Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	doctrine_n	scripture_n	tradition_n	6,474	5	9.3640	5	true

Text snippets containing the quad

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

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

bee silent There saith the text are the companie of innumerable Angels and the congregation of the first borne which are written in heauen There is God the Iudge of all and the Spirits of iust and perfect men there is Iesus the meadiator of the new Testament and the blood of sprinckling that speaketh better thinges then the blood of Habel Whence I inferre to passe the rest and to come to that which more neerelie concerneth the matter in question that there are onely the spirits of iust and perfect men but neither bodie blood or bone other then that of Iesus Christ the mediator of the new Testament whose blood speaketh better thinges then that of Habels For the blood of Habel cryed reuenge but the blood of Christ euen there sprinckling as it were in his Fathers face cryeth pardon pardon I might to confirme this Scripture cote that of Iohn and open vnto you the first seale with the Altar of God the soules of the saints lying there vnder I might tel you of their inioyned silence to pray or pleade for any further repaire or perfection in body vntill the number of their fellowe seruants gone before and of their Bretheren to follow after dead as they were were fulfilled but I leaue the Doctrine to your further search and examination because the time hasteth on and for the present onelie content my selfe and I hope you to with the assoyling of some few doubts which happely might incounter the Docttrine deliuered First say some if there bee no bodies in heauen but that of Christs where then are the bodyes of Henocke and Elias the one taken away before the Flood and the other after in a fiery Chariot I answere with the learned whose iudgements I reuerēce as to inquire where they became is meere curiositie so to say they bee in heauen is ouer bolde presumption and if I should say with Dauid Kimhi not the meanest interpreter of the Hebrues that in the taking vp of Elyas his garments were consum'd with fire except his Mantell which fell from him yea and that himselfe was extinguished so as euerie one of the Elements of his body dissolued and return'd to the Element whereof it was but that his Spirit passed to heauen it were no singular opinion for of the verie same minde Oecolampadius seemeth to bee in his exposition vpon the last of Malachie But for vs it is sufficient that their translation shew there is a better life prepared if wee make it a Sacrament eyther of our resurrection frō the dead or last taking vp into heauen if we make it a testimonie of the immortallitie of soules bodies I holde it may well stand with the Analogie of faith and be as Tertulliā sayth documents of our perfection to come for the rule is good multa tribuuntur Symbolis quae tantum sunt rerum significatarum many things are said of figures which are onely true in the thing they signifie Therefore if any man say they are taken vp and glorified in body as in soule it is onely true in that they signifie and not in Symbole Heerein if I be deceiued I dare not say with the Prophet Lord thou hast deceaued me Ieremiah 20. yet may I say ye learned of this age Caluin Fulke Grenam Bale c. ye are deceaued and erre with me It sufficeth vs saith Caluin that their taking away meaning Henocke and Elias was a certaine extraordinarie death nor may we doubt but that they put of corruptible and mortall flesh that with the ●est of Christ his members they might be renewed into a blessed immortalitie might bee renewed saith hee therefore not yet renewed and with the rest of the members of Christ ergo not single by themselues The Rhemistes vpon the same place charge vs Protestants to bee Sectaries for that wee holde this Doctrine their words are these heere it appeareth that Henocke yet liueth and is not dead against the Caluinistes Mr. Fulke answereth the charge and layeth downe his iudgement in these wordes It appeareth not that Henocke yet liueth in bodye more then Moses or Elyas but that he was translated by God out of the world died not after the cōmon maner of men with this marginall note more fully to expresse his minde in the point Enocke not still liuing But as for any passage into heauen that Enocke or Elias had in bodie or locall being there which is the maine point in controversie he is so farre from that opinion as in an other place he is bolde to vouch the contrarie in these verie wordes It is euident indeede that Elias was taken vp aliue but not that hee contynueth aliue yea because it is said expreslye that he was taken vp into heauen it is certaine that his bodye was not carryed into heauen for Christ was the first that in his whole humanity ascended into heauen Ergo say I with Mr. Fulke whose learning iudgement and authoritie I much reuerence and so may the Church of England that yet there is no Bodye in Heauen but that of Iesus christs for hee is the beginning and the first begotten of the dead as the Apostle saith that in all thinges he might haue the preheminence Exiled Bale in his image of both Churches and in his chaste Paraphras vpon the cited place Reuelation 11. inferreth thus against the Popish schoole Doctors who wold haue the two witnesses there mencioned to be Enocke and Elias vnlike it is saith he that God should call witnesses from the dead And what Godlie wise man can giue more to the figure then to the veritie more were they not priuiledged from death then Christ was though God wold not then haue it so to be knowne to declare his wonderfull worke Onely that which may deceaue is the Originall word Lakac which found in other places of Scripture else where doth implye rather a taking away by death then any trāslation from death as in the 4. of Ionah where the prophet prayeth that God wold take away his life and Ezech. 44. 16. where the Lord saith beholde I will take from thee the pleasure of thine eyes meaning his wife the same original in both places is all one with that of Enocke Gen. 5. And therefore I see not yet why it may not inure to the same sense and signification vnlesse we may deeme that Ionah prayed for any such translation or that Ezechiels wife was so translated indeede which may not be for that the Prophet liued longer after and Ezechiels wife was found dead at euen and for the newe testament it is familiar with Christ and his Apostles to call death a translation or taking away to blessednes as Luke 9. 51. Iohn 13. 1. and 17 1. In all which places the Greeke will beare it to be a translation or taking away to a better life yet euer by a true and certaine death And therefore I answere to that of the Hebrues where it is said by faith Enocke

