Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	pray_v	sing_v	understanding_n	6,386	5	10.0280	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43546	A sermon preached before the convocation of the clergy in Ireland at the Cathedral Church of S. Patricks in Dublin, May 9, anno 1661, at the time of their general receiving the H. Communion / by Tho. Hacket.	Hackett, Thomas, d. 1697.	1662 (1662)	Wing H173; ESTC R25047	22,156	33

a Sacrament or Holy Communion which I must desire may for the present be a concession till the explication of the several parts do evince it and in it 1. The Service or Office at the Sacrament Bless 2. The Minister or Mystes thou 3. The manner an extraordinary adjunct concomitant with the Spirit 4. The Eucharist or Banquet it self exprest in the words at thy giving of Thanks And 5. The Communicants who are described 1. by their Name the unlearned 2. Their Room or station occupies the room of the unlearned 3. Their Duty at the Celebration to say Amen at the giving of Thanks Of which clause I shall say nothing because the Idiot and so his duty is excluded this day from this Society With the first of which the Holy Communion or Sacrament I should begin but that the first word of the Text is a part of it likewise and a string by which some sap will climb to it from the main Roots of the Context Thence I shall therefore commence my Observations Else Is the method of establishing a Principle by that Metaphysical way of probation call'd Ductu ad incommodum the Principle in this Chapter laid is That the Gift of Tongues like Foreign Ambassadors ought not to go without their Interpreters The incommodum will be Else how shallthe unlearned sing his part in this Divine Quire give up his assent or Amen to a Prayer which he understands not Besides which the Apostle seems to press another Absurdity from the speaker 1 Cor. 14 14. If I Pray in an unknown Tongue my Spirit prayeth but my Understanding is unfruitfull A Prayer in an unknown Tongue though that Tongue dispenc'd miraculously eludes all the benefit that should redound from it both to the speaker and hearer the Priest and the People Onely to this there will lie something cross from 1 Cor. 14 4. He that speaketh in an unknown Tongue edfies himself One of the Ancients labours to solve this by a partition of those that were gifted with Tongues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And what if some understood not saith he what themselves said As if he should say Of those in the first times that had the gift of Tongues some understood what themselves said and these as vers 4 expresses edified themselves but others did not and to such as it is vers 14. their Understanding was unfruitfull But the Knot may be another way untied by making this not a several but the same Absurdity which is mentioned in the Text and then the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 14. My understanding is unfruitfull will be My understanding will be unfruitfull to others And this acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides that it seems so comented on in vers 15. of this Chapter so 't is derived from Antiquity like the former Use Which Principle and the attending Incommodum I shall enforce no other sequel from then that the Palm seem to be put into the hand of the Protestant against the Papist in that great question about Prayer in an unknown Tongue by the determination of this Chapter And when the Doctors of the Romish Confession do not onely reconcile but wring Arguments out of this Chapter against Prayer in a known Language they seem to me to shew us that little pretty device taught out of Opticks that is On some sheets of Paper through the light that their Glasses conveys to those Novices that must remain all the while within the Chambers of darkness they give an umbrage of all the radiant Truths that shine in this Chapter but so transposed that their Elocations are quite contrary to their natural site the head set where the heels should be and the left-hand marches into the room of the right The same Orders the Jews prescribe for Prayer In a known Tongue amongst themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If one come to you ignorant of Hebrew yet fearing God bid them learn to pray in that Tongue which they understand c. Thus did Gods first People begin the Copy for us to write after 2. As Else therefore redargues this practise in some persons so it must some persons for this practise the practise was the abuse of the miraculous gift of Tongues and therefore the persons must be such as were endowed with this miraculous Largess from whence this other sequel will gently be drawn out That even those that were immediately inspired and gifted from God both to and by a miracle were subject to the Governours and Church Reiglement of those times and places where in they lived I shall enlarge this position onely from a double process 1. Their institution or the apertures of the doors of the Church to them 2. Their acts and doctrine after their reception into office 1. Primitive Doctors and Prophets were accountable to their Superintendants or Governours of the Church for their calling or ordination into it Saint Chrisostome sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that when the Divel had minted a great deal of false coin with the currant gifts of the Spirits in the first times so that men wanted a touchstone to discern the true prophet from the false God gave the Church likewise a miraculous gift to seperate between the impostor and the true which is alluded to Revel 2.2 Thou hast tried them which say they are Apostles and are not and bast found them lyars the thing and manner too is plainly confirmed by that expression of Clemens concerning St. John that he used to go abroad into the Country from his aboad at Ephesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To ordain such into the Clergy as the Spirit would give him secret indications of yet besides this they had it seems some establisht publick Canons to be a standard to measure such by The onely or a chief and grand one was that which 2. Apostles mention in words tantamount 1 Cor. 12.3 1 John 4.1 The confessing of Jesus Christs Divinity and Humanity This seems to be a rule of a wide extension but we must understand it 1. either negatively that the denying these Capitals in Religion shewed a false Prophet though the affirmation demonstrated not a true or 2 which fals in neerer with the words of those Scriptures and the sence of antiquity that God in those time would not suffer any fallacious Spirit to be able to preach those foundation Truths not onely to discover those persons that belonged to Satan but to evidence that those truths did onely proceed from God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was said long agoe by Policarpus Socrates would have this place antiently to have been read he that dissolves Jesus which if true would make up another Reason 2. For their Carriage and Doctrine Sentiments and Actions It shines cleer from the rays lent it in this Chapter v. 26. The Apostle corrects the confusions exorbitances of such How is it then brethren when ye come together

