Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	scripture_n	word_n	5,665	5	4.3306	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01094	Foure sermons, lately preached, by Martin Fotherby Doctor in Diuinity, and chaplain vnto the Kings Maiestie. The first at Cambridge, at the Masters Commencement. Iuly 7. anno 1607. The second at Canterbury, at the Lord Archbishops visitation. Septemb. 14. anno 1607. The third at Paules Crosse, vpon the day of our deliuerance from the gun-powder treason. Nouemb. 5. anno 1607. The fourth at the court, before the Kings Maiestie. Nouemb. 15. anno 1607. Whereunto is added, an answere vnto certaine obiections of one vnresolued, as concerning the vse of the Crosse in baptisme: written by him in anno 1604. and now commanded to be published by authoritie	Fotherby, Martin, 1549 or 50-1620.	1608 (1608)	STC 11206; ESTC S102529	138,851	236

our owne be we neuer so ignorant it must be none other mans be he neuer so learned and it must be our owne not by ordinary course of reading attained either from old or new writers neither yet by often iteration decocted but in a sort after the Anabaptistical manner both sodainely infused and effused This is with those men that noble and that worthy kind of Preaching which must in credit and authority equall the holy Scriptures in power and perspicuity farre excell them A very blind and a bad kind of doctrine For these great inconueniences must needes insue of it First if our Sermons be truely and properly the worde of God as they comonly affirme it will from thence follow that the Preacher in his Sermons cannot erre For The word of God can not erre And so we who haue taught all this while that the Fathers can erre the Pope can erre the Coūcels can erre shall now teach with the selfe same mouth that We our selues cannot erre Which were both an impudent and an impious assertion For what is that which can priuiledge vs from errour in our Preaching The Chaire of Moses could not priuiledge the Pharises from errour the Chaire of Peter cannot priuiledge the Pope from errour the earthly Paradise could not priuiledg the first man from errour nay Heauen it selfe could not priuiledge the Angelles from errour and can onely the Pulpit priuiledge vs from errour Is not Papistry Preached is not Heresie Preached is not Schisme and contention and all errour Preached doe not all these find Pulpits to vent themselues out of Why then it is apparent that a Sermon may not onely bee the word of a man but also sometimes the word of a wicked and vngodly man the word of a Schismatike the word of a Papist the word of an Heretike For as Gregory truly teacheth vs Si desit spiritus nihil adiuuat locus It is not the place can helpe vs if the spirit be not with vs. Secondly if Preaching be truely and properly the word of God as they affirme it will from thence follow that all our glosses must needes be canonicall Scriptures For the word of God is canonicall Scripture and so wee who haue taught all the expositions of the Fathers to be but the bare opinions of men shall foolishly now teach of our owne expositions that they be the very word of God which is to set the Preacher not vp in Moses chaire but to plucke downe God himselfe and to set him vp in Gods chaire Thirdly if Preaching be truely the word of God as they affirme then if I expound the Scripture one way and another man an other way both these must bee taken for canonicall senses and both be true meanings of the word of God though the one of them should be cleane contrary vnto the other as they be but too too often And so euen we our selues should make the holy Scriptures to be indeed no better then a very nose of waxe to be bowed euery way though we bitterly and worthily reproue it in the Papists Fourthly if Preaching be the very word of God and the sole ordinary meanes to beget a true faith in vs as they affirme then will it from thence follow that the Scriptures of themselues are not sufficient to saluation but as the Papists adde vnto them their apocryphal and vnwritten traditions so we must adde vnto them our vocal and speaking expositions to make them perfect These and diuers such like false dangerous consequents must necessarily follow that phantastical doctrine that Preaching is properly the very word of God of which I may truely say with S. Augustine Piget metā dicere quàm muita eos v●sana sequantur talia sentientes talia dicentes A new and a strange opinion which only doth proceede from humaine pride and ignorance and from an arrogant conceit of men which dote vpon their owne giftes Why is not all this enough which we ascribe vnto Sermons when we acknowledge them to be Gods owne holy institutions to be necessarie meanes of our instruction and powerfull meanes of our conuersion to be truthes which ought of all men to be accepted and honored when they consent and agree with the holy word of God Is not all this I say enough which we lawfully may willingly do ascribe to Sermons but that we must needs make them the very word of God it selfe The Apostle S. Paul though he spake all by Gods owne holy inspiration yet doth hee twice professe in one and the same Chapter that This hee speaketh and not the Lord. He is very well content though hee were an Apostle that where he lacke the warrant of the expresse word of God that part of his writing should be held and esteemed but as the word of a man But some men now adaies are so farre inamored of themselues and so vainely conceited of