Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	ghost_n	holy_a	spirit_n	10,746	5	5.4766	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68093	The practise of preaching, otherwise called the Pathway to the pulpet conteyning an excellent method how to frame diuine sermons, & to interpret the holy Scriptures according to the capacitie of the vulgar people. First written in Latin by the learned pastor of Christes Church, D. Andreas Hyperius: and now lately (to the profit of the same Church) Englished by Iohn Ludham, vicar of Wethersfeld. 1577.; De formandis concionibus sacris. English	Hyperius, Andreas, 1511-1564.; Ludham, John, d. 1613.; Orth, Wigand, 1537-1566.	1577 (1577)	STC 11758.5; ESTC S122044	265,657	396

vtilitie of many that shall determin with himselfe to tary somewhat long in those thinges that are briefely touched in the 29. 30. 31. 32. places What néede many words Out of the places hytherto declared thou shalte chose now these now those to bee more at large discoursed and illustrated which thou shalt déeme most conuenient for the state of the Churche the time places and persons We haue exhybited thrée examples of the kynde didascalike deriued out of historycall narrations and howe it behooueth to excrepte and digeste common places oute of euerye member thereof I suppose it is of vs sufficiently declared Now reason requireth that we adde also an example of the other forme in which namely no continuall narration is knit together but some doctrin is simply expressed and the same also with certaine argumentes and reasons confyrmed It is dilligentlye to be prouided and foreséene in this forme that the scope and certaine meaning or doctrine of that part or parcell which is taken out of the holy Scripture to be declared to the people be before all thinges thoroughly knowne and perceiued And that alwaies for the most part is expressely to be founde either in the beeginning or els in the ende of the reading Iohn Baptiste seeing Iesus comminge vnto him had in déede a very briefe but yet a graue and and high Sermon as touching Christ whereof he himselfe maketh this the ende saying I haue seene and testified that this is the sonne of God. It is plaine therefore that all that Sermon of Iohn tendeth to this ende that he might declare Chrst to bee God the sonne of God. In the epistle to the Hebrues it is learnedly declared that Christ is both God the sonne of God and also man and that two natures doe consist in one person Wherfore in the very entrye of the Epistle it is cléerely sayde That God the father as he spake in times paste to our forefathers which beleeued by his Prophets so in these later daies hee hath spoken by his sonne verye God and verye man. And that this scope or state ought alwaies first to be found out before it be pronounced as touching the kinde of the Sermon it is aboue rehearced Secondly in the examples of this forme many and diuers arguments are founde for the most part orderly disposed and applyed to confyrme one and the same state or article of doctrine Those it behooueth alwaies so to be taken and expounded as that they may be vnderstoode to tende directly to the selfe same state For it is necessary that all thinges be directed to one and the same scope which the Scripture it selfe proposeth Further hereof it foloweth thirdly that in examining of euerye argument many and diuers places ought not rashelye to be drawne oute of the partes or members of them and that least suche plentye and diuersitie might withdraw the mindes from the chiefe and principal state or scope of the matter Lastly albeit some places also may be drawne forth such inesp●ciallye as are diuers and some what differente from the state it selfe yet shall it not be expedient to stand ouerlong in the enarration therof For it would be very absurde to turne away the oration from that whiche is the head and fountayne of the busynesse These thinges it séemed good thus briefely to premise Let vs take in hande therefore the short Sermon of Iohn the Baptist touching our Lorde Christe as it is read Iohn 1. Iohn seeth Iefus comminge vnto him and saieth Beholde the lambe of God which taketh awaye the sinnes of the world This is he of whom I saide after mee commeth a man which went before mee for hee was before me and I knew him not but that he shoulde bee declared to Israel therfore am I come baptisinge with water And Iohn bare recorde sayinge I sawe the spirit descende from heauen like vnto a doue and abode vpon him I knewe him not but he that sent mee to baptise in water the same saide vnto me Vpon whom thou shalt see the spirite descende and tary still on him the same is hee which baptiseth with the holy ghost And I saw and bare recorde that hee is the sonne of God. In this briefe Sermon Iohn the Baptist affirmeth and proueth that Christe is not onely man but also God the sonne of god For this is the conclusion likewise the state of this present Sermon Wherevpon euery man may easely consider séeinge there is handled héere a doctrine as touching the diuinitie of Christ that it is of the kinde didascalick The argumentes or proofes how and after what sorte they are distincted and deuided we will eftsoones declare And héere we saye againe that our faith in this place