure Kings or bind Subjects to their good behaviour Answ. As the Bishop hath commended the Quakers in some respects So we shall freely justifie him so far as he confesses to the Truth and that he doth plainly and sufficiently enough in this place but that as elsewhere where Tollite is his Tone af●…er Tolerate he starts aside again from his own Position and stands not stedfastly to it when he has done for if he did the Quakers should hear no more from him such Words concerning them as he uses in the same page a little before pag. 6. viz. Never trust the most innocent Smiles and harmless Simplicities of Innovators Dissenrers Novellizing Humourists though at first like Serpents in Winter they seem very tame and meek as to their Principles and Practices But whatever he means for the Truths sake we shall take him here however at his Word for in very deed no other but those truly Christian and Evangelical Principles which are in the good old Way can either secure Kings o●… bind Subjects to their good behaviour nevertheless that either that furious way which some Priests would perswade their Princes to drive on in Iehu-like or the practice of such Iustices as before the Quakers have any way mis-behaved themselves demand Sureties of them for their good behavour or else send them to Prison is that good old Way or the Principles of such as perswade or practise Persecution are these truly Christian and Evangelical Principles whereby either Kings are best secured or Subjects best bound to their good behaviour this we altogether do deny affirming first that good old Way which in worth and time was before all other wayes is that of the Spirit and Light of Christ within men which we in as much clearness and plainness bear our Testimony unto as its dark Opponents do in their ignorant plainness appear against it in one Taunting Term or other in which our more beloved than in this point believed friend Bishop Gauden himself is not found wanting who pag. 5. derides it as a presumed Spirit and Light within them new Powers new Lights pretended Inspirations or inward Lights of which they vapour As if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is to be known of God were not though Paul saith it is in the very Heathens Rom. 1. 19. manifest in them As if there were no Spirit of God in man that giveth Wisdom and no Inspiration of the Almighty though Iob sayes there is Job 32. 7 8 9. that giveth understanding As if God did not now speak to man himself at all though it 's said he doth once yea twice Job 33. 14 because man in whom he speaks perceiveth him not As if there were no such Light come into the whole World as Christ sayes there is John 3. which is in it self sufficient to save those that perish because the world mostly loves the Darkness more than that Light that Lusts against it in their Hearts and so resists it to their Condemnation And as if because every Individual takes not heed to the workings and shinings of it therefore there were no true Power nor true Light as it 's said there is that enlightens every man that comes into the World but only some certain fictitious new Power and new Light promoted by the Quakers some non-entity which is as the Bishop sancies it to be nothing else but some mee●… new nothing But this we say what ere he thinks is that goold old Way yea that truly Christian and Evangelical inward Principle from which all truly Christian Doctrine Gospel Principles and Practices do proceed This is that internal good Princiciple by which as by Ministers without to many ad extra so ad intra the Gospel of Love and Pitty Peace and Mercy Gentleness and Innocency Truth and Equity Purity and Piety is as Paul saith Col. 1. 23. Preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every Creature under Heaven This is that new and novel way as the Bishop counts it which if we prove it not to be of All wayes as well the Antientest as the Truest when ever called to it by the Bishops as we never yet were we shall be as ready to recant it as retain it This Light was that way from the beginning in which Ab●…l Enoch and Noah walked with God and were found perfect which was 2000. years before the Letter which came from it had its being