their owne gift in Preaching as to obtrude all the idle fancies of their owne addle heads vnder none other title but the very word of God Purum putum flat contrary to the doctrine of S. Paul in an other place who telleth vs expresly that a Preacher may take for the foundation of his Sermon The very word of God and yet build vpon it as well Clay and Stubble as Gold and Siluer But these men do tell vs if we will beleeue them that they do build nothing but only pure gold Belike they would faine haue vs to take all for gold that glitters Beloued though we ought in all true sincerity to giue all due honour and reuerence vnto Sermons when they be truely made according to Gods word yet must we alwaies put this difference betweene Sermons and Scriptures The Scriptures we must know to bee Gods owne diuine and holy word containing nothing but pure and tried truthes being all of them writ and penned by Gods holy spirit and by him so commended vnto his holy Church and therefore of all the true members of the Church to be reuerently accepted without all exception But for Sermons we haue an other rule and direction we must in them both examine the spirit of euery speaker exact the matter of euery speech vnto the strict rule of the scripture as the Bereans dealt euen with the Apostle Paul himselfe So that Sermons ought to haue no greater credite with vs then they can gaine vnto themselues by their agreement with the Scriptures if they dissent from them no pulpit can sanctifie them no spirit can make them to bee the word of God if they consent with them yet the Canon of the Scripture being now sealed vp the Truth of God or the Doctrine of God they may be called but The word of God they cannot but onely by some Metonymie or Synecdoche or some other such vnproper and figuratiue speech Therefore it is as true a position to say that a Sermon is the word of a man as it is to say that a House is

Sonne our Sauiours sake to whom with the Father and the holy Spirit be all honour and glory both now and for euer Amen The second Sermon at Canterbury at the Lord Archbishops visitation ECCLES 1. VER 2. Vanity of Vaniities saith the Preacher Vanity of Vanities all is Vanity I Haue partly here and partly elswhere vnfolded the whole substance of this present Scripture yea and that in many Sermons as you may remember deliuering in all of them such profitable doctrines as I thought best befitted the nature of the hearers which I purpose not at this time to rehearse againe vnto you but onely to offer vnto your considerations a modest defence of some speciall doctrines which haue beene much traduced as false and erroneous that so those questions which arise in the Church may peaceably be both heard and determined not in any blind and obscure conuention as some of them haue beene but in a learned and a lawfull congregation For our fitter ingresse into which discourse let me onely repeat thus much That the generall partes which I considered in this Scripture were in number two The Author and the Matter or his Doctor and this Doctrine The Author is heere called by the name of a Preacher Saith the Preacher The Matter is deliuered in the forme of a censure defininitiuely pronouncing of all earthly glory that it is indeede nothing but Vanity of Vanity In the Author of this doctrine I made this obseruation that hee calleth not onely himselfe A Preacher who spake this Sermon with his liuely voyce as Athanasius affirmeth but he calleth this booke A Preacher too though it haue neither voyce nor language as the Psalmist speaketh From whence I then collected these three positions for the cleering of certaine truths which haue beene greatly obscured Atramento Sepiarum as the Orator speaketh by the writings of certaine troublers and disturbers of our peace First that all the bookes of the Scriptures are Preachers vnto vs which teach vs most plainely the way of Saluation not onely when they bee expounded but also when they are humbly and faithfully read This position I then proued first by the authority of king Salomon in this place who calleth this booke as you see A Preacher which had beene an vnfit a misapplied title if the books themselues did not preach vnto vs. Secondly I proued it by the authority of S. Iames in the Actes of the Apostles who calleth Reading expresly by the name of Preaching Moses saith hee hath them that Preach him in euery citie seeing he is read euery sabboth day He saith that he is preached because he is read Because for euen Beza himselfe in his translation expresseth that place by this causal cōiunction Quum Because So that he which denieth the reading of the Scripture to be a preaching to vs he denieth the authority both of the old and new Testaments For Salomon affirmeth it in the old Iames affirmeth it in the new yea as Eusebius noteth of the Metaphrasis of Talianus hee putteth the holy Ghost himselfe to schoole and wil teach him how to speake more fitly exactly though Sus. Mineruam For the holy Ghost as you see calleth a booke a Preacher and hee calleth Reading Preaching which certaine men amongst vs count an absurd kind of speaking nay a false and an erroneous doctrine blaspheming therein euen the Spirit of truth himselfe The second position which I deduced out of the former obseruation in his calling a booke by the name of a Preacher was this that this Reading is not a faint or a feeble kind of Preaching as some men affirme of it who call bare reading but bare feeding but it is a mighty and