ought greatly to be confyrmed as touching the diuine nature in Christ Yea and the example also of Iohn Baptiste doth not a little excite vs to make confession of our faith But let vs examine euery parte and member by it selfe Iohn seeth Iesus comminge vnto hym I. Doctrine Iesus came to Iohn as well that by his presence he might cause him to be strong couragious and constant in the office of teaching as also that by such an occasiō the people might more fully be taught of Iohn that Christ is the Messias promised in times paste to the fathers and that the same also is both true GOD and true man by whom mankinde shoulde be deliuered from sinne and euerlasting damnation Wherevppon truely it becommeth plaine and euident that GOD like as he determined from euerlasting to sende his sonne into the world to the intent those that beléeue in hym might likewise bee made the children of GOD and obtayne saluation euen so when the same his sonne was come downe to the earth he ordayned and woulde haue to be extante certaine fytte and conuenient meanes by which men might bee moued and perswaded to beléeue In these poynts therfore ought to be put the comming of Christ vnto Iohn the Sermon of Iohn that followeth immediately of Christ II Institustion Herevppon we learne that we ought both to minister vnto other all occasion of promotinge the trueth and of preaching Christ and also to take it beinge offred of others Certes where the same may be had ▪ we must in no wise suffer it to slyp away Wherefore the Apostle to what place soeuer he came assoone as he was entred into the Synagogs or Schooles preached Christe with great and inuincible courage and refuted the Iewes that withstoode and contraryed his doctrine III. Correction They are reproued indifferentlye as well that get oportunitie and yet dare not vtter any thing o●enly as touchinge the Gospell neither giue any ynckling or signifycation that they haue any knowledge thereof as also that labour by all meanes to hynder the study of the holy Scriptures and to stop the course of gods worde For in déede eyther of them doe sufficiently declare themselues to be vnwillinge that Christe

susteyne any offyce in the Church And Iohn bare recorde sayinge I sawe the spirite descende from heauen like vnto a doue and abode vppon him and I knewe him not But he that sente me to baptise in water the same saide vnto mee Vppon whom thou shalt see the spirite descende and tarry still on him the same is hee which baptiseth with the holy Ghoste XX. Institution Forasmuch as Iohn goeth still on to confesse and preach Christ wee are admonished also not once or twise but frequently and as ofte as occasion shall serue yea and with greate enforcemente of minde euen before the whole worlde to performe accomplishe the same For Christ himselfe also that we should so do hath most grauely commaunded XXI and XXII Doctrine and Institution God neuer omitteth to reueale those thinges vnto men which are necessarye to be knowne to saluation neither doth he euer omitte to giue that which is required to the accomplishement of those thinges that are agréeable to euery mannes callinge Our heauenly father did louingly reueale vnto Iohn as well how he ought to baptise in the name of him that was to come as also howe amongest many to be baptised he should knowe Christ comminge vnto him and the same also to be very god And that was done to the intente he might most diligently and certainly execute his office of publishinge Christ and remission of sinnes thorough him Let vs not doubt therefore but that our most mercifull father will make manyfest vnto vs also whatsoeuer things are to be beléeued or to be done according to the maner of our callinge And doubteles he dayly reuealeth vnto vs if not by ministring new apparitions or miracles yet by setting forth openly the holy scripture which al is nothing els then a diuine reuelation and the same most absolute and certaine as whereby all other reuelations ought as by a touchstone to be tryed and examined XXIII Doctrine Iohn now putteth forth heere the thirde reason yea and the fourth also whereby he proueth Christe to be very God the former taken of the power or office of Christ the later of the signe and either of them declared of God the father himselfe For thus Iohn reasoneth He is God that can baptise with the holy ghoste that is giue the holy ghoste by his owne authorytie But Christ can this doe Christ therefore is God. The Maior is supposed to be manifest of it selfe forasmuch as so great power can light vpon no man but vpon god The Minor he confyrmeth of the signe or pronunciatum of the heauenly father God the father of heauen whiche commaunded me to baptise signifyed vnto me that he had power to giue the holy ghost vpon whom the holy spirit shoulde desende and abide in lykenes of a doue But this signe I haue founde to be in Christ Christ is he therfore that can giue the holy ghost Wherfore if we duly weigh the matter the diuinitie of Christ is here proued and commended by two signes The one is that the holy ghost came down vpon Christ and taried on him The other that Christ baptiseth with the holy ghost In which two signes Christe incomparably excelleth all other creatures and all sorts of men though neuer so