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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	receive_v	scripture_n	tradition_n	3,442	5	9.3524	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14585	A fruitfull and godly sermon preached at Paules crosse before the Honourable audience and assemblie there, this present yeare 1592. Vpon the 5. chapter of the prophesie of Zacharie, 1, 2, 3, 4 verses. By A.W.	Willet, Andrew, 1562-1621.	1592 (1592)	STC 24899; ESTC S119640	29,840	80

the inconstant waters whereof the wise man speaketh Prou. 27 19. Or as one that forsaketh the fountaine of liuing waters and diggeth the broken pits of humane inuention which can hold no water Ierem. 2 13. Moses receiued of God this especiall grace and fauour that whereas the Lord spake to other prophets by vision and dreame he would be knowne to Moses face to face mouth to mouth Numb 12 7 8. He then that refuseth the word and runneth to vnknowne traditions and vncertaine and deceiueable doctrines might as well say I will not haue God to speake to me mouth to mouth for so doth he in his word but I desire to bee taught by visions and dreames Let vs heare what our sauiour sayth scrutamini scripturas search the scriptures Ioh. 5 39 And S. Paule saith they are able to make the man of God perfect to euerye good worke 2. Timo. 3 17. If then the worde of God doo bring perfection with it what neede we any other helpes or furtherances perfection being by the word already attained It followeth nowe that we speake of the booke and the description thereof which commeth to be considered in the first part We do read of three sundrye bookes besides the written word which the Lord in the scriptures is saide for to haue The first is the booke of his secrets as that which was shewed to Ezechiel 2 10. and that which Iohn saw Reuel 5 1 None was found worthy to open it but the lambe The seconde is the Lordes register booke or his booke of recorde and remembrances wherin al things doone in the worlde either good or euill are as it were registred Malachy 3 16. A copy or counterpane of this booke euerie man hath in his conscience which is called the booke of our conscience Reuelations 20 12. The thirde is called the booke of life which is nothing else but the lords stedfast decree concerning those that shall be saued Reuel 20 12. and another booke was opened c. This booke which the prophet heere saw is as the firste the decree of Gods iudgements which he had determined to bring vpon the wicked This booke first is a swifte booke which betokeneