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rest_n	day_n	reason_n	sabbath_n	4,977	5	9.9636	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05279	The Christians vvatch: or, An heauenly instruction to all Christians, to expect with patience the happy day of their change by death or doome Preached at Prestbury Church in Cheshire, at the funerals of the right worshipfull Thomas Leigh of Adlington Esquire, the 16. of February anno 1601. By William Leigh Bacheler of Diuinitye, and pastor of Standish in the countie of Lancaster.	Leigh, William, 1550-1639.	1605 (1605)	STC 15422; ESTC S108412	42,071	96

with the coniunction of planets with doubtfull Oracles out of the hollowe vauts and predictions of Merlin Bardie many Beldarnmes of this land we tell destinies reade riddles trie our soules in the search of that we can neuer sound nay more wee take frō God the honor of a free agent and we tie him to a necessitie fatal wrought out by the creatures vpon the Anuil of error to betray the truth and trappe the innocent of whome Augustine said truelye aedificantur ad credendafata vt eorum corda fiant fa●●a That is ordeyned they are to beleeue destinie that their foolish hearts might become beastely Of many to repeate a few and as it were to giue you a taste of former follies what was it but like bea●●linesse in the Mathematitiās of those daies to tel vs of a climatterical yeare and a goulden nomber which number should shut vp the daies of the world the fiftenth thousand of it age and was it not sembleable madnesse in them by their round quadrant and quin●untiall formes to determine of the world and to deeme of doomesday was it not like follie in Plato sporting himselfe in his Athlantic● to tell vs of another Athens which should bee after nine thousand yeares when this world being worne away another shold succeede of a better people and building Nor was it other then earthlie wisdome in the Egiptians of whome Herodotus speaketh to reporte that in ten thousand yeares the Sunne should shift it place twise rysing where now it falleth twise falling where now it ryseth concluding there upon of two new worldes in ten thousand yeares The beastely Epicures were more sottish in their imaginations who dream'd off infinit worldes one still slitting and another slowing doubly damned in their thoughts for that they deem'd soules mortall and worldes immortall I say of all these as formerlie I haue done with Augustine Borne they were to beleeue destinye that their foolish hearts might become beastely But leaue wee these Pagans in their Atheisme and come wee nearer Christian times for euen Christians haue been are and I feare me will bee ouer bolde and curious in the search of this secret for what was it other then presumptiō in the christians of Augustines time mencioned in his eightenth booke de ciuit Dei who said the world should ende foure hundreth yeares after the Ascention others fiue hundreth others a thousand But as hee saith omnes elusit ipsa temporis experientia Experience played vppon their follies and latter daies still mocked their former dotage Other Christians with the Rabbins haue and doe much busie themselues with the prophesie of Elya the Thesbit wherof they write in their booke Abadasser Duo millia inane Duo millia Lex Duo millia Christus c. That is two thousand yeares nature two thousand yeares the Lawe two thousand yeares grace and for the sinnes of the world some of those shal be cut off to hasten the iudgement Others reason from Peter one day with the Lord is as a thousand yeares Ergo the seauenth thousand yeare shall be the Saboath of rest resurrection and in that seauenth thousand yeare the Chiliasts holde mē shal liue and inioy this earth with Christ but in the eight thousand they shall bee caught vp and reigne with him in heauen for euer Ierome was not farre from that opinion whereof reade Augustine vpon the sixt Psalme but Stipholius of Wittemberge and Hosiander did mightely defend it I passe by as too to curious that vnnecessarye search of Seauens from Adam to Enocke in succession of persons and from Adam to Elia in succession of ages wherby they would prooue the seauenth thousand yeare to be the yeare of glorie when God should come in the cloudes with his fierie deludge as Elias went vp in his fierie Charret But of all others who are in the Calender of Christians our aduersaries I meane the Papists are most foolish in this poynt who determine of the day of Christ by the comming of their Antichrist In discouering of whome least happily they might discouer their Pope to be the man driuen they are to many grosse absurdities 1. First that Antichrist should come of the Tribe of Dan Rhemist 2. Thess. 