holy For in déede the holy ghost in lyke maner commeth downe vpon other men and yet doth not so abide in them as that he alwaies worketh effectually in them Inasmuch as the Apostles themselues after they had receiued the holy ghost in a visible forme are read to haue bene touched somwhat with humaine infyrmities that the holy ghost ceassed for a time to put forthe his strength in them Peter Galath 2. went not directly to the trueth of the gospell Paule and Barnabas Act. 15. so bitterly tarred betwixt themselues that the one was sequestred from the other Dauid after he had receiued the holy ghost and many excellent gifts committed adultrye whervnto he adioyned also manslaughter But agayne when his sinnes were forgiuen hym he was confyrmed of the holy ghost Moreouer men in déede doe baptise but yet only with water and administring no other thing then the outward signe but Christ baptiseth with the spirit and ministreth inward and spyrituall effectes It appeareth therefore sufficiently that Christ by those signes is declared to bée very God. XXIIII Redargution They are greatly deceyued that suppose the sacraments either of the externall action it selfe or of the dignitie of the ministers to take force and effect It is nothing so For Iohn baptiseth only w water But Christ alone baptiseth with the spirit The effect therfore of the sacraments procéedeth onely of God the author or of the spirit which in the sacred action is giuen xxv Institution We ought to pray continually to our heauenly father that whilest thinges externall and earthly are ministred vnto vs by the ministers of the Church whether I say we heare the worde from them sounding in our eares or whether we often vse the sacraments we may there with all also receiue internal spirituall and heauenly fruites For all vtter and corporal thinges wyll be vayne yea hurtfull vnto vs vnlesse our whole minde being through fayth fixed vpon the diuine promises God voucheth safe to impart his holy spirit which may puryfy our harts and make vs pertakers of internal and spirituall benefyts And I saw and testifyed that he is the sonne of god xxvi Institution We sayde in the beginninge that the conclusion is such as that it conteyneth both the state and summe of the whole sermon For it is in such wise declared as we may learne that the confession which we make of Christ ought to be frank and aperte then also to be expressed with apt and perspicuous words Thou séest therefore in this sermon thrée or foure argumentes to be heaped together of Iohn Baptiste whereby he manyfestly proueth that Christ is God. Wherfore speciall labour must be imployed in the explanation of the same arguments and it shall be conuenient to declare at large that the power of remittinge sinnes is reserued only to God that God alone is from euerlasting that the holy ghost effectually working is perpetually present with God alone that it pertayneth onely vnto God to baptise with the holy ghost and that all these thinges are apparauntly to be found in Christ Iesu From this state and square line it is not good to digresse Or if there be any other places which in iudgement may profytably be admixed in respect of the time yet shal they not be but briefely and as ye would saye beside the purpose runne ouer Howbeit these thinges peraduenture might better haue bene shewed in the explication of the fourth chapter of the epistle to the Romaines or 3. 4. to the Galathians where it is auouched that man is iustified by faith withoute workes But it is requisite that those lessons be kept in store for the chapters following Now that whiche we haue hytherto exhibited to demonstrate how and after what

Spiridion vnto hym art thou better then he that sayde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as muche as thou art ashamed to vse his words It is not much vnlyke vnto this that Augustine in his 10. epistle writinge to Ierom telleth how a certaine bishop in Aphrica when as he recited a place in Ionas the prophet otherwise then was contayned in the vulgar translation of that time was in great peril thorow the rage of the people offended with the strangenes of the phrase and had almost bene thrust from his Sea if he had not promised eftsoones to render an account of his doing Albeit that Preacher shat doe very well who at such time as he premeditateth at home by himselfe those thinges that he shall afterwarde vtter a brode hath alwayes at hand most perfect sounde exemplars which agayne let hym confer one with an other and the matter so requiringe compare the Latin with the Greeke and Hebrew and out of all these together drawe forth apte and peculiar sentences to be proponed in the vulger speach to the multitude in the time of his sermon This diligence this honest and gentle curiositie is so farre absent from incurringe reprehension that it is reputed worthy to be prosecuted of all men with prayse and commendation ¶ Of Inuocation Cap. ix THe maner of Inuocation vsed in the beginning of sermons is shewed also vnto vs of the Apostles Actes 4. where they pray vnto God that he would giue them vtterance to speake the word with all boldnes Lykewise where the Apostle Paule willeth and beséecheth that prayer be made vnto God for hym and for the course of the