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
A95514	Two discourses 1. of baptisme, its institution, and efficacy upon all believers. 2. Of prayer ex tempore, or by pretence of the spirit. / By Jer: Taylor D.D.	Taylor, Jeremy, 1613-1667.	1652 (1652)	Wing T414; Thomason E683_15; ESTC R203749	24,698	32

hath power upon occasion to alter and encrease her Litanyes By what Argument shall any man make it so much as probable that the holy Ghost is injured if every private Ministers private spirit shall be guided and therefore by necessary consequence limited by the Authority of the Churches publick spirit Numb 49 4. Does not the Directory that thing which is here called restraining of the spirit Does it not appoint every thing but the words And after this is it not a goodly Palladium that is contended for and a princely liberty that they leave unto the Spirit to be free only in the supplying the place of a Vocabulary and a Copia Verborum For as for the matter it is all there described and appointed and to those determined senses the spirit must assist or not at all only for the words he shall take his choyce Now I desire it may be considered sadly and seriously Is it not as much injury to the spirit to restraine his matter as to appoint his words Which is the more considerable of the two sense or Language Matter or Words I meane when they are taken single and separately For so they may very well be for as if men prescribe the matter only the spirit may cover it with severall words and expressions so if the spirit prescribe the words I may still abound in variety of sense and preserve the liberty of my meaning we see that true in the various interpretations of the same words of Scripture So that in the greater of the two the Spirit is restrained when his matter is appointed and to make him amends for not trusting him with the matter without our directions and limitations we trust him to say what he pleases so it be to our sense to our purposes A goodly compensation surely Numb 50 5. Did not Christ restrain the spirit of his Apostles when he taught them to pray the Lords Prayer whether his precept to his Disciples concerning it was Pray this or Pray thus Pray these words or pray after this manner or though it had been lesse then either and been only a Directory for the matter still it is a thing which our Brethren in all other cases of the same nature are resolved perpetually to call a restraint Certainly then this pretended restraint is no such formidable thing These men themselves doe it by directing all the matter and much of the manner and Christ himselfe did it by prescribing both the matter and the words too Numb 51 6. These restraints as they are called or determinations of the Spirit are made by the Spirit himselfe For I demand when any Assembly of Divines appointed the matter of Prayers to all particular Ministers as this hath done is that appointment by the Spirit or no If no then for ought appears this Directory not being made by Gods Spirit may be an enemy to it But if this appointment be by the Spirit then the determination and limitation of the Spirit is by the Spirit himself and such indeed is every pious and prudent constitution of the Church in matters spirituall Such as was that of S. Paul to the Corinthians when he prescribed orders for publicke prophecying and interpretation and speaking with tongues The spirit of some he so restrained that he bound them to hold their peace he permitted but two or three to speak at one meeting the rest were to keep silence though possibly fix or seven might at that time have the Spirit Numb 52 7. Is it not a restraint of the Spirit to sing a Psalm in meeter by appointment Cleerely as much as appointing formes of prayer or Eucharist And yet that we see done daily and no scruple made Is not this to be partiall in judgement and inconsiderate of what wee doe Numb 53 8. And now after all this strife what harm is there in restraining the spirit in the present sense What prohibition what law what reason or revelation is against it What inconvenience in the nature of the thing For can any man be so weak as to imagine a despite is done to the spirit of grace when those gifts to his Church are used regularly and by order As if prudence were no gift of Gods spirit as if helps in Government and the ordering spirituall matters were none of those graces which Christ when he ascended up on high gave unto Men. But this whole matter is wholly a stranger to reason and never seen in Scripture Numb 54 For Divinity never knew any other vitious restraining of the Spirit but either suppressing those holy incitements to virtue and good life which Gods Spirit ministers to us externally or internally or else a forbidding by publick Authority the Ministers of the Word and Sacraments to speak such truths as God hath commended and so taking away the liberty of Prophecying The first is directly vitious In materia speciale the second is tyrannicall and Antichristian And to it persecution of true Religion is to be reduced But as for this pretended limiting or restraining the spirit viz. by appointing a regular form of prayer it is so very a Chimera that it hath no footing or foundation upon any ground where a wise man may build his confidence Numb 55 9. But lastly how if the spirit must be restrained and that by precept Apostolicall That calls us to a new account But if it be not true what meanes S. Paul by saying The spirits of the Prophets must be subject to the Prophets What greater restraint then subjection If subjected then they must be ruled if ruled then limited prescribed unto and as much under restraint as the spirits of the superiour Prophets shall judge convenient I suppose by this time this objection will trouble us no more But perhaps another will Numb 56 For why are not the Ministers to be left as well to their liberty in making their Prayers as their Sermons I answer the Church may if she will but whether she doth well or no let her consider This I am sure there is not the same reason and I fear the experience the world hath already had of it will make demonstration enough of the inconvenience But however the differences are many Numb 57 1. Our prayers offered up by the Minister are in behalfe and in the name of the people and therefore great reason they should know before-hand what is to be presented that if they like not the message they may refuse to communicate especially since people are so divided in their opinions in their hopes and in their faiths it being a duty to refuse Communion with those prayers which they think to have in them the matter of sin or doubting Which reason on the other part ceases for the Minister being to speak from God to the people if he speaks what he ought not God can right himselfe however is not partner of the finne as in the other case the people possibly may be Numb 58 2. It is more fit a liberty be left in preaching