concerning Gods People among the Gentiles as well as the Iews we find no such command to them not such example of the Primitive Christian Gentiles practicing such respect as the Bishop quarrels with the Quakers for want of mentioned in the Scripture we find Christ and his Apostles so far from exhorting others to respecting mans Person that they Practiced no such thing themselves yea the very Enemies of Christ confest thus of him Mat. 22. 16. We know that thou art true and Teachest the way of God in Truth neither carest thou for any man for thou regardest not the Persons of men the Apostle Iames also is so far from pleading as this Bishop doth against our Practice in this particular that he declares it as inconsistent de jure with the Faith of our Lord Iesus Christ to have respect to the Persons of men because of gold rings goodly apparrel and gay clothing riches high places and such other accomplishments when the Poor because of vile raiment are slighted and despised and that it is contrary to the Royal Law of the Scripture and that it is Commission of Sin and Transgression Iude also declares it to be the guise of the ungodly Scoffers and complainers of the last times that should walk after their own Lusts while their mouth speaketh great swelling words to have mens Persons in admiration because of advantage Jude 15 16. Moreover Christs Disciples were commanded by him in their Itinerary Ministry to the truth to salute no man by the way Luke 10. 4. So that here is instance enough of Gods People both among the Iewes and others as in the Case of Elihu refusing themselves and reproving in others the shewing of the said outward respect to Superiors whose Iust Power yet they obeyed and were subject to as Children to Parents hired Sorvanes to Masters in their business in which they were faithful or Subjects to Kings and Princes under whom they had Protection to whom they paid Tribute also to that end and purpose whom in so doing they honored See Rom. 13. 7. 1 Pet. 2. 13. to the 18. Eph. 6. 12. 1 Tim. 6. 1. 2. Howbeit they neither did nor durst adore their Persons according to all the frivolous fashions of their Countreys Herein therefore is the Bishop found speaking contrary to the Truth and 't is too bad for a Bishop to be found besides it when he sayes the Quakers denyal of Civil Respect is contrary to the Reverent and humble behaviour of all Gods People in all Ag●…s Iewes and Gentiles then whom none were more full of outward 〈◊〉 according to the Custom of their Countreys Moreover we appeal to the Bishop himself whether i●… would nor have been grossly rediculous and absurd for Paul who was a good Gospel Minister in those dayes to have said with his Hat in his hand and his body bowing to the ground to Timothy or Titu●… who were Bishops as well worthy of Honour as any in these dayes May it please your Grace Right Reverent Father or if it like your honour my Lord. Obj. But the Bishop perhaps may tell us according to the usual strain when ever called to give any account of that excessive eminent Earthly Glory Reverence and Preferments which are their proper Honoraries in these times in compatison of what was either injoyed o●… expected by the pure Gospel Ministers of the Primitive Times that then the Church was as yet but in her Infancy Non-age Child-hood and weak Estate and had not yet obtained to that perfection of Glory strength of Beauty hight of Dignity c. as it hath since grown to and attained Answ. When we talk to have all things according to the Primitive Pattern indeed in matter of true Beauty Holiness Righteousness Innocency Patience Long-suffering Truth Humility Love and talk concerning growth in Grace to the measure of those first best and purest People of God in former times that were his blessed ones in whose hearts was no guile who were undefiled in the way and walkt in Gods Law and did no Iniquity as we read Psal. 119. 1 2 3. and concerning the perfection of Holiness so far as to dominion over Sin and living by the more inward Revelation of God's mind to men out of his own mouth then we are told that we must not presume to expect in these dayes such high attainments in the knowledge of Gods Mind and Will such immediate manifestations of it to us such a powerful presence of God amongst us such a full measure of his Spirit Powred out upon us such eminent gifts as the Corinthians and other Churches then had nor growth to such a measure of Grace Wisdom and Understanding such clear Illuminations and intimate Asquaintance with Gods Counsel and those internal Dictates of his Spirit so as to discern them from Delusions nor such perfect Ability to walk so exactly with God as they then did And why namely because the Church in the Apostles times was eminently shining forth in its prime lustre and full vigour perfect glory and beauty and the Saints then were Fathers strong Men and well grown Christians in comparison of whom those in afer Ages especially we of these latter Ages are but as Children Weaklings Infants that must suck what Knowledge and attainment in Christianity we have as it were from their Breasts so that in the Respects fore mentioned the Church with them which now is grown young again and back into its Childhood into a state and stature of Infancy was then as it were in a state of Man-hood But when we query and expostulate with that Clergy that is but falsly so called as in contradistinction to them they call the Laity concerning that Pomp