Gospell For verely as well in the whole busynes of syncere religion as also most specially in doctrine the ministers doe in déede plant and water but god giueth the increase And certes the auncient fathers made theyr prayers before the Exordium or beginninge of their Sermons as Augustine playnely testifieth lib. 4. Cap. 1 of christian doctrine The Preacher prayed which Augustine doth not obscurely signify that the spirit of God might be giuen hym to teache fréely and sincerely then that his hearers might conceyue all thinges aright and conuert them to the institution of a spirituall life The auditors they agayne praied both for the Preacher and for themselues to the same effect But now in some Churches we sée that prayer is put immediately after the Exordium There be Churches also where prayer is made before the place of scripture be recited And agayne in some place the whole multitude maketh inuocation with a song and Psalme and some other wher euery one praieth in silence by himselfe But whatsoeuer the custome of Churches and congregations is it behoueth inuocation to be briefe pure and dyrected to th'attainment of the ayde of the holy ghost that he would vouchsafe to informe and enstructe the minde as wel of the teacher as also of the hearers ¶ Of Exordium Cap. x. EXordiums in all kindes of Sermons are very frée and at lybertye Wherefore the apte maner of exordinge may rather bée shewed in th'examples of the Sermons which the Prophetes Christe Th'appostles and holy fathers haue set forth then comprehended in preceptes and rules Neither is it alwayes néedefull that the beginnings of sacred Sermons be so instituted as that we shoulde make our hearers attentiue apte to be taught and beneuolent For the matters of which we entreate may and ought of themselues to cause the hearers to be so enclyned Neither dothe any man for the most part set his foote toward the church but that he is already perswaded that he shal heare those thinges that hee ought worthilye and gréedely to learne yea and beare away to his owne profyte and commodytie Therefore the verye circumstaunces and causes incident of thinges doe minister now one now another matter of Exordium In the meane time wee wyll note certaine poyntes accordinge to the diuersite of the argumentes whiche are handeled to be obserued in generall When as a whole booke is expounded to the people ofte times Exordimus are taken of transition Chrysostom vpon Genesis homilie 16. I suppose saith he that we haue sufficiently yester day to our power interpreted and explaned the place touching the trée For we haue taught vnto your patience wherfore the diuine Scripture calleth it the trée of knowledge of good and euill therefore thys day we intend to procéede to the matters folowing to th' intent ye may learne the vnspeakable mercye of God and how great moderation of speache he hath vsed hauynge regarde and foresight of our nature homilie 17 he beginneth with rehersall or repetition of those thinges which the day before were expressed and admonisheth his auditors that they shoulde conuert them to spirituall fruite Oftentymes hée vseth similitudes touchinge deynties or delicates of feastes to bée prepared touching disseases of bodies to bée expelled and many moe of lyke sorte declaringe in the meane tyme that in spirituall affayres and in refection and care of the soule all those thinges are to bée considered and obserued which are accustomed to bée done in corporall matters or in conseruation of the body Homily .5 and .6 hée by and by in the beginninge reproueth and sharpely rebuketh those that vsed to gadde to the beholdinge of combates in the Theater and cared not for comminge to diuine Sermons Agayne the ninth homily hée beginneth with chidinge bicause hée sawe very fewe or none resorte to the scacred assembly Moreouer in his .12 and 14. homily hee prayseth them yea in the later hee thanketh them also for that they came chéerefully to heare the interpretation of the holy Scriptures For hée hoped that no small spiritual fruite should ensue therevppon These thinges bée therefore of vs remembred to thintent all men should vnderstande that when an entier booke is expounded it is in our lybertie to prepare Exordiums of sundry sortes accordinge to the maner of circumstaūces and causes incident It is a very familiar thinge with Chrysostom eftsoons to approue or declare the propositiō of his Exordium or else to illustrate the same with some similitude or comparison and then to ad to some thinges whereby hée may make his hearers either attentiue or beneuolent For verily in trayninge and excitinge the myndes of his auditors he is both a dilygent and wonderfull artificer But in cace the liberty of Exordiums be so great in thexplication of a whole booke It is an easy matter to iudge that they may no lesse franckely order the matter which take in hande to expounde onely a part or fragment of the booke or any one place whatsoeuer takē out of the Scriptures But most commonly in those Sermons which are framed of a parcel or some certaine place of a booke Exordium are deriued of the commendation of the Author out of whome the Reading was recited Nowe and then of the vtilitie of the doctrine which shineth principally in the same lesson