Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	aaron_n	become_v	moses_n	83	3	6.6930	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66588	The spirit of delusion reproved, or, The Quakers cause fairly heard and justly condemned being an answer to William Penn, George Fox, George Whitehead, George Keith, Edward Burroughs, and several other the most leading men amongst them : wherein their horrid perversion and false and dangerous interpretations of above 50 distinct texts of Holy Scriptures are plainly evinced / by Thomas Wilson, rector of Arrow in Warwick-shire.	Wilson, Thomas, 17th cent.	1678 (1678)	Wing W2938; ESTC R33673	83,618	179

is a Debtor So that our Saviour says thus much Swear not at all I do not mean only by the Name of God but in any of those other forms which are in use among you as by Heaven Earth the Temple the Altar c. which clearly signifies that the swearing which he forbids is in that manner in which those forms were used which was in ordinary converse not in solemn judicature He adds further thus For Heaven is God's Throne Earth his Footstool Jerusalem his City and thou can'st not make one hair white or black Which is to say Though you think it less because you do not use God's name in these forms I tell you it is all one for even herein you do Swear by him c. 23.21 22. Whoso shall Swear by the Temple sweareth by it and by him that dwelleth therein and he that shall Swear by Heaven sweareth by the Throne of God and by him that sitteth thereon Lastly it is said But let your communication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speech word be yea yea nay nay for whatsoever is more than these cometh of evil As if he had said only say to one another It is so or it is not so I will do it or I will not do it Which further shews that our Saviour's prohibition is limited to our common converse with one another As for the reason of the prohibition it signifies thus much This common voluntary swearing ariseth from some evil principle or other as the malignity of nature pride vanity profaneness passion irreverence of God or the instigation of the Devil But now if only voluntary swearing be here forbidden it may be said The Law forbad as much and therefore our Saviour hath added nothing to it whereas he tells us in the same place vers 17. that he came to fulfil and compleat it and this is one particular in which he hath done so as is evident by his making it an instance of his superaddition To which I answer It cannot be questioned but that our Saviour hath expressed the Law in its full latitude especially considering he now intended to compleat it And as he did express it it is manifest he hath compleated it For whereas it is said only Thou shalt not forswear thy self is not this more which he says Thou shalt not Swear at all in communication If the Law said this how could our Saviour speak as he doth by way of addition But I say it Which signifies plainly that the Law did not say Swear not at all in communication But what then Might the Jews swear as much as they pleased in common speech and converse so that they swore truly I ask likewise forasmuch as the Law said only Thou shalt not commit Adultery might the Jews therefore lust after Women as much as they pleased and was there no sin to them in so doing By no means so neither the one nor the other for though the Law expressed no more yet they might discern by the common light of nature and much more by that light which the Law of God which Moses delivered to them afforded that God's name was not to be used in vain and that they were not to Swear rudely lightly irreverently and that likewise unclean desires ought not to lodge in the heart As though the Law expressed not the promise of eternal life as say some yet they could not be altogether ignorant of it nor were they but expected some such reward which is now fully manifested I will add one thing more Is not St. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By your al. our rejoycing which I have in Christ Jesus 1 Cor. 15.31 as much as the common Oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By God or as much as By the Temple which our Saviour tells us is an Oath Is not his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is true or as God is true 2 Cor. 1.18 as much as the Oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord liveth or as the Lord liveth or God's life Jer. 12.16 1 King 17.1 Is not his I call God to record upon my Soul 2 Cor. 1.23 as much as God do so to me and more also c. Ruth 1.17 1 Sam. 4.14 Do not these former as much express the nature of an Oath as the latter or as much as so help me God By this light By this Drink which are used as forms in Swearing For my part I would as unwillingly use the one as the other And I put it to your Conscience whether in Witness-bearing or in the matter of Allegience and Supremacy or any other publick concern you will say before the Magistrate I call God to record upon my Soul or As God is true or By our joy in Christ Jesus this is so or thus will I do Well then St. Paul speaking thus more than once and deliberately in writing certainly he did not understand our Saviour's words so strictly but that a Christian may upon weighty consideration swear sometime in the fear of God when he is not required by the power of the Magistrate And my reason for this is not only that Holy Mans example but because this kind of Swearing proceedeth not from evil neither irreverence towards God nor vanity of mind no inconsideratness nor any corrupt principle which is the reason of our Saviour's prohibition To prevent your censure let me publish that to my knowledge I never Swore any sort of Oath but before an Officer that required it I thank God for his grace Bishops Jesus Christ. p. 18. Christ was with the Church in the Wilderness and with the Angel who spake to Moses in Mount Sina and with the Fathers who received the lively Oracles but they would not obey but thrust him from them Act. 7.38 39. The Text says not Christ but Moses was with the Church in the Wilderness and with the Angel and with the Fathers and Moses not Christ they thrust from them And whether you mean the Fathers or Christ as the one you must mean received the Oracles the Text tells you likewise it was Moses For thus it runs This is that Moses which said unto the Children of Israel a Prophet shall the Lord your God raise up unto you of your Brethren like unto me him shall ye hear This is he that was in the Church in the Wilderness with the Angel that spake to him in Mount Sina and with our Fathers who received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lively Oracles to give unto us To whom our Fathers would not obey but thrust him from them and in their hearts turned back again into Egypt saying unto Aaron make us Gods to go before us for as for this Moses we wot not what is become of him Gibson's Everlasting Rule p. 45. Christ said Think ye that I came to send peace upon Earth I tell you nay but a Sword Mat. 10.34 Now you carnal-weaponed men this Sword was not like your Carnal Sword which Kills the Creatures in their Sins but was a Spiritual Sword