and Lordliness they now appear in that high Preheminence honourable Titles of Popes Cardinals Arch-Bishops Arch-Deacons The Deans Worship my Lords Grace c. Superabundant Maintenance as innumerable as unprofitable Traditions as supersluous as superstitious Ceremonies Orders Offices and Officials Parsons Vicars Curats Chapters Prebends Canons Registers Apparitors Proctors Organists Singers Choristers and outward Observations concerning Meats Drinks Dayes Times Postures Gestures Hats Habits and other not more multitudinous than Immomentary Formallities in their Worships of meer legal Concernment and Consideration never known not heard of in the pure Dayes of the Apostles Then in order to our resolution in this we are by them given to un●…stand that which can never stand under the animadversion of an impartial observer of their Absurdities without a just censure of Confusion and Contradiction to themselves to this purpose viz. That in the Apostles times the Church was then but in her non ●…age weakness infancy immature unpollished condition and could not be seded in that compleatnesse as to all those outward decencies orders and accomplishments which now it hath That was but the day of the Christian Churches Nativity wherein her Navil was not cut neither was she washt in Water to supple her nor salted at all nor swadled at all

exclusive of all Oaths and then surely of Oaths by the Name of God as wel as ought else on pain of condemnation Swear not by Heaven Earth c. nor any other Oath but let your yea be yea your nay nay lest ye fall into condemnation 5. And because the Bish. sayes it 's agreed on all all hands that both places are a strict prohibition against the sin of Swearing but not against such swearing as is no sin taking it for granted before it be given him by us that there is now as under the Law there was some swearing which is no sin but an act of duty according to which conceit of his he states p. 20. a threefold Question about the interpretation scope and meaning of the two Texts 1. Whether all swearing be utterly forbidden because it is and ever was in its nature a sin against Morality Or 2. Whether all Swearing is therefore now a sin because thus forbidden by a positive Law of Christ under the Gospel 〈◊〉 3. Whether onely some sort of Swearing which is a sin is forbidden but not such swearing as is no sin but an act of veneration To all this we reply 1. That howbeit we affirm net all swearing is forbidden because it is and ever was in its nature a sin against Morality for swearing that now is sin was one of those Ceremo●…ialities of the Law which in their nature were not sin but duty for the time then being being as all legal rites were subservient to but not against the morality of the Gospel for the shadows were not against the substance nor the Ceremonials against the Morals and Fiducials nor of them so as to be de esse to them as Paul sayes the Law is not of Faith yet not against it For as Ministerial as the Law was to the Gospel then yet the Gospel may be and now is without it Yet 2dly We own not any swearing to be now a duty or act of Iustice as some swearing once was under the Law but affirm all swearing to be now a sin upon the second account viz. because thus forbidden by a positive Law of Christ under the Gospel who by his death ended the Iu●… or Right of that and many more Legal Rites and Rudiments so that however they may de facto be continued not more without the guilt and sin at least of superstition then pompous High-Priests Sacrificings and Circumcisings New Moons days meats drinks and other holinesses of the Law which though accessiry to the Gospel yet so little pertinent to it that whoso pleads the necessary practice and performance of them now among Christ's Disciples made Christ of so little effect to himself as that he shall profit them nothing So then even that sort of swearing which was not sin simpliciter and ex suâ natura in its nature under the Law as a thing against the Morality of the Gospel is now a sin upon the account of his universal prohibition of all swearing who was of Authority to put an end as he did also by his death unto the Law And as some things are prohibita qui●… mala as they speak forbidden because they are sin and evil in their very nature as envy hatred deceit injury unrighteousness being all not onely not of the Gospel Grace and Truth that came by Christ but eternally against the morality of it so some things are mala quia prohibita sin and evil because they are forbidden and of this sort are these ceremonies circumcisings sacrifices swearings and other Ordinances of the Law once commanded by Moses since ended and forbidden under Christ of an indifferent nature in themselves having so much good in them that they have no evil and so much evil that they 〈◊〉 no good but meerly according