Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	aaron_n	moses_n	pharaoh_n	119	3	9.4794	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20756	The conflict betvveene the flesh and the spirit. Or the last part of The Christian warfare wherein is described the nature of these combatants, the malice and power of the flesh and fleshly lusts, with the meanes whereby we may subdue and ouercome them. By Iohn Dovvname Batchelar in Diuinitie, and preacher of Gods Word.; Christian warfare. Part 4	Downame, John, d. 1652.	1618 (1618)	STC 7139; ESTC S110219	333,184	430

will hearken vnto them who can speake eloquently but that hee will satisfie the desires of them that feare him heare their cry and Psal 145. 18. 19 saue them and that hee will be nigh vnto them that call vpon Exod. 4. 10. 16. him in trueth Of which wee haue an example in Moses who though he were not cloquent but so slowe of speach that he needed to haue Aaron to be his spokesman and in stead of a mouth vnto him for the deliuery of his ambassage to Pharaoh and the people yet God gaue audience vnto his slowe and vnready suites rather then vnto Aaron who exceeded him in cloquence in so much that when Moses must pray in the behalfe of the people Aarons office was to stay vp his hands that hee might more fitly continue and perseuere in this holy exercise Againe to conceiue a prayer vpon euery occasion and to vtter it in a continued and eloquent phrase of speech is no assured signe that the spirit of God dwelleth in vs because it is neither proper to the faithfull nor commune to them all For an hypocrite may attaine vnto this abilitie yea euen excell in it by vertue of his naturall endowments memory eloquence and liberty of speech boldnesse and such like especially when as he hath had vertuous education and hath beene instructed in the doctrine of godlinesse and also trained vp in these Religious duties not onely by precepts but by the examples of the godly which he is able to imitate by helpe of these naturall endowments in the exercise of prayer as well as in the function of Preaching and ministery of the word And so likewise it is not commune to all the faithfull to haue this ability for there are many who haue a great measure of grace sight of sinne and sense of wants seruent desires strong faith who are so disabled through naturall imperfections want of memory boldnes or slownesse or vnreadines of speach that they are not able to performe this duty especially whē they are in the presence of others And this I write not to detract any thing from the excellency of their guifts who are able vpon all occasions to expresse the desires and prayers of their heart in good wordes and conuenient discourse of speach seeing this is a guift of God which not onely stirreth vp our owne deuotion but is profitable also for the edification of others who can onely conceiue of holy desires as they are by vtterance made knowne of those that haue them but partly to giue vnto the prayer of the heart and soule a superiour excellency farre aboue the prayer of the lippes euen then also when it is without it partly that none should please themselues in it though they could rauish others with the admiration of their gifts if they be not as earnest deuoute and feruent in the desires of their hearts as they are able and eloquent in the prayers of their mouthes for of these in their greatest excellency it may be truely saide that they are in Gods estimate but meere lip-labour which will for reward drawe vpon vs that iust censure this people draweth neare vnto me with their lips when their hearts are farre from Esa 29. 13 me And partly yea especially for the comfort of all those who hauing holy desires through want of naturall parts haue no ability to vtter them seeing if such can but make their suites knowne vnto God by their sighes and grones it is an euidence vnto them that the spirit dwelleth in them who enableth them thus to pray and whose suites and supplications are sure to be heard and granted But yet we are not truely capable of this comfort if we doe not labour 1 Cor. 14. 1. after perfection striue to attaine vnto the best gifts much lesse if wee are disabled for the performance of these holy duties not through want of naturall guifts but of spirituall grace and through sloth and negligence which hindreth vs from imploying and vsing them Of which this is an euident signe when as wee haue libertie of speach and plenty of wordes to discourse readily and freely vpon all occasions of worldly and earthly things but are then onely tongue tied when we should speake vnto God and can finde no fit wordes to expresse our mindes in any sensible manner when as by prayer wee should make our suites knowne vnto him CHAP. XII How wee may knowe that Gods spirit dwelleth in vs by our sanctification and the qualities and gifts of holinesse infused into vs. § Sect. 1. The fift effect of the spirit is the worke of sanctification A Fift effect of the spirit whereby hee may bee knowne to dwell in vs is the worke of sanctification and the qualities of holinesse infused into vs which is so proper and peculiar to the spirit that none besides him can effect it For as impossible it is for any man to giue vnto himselfe this spirituall renewing as it was at first to be the cause of his owne being as vnable are wee to bee the causes of our regeneration as wee were to bee of our generation and therefore as the creature euidently proueth that it had a creatour and the childe that it had a father so alike certainly may we be assured by our renewing and regeneration that the spirit of God dwelleth in vs who hath beene the sole authour of this worke And thus our Sauiour ascribeth it to his holy spirit where he saith that vnlesse wee bee borne of water and the spirit wee cannot enter into the kingdome of heauen Ioh. 3. 5. 1 Cor. 6. 11 Rom. 1. 4. So the Apostle hauing tolde the Corinthians that they had beene notorious sinners saith that they were washed and sanctified by the spirit of our God And hereof it is that he is called not onely the holy spirit but the spirit of holinesse the spirit of sanctification or the sanctifying spirit not onely because he is infinitely holy himselfe but also doth sanctifie and make vs holy who were in our selues corrupt and sinnefull The which sanctification he worketh by begetting a liuely faith in vs which purifieth our hearts and so applyeth vnto vs the vertue of Christs death and resurrection whereby we are cleansed from our sinfull corruptions and quickened in the inner man to holinesse of life the which sanctification mortification and spirituall quickening alwayes beginneth at the heart minde will and affections and then afterwards sheweth it selfe in our outward actions And therefore whosoeuer finde this worke of sanctification thus begun in them they may bee assured that the spirit of God dwelleth in them § Sect. 2. Of the sixt effect of the spirit which is repentance and of the preparation there unto A sixt effect of the spirit dwelling in vs is like vnto the former namely vnfained repentance and amendment of life vnto which it maketh the same preparation that it doth for faith For first by the ministerie of the law the