Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	jerusalem_n	spirit_n	worship_v	3,034	5	9.5572	5	true

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

one shepherd and one fold for them both and no longer and they were never given to the Gentiles to observe and therefore for ought I can perceive many would have the Gentile Christians who never were under the Law neither the Ordinances of the first Covenant neither ever given to them yet they would compell the Christians to live as do the Jewes and to observe their Ordinances and therefore are greatly to be blamed Gal 2. 13 14. Therefore we do not look upon any swearing to be now a duty under the Gospel among true Christians truly such as some swearing was once under the Law but affirme all swearing to be now a sin because forbidden by the positive law of Christ under the Gospel who by his death ended the right of that and many more legal rites and Rudiments which who so doth observe now as Christians doth it not without sin and guilt and superstition and therefore S. Fisher that faithful servant of God who suffred in bonds til death for his Testimony even in this particular saith well That that sort of swearing which was not sin simpliciter in its nature under the Law is now a sin upon the account of Christs universal prohibition of all swearing who was of authority to put to an end as he did by his death unto the Law And therefore that sort of service and worship which stood in outward observations which was a duty because commanded under the Law and no sin in their own nature neither were evil in themselves nor in any respect conducing thereto as they were observed but had some signal good in them once and yet who observes them now as service of God makes Christ of so little effect to himself as that he profits him nothing at all I hope A. S. will not deny but these things are forbidden in the new Testament which sometime were not evil in their own nature but now are evil when the Substance is come in whom they all end and therefore S. F. his argument is not vain but of force And yet let A. S. know that there were many things observed and done not only by the Jewes but by them that believed in Christ and thought well of him while he was present with them and yet did not see to the end of these things which were shadows and signes and good as once commanded and had no evil in them but were good as commanded and for the end for which they were ordain'd which afterwards in the more full growth and knowledge in the Mystery of Christianity they came more to be seen thorough and that was felt in which they all ended and though Christ came not to destroy the Law but to fulfill it and to observe the Ordinances commanded in that Covenant to fulfill that which was written of him Psal. 40. 6. In the volume of the Book it is written I am come to do thy will O God And further he said himself It behoveth us to fulfill all Righteousness and that which was commanded but this was before he was offred up and was as a midle dispensation betwixt the ending of the Law and publishing of the Gospel yet howbeit Christ knew it and did speak of it at some time that those things that had been sometime commanded Deut. 12. 5. and was good as they stood related to the end wherefore they were commanded instance the Worship at Jerusalem and the service there and the place where God had promis'd to place his name yet Christ said as foreknowing the end of all the aforesaid Worship which appertained to that Covenant and therfore he said to the Woman Joh. 4. 23. but the hour cometh and now is when the true Worshipers shall worship the Father in spirit and truth for the Father seekes such to worship him and 24. vers God is a spirit and they that worship him must worship him in spirit and truth 2 Cor. 3. 17. From hence it is clearly evident for this was before he was offred up that then was the time that neither at Jerusalem nor in the Mountain of Samaria it shall be only said they worship the Father though at Jerusalem was the place Deut. 1. 1 2 5. of worship formerly and the Jewes held it then and the worship was that which was commanded to wit Sacrifices and Offrings and many other legal Services which belonged to them to perform according to the command of God and if swearing or oathes was any part of the service of God as in that Covenant as we with A. S. doth grant Deutr. 10. 20. You shall fear the Lord and serve him and swear by his name then I say that swearing amongst the rest of the worship is included but saith Christ neither at Jerusalem nor this Mountain but they that worship shall worship the Father in spirit and in truth so that the time was then but came on more afterwards to be fulfilled that both the place and the worship and service that belonged to the place they should no more worship the Father with and in but in the spirit and in the truth and this may be in answer to that which A. S. makes a great adoe with in his Book how that Christ said swear not at all it was before his death and therefore they that argue saith he that swearing was prohibited only and ended in Christs death cannot plead that all Oathes was prohibited but that command of Christ Mat. 5. because he spake this in his life time I say so did he this Jo. 20. 21 22 23. And he may as well argue that Christ destroyed the place of worship at Jerusalem and the Worship also and came not to fulfill it as he saith he did and why but because he spoke this before he was crucified and so did he swear not at all and why may not A. S. conclude with us that this is a commodious place to interpret and explain Christs meaning in those words in the 5th Mat. 23 and 24. and so the words may truly be understood thus yee have heard that it hath been said of old time thou shalt not forswear thy self but shalt performe unto the Lord thine Oathes Exod. 20. 7. and Deutr. 5. 11. but the hour cometh and now is when I say unto you that say more then the Law hath said swear not at all neither by Heaven nor by the Earth but let your yea be yea and your nay nay for whatsoever is more then these cometh of evil and yet whatever may or can be said A. S. will need conclude that all swearing is not forbiden and why because it hath been the practise of holy Men and also an Angel this Argument is of little force so was it the practise of holy Men to offer Sacrifice and burn Incense and as for the swearing of the Angel Dan. 12. and Revel 10. 6. to prove the lawfulness of some swearing these hath been answered over and over and over again though A. S. will take no notice

the Prophet of him before that he should be as a Lamb dumb before the shearer as sometime he was both to the chief Priests and Elders to Pilote to Herod which was all in some authority and sometime he answered them in the wisdom of God and sometime he spoke and bore witness to that and prophesied unto them which was not at all either as to the matter or forme of the high Priests adjureing for the very next words but thou hast said nevertheless I say unto you hereafter shall you see the son of man sitting on the right hand of the power and coming in the clouds of Heaven Mat. 26. 64. and therefore this showes A. S. his argument to be frivilous and vain and Marke saith the chief Priests accused him of many things Marke 15. 3. but he answered nothing either to their accusations or took notice of the high Priests adjuring to answer him in matter and forme as A. S. would have it neither did he look upon himself so oblig'd but answered sometime and spoke the truth always when he spoke and that which always displeased and dissatisfied the Jewes when he answered and for ought can be perceived by his arguing that every Examinate is to answer directly to every matter and forme to any that pretends power to administer an oath or to adjure he goes about to establish the Popes inquisition and create matter as sometime they did here in England in the heighth of the Popes domination forged matter out of their own wicked hearts to ensnare the Lambs of Christ and then to require them to swear that they might destroy them and accuse them out of their own mouths even as the high Priest sought to destroy Christ and to ensnare him which methinks A. S. hath sayed too much in vindication of his adjuring and will needs have Christ to be of his mind and at last concludes that Christ swore but it s but upon his own presumption and supposition and is more then ever he is able to make evident from what is written And A. S. tells us over and over again Swearing was a part of Gods Worship wherein Gods wisdom power and justice is acknowledged and then incommunicable to any Creature or false God as is answered before so was Circumcision then and the Oblations and Burnt Sacrifice and Offrings and new Moons to be performed only to the Lord and was peculiarly to be performed unto God and not communicable to any Creature and we say and prove Deut. 6. 13. 10. 20. that these was a part of the service and worship of God and which as we shall grant that an oath under the Law was commanded as well as these services or in his own terms an oath was equally commanded with his service as is proved above In this he hath no adversary but what doth this prove in respect of his argument which makes it more then equally commanded for he will yield that these services were but temporary but swearing is perpetual and so he hath given it a priority above the rest his argument all along hath been chiefly drawn from the Moseick Law that it was joyned equally with fear and service under the Law and so hath striven without an adversary but now it must needs be above the service of God then and yet from the same command he would only prove it for he hath no better strength nor ground and we may as well alledge as he doth and say consequently to this sort of service that was commanded by the Lord as well as swearing for God hath joyned them together in the text above said obligeth equality at all times as well under the Gospel as under the Law yet then A. S. would call this absurd it it be so as it is indeed then we may as well conclude the other absurd because one is standing as well as the other and binding as well as the other by the vertue of this command although he tells us that an oath in its substance hath not any type at all so we say for the substance is Christ the oath of God in whom all the promises and oaths are fulfilled and this is its substance but as under the Law it was a type of the substance and not the substance it self and that Circumcision the Passeover and the legal Offrings under the Law had as much goodness in them as Oaths had what ever A. S. say and served to as good ends and purposes in that Ministration as they were ordained and conduced as much to the glory of God and 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 though the Apostle says the Law is not of faith yet not against it for as ministerial as the Ordinances of the Law was to the Gospel then yet the Gospel may be and now is without it But to conclude this Argoment A. S. were it so indeed that oaths were ceremonial then it follows that Christ in this text did not forbid them for he didnot forbid the Ceremonial Law but observed it all his life eating the Passeover with his Disciples the night before his death unless some would interpret his words I command you that you do not swear yet I am content for a year or two you may swear by Heaven or Earth as you have been accustomed but after my Crucifixion and Resurrection swear no more and there let these that disallow swearing as a part of the Ceremonial Law argue no more the unlawfulness of swearing from these words swear not at all Reply Though Christ did observe the Ordinances of the Law as being that Ministration appointed by God untill the time of Reformation and the bringing in of a better hope Heb. 9. It became him to fulfill all Righteousness so was he Cireumcised and eat the Passeover and was Baptized washed the Disciples feet which were not enjoyned by the Law though not against it and that Ministration not fully ended though he see it must end and spoke of a further thing and of the time then and also it should be ministred more afterward after his Resurrection Joh. 4. 20 21 22 23. the time cometh and now is neither at Jerusalem nor this Mountain but they that worship the Father shall worship him in spirit and truth so that he prophesied of the end of all those things and of the cessation of them which were sometime commanded respecting both the place and the worship and to them that did believe the Disciples unto whom it was given to know the Mysteries of the Kingdom of God then was the time to them it was come even then before Christ suffred and therefore A. S. his consequence is not true that Christ did not forbid all swearing from this text and though he had both prophesied of a clearer Ministration and laid down in Doctrine a more Evangelical precept then the Law yea and more strict obedience

yet notwithstanding many did still hold up these things which the Law commanded though they believed well of Christ yea and after his suffring and Resurerection and that a long time though that the Apostles told them the substance was come and that there was no more Offring for sin nor Oblations neither legal observations to be minded any more yet still many observed them and doubtless as to that formal swearing that was among the Jewes and that vain swearing too many did continue in it afterward notwithstanding Christs command but then not submitting made not his command void in it self and there is no necessity to make such an absurd interpretation as that he permitted them to swear for a year or two by Heaven and Earth and then at his passion to swear no more for after he gave forth the command there was no permission and yet afterward as I said the Apostles declared against the shadows and preached up the substance and as A. S. confesseth the types ceased of themselves but let him know that there was a time of dying to them and they ceased not all at once to them that had observed the Law neither was the Mysteries revealed all at once but as they grew in faith and knowledge for the Righteousness of God is revealed from faith to faith and though the legal observations were observed in Christs time so were they after by many but by right ended in the substance and when he was come though many did not see it till afterward But I come to his 11th Argument Eleventh Argument no exposition of the text or any other is to be admitted that puts inconsistancy betwixt the Old Testament and the New seeing both are inspired by the same God who is incapable of falshood or alteration where upon if we be not so atheistical as to deny the varasity or immutability of the most high Tit. 1. 2. it must be granted that his word is of eternal truth Jam. 1. 17. his promises yea and amen his precepts more unalterable then the Lawes of the Medes and Persians nor did our Saviour come to destroy but to fulfill the Law thereupon he enjoynes obedience to the commands of the Pharisees as sitting in Moses chair Mat. 23. 2 3. from all which it is apparent that the Old Testament is so far from being contradicted that it is fully confirmed in the new therefore I may well draw this conclusion that these words swear not at all ought not to be interpreted as to render all svvearing unlawful Deut. 6. 13. psal 63. 11. not without promise of reward Jer. 12. 16. and it was prophesied before by Isaiah that Christians under the Gospel should swear Isaiah 19. 