Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	know_v	speak_v	word_n	9,131	5	4.2861	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56404	Infant-baptisme justified by a nevv discovery and also, several scripture allegories adjusted upon the like account. By William Parker clerk, incumbent of Wrotham in Kent.	Parker, William, fl. 1651-1658.	1668 (1668)	Wing P485; ESTC R218672	58,769	81

we shall be much put to it to make some Scriptures true for where did Esau personally serve Jacob yet it 's said the elder shall serve the younger And if some Scriptures be not to be understood by way of office how barren and low in expre●s and matter do they seem to be in their sense and scope Yea some ridiculous absit blasphemia dicto as that of Jacob his cloathing of his Son in a party coloured Coat as great personages have done their Naturalists we heartil wish that themselves would behold their Naturalists Coat who are the innocent ones in great measure and improve the spectation of it to mind them to return to the end and scope of Josephs party coloured Coat which was to figure forth the various and divers virtues expressed and we exhorted unto 2 Pet. 1.4 5 6. that the Joseph the growing to perfection is cloathed with Phil. 3.14 15. And some passages in the Books called the Apocrypha are smiled at fit for nothing but movere cachinum to move laughter as that of Tobit and his Dog attending on him Now Tobit in its name signifies Goodness and what serviceable creature is there more ready to wait on his Master than the Dog is and therefore is not the Dog the fittest document and representative of the good will which will always wait upon Tobit the goodness in the renewed Humanity Hence in the Mysterie and by way of office and good document Tobit and his Dog are not so contemptible but a most useful meditation And Shingler in his Penteglotte intimates that the Book of Tobit was written in Hebrew and most call that Book and others Apocrypha because not written in Hebrew though in truth that is no reason if leasure would permit to argue it but whether it be a reason yea or no yet we think the truest reason for that those divided Books are called Apocrypha is because their Mysteries for want of Faith and diligence with Prayer to read them are hid from us It might seem as strange to read of our Saviours mixing clay and spittle to open the blind mans eyes if it were not understood to be by way of office and Mysterie as it was for carnal reason cannot but think that mode to be the ready way to have continued him blind but the foolishness of God is wiser than Men 1 Cor. 1.25 ver 27. And how ridiculous was it absit blasphemia dicto to carnal reason to see Christ riding upon an Ass to Jerusalem and garments spread under him and all the People shouting with acclamations before him and strewing Palm-branches in the way crying Hosanna to the highest this was strange to the letter learned Jews hence that was by way of office and good document of higher Mysteries If all were not appointed by design from God by way of office and better Document in Mysterie than the blind reason can comprehend they had been betrer pardon the expression left out what is the reason why the carnal wits say they can get as much good or more at a Play than hearing a Sermon which is or should be a discourse upon some portion more or less of the Scriptures profitable for Doctrine for correction to mend them that are too much lifted up in false perswasions of their safe being to raise them up which are too much though there are but few of them cast down in doubts and fears and also profitable for Exhortation to virtue and Dehortation from vice this should be the mode of a Sermon out of the pattern of healing words 2 Tim. 1.13 which is the speaking as of the Oracles of God 1 Pet. 4.11 And as for the Predicant he must do it saith the Apostle there as of the ability which God giveth for the end there expressed the original is more significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the words properly and most fitly are as out of the strength which the Lord then supplyes for it is an old saying Spiritus non semper tangit corda Prophetarum Gods Spirit doth not always touch the hearts of the Prophets as it did Christ whereby he always spake as one having authority and not as the Scribes Matt. 7.27 Now whether one can get as much good at a Play to his betterment and to the good life that 's the state of the Case they may speak as good words as significant to their purpose and with as much 〈◊〉 to the sensible affections as the Predicant can do but if that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord supplies which comes forth from God be absent that is the enquiry if it be absent then it is not Gods Ordinance ut finis cui and so it passeth away as like water through a sieve one would have thought that Dives argument used to Abraham had been a most prevalent one to warn his Brethren to amend their lives by desiring him to send one from the dead to tell them of his torments who wanted now a drop of water to cool his tongue that abused his plenty of the best Equors in his life time but Abraham tells him they have Moses and the Prophets yet Moses was not then living for them to hear But let us hear them and if they hear not them saith Abraham neither will they be perswaded though one a●se again from the dead And we see it verifyed among our selves of late what hath the fore wasting Plague the raging and violent Fire in this City and the late War what have these we say reformed the generality of the People testify it that can Hence that which Abraham said is most true If they hear not Moses and the Prophets neither will they be perswaded though one come from the dead again All this we have spoken is to remove the empty pretence aforesaid and to mind us of that 1 Cor. 1.21 and when the world by wisdom knew not God it pleased God by the foolishness of Preaching to save them that believe and all this cannot be true out of the letter only but it is and must be out of the Spirit The truth is if we come to be perswaded that God designed most of his Holy Writings to be looked upon and applyed or spoken to us for higher Mysteries than the natural Creation we should find more benefit by reading of them than we have words or time to express as for instance if we look upon the 1. or 2. of Genesis which treats of the Worlds and Mans Creation to intend another Spiritual World also and the new Creation spoken of 2 Pet. 3.13 But we look for new Heavens and new Earth according to his promise wherein dwells righteousness would it not raise up your thoughts above this imperial world Secondly By looking upon something in the Scriptures beyond and under the letter it would preserve the Saints honour from that reproach which is cast upon them by something which the letter of the Scripture holde forth they did as what Lot and Noah did in