a powerfull kind of preaching both sufficient and efficient to beget in our hearts both faith and all other spiritual vertues if wee rightly come prepared vnto the reading of them and if God vouchsafe his blessing vnto our labours in them two necessary conditions vnto our profitable ●eading the first of them giuen by S. Augustine the second by S. Chrysostome yea and both of them no lesse necessary in preaching then in reading without which it is no more in the Preachers power then it is in the Readers to beget any good in the hearts of the hearers But these two being granted euen bare reading as some scornefull spirits doe in derision terme it may be as actiue a kind of preaching and as operatiue of all true Christian vertues as their most adorned or impassioned Sermons This position I proued first by the authority of the Prophet Moses who ordained in the booke of Deuteronomie that the booke of the Law should be read vnto the people yea and that vnto them all men women and children yea and that euery time that they appeared before the Lord. Now to what end must all this reading be yea and reading so often of one and the same thing He telleth vs in that place that these three effects shal insue follow of it the knowledge of God the feare of God and the faithfull keeping of the commandements of God All which notable effects as there he noteth the bare reading of the word shal effect and bring forth yea and that not onely in men of vnderstanding but also euen in women and children yea and that not onely in the Israelites but also in the Heathen and stranger that should heare it Which point I pray you diligently to note that euen bare reading is able of it selfe not onely to nourish faith in the heart of the faithfull but also to beget faith in the heart of the infidell and such as before did neither know God nor his word Secondly I proued the same position by the authority of Ezra who found by his experience the former prediction of Moses to be true for when as he had but onely read the booke of the Law vnto the people it was of so mighty powerfull an operation that it cast them all into mourning and weeping yea and that so excessiue that he himselfe was constrained by a publique edict and commandement to restraine it Now though in that place there be some mention made of exposition and giuing the sense yet note I pray you that this notable effect of their mourning is not there ascribed vnto the exposition but onely to the reading for it is said that it was the wordes of the Law which wrought this vehement passion and not any glosse which was made vpon them A like effect also did the bare reading of the Law produce in King Iosias it had so powerfull an operation in him that it caused him to rend his clothes off from his backe and his heart to melt away within him and yet was there heere no exposition but onely bare reading The same points I yet further backed by the testimonies both of Ieremie and Baruck The first of whom foretold as much as Moses and the second sound performed

siaurum argento pretiosius dicatur Is therefore siluer made no siluer if a man chance to say that gold is better So may I likewise reason in this our present question Is therefore Preaching made no preaching if in some points it be surpassed by Reading Or must Preaching of necessity be disgraced if Reading in any respect be preferred Hee must needes be a man of a deplored blindnes vnto whom things so distant doe seeme to haue coherence Then why should my commendation of eading which I gaue both according to the holy Scriptures and to the ancient fathers and to the professed doctrine of all true Protestants be rather accounted a disgrace of Preaching then their excessiue commendation of Preaching bee accounted for a disgrace vnto reading or vnto praying both which they haue iustled out of the Church by their Preaching to vse Cartwrights owne wordes This forsooth is the matter that in comparing a Sermon with the Scripture I called Preaching but The word of a man which they confidently hold to be truely and properly the very word of God and resolutely affirme that it ought to find the same credit and authority with all men A very vntrue and an vnsound position that I say no more of it And therefore I pray so much equity of you that be vnlearned which I doubt not to obtaine of those that be learned that that which shall be spoken against this false opinion may not be so peruerted as if it were spoken simply against all Preaching which euery good Christian must of necessity confesse to be a necessary duety in the Church of God and a powerfull instrument to draw mens soules vnto him But yet for all that as Preaching may bee too much depressed so may it be likewise too much aduanced euen to the dishonour of God himselfe whose owne worke it is For as Iob noteth in his booke that a man may speake wickedly euen in defense of God so may a man speake wickedly euen in defence of Preaching Which surely is then done when we make our owne sermons which are but mens inuentions to equall in authority Gods diuine and holy Scripture And therefore that you may the better perceiue the monstrous absurdities of this foolish opinion giue me leaue I pray you in a word or two to set before your eyes that strange kind of doctrine which these men haue deliuered as concerning Preaching for so you shall a great deale more easily discerne whether such kind of Preaching be the word of God or no. First they openly denie that the Reading