2. sect 8 and trowe you will it bee possible to distinguish of tribes in this so great a confusion of Israel for if in Ezra his time after the captiuitye their generatiō was not perfectly knowen how much more now after so mightye a dispertion in the world of full sixteene hūdred yeares wil it be impossible to finde out the descent and search the petigree of Dan 2. Againe Antichrist say they shall haue his Imperiall seate at Ierusalem reedifie againe the Temple there Bell lib. 3. de Pontific cap. 13. and this is an absurdity likewise contradicting the truth of Scripture for Haggai the Prophet calleth the Temple builded by Zorobabel the last house 3. Thirdly they holde that he should reigne but three yeares and a halfe and yet in that space he should fight with the three Kings of Libia Aegipt and Ethiopia and persecute the Christians through the whole world Bell. cap. 16. but this is more grosse for let any man imagine how euer it is possible that in so short a time Antichrist being but a meere man should so conquer subdue the whole world in which time and space hardly the flightest Ship can sayle it circuite 4. But the last and whereat principally I aime for my purpose is that they determine of the verye day of Christ his comming to Judgement and set it downe to be iust 45. dayes after the death of their Antichrist Bell de Rom Pontifi Lib 3. cap. 9. Nay nay my bretheren had I time and were it to my Text easilye might I proue that this their deuice is but a drift to shift from themselues what they haue and what they are I meane Antichrist and Antichristian for Rome is the place if Rome be Se●ti-collis to wit The Citye built vpon the seauen Mountaynes whereon the woman sitteth And then he entred the world when the Apostle said There be manye Antichrists whereby we knowe that it is the last time but more fullye he encountred the worlde when 666 did calculate the yeare and decypher his name and nation and here is wisdome Let him that hath wit count the number of the beast for it is the number of a man and his number is as I haue saide 666. whereof Ireneus gaue a touch and taste when in these two titles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the one he discouered his nation language in the other his pompe and pride both numbred aright acording to the Greekes make 666. About which time likewise whole Italy fell from the Emperour to the Pope when Boniface the 3. by Ph●cas was aduanced in tytles And Stephen the 2. by Pipin was preferred to dukedomes since when and

THE Christians Watch OR An Heauenly Instruction to all Christians to expect with patience the happy day of their change by death or doome Preached at Prestbury Church in Cheshire at the Funerals of the right worshipfull Thomas Leigh of Adlington Esquire the 16. of February Anno 1601. By William Leigh Bacheler of Diuinitye and Pastor of Standish in the Countie of Lancaster Math 24. verse 42. Watch for you knowe not what hower your Master will come LONDON Printed for E. White dwelling neer the little north doore of S. Pauls Church at the Signe of the Gunne 1605. To the Right VVorshipfull Sr. Vrian Leigh Knight grace and peace bee multiplied with increase of all heauenly comforts heere and happines in the world to come IT is with me Right Worshipfull Sr. in this my labour as it was with Phineas wife at the birth of her Ichabod who when they said to comfort her thou hast borne a Sonne she answered not nor regarded it in respect she thought so small a gaine could neuer redeeme so great a losse This poore Posthumus borne at your Fathers funeralls I haue euer since regarded the lesse for that my losse was in it life nor should it euer haue seene more light had not your place ouer-awed me and much instance drawne it on vrging it often as a pledge of my loue towards him that gon is and a Christian kindenes to those that remaine In lieu of both I could not but bring it foorth and lay it in the lappe of your fauourable protection yet accounting it my hard happe I should with the poore Gadaren thus still haunt the graues of the dead and wound my selfe with the stones of their Sepulchres How be it if it be better to goe into the house of mourning then of mirth and that who sowe in teares shal reape in ioy I wil repose my selfe in this that since I could discerne what it was to loose a friend I haue had my part of such dolefull Musicke and therefore may expect a ioyfull croppe of that sowing But to leaue the dead and to come to the liuing your zeale to God good Sir with the loue of his truth in the Religion of his Sonne Christ for which neither your arme hath been wearie to fight abroade nor your tongue to pleade at home ouer and besides your vndelayed prouision of a skilfull Bezaleel to build vp your owne house and neighbors souls about you As these may be much to your comfort so are they greatly to my ioy for that in sorte I may say with the Apostle in Christ Iesus I haue begotten you These blessed buds of religion appearing in Oxford when first I knewe you and had the care of their groth committed vnto mee from your carefull Father that gone is now spreading as Ceders in the readie and ripe practise of pietie and Godlines doe make mee not onely thankefull to God therefore but right ioyfull I may vndergoe any duetie