otherwise and therefore might have been agreers in their axiomatical dispositions respectively So might the said Assembly have declared their said assertion That Infants are to be Baptized in a discreet axiom saying Infants are to be Baptised yet not as commanded expressly in Holy Writ but as not forbidden which if they had so disposed the said assertion we had been ejusdem animi with them and not have told them that their said assertion or mode of so declaring it in a discreet axom was too far Dipt in errour In which we declare our Reply against their assertion saying Infants are no where commanded in Scripture to be Baptized notwithstanding they may be Baptized because it is no where in Scripture forbidden This is the truth and the whole truth and nothing but the truth in what we have Printed in the said Book concerning Infant-Baptism Hence we say that if our accusers aforesaid had had so much discretion in them as to have understood a discret axiom they would not for shame have impleded us at Law for Printing against Infant-Baptism Now if they think we impose too much ignorance upon them by our reflection aforesaid then t' will appear that what they have impleaded us for was and is out of the malitious and self design to wrest from us as they have kept us out ever since July 1662. of our Ecelesiastical Living the Vicarage of Wrotham in Kent They traducing and charging us also upon all occasions when we implead our defence to have Printed against Infant-Baptism and scandalizing us many ways besides as not to be in Holy Orders when we are 64 years of age and were Incumbent in two Livings successively in Lincolnshire long since as it is well known and therefore it 's unlikely upon the account aforesaid But the truth is they are lost by reason of a Minister's death in Lincolnshire with whom they were left in the time of the sad War in 1643 who dyed a long time before we knew of it and left his Estate to a Scotch-man his Kinsman who carryed all the said Minister left him away into Scotland or so disposed of Papers otherwise that we could never find them or hear of them And upon this account our accusers do press us to shew our Orders But whether it be because our Accuser shews sufficiently his Disorders we say not But that is the one of the two impedimenta obstantia which are prosecuted against us but if they charge us with one crime of immorality injustice or unreasonableness committed by us in the said place and prove it against us for above 20 years wherein we have lived amongst them we 'l yield our cause unto them and as for Infant-Baptism we have constantly it's well known practised it in and at Wrotham aforesaid Quis nisi mentis inops contra sua practica scribit Certè est illius tutior unda fide Who but a brainsick bereav'd of 's wits Prints Preaches what his practice contradicts His credit sure is more unstable Than Stygian water in the Fable We say no more Quicquid ex merito venit patiamur ferendum est Quae venit indigne paena dolenda venit What is from undesert pursude as crime Doth well deserve to be complain'd in Rhime By WILLIAM PARKER Infant Baptism Justified by A NEVV DISCOVERY Exitus acta probabit NOW to make way to the demonstration of the said New Discovery in reference to the Justification of Infant Baptism We think it not amiss to re-mind the Reader that such was the Lords love of pity and compassion to the disobedient fallen Man-kind that he was willing to restore Man-kind to a new and innocent life again that so he might have fellowship and communion again with his God and enjoy the Beatifical Vision of transcendent Bliss and Happiness in the Kingdom of Heaven John 3.16 1 John 1.3 Which said New Life and State the Introduction to the said Transcendent Bliss Our Saviour exemplifies by a Child-like innocent life and state therefore he set upon occasion a little Child in the midst of his Disciples and said Except you be Converted and become as a little Child ye cannot enter into the Kingdom of Heaven Mat. 18. Hence it 's evident that a Child-like Innocent life and state is made by Our Saviour the Pattern and Exemplar of the said New Heavenly Life and State Now since Man-kind was by Disobedience and still will be be through Disobedience fallen as aforesaid from the said Innocent Life and must of necessity come to it again before he be fit to enter into the Kingdom of Heaven there must be the removing of all impediments that hinder the attainment to Bliss which said impediments are the Sins and Transgressions which stand in opposition to Innocency and separate betwixt Us and Our God Isa 59.1 2. Therefore the Lord in his Infinit Wisdom and Goodness Ordained two most significant and fit Sacraments to Figure forth in their Mysteries the way and means whereby the Transgressions and Sins may be removed and taken away from the depraved heart of the repenting Sinner Which two Sacraments are Circumcision and Baptism The one viz. Circumcision to cut off and destroy the gross Sins which must first be removed as we are commanded Ezek. 18. to cast away our gross Sins and then the washing away all remaining defilements in the depraved heart of Man-kind for that no unclean thing shall enter into the Kingdom of Heaven Rev. 21.21.27 Hence the Lord saith 2. Cor. 6.27 Come out from among them and touch no unclean thing and I will be your God and you shall be my People Therefore the Lord in his like Infinite Wisdom and Goodness brought in Baptism upon the account aforesaid as appears Ephes 5.26 27. where it's said Christ gave himself that he might Sanctify and cleanse his Church c. by the washing of water in and through the word that he might present it to himself a most Glorious Church not having spot or wrinckle or any such thing but that it might be Holy and without blemish Thus we see how and wherefore Baptism also was brought in after Circumcision to be administred and these two Sacraments are so essentially relating and depending on each other respectively as one cannot be compleat in its operation and Mysterie without the other For if the gross Sins be not taken away how can remaining defilements of Sin be purged away and if remaining defilements be not also purged away there can be no coming to the Innocent life again and so no entrance into the Kingdom of Heaven For no unclean thing shall enter into the said Kingdom Revel 21. So that we see the said use and essential dependency as aforesaid on each other respectively in reference to the same end And Circumcision must have its first work also upon the account aforesaid and therefore we must first begin with Circumcision and we shall lay it down as it is in its fitness for the end aforesaid 2. The necessity