18. and 4. and 23. and I look upon it as a piece of Manichisme and extremely derogatory both to the Scripture and God himself therefore what moral duty one man was commended in the Law another should be condemned in the new Reply 'T is true no exposition of this text or any other is to be admitted that puts such a difference betwixt the old and new Testaments in matter of substance but shall agree with Austin the Law is the Gospel vailed and the Gospel is the Law revailed and what was prophesied and typefied in the first is fulfilled in the latter but what shall be thought of them that holds up the types and figures of the first as though they were not fulfilled or as though the promise were not come and he made manifest in whom all shadowes end and though God be unchangable in himself and incapable of falsehood or alteration and I know none who denies the varasity of his word or the immutability of the most high yet notwithstanding I cannot set up the changable Priesthood and Covenant and the Ordinances belonging thereunto against the unchangable and everlasting Priesthood and Covenant and as hath been said before as though that all the precepts therein were so unalterable as that of necessity they must needs continue as obligatory to generations I might truss up together many Scriptures and thwack them one on the back of another which belongs to the Jews and the first Covenant most properly till the Seed Christ was revealed and offred up and I might bring in Scripture to prove that many things was commanded by the immutable God and by him who is uncapable of alteration and multiply many words as A. S. doth to little purpose and say what was written in the Old Testament was by the inspiration of God and that his precepts is no more alterable then the Lawes of the Medes and Persians and therefore they must needs still be observed by all Christians to the worlds end or else conclude they that do not are atheistical and denies Gods varasity and makes the Law of God void and what would all this in arguing prove nothing at all the Jewes will confess as much and plead as hard as A. S. can who yet have not believed in him of whom the Prophets prophesied neither hath received him who is the substance of what Moses and the Prophets bore witness and in whom the Law is fulfilled and the Promises made good and confirmed with and in whom all the shadows ends and the vaile done away and all the worship and precepts belonging thereunto who hath manifested and revealed the Father in all that believe who is the new and living way whose worship is not now in the Letter nor in the shadows nor types nor in any outward observations but in spirit and truth is he worshipped for he seeketh such to worship him for the great promise of reward was to as ever was to swearing yet when they resisted him whom the Father had sent all their observances though never so strict did not avail but their Circumcision became Vncircumcision and their worship and service became prophaneness when they dispised the substance by whom grace and truth came to all the children of promise and we grant with A. S. that he came not to destroy the Law but to fulfill it and to end both sin and transgression and the Law which was added because of it and to bring in everlasting Righteousness and it to rule in the hearts of all that believe and against such there is no Law and though Christ enjoyned the Disciples Mat 23. to observe what the Scribes and Pharisees bad them who sat in Moses Chair and read the Law and performed those services in part commanded that was the time before he was offered up and the Ministration of that Covenant was not fully ended yet I hope A. S. with us will grant that they were not to heed them or to obey them in their vain Traditions and false glosses and interpretations and evil manners which he cryed wo against Mat. 23. 13 14. neither after his Resurrection did he enjoyne them to hear the Pharisees neither to observe the Legal Ordinances of the first Priesthood but they declared against them and their practice which continued in

the subject matter where all swearing is forbidden as well as any because swear not at all by heaven earth c. Because there is not only no expression made any where after of any such exception or restriction but a fuller amplification of it by such particulars as is enumerated and are more particularly exclusive of all kinds of oaths and of all oaths of any kind not only of those that they used to wicked purposes but even those they solemnly used sometime to good purposes before the seed Christ was revealed and the Apostle James 5. 12. neither by heaven neither by earth neither by any other oath which is a re-inforcement and redoubling of the said universal prohibition whereas if Christ had intended any exception here he might as easily have exprest and would as assuredly as he did imediatly above in the cause of divorce by except in the cause of fornication and have so said swear not at all except it be solemn and sacred Oathes and by the Lord to good purposes in Courts where ye are call'd to swear before a Magistrate so James if he had intended as A. S. will needs in force yet without any ground a limitation and restriction above all things my brethren swear not neither by heaven neither by earth neither by any other oath except ye swear solemnly by God to good purposes in Courts or before Magistrates but as I said instead of excepting any exception he adds that which more strangthens and clears beyond all exception the