Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	holy_a	spirit_n	4,210	5	5.1383	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

as if he were bettred by it for therefore its estimate is not taken by its relation or naturall complacency to him it is all alike to him for in it selfe it is to him as nothing But God accepts it by its proportion and commensuration to us That which we call our best and is truly so in humane estimate that pleases God for it declares that if we had better we would give it him But to reserve the best sayes too plainly that we think any thing is good enough for him As therefore God in the Law would not be served by that which was imperfect in genere naturae so neither now nor ever will that please him which is imperfect in geuere morum or materiâ intellectuali when we can give a better Numb 8 Well then in the nature of the thing ex tempore forms have much the worse of it But it is pretended that there is such a thing as the gift of Prayer a praying with the Spirit Et nescit tarda molimina spiritus sancti gratia Gods Spirit if he pleases can doe his work as well in an instant as in long premeditation And to this purpose are pretended those places of Scripture which speak of the assistance of Gods Spirit in our prayers Zech. 12.10 And I will poure upon the house of David and the inhabitants of Jerusalem the spirit of grace and supplication But especially Rom. 8.26 Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it selfe maketh intercession for us with groanings that cannot be uttered c. From whence the Conclusion that is inferred is in the words of Saint Paul That we must pray with the spirit therefore not with set forms therefore ex tempore Numb 9 The Collection is somewhat wild for there is great independence in the severall parts and much more is in the Conclusion then was virtually in the premises But such as it is the Authors of it I suppose will own it And therefore we will examine the maine design of it and then consider the particular meanes of its perswasion quoted in the objection Numb 10 It is one of the priviledges of the Gospel and the benefit of Christs ascension that the holy Ghost is given unto the Church and is become to us the fountaine of gifts and graces But these gifts and graces are improvements and helps of our naturall faculties of our art and industry not extraordinary miraculous and immediate infusions of habits and gifts That without Gods Spirit we cannot pray aright that our infirmities need his help that we know not what to ask of our selves is most true and if ever any Heretique was more confident of his own naturals or did ever more undervalue Gods grace then ever the Pelagians did yet he denyes not this But what then Therefore without study without art without premeditation without learning the spirit gives the gift of prayer and it is his grace that without any naturall or artificiall help makes us pray ex tempore No such thing The Objection proves nothing of this Numb 11 Here therefore we will joyn issue whether the gifts and helps of the Spirit be immediate infusions of the Faculties and powers and perfect abilities Or that he doth assist us only by his aydes externall and internall in the use of such means which God and nature hath given to man to ennoble his soul better his Faculties and to improve his understanding That the aydes of the holy Ghost are only assistances to us in the use of naturall and artificiall means I will undertake to prove and from thence it will evidently follow that labour and hard study and premeditation will soonest purchase the gift of prayer and ascertain us of the assistance of the spirit and therefore set forms of prayer studyed and considered of are in a true and proper sense and without enthusiasm the fruits of the spirit Numb 12 1. Gods Spirit did assist the Apostles by wayes extraordinary and fit for the first institution of Christianity but doth assist us row by the expresses of those first assistances which he gave to them immediately So that the holy Ghost is the author of cur saith and we believe with the spirit it is Saint Pauls expression and yet our beliefe comes by hearing and reading the holy Scriptures and their interpretations Now reconcile these two together Faith comes by hearing and yet is the gift of the Spirit and it sayes that the gifts of the Spirit are not extasies and immediate infusions of habits but helps from God to enable us upon the use of the meanes of his own appointment to believe to speak to understand to prophecy and to pray Numb 13 2. And that these are for this reason called gifts and graces and issues of the Spirit is so evident and notorious that the speaking of an ordinary revealed truth is called in Scripture a speaking by the Spirit Vid. Act. 19.21 Act. 16.7 8 9 10. 1 Cor. 12.8 No man can say that Jesut is the Lord but by the holy Ghost For if the holy Ghost supplyes us with materials and fundamentals for our building it is then enough to denominate the whole edifice to be of him although the labour and the workmanship be ours upon anothers stock And this is it which the Apostles speaks 1 Cor. 2.13 Which things also we speak not in the words which mans wisdome teacheth but which the holy Ghost teacheth comparing spirituall things with spirituall The holy Ghost teaches yet it is upon our co-operation our study and endeavour while we compare spirituall things with spirituall the holy Ghost is said to teach us because these spirituals were of his suggestion and revelation Numb 14 3. For it is a rule of the Schools and there is much reason in it Habitus infusi infunduntur per modum acquisitorum whatsoever is infused into us is in the same manner infused as other things are acquired that is step by step by humane meanes and co-operation and grace does not give us new faculties and create another nature but meliorates and improves our own And what S. Paul said in the Resurrection is also true in this Question That is not first which is spirituall but that which is naturall and then that which is spirituall The graces and gifts of the Spirit are postnate and are additions to art and nature God directs our councels opens our understandings regulates our will orders our affections supplies us with Objects and Arguments and opportunities and revelations in scriptis and then most when we most imploy our own endeavours God loving to blesse all the meanes and instruments of his service whether they be naturall or acquisite Numb 15 But whosoever shall look for any other gifts of the spirit besides the parts of nature helped by industry and Gods blessing upon it and the revelations or the suppplyes of matter in holy Scripture will be very farre to seek