of Gods word is a Preaching of it because this lacketh exposition And yet S. Iames telleth vs that Moses is Preached whensoeuer he is Read euen without exposition In which onely instance of Reading the Scripture Preaching may truely and properly by called The word of God But yet this Reading though it be of all other in this one respect the most diuine and authenticall kind of Preaching because it deliuereth the word of God most simply and sincerely in his owne proper forme without either any mixture of humane inuention or any tainture of humane corruption yet this do they first of all and most of all cast away from being Preaching and call this no better then playing vpon a Stage They be the very words of some of our chiefe reformers though I know there be many which will hardly beleeue that so leaud and prophane a comparison should euer proceede out of the mouth of a Christian especially of so purified and refined Christians as they would seeme to be Secondly they exclude from Preaching all those discourses which are made by any other persons then onely by our selues Whether it be by way of explication of a text as the Comments and Sermons of diuers great Diuines both ancient and recent or by way of Common place without any certaine text as the Homilies of our Church which be indeede most learned and most godly Sermons howsoeuer disgraced by those scornefull spirits which spare not as you see the word of God it selfe but blasphemously compare the Reading of it vnto the playing vpon a Stage But yet neither of these kindes doe they allow for Preaching because they be not of our owne but of another mans making And yet Baruk was commaunded by the Prophet Ieremie to Read his prophecy vnto the people that is to Read a Sermon of another mans making and was told that it should worke an excellent effect in them as it did in very deed as before I haue shewed But yet this will not those men allow for Preaching though Saint Augustine doth yea sheweth great vse of it in the Church of God Whereupon there doeth follow this euident absurditi●e which I pray you well to marke That if a simple and vnlearned Minister shall happily meete with a most learned Sermon of another mans namely Caluines or Bezaes and so shall rehearse it vnto the people that must not be counted Preaching because it is not his owne but his own is Preaching because it is his owne be it neuer so vnlearned neuer so confused Thirdly they reiect from Preaching euen these Sermons that be our owne vnder two conditions First if they be read out of a paper as the weaknes of some mens memories compelleth them to doe who yet may be profitable members in the Church of God But this with them is no preaching though it be our owne inuention and yet Baruk did read not onely the Prophet Ieremies but also his owne Sermon too Out of a paper vnto the people as he professeth of himselfe yea and he found that his Reading to be an effectuall kind of Preaching though it were Out of a paper For it caused both Prince and People both to fast and to pray and to weepe before the Lord. As likewise did the reading of the law euen Out of a paper vnto King I●sias as you heard before Againe euen our owne proper Sermons they reiect from being Preachings if euer they haue beene Preached before though in an other place and to an other audience And yet Saint Paul confesseth vnto the Philippians that He was not ashamed to speake the same things diuers times vnto them adding that for them it was a sound way of instruction Thus you see how great a chaine of errors this one opinion hath linked together and all of them Ex diametro opposed to the Scripture Reading of the Scripture is no Preaching because it lacketh exposition Expositions of either the ancent fathers or moderne writers they be not Preaching because they be not of our owne making Our owne Sermons be no Preachings if we speake them not by heart Nay though we so rehearse them yet be they no Preachings if euer they haue beene Preached before So that now you see what maner of Preaching that is which must be counted equall vnto the word of God and may not without blasphemic be called The word of man It must onely be

Whereby it is euident that that worke was alwaies done with great mirth and iollity Of which kind of reioycing the eight Psalme may serue vs for a pregnant illustration as appeareth by that Inscription which is prefixed vnto it where it is intituled Psalmus Calcantium in torculari A song of the treaders in the winepresse the very title of this Psalme too as Theodoret noteth out of the Septuagnit And this country singing as Hilarie thinketh is indeede the true and the right Iubilation Of which opinion also is that learned Romane Varro that great master of words who thus distinguisheth of this word Iubilare that Quiritare is Vrbanorum but Iubilare Rusticorum Saint Augustine giueth some light vnto this forenamed opinion by adding a familiar example to illustrate it but yet he goeth far more cunningly about it As country men saith he when they gather in their fruites doe vse to sing for ioy and in their song which consisteth of words doe intermixe certaine other voyces which he indeed no words but notes and interiections of their inward affections These voyces saith he doe properly expresse that inward passion which we commonly doe call by the name of Iubilation Such voices were those medleys which the Athenians vsed in their solemne sacrifices called Ostophoria wherein they were wont to adde