fall vpon vs and then will it be to late For it is an assured ground you may build vpon it hee that will not lay holde on grace when it is offered hee shall seeke and sigh for it when it is to late Esau could not obtaine the blessing though hee sought it with teares i● was to late Abraham could not preuaile with God for Sodomes safetie though his prayer were many his pleading powerfull it was to late Noah preached repentance to the old world by the space of an hundreth and twentie yeares for so long was the Arke a making before their eyes and all that while they contemne grace but when the windowes of heauen were opened and the flood was out then they run to the Mountaines they rom'd at the trees they caught at the highest bowes they hung they clonge thereby to saue themselues but it was to late This our Sauiour maketh good vnto vs in the parable of the ten Virgins whereof fiue were wise and fiue were foolish the wise were prouident but the foolish slept and therefore vppon the sommons they faile to enter for that they were found wanting of oyle to their lampes they would haue borrowed they could not they ●ried Lord Lord open vnto vs but he would not it was to late Lastly to conclude with the ●ast pageant that euer shall bee acted on the Theater of this worlde The wicked shall ●leade when time shall bee no more Lord when saw wee thee an hungred or a thirst or ●arborlesse or in prison c. But al to late for ●hey may not inioy him in glory whom they ●aue contemned in grace And therfore must ●eare this earnefull voice of their endles seperation Item depart from me ye cursed into euerlasting fire which is prepared for the deuill and his Angels The vse of the Doctrine is familier my deere Bretheren and to my Text for now is the appointed time euen the happie day of grace and ours it is to watch in nor can our changing bee far off euen the blessed day of glorie and thine it is O Lord to worke in had I therfore a thousand eyes they should watch for it had I a thousand eares they shold harken to it had I a thousand feete they should be shod to the preparation of that day a great day a fearefull day a day of changing indeed wherein the Godlye shall change all euill into all good haue boldnes but the Godles all good into all euill and crye to the Mountaines for feare fal vpon vs fall vpon vs watch therefore and pray yee knowe not when the houre will come death and doome are as the Cockatrise if they see vs ere we see them wee die in our sinnes but if wee see them first by trew faith heartie prayer and repentance wee are more then conquerors and may boldlye say death where is thy sting hell where is thy victorie thanks be vnto God which hath giuen vs victory through our Lord Iesus christ I might further prease the decayed doctrine and exiled practise of watchfulnes in these our daies then the which there is not a more continuall current in the word of God euer in the mouth of Christ watch and pray and neuer from his practise when as it is in the Gospell by day hee taught in the Temple and at night went out abode in the Mount of Oliues to pray but because the time is spent I leaue it to your further search onely with this sighe from the soule of Christ as a challenge to his Disciples and all the elect could ye not watch with me one houre it will not be long but the houre will bee out Iudas is at hand Iudgement I feare is ouer your heades then may you sleepe on and take your rest It is nearer my deere Bretheren then when I last spake therefore I say againe watch watch Twise haue the blasted eares eaten vp the ful cornes and twise haue the leane Kine deuoured the fat Pharoes dreame is doubled for the certaintie therof and expedition The famine is vpon Egipt iudgement is vpon all the world and will ye sleepe on ô that men were wise then would they vnderstand this then would they consider their latter end and so for end The verie God of peace sanctifie you throughout and I pray God that your whole spirit soule and body may be kept blamelesse vntill the comming of our Lord Iesus Christ faithfull is hee which hath called you which will also doe it And now my Bretheren to close with the dead for a conclusion of all The Lord hath answered me this day as he did Habacucke made it plaine vpon tables what I haue preached that he may run that readeth it The vision vppon this Gentleman was for an appointed time and now is the time and at last it shal speake to euerie one of you who heare me this day and not lye though it tarie waite for it shall surelie come and not stay It is not long since he was in life and liking as you are he sat as you doe in place and credit of this world hee heard where you now heare he prayed where yee now praye and in lowlinesse of heart hee lickt vp the dust of the sanctuarie which dust hath now deuoured him nor was it either the fauour of his prince the credit of his place the loue of his friendes the faithfulnes of his folowers his tennants teares or sighes of the poore could beg him of God or keepe him from the graue but down he must to demur●e with death thereby to bring vnto himselfe a state of inheritance indefeazible with a crowne of glory that wythereth not And now ô death what hast thou done Occidisti possedisti Thou hast slaine thou hast possessed but what onely the grasse flower of flesh as for the Spirit euolauit it is gone to God that gaue it and that verie body thou seemest heere to detaine it shal be taken from thee when thou the last enemie shall bee destroyed and swallowed vp in victory For the onely Son of God shall come with power great glory to seeke the saint whom thou hast shamed and euen those dead corps will he fashion like vnto his glorious bodye by the mightie power whereby hee is able to subdue all thinges vnto himselfe Nor is our friend Lazarus heere dead but sleepeth This is Dormitorium the house of sleepe Or as the Germans call it Gods acre wherein doe rest and are sowen the bodies of Gods Saints till their ioyful spring of their resurrection nor doth that which is sowen quicken except it die Et qui granum tritici suscitat propter te ipsum te non poterit suscitare propter se that raiseth vp the seede of wheate for thy good can he not raise vp the fallen flower of thy flesh ô man for his owne glorie Goe to then deuouring death