will be presenred me in the next words of the Text actings by the Spirit Else when thou shalt bless with the Spirit with the sprit that 's the manner of this Office or Service The context speaks it to be a miraculous gift of the Spirit 1. By speaking by a suddain elocution 2. in a strange language and antiquity stamps that image upon it too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old there were many that prayed in the Persian Roman and other languages nay they could tell the secrets of the heart all this is not an ordinary work of the Spirit From whence I shall but ventilate this onely probleme Whether this do not justifie extemporary prayer to be the praying by the Spirit and thence condemn all fet forms I answer no For first Praying in a tongue miraculously given is here the chief note of praying by the Spirit not a volubility and affluence of expresson let those that would bind us to this bind themselves to that 2. If any man now pray by the immediate Inspiration of the Holy Ghost than that written is Scripture and then we may have new Bibles but if men pretend not to such actions why are the people deluded with the quoting these examples 3. The mediate acts of the Spirit are no less the Spirits acts than his miraculous as Christs going in a Ship was as truly his passing on the water though not so wonderfull as his walking on the Sea Now thus he may pray by the Spirit that prayes by a Form if he pray for such things as the Spirit hath told us in the Scripture are pleasing to God and for such ends and with such conditions and such words many patterns of which we have dictated difusedly up and down in the Word either as prayers for us or model to us And all this is praying by the Spirit objectively But besides when he does enlighten us and enliven us not extatically but rationally and in the way of men not Spirits then we pray by the Spirit enabling us subjectively 4. This way is better for us For first afflations were not by way of habit to be used when the person but when the Spirit pleased which must be sometimes prepared for not excited as I suppose by Musick in Elisha and sometimes waited for as by Jeremy 10. dayes cap. 42.7 Who would be content to abstain ftom a voyage to Heaven so long waiting till this Miraculous wind should blow T is 2. more honourable for the people for such gifts pretended supposes them Infidels 1 Cor. 14.22 And so indeed they have been made for else what needs the making new Churches By a just judgment God has suffered those to debase the people whom he honoured because they honoured whom he would have debased T is 3. more sure for us than even an inspiration or voyce from Heaven to another 2 Pet. 1.19 That which is Inspiration to him is but Tradition to me and if it were true I am not bound to believe it unless it were delivered to him to be communicated to me and it may be the suggestion of a black Angel who is ship-wrackt already and therefore is kept a while from sinking with the joy of seeing others swimming But man teaching has the venture of his soul in our Boat and he cannot wilfully ruine us without damning himself by compartnership 4. T is more orderly as appears by the confusion in using those truly miraculous gifts in strange tongues and those again had like to have rebuilt old Babel The first ages after the true gifts vanishe were so pestred with the putative ones that they were feign to reduce things to a common standard rather than let every man measure according to his private bushel from whence proceeded these cause of new prayers and Psalms that every day flyes from the furnace of private brains therefore the Church appoints that the same Prayers be made at Morning and Evening And in arother Councel Placuit ut preces qua probatae fuerint a concilio celebrentur such prayers were onely to be used publickly by the Church which were ratified by the Councel So in a 3. Quicunqite sibi preces alicunde describ t eis non utatur nisi prius cum instructioribus fratribus contulerit let no other prayers be used unless upon collation first had with our more learned brethren But there is a better subject awaits me than this altercation and that 's communion God send us a good and more of it I shall fly toward it as fast as I may that 's the fouth particular I observed in the Text the Service the Priest the manner of Celebration and fourthly the Communion to that I come now and desire you to bear with my ordering this for that you will be sure to be invited to a better anon The Communion I found that on the word giving of thanks not singly but with the aspects that the other parts of the Text have onit we give thanks t is true or ought to do for all benefits for our Refections particularly the jewes had then a large one though many in late dayes have neglected it on the pretence of wanting Scripture warrant but their Cos Hillol Cup of Praise after the Pasch our Saviour endenizond into the tribe of Christian Ceremonies making the cup half the dividend of our Sacrament the Apostle without doubt aimes at this 1 Cor. 10.16 The cup of blessing which we bless is it not the communion c. But besides this Eucharistia not onely in Scripture but Church language is put for this Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let that be counted sayes a Father a sound Sacrament which is under the Bishop or to whom he gives leave And another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having done their Prayer and Thanksgiving i. e the Sacrament 3. Eulogia which is in the front of the Text when thou that Bless signifie in antiquity those parcels which were sent by the Deacon or Acoluthor of this Communion to the absent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Justin and the reason of it is given Ut se a nostra communione non judicent separatos that they might not suspect themselves aliend from our Communion And therefore because this was a thansgiving neither did they use to celebrate on fasting dayes or in lent except Sundayes because mournings and thanks givings were opposite but in some places the contrary custome did obtain Use 1. The true use of the Sacrament first breaks out from the very word that it is to be a blessing and lauding God because he blesles us with it therefore we do him in it and that not onely for that great and inestimable benefit of the redemption of the world by his Son whereof this is not onely the scene but seal But there was another sort of blessing God commemorated in this Ordinance by antiquity which Pancirotius might have recorded among his deperdita And that was the blessing of God for