vnto their songs as the foote and keeping of them Eleleu Iu Iu which words haue no certaine and fixed signification but onely be notes of their inward passion as Plutarch noteth in them The first being the Iubilus of their Peans and mirth-songs the latter the Iubilus of their Threni and mourning songs For Iubilus serueth for this vse also as wel as for the former The voice of Iubilation is sometimes the voice of tribulation yea and of Iugulation too as euidently appeareth in the prophecy of Amos where hee threatneth the Moabites that they shall die with the voice of shouting and Iubilation So that this Iubilation hath not onely his Canorum and Blandulum but also his Tremulum and Querulum too not only his Hypertidion but also his Hypodorion too as Isidore teacheth that is not only his light and glad musicke but also his heauy and sad musicke too though the vse thereof most frequently be in the former sense Such voices likewise be those Iöes which the Romanes were accustomed to mingle with their songs Iö paean Iö triumphe Iö Hymen and such like And to illustrate it by a domesticall and familiar example because Iubilus is a domesticall and familiar country-song such voices bee those Faiaes which are oftentimes vsed and intermixed with our songs wordes of no proper and determinate signification but only intimations of our inward affection which they argue to be full Whereunto euen the Greeke word which is vsed for Iubilation doth seeme to haue a kind of allusion for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were a composition of Fa la la nomine fictitio by a word which is made to the similitude of the sound as Balatus ouium for the bleating of sheepe hinnitus Equorum for the neying of horses and such like The licence is well knowen vnto such as bee learned yea euen vnto euery meane Grammarian vnder the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These musical interiections be as they thinke this Iubilation in the first signification Now other of the Fathers doe take this word otherwise affirming it to be not Agrestis but Militaris vox Not a voyce which is borrowed out of the field from Farmers but a voyce which is borrowed out of the campe from souldiers this Iubilus beeing drawne from that Hebrew Iobel which signifieth as is noted A Trumpet or a Cornet a warlike and a souldiers instrument But yet the opinions of those Fathers doe euen in this same point not a little dissent Origen saith of this Iubilation that it is Clamor exercitus vnanimiter se ad pugnam cohortantis Iubilation saith he is the voyce of an armie wherein euery man exhorteth and hearteth on his fellow to march valiantly forward and to set vpon the enemie With whom likewise agreeth Hilarie in the forealleadged place taking now this Iubilare by a second cogitation in a new signification Such a Iubilus was that which the Germanes vsed when they set vpon the Romanes in Marius his armie crying one vnto another Ambrones Ambrones hauing that then for their Watch-word as we commonly at the charge vse to crie out S George and the French men S. Dionysse and so euery other nation on that Saint which is their patron auspicating the beginning of the fight with his name as it were with an Omen and so incouraging yea after a sort euen inraging themselues with that militarie Iubilation Such a Iubilus was that likewise which the Romanes themselues vsed when they set vpon the Latines ad caprae paludem wherein euery one incouraged his fellow by his name On Marcus on Quintus on Decius and so forth euery man bidding his brother be strong as the Prophet Isai speaketh and to make all speede possible to assaile them on the suddaine And therefore after their solemne sacrifice in nonis capratinis which was purposely instituted in remembrance of that victorie the people were inioyned to vse this Rite and Ceremonie to runne from the place where their sacrifice was made as fast as they could and in their running to call out Marcus Quintus Decius and diuers such like names which they did to this purpose First to admonish them how notable a victorie they had once obtained by vsing that militarie iubilation and secondly to premonish them how notable victories they may afterward obtaine if they remember but to vse the like imbulation againe A memorable example both of which Iubilation and also of this notable effect that it wrought there is set down vpon record in the first booke of Samuel when the Arke of God was brought into the host of Israel the Philistims then hearing that ioyfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Israelites then made for the comming of it when they shouted so for ioy they were suddainly so terrified and appalled at the matter that they were brought to the point almost to flie for feare but yet onely by the strength and power of this militarie iubilation they gathered vp their spirits and stood manfully vnto it as appeareth in the storie where the verie words of their incitement militarie cohortation be purposely registred that so they may the better bee both obserued and remembred Be strong O ye Philistims and play the men say they iest ye become slaues vnto the Hebrewes now as heretofore they haue beene to you Be valiant therefore and fight it out By which onely incouragement and exhortation they then got the day of them and wonne that same famous and renowned victory wherin God himselfe as they thought was led into captiuity being taken a prisoner in the field This military cohortation is