Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	heart_n	spirit_n	word_n	12,735	5	4.2755	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28584	An examination of Dr. Comber's Scholastical history of the primitive and general use of liturgies in the Christian church by S.B.	Bold, S. (Samuel), 1649-1737.	1690 (1690)	Wing B3479; ESTC R18212	38,935	70

Liturgy P. 6. instead of intimating that he intended to reform the old method of praying by Forms did shew his approbation of praying to God in a prescribed Form But he might with as much clearness have pusht his inference from those premises further viz. That he did shew his approbation at least of his Followers composing Forms of Prayer if they are to compose any for constant publick use only out of the Jewish Liturgies I may further mind you that the Doctor doth ordinarily discourse too loosely concerning Forms of Prayer as not being mindful of what he hath undertaken to discourse of For if he find any words used in Prayer which were to be met with any where else before those words he alledges for proof that the whole Prayer was a Form Thus Christ used a Form of Prayer on the Cross saith the Doctor extracted out of the 22d P. 7. Psalm which begins My God my God why hast thou forsaken me But pray who did extract the Petitions and put them into a Form for him and oblige him even on that occasion to use no other words but what were ready provided to his hand In the next Paragraph the Doctor freely grants P. 9. that the Lords Prayer is not only a Form but also a direction to draw other Forms by so that we are not confined to the use of this Prayer but have Liturgies which are drawn up by the Lords Prayer But if we are not limited to the Lords Prayer but may use Liturgies which are no other words but such as are agreeable to it both as to the Form and Matter of them which is but an odd sort of expression to fall from a Learned Doctor why may not Ministers keeping to the direction of the Lords Prayer use other words than those which are in the Liturgy as well as those who are for Liturgies may use other words then those which are in the Lords Prayer This Concession we have from the Doctor upon his taking notice that Mr. Clarkson had said that the Lords Prayer was antiently used but not out of any apprehension that Christ did P. 3 4. in Mat. 6. injoyn his Disciples to use it Mr. Clarkson shews that some eminent persons both antient and more late Writers were of this opinion whether his quoting so many for that particular was to the purpose I leave the indifferent Reader to determine But because the Doctor saith Maldonat only tells us P. 11. we are not always bound to use those very words I would desire you to take notice that Maldonat's words are Non his necessario verbis c. Which I conceive do rather signifie we are not absolutely bound to use those very words at any time But take the words if you please according to the Doctors interpretation if he think Maldonat in the right provided such a construction may be borrowed for his words that is That we are not always bound to use our Lords very words I would gladly know then how we came to be bound to use always other people's words The Doctor next speaks of a Gift of Prayer which he represents as if we were to understand by it an extraordinary assistance of the Spirit to teach men new words and phrases in ordinary cases and for their daily prayers Whereas by the gift of Prayer no more is meant than an Ability to represent the sentiments of a Soul duly affected with the general and particular subject matters of Prayer in proper and suitable expressions and such as are proper to beget and excite and improve such Resentments and Affections in those who shall hear and join in the use of them for that purpose The gift of Prayer soberly considered does not imply any necessity as the Doctor hints constantly to vary and use all new words Indeed the exercise of this gift cannot very well consist with an obligation constantly to use the very same words Nor is it usually pretended that this is an extraordinary gift of the Spirit but as by the blessing of the Spirit the Heart or Soul comes to have a lively apprehension and affectionate sense of what is to be subject matter of prayer so the person who is thus inwardly disposed hath ordinarily a readiness to express himself in words which bear some proportions to the disposition of his Soul and Spirit and which are very proper to kindle and excite the like affections dispositions and inclinations in others who do seriously attend unto them Tho there are some particular words very pertinent to be used in prayer for general or particular mercies yet there may be other words every jot as pertinent which being used as occasion offers may be more serviceable and contribute more to further the common or more appropriate end of Publick Prayer than the constant use of the other words The Lords Prayer doth comprehend the whole of Prayer But yet those who are most for Liturgies are for having other Forms framed wherein the same things are asked in other words Now those judicious persons who pray for the same things which are prayed for in prescribed Forms without tying themselves up strictly to the words used in those Forms do differ no more from the Forms which have not their words in them than those Forms do from the Lords Prayer And if the variation of Forms from the Lords Prayer may be truly beneficial and advantagious unto the people why may not the like variations from Humane Forms be equally advantagious I will propound one thing the more to explain this matter which more nearly relates to the Doctor He hath paraphrased the several Prayers in our Common-Prayer Book so that the particular Prayers in that Book are by his labour and industry and gift made larger and expressed in other words The same things are requested c. in his larger Prayers which are requested in the shorter Prayers in our Common Book Now let him consider whether he had not such apprehensions and affections in his mind and soul relating to the particulars petitioned and confessed c. in the Prayers contained in our Common Book at that time as he thought might be more commodiously and advantagiously expressed and represented than they were by the words used in the Book Or whether such expressions did not occur to him as he thought would if duly attended to help peoples devotions more than the very words of the Common Prayers would by themselves He certainly had some design in varying and altering the words and I am willing to believe he had an honest design Now if his using other expressions about the same matter and altering Forms of Prayer so as to make of short Prayers long ones is of real use to promote devotion why may not others variations be in their measure useful too If it should be said that his variations are not to be used publickly I ask whether they be ever the better for that Or whether his variations are the more useful because