having neither reason promise nor experience of his side For why should the spirit of Prayer be any other than as the gift and spirit of faith as S. Paul calls it 2 Cor. 4.13 acquired by humane meanes using divine aids that is by our endeavours in hearing reading Catechizing desires to obey and all this blessed and promoted by God this produces faith And if the spirit of Prayer be of greater consequence and hath a promise of a speciall prerogative let the first be proved and the second be shewn in any good record and then I will believe it too Numb 16 4. And the parallel of this Argument I the rather urge because I find praying in the holy Ghost joyned with graces which are as much Gods gifts and productions of the spirit as any thing in the world and yet which the Apostle presses upon us as duties and things put into our power and to be improved by our industry and those are faith in which I before instanced and charity Epist Jud. ver 20. But ye beloved building up your selves on your most holy Faith praying in the holy Ghost keep your selves in the love of God All of the same consideration Faith and Prayer and Charity all gifts of the Spirit and yet build up your selves in faith and keep yourselves in love and therefore by a parity of reason improve your selves in the spirit of prayer that is God by his Spirit having supplyed us with matter let our industry and co-operations per modum naturae improve these gifts and build upon this foundation Numb 17 So that in effect praying in the holy Ghost or with the Spirit is nothing but prayer for such things and in such manner which God by his Spirit hath taught us in holy Scripture Holy prayers spirituall songs so the Apostle calls one part of prayer viz. Eucharisticall or thanksgiving that is prayers or songs which are spirituall in materiâ And if they be called spirituall for the efficient cause too the holy Ghost being the Author of them it comes all to one for therefore he is the cause and giver of them because he hath in his word revealed what things we are to pray for and there also hath taught us the manner Numb 18 And this is exactly the Doctrine I plainly gather from the objected words of Saint Paul The spirit helpeth our infirmities How so it followes immediately For we know not what we should pray for as we ought So that therefore he is the Spirit of supplication and prayer because he teaches us what to ask and how to pray so he helps our infirmities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is in the Greek Collaborantem adjuvat It is an ingeminate expression of helping us in our labours together with him Now he that shall say this is not sufficiently done by Gods Spirit in Scripture by Prayers and Psalmes and Hymnes and Spirituall Songs and precepts concerning prayer set down in that holy repository of truth and devotion undervalues that inestimable treasure of the Spirit and if it be sufficiently done there he that will multiply his hopes farther then what is sufficient may possibly deceive himself but never deceive God and make him multiply and continue miracles to justifie his fancy Numb 19 5. Better it is to follow the Scriptures for our guide as in all things else so in this particular Ephes 6.17 18. Take the sword of the Spirit which is the word of God Praying alwayes with all prayer and supplication in the spirit The Word of God is the sword of the Spirit praying in the Spirit is one way of using it indeed the only way that he here specifies Praying in the Spirit then being the using of this Sword and this Sword being the Word of God it followes evidently that praying in the Spirit is praying in or according to the Word of God that is in the directions rules and expresses of the Word of God that is of the holy Scriptures Numb 20 The summe is this Whatsoever this gift is or this spirit of Prayer it is to be acquired by humane industry by learning of the Scriptures by reading by conference and by whatsoever else faculties are improved and habits enlarged Gods Spirit hath done his work sufficiently this way and he loves not either in nature or grace which are his two great sanctions to multiply miracles when there is no need Numb 21 6. So that now I demand Whether or no since the expiration of the Age of Miracles does not Gods Spirit most assist us when we most endeavour and most use the meanes He that sayes No discourages all men from reading the Scriptures from industry from meditation from conference from humane Arts and Sciences and from whatsoever else God and good Lawes provoke us to by proposition of rewards But if Yea as most certainly God will best crown the best endeavours then the spirit of Prayer is greatest in him who supposing the like capacities and opportunities studies hardest reads most practices most religiously deliberates most prudently and then by how much want of meanes is worse then the use of meanes by so much ex tempore Prayers are worse then deliberate and studyed Excellent therefore is the councell of S. Peter 1 Ep. Chap. 4. ver 11. If any man speak let him speak as the Oracles of God not lightly then and inconsiderately If any man minister let him doe it as of the ability which God giveth great reason then to put all his abilities and faculties to it and whether of the two does most likely doe that he that takes paines and considers and discusses and so approves and practises a form or he that never considers what he sayes till hee sayes it needs not much deliberation to passe a sentence Numb 22 7. Lastly did not the Penmen of the Scripture write the Epistles and Gospels respectively all by the Spirit Most certainly holy men of God spoke as they were moved by the holy Ghost saith Saint Peter And certainly they were moved by a more immediate motion and a motion nearer to an Enthusiasme then now adayes in the gift and spirit of Prayer And yet in the midst of those great assistances and motions they did use study art industry and humane abilities This is more then probable in the different styles of the severall Books some being of admirable art others lower and plaine The words were their own at least sometimes not the holy Ghosts And if the Fathers and Grammarians were not deceived by false Copies but that they truly did observe sometimes to be propriety of expression in the language sometimes not true Greek who will think those errouts or imperfections in Grammar were in respect of the words I say precisely immediate inspirations and dictates of the holy Ghost and not rather their own productions of industry and humanity But clearely some of their words were the words of Aratus some of Epimenides some of Menander some of Saint Paul This speak I not

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