universality of his prohibition and if all vain oaths by God were forbidden before and all swearing by Creatures so that there was no need either for Christ or James to speak of them again as A. S. says then this is still matter for the argument on our part that some oaths were prohibited by Christ and James which were not prohibited before and of which there was necessity for them to speak as there was indeed not only about those Oaths and other things which the Law before had prohibited but even of those things that it had allowed and indulged because of the hardness of their hearts so we say there was a necessity of Christ and James not only to mention those things again which the Law had spoken of before and disallowed which we have instanced before and is manifest in that Chap. 5. which the Pharisees had perverted and loosened by their false glosses and traditions but even those things which were permitted indulged and commanded under the Law and suffered to be because of the hardness of their hearts and strifes unbeliefes insecurities and therefore Christ teacheth and informeth his Disciples as it was in the beginning before those things entered and in this cause about oaths amongst the rest prohibites all swearing without limitation not only that which was once forbidden but even that which was once permitted and commanded and indulged and therefore it hath been said of old time thou shalt not forswear thy self under the Law where in Numb 30. 2. Deut. 23. 21. But I say unto you swear not at all neither by heaven nor earth nor Jerusalem no thy head which is manifestly an exclusive prohibition of all oaths without exception or restriction or limitation and still will stand good not withstanding all A. S. and others opposing among his Disciples and true Christians in whose hearts he hath put it to speak the truth and confess in any cause wherein they are concerned to the glory of God the Father and to keep the commands of his Christ and to glory him by abiding in his Doctrine swear not at all And then A. S. concludes here the grand Objection falls of it self which is either all kinds of swearing is forbidden or else Christ notwithstanding his words but I say unto you forbad nothing which was forbidden before which is utterly improbable and the reason is saith he because God formerly had forbidden all false and vain oaths and all swearing by Creatures all which I grant to be true saith he but the Pharisees had taught the people otherwise by their wicked glosses that made the Commandement of small effect by their Tradition and the practise of that Nation was widely distant from the Commandement both which were necessarily to be reformed which our Saviour did in these words But I say unto you swear not at all Reply Who ever denyed but that the Pharisees were blind guides and that they laboured to make void the Law and made the commands of God of small effect by their Traditions or that the practise of that Nation was not widely distant from the Commandement and that they sware by false Gods sometime and vainly by the true God and took his Name in vain and sware also by Heaven and Earth and Jerusalem like as many do now all this we grant that they were out of the way both in oaths and other things also that Christ reproved in the fifth of Matthew and elsewhere which Christ reformed and reproved their Doctrine and manners I say again how is the grand Objection fallen by this that either all kind of swearing is forbidden here by Christ or else Christ forbad nothing which was not forbidden before which is utterly improbable saith A. S. but it is more probable then any thing that A. S. hath yet offered for if only by Heaven Earth Jerusalem Head Temple and Altar by that which Christ forbad that the Pharisees taught the people they might swear by these were forbidden before inclusive in false swearing or swearing by Creatures though not expressed or enumerated nominally yet included among the sinful and vain oaths under the Law and so were forbidden before and faith A. S. I grant that all vain oaths and perjury and all swearing by Creatures were formerly forbidden and if so as indeed they were what more did he forbid then was forbidden if the words must only be understood of those sinful and vain oaths by Creatures above mentioned that the Pharisees indulged the people in and taught as A. S. would only limit his prohibition and exception I shall leave to the Conscience of every enlightened man to judge and say that in these words it hath been said of old time thou shalt not forswear but pay thy vows unto the Lord but I say who am come to restore man again into that estate he fell from by transgression and to redeem him that believes out of strife and contention and Idolatry to have fellowship with the Father Swear not at all neither by heaven nor earth nor any other oath that as hath been said before here is a prohibition of all vain oaths and false oaths and perjury and all oaths by Creatures and all the vain traditions of Scribes and Pharisees about oaths and somewhat more even a prohibition of those Oaths to his Disciples which the Law allowed after sin had entered for which cause the Law was added and Oaths added but Christ ends it not by destroying it but by fulfilling it