to answere your loue or further your faith and therefore haue made bolde sith so you will haue it to put into your Religious heart bosome this Christian Watch. The watch is Iobes onelie the winding vp is mine as God hath directed the finger so it goeth and as I trust truelie to all such of Gods Saints as expect with patience the blessed day of their change by death or doome And if I haue failed in the compasse of any wheele as it may bee I haue for what am I but dust and ashes to pleade with my God yee which are spiritual reforme it and restore mee with the Spirit of meekenes considering your selues least ye also bee tempted And the Lord of his mercie multiplie his blessings more and more vppon you keepe you euer vnder his holy and helping hand of prouidence and protection with my verie good Lady your Vine and all your O liue branches From Standish the 1. of Ianuarie 1602. Your Worships in all kindenes to commaund W. Leigh The Christians Watch. OR An heauenly Instruction to all Christians Iob. 14. 14. If a man die shal he liue againe then all the dayes of mine appointed time will I watch vntill my changing shall come WEe are heere assembled this day as I trust in the feare of GOD and loue of our CHRIST not to pray for the dead or sorowe euē as other that haue no hope being taught by the Spirit that who dye in the Lord rest from their labours and are fully blessed But we are assembled rather to gaine by the seueritie of death that which for the most parte we loose in the securitie of our life viz A true touch and feeling of our owne frailtye taken from the dailye doomes of this declining worlde whose flower as you heere see is fading beautie but a blossome For surely it is true in the steddie bole of all the worlde which is heere falne out in a tender branch There is an appointed time for all thinges vnder the Sunne a time to plante and a time to plucke vp a time to build and a time to pull downe a time to gather and a time to scatter a time to rent and a time to sowe a time to speake and a time to keep silence a time to laugh and a time to weepe a time to liue and a time to dye yea to dye there is no remedie Uni Deo nunquam senectus atra nec mors imminet sed alia miscet domitor aetas omnia Onelye God neither olde age nor blacke death can ouertake but for al other things deuouring time hath and will turne them topsie turuye In regard whereof holy pacient Iob after much debate many pleadings with the sinnes of his soule and sorowes of his heart doth at last as you may heere see demurre vpon the plea with death doome thereby bringing vnto him selfe in solace of his soule a state of inheritance indefeazible with a Crowne of glorye that withereth not And this is done by a thrreefolde necessitie laid vpon all flesh 1. The first of dying and that 's but once 2. The second of liuing againe and that 's for euer 3. The third and last of watchfulnes and that 's but for a time euen till the day of our changing shall come The necessitye of our dying is the doore of life the necessitye of our liuing againe is the doome of death the necessitye of our watchfulnes is the Calender of our daies to witte how we haue liued how we doe liue and how we purpose to liue vntil our changing shall come Or thus that of death we deeme it the day of miserye That of life againe we holde it the day of glorye That of watchfulnes we reckon it for the day of grace And so as one floud puts on an other these three hale and help vs on to happy dwelling whereof if you loose a linke you break the Chayne and silken thrid should winde you out of the laberinth of this

at their pleasure into the compasse of a cake at Dan and Bethell setting vp the other in conceite aboue the heauen of heauens and to that end haue found out in their dea●ne diuinitie and assumption of her bodie into heauen and withall proclaymed her a feriall for the same to bee kept on earth like one of the feasts of Iudah where anenst I say and dare auouch they haue discouered more follie found out more fables v●tered more vntruthes and broched more blasphemies against God and his Christ then euer they can answer if the Lord bee not mercifull vpon their repentance Time will not suffer mee to stand vpon their particular impieties for that I must referre you to the reading of Io. Bromiard in his summa predicantium tract de Maria as also to Nicholas Blony and Clicto●ius their homilies written for the Assumption day to Anselmus and all the rest who haue plowed in their postils with that Romish heffer I say read without pride of them or preiudice of vs and I doubt not but when you haue done you will pray that the Doctrine and day of the assumption may be cancelled out of the calender and conscience of all good Christians and the rather for that themselues confesse it to bee without the Canon of the word et quod ex scripturi● probari non possit expresse which is that tha● cannot be prooued out of the scriptures expreslie but from tradition whence saith he it hath authority