as they are respectively commanded by the Servant or prohibited by the Son in their respective Houses Now against that universal acceptation of the Texts as a general prohibition of all swearing seeing no exception can be found in all the Scripture the Bish. puts in three things by way of exception He presumes p. 36. those after-evidences in the Gospel as he calls them of Christ's verily verily and Paul's calling God to witness do sufficiently clear the limited meaning of our Saviour But his presumption in that particular to be vain is sufficiently proved ●…bove He urges also against the said universal acceptation by way of ●…xception the moral nature end and use of an Oath which saith he p. 36 God hath instituted without any repeal by Christ or his Apostles In disproof of which morality of the nature of an Oath we have said enough before as also how whatever Oaths God instituted of old by Moses the Servant who de novo gave out and so was said to g●…ve or institute sundry things that were before him and n●…t of him but of the Fathers as Circumcision 1 John 19. 22. Sabbath Sacrifice as well as Swearing those he ended in his Son and hath repealed both by him Matth. 5. and his Apostle Jam. 5. which Texts whether they be Repeals or not sub judice lis est is the main point in Question in evidence of which that they are we have said so much already for our Yea in confutation of what the Bish. hath brought for his Nay But whereas he urges by way of exception against the universal sence of the prohibition the occasion scope and end of Christ's and the Apostles words to which his own instance by way of explication of his meaning do best direct us as to what he forbids and enjoins We say those matters rightly weighed do all plead the Cause of the Quakers more than the Bishops and that is evidently manifest by sundry passages wherein the Bish. in his examination of the said matters most manifestly manages his own business against himself In order to the opening of the true occasion of Christ's words the Bish. siyes thus of the whole Sermon of which these words swear not at all c. are a part viz. Bish. Our Saviour gives many singular Precepts of more eminent diligence patience charity mortification self-denial sincerity conspicuity perseverance and perfection of obedience required now under the Gospel above what either the Letter of the Mosaick Law seem'd to exact or by the Pharisaical interpretations the●…ws ●…ws c. And p. 27 28. However by Divine indulgence and connivance they might seem to have some temporary Dispensation heretofore granted them yet now under the Evangelical strictness to which Christ came to restore or raise the Church they might not fancy to themselves any such liberty but were to keep themselves in thought look desire word and deed mark not onely to that sanctity and severity which was required by the Law but also most conform to the holy Will Attributes and Nature of God whom they ought to imitate as their heavenly Father in all sacred perfections which humane nature assisted by the light of the Gospel the grace of God's Spirit

and the visible example of Christ was capable to attain Ans. In which sayings let all men that are of any spiritual understanding see if the Bish. himself do not speak as one that interprets the words of Christ in that point of swearing as universally exclusive of all swearing even that which by Divine indulgence was conniv'd at under the Law as well as that prophane swearing which was then forbidden as wel as now whilst he says Christ requires greater perfection of patience love self-denial strictness sanctity severity than Moses Law even such perfection of obedience as conforms to God's holy Will and Nature to the Light of the Gospel the Grace of God's Spirit and the visible example of Christ to the measure of the stature of the fulness of whom the Saints are capable by the true Ministry to be built up Eph. 4. Whose example was not to strive Matth. 12. 1 Pet. 2. whose humane nature attain'd to a state beyond strife whose Light Spirit and Grace leads into the love that admits of doing no ill to the neighbour Whose Gospel calls so far out of strife the cause of Oaths that it requires not to be overcome with nor to resist evil but overcome it with good to love and do good to enemies when the Letter of the Law of Moses which the Bish. sayes the Gospel must exceed allowed to hate to be aveng'd on Enemies Aegyptians Amalekites to take an eye for an eye a tooth for a tooth whose Gospel in othee points forbids and condemns rash anger lust after women polygamy divorce except for Fornication rendring evil for evil c. while the Letter no more than actual Murder Adultery indulging conniving at polygamy humorous divorces stripe for stripe wound for wound and in that point of swearing forbids and condemns not onely for swearing but all swearing while the Law allowed of indulg'd conniv'd at commanded and gave dispensation for the whole Law of Moses was given by the dispensation of Angels in the hand of that Mediator for a time to some swearing and such swearing even by God as was us'd in order to end strife where it was yet standing so be they perform'd their Oaths to God or one another that they made by him condemning no more than Creature-swearing as the Bish calls it as by Malcam as well as God by Heaven Earth c. and forswearing or not performing what Oaths by the Name of God they had made to God or to each other It 's most evident then by the Bishops confession here that Christ in every point condemns something which not onely the Pharisees by their false glosses and abusive loose interpretations of the Law allowed but what the Law it self even Divine indulgence dispensed with connived at and by Moses suffered i. e. commanded so to be because of the hardness of their hearts which as to the point of swearing was swearing by his Name alone if they must needs swear as a way to end the strife and envying which by reason of their distrusts and jealousies and the hardness of their hearts they were full of and fallen into Otherwise let the Bish. or any man living shew us wherein Christ commands a righteousness or perfection that exceeds that of the Law as it 's confest he does for the Law said Swear not by any creature but by God onely and for swear not and if the Gospel say no more but swear not by any Creature as Heaven Earth c. but by God onely and for swear not where 's that higher state of perfection that Love that excludes strife and consequently Oaths which are but to end strife where it is and that perfect conformity to Christ who neither strove nor sware and to his humane nature Light Spirit and Grace that leads up out of strife the occasion of Oaths All which high attainments the Bish. confesses Christ come to bring men up to under the Gospel Bish. But the Bi. hath yet one more strong string to his Bow as he judges which is indeed his ultimum refugium which if it fail all his tackling is loosned and his whole talk about the limitation of the universal Negative in those Texts must be take it self to its heels for any help it can hope to have from himself or any other and that is a strong conceit begotten in his mind from some few Authors testifying of a certain sort of vulgar familiar Oaths or forms of common swearing by whatever came next to their hands and tongues as by the Temply holy City their own and others heads hands lives and souls by heaven earth the light waving the attestation of God and swearing by his Name and putting the character of Divinity upon the creature and not only upon small and light occasions but even in things of concern as to that charity justice and equity which they owed to others of old in use among the Iews as among many Christians now which way of Creature-swearing they chose saith he because they sancied such Oaths being not with the solemn invocating of Gods Name were not binding upon their souls but such as they might play fast and loose with as their own interest or pleasure sway'd them as they could not do with Oaths made according to the laws command by Gods Name for those they thought binding ●… On this occasion saith the Bp. p. 29 30. and to reform these gross abuses Christ gives that command swear not at all that is not after those usual presumptuous unlawful forms by the names of Creatures of which he gives so many instances to express his meaning when he doth not instance in the lawful use of religious Oaths by the name of God telling them there was in those Oaths by any Creature Heaven Earth Jerusalem the Temple c. a tacit calling of God to witness since every creature depends on God and is in relation to him as Heaven is his Throne Earth his Footstool Ierusalem his City and lastly implying that however such Oaths were at to the manner unlawful yet they obliged if the matter of them were lawful so that they were not excus'd from perjury in not performing and p. 35. for these their new and customary forms of swearing it being the almost only swearing in fashion among them Christ blaming in them and aiming at gives such a prohibition of sweat not at all that is saith the Bish. p. 20. not by those Oaths in which you now make no scruple to swear and forswear not at all for matter and manner as ye have accustomed your selves to swear contrary or beyond what God allowed in his law Answ. In this place we confess the Bish. though he streins hard for it hath made as fair a flourish and spread as broad sails as in any part of all his book besides it yet all will not help to carry him on to the accomplishment of that work at first undertaken by him against the Quakers viz. the justification of the lawfulness of