And for their allegations of August● and Ierome who they say writ seuerall treatises of the assumption the one ad Paulum et Eustochiū the other I meane Augustin one booke of the same argument I holde them both adulterate and neither of their stampe for that they are vnable eyther to abide the touch of their stile or tryall of Gods truth I meane his word so are they takē to be in the censure of the best learned godliest Diuines wherof Erasmus gaue a taste when he said of Augustine his booke for a title Hic libellus ne pilum quidem habet Augustini This pamphlet hath not so much as an haire of Augustine and of Ierome his Sermon hee saith that it was not his but that one Sophronius a Graecian writ it which he prooueth in the censure therof verie plainely if you please to reade him Pardon mee my Bretheren if I seeme to haue stood ouer-long in the misterye of Christ his sole ascention vp in bodie veritas me coegit The truth and tender of your good hath trayned mee on which if you sound well vnto the bottome you shall feele it a perfume vnto your soules more sweet thē al the trees of Incēse For say sinner what am I or what is my fathers house that God should so exalt mee in his Christ as to purchase mee a place to giue mee a Kingdome to plead possession in my flesh and to keepe it for me vntill the adoption euen the redemption of our bodyes and perfect changing shall come when Christ shall 〈…〉 end with all his holie Angells and come in the cloudes of heauen with power and great glorie to cal the dead out of their gra●es and to gather his elect from the foure windes and from the one end of the heauens to the other then then not before to solemnize the great day of the assumption of all flesh and to crowne it with immortalitie But good Lord how long when shall our changing come and when shall thy comming be How long and when ô Lord thou knowest It is not for vs to tell the times and seasons which the Father hath put in his owne power In Caution where of I for warne all Christians of two sinnes ragious in the world and seazing vpon al flesh 1. The one is curiositie concerning the day of doome when it shall bee 2. The other is securitie both of the time and manner of it being That of curiositie is in the excesse and it possesseth the wit that of securitye is in the defect it possesseth the wil ●he 1. first is of men too ingenious and they hasten the iudgement The 2. second is of men too too careles and they put of the iudgement not regarding that there is a God and day of reuenge and that wh●le wee sinne the score runnes on Now in respect of both beloued I charge you this day that you stand vpon your gard and bee watchfull so are not to hy● least the fire vpon the Mount deuoure you in your curiositie nor hoouer too lowe least the foolishnes of a Golden Ca●fe beguile you in your securitie Medi● tutissimus ibis the meane is the best For the first Paul writing to the Saints at Thess●lonica saith Of the times and seasons Bretheren yee haue no neede that I write vnto you ● where see a sa●ctified Church discharged of a dangerous sinne they were not curious to search the Maiestie least they should bee confounded of the glorie and for that hee saith ye haue no neede that I write vnto you As and if hee should say ô yee Thessalonians yee are not curious of the times and seasons which the Father hath put in his owne power yee stand vpon no destinies ye gaze vpon no starres ye respect no coniunctions of fierie or watery Trigon ye prie into no prophesies of derne deceite ye reade no Bookes of Manilius Maternus Albumaza● or Halie but the loue of God is your delight wherein you haue learned that the secret thinges belong to the Lord our God but the thinges reuealed belong to vs and our Children for euer But woe is mee to tell my deere Bretheren this Scripture is crosse to all our courses in that great day I feare wil seuerely iudge vs for what belongeth to the Lorde and is secret to himselfe thereof are wee curious but what belongeth vnto vs and to our Children to knowe and is reuealed thereof are we careles being naturallie giuen rather to knowe that wee cannot learne and so dye in error then to search what we should learne and so liue in truth Search the Scriptures is in the commaund of GOD and who doth obey it search traditions is out of the commaund of God and men runne mad vppon them the day of grace is ours wee haue it and oh that we did know in this our day the things that belong to our peace but they are hid from our eyes yet if there bee but a question mooued of the day of doome of the desolation of the land by forraine power if of the death of our dread Soueraigne the breath of our nostrels and vnder whose shadowe we are preserued aliue among the heathen none ours to knowe but all in the counsell of God to determine of in mercie iudgemēt as it seemeth best to himselfe or yet in all these are we to to peremptorie For we set the Clocke we calculate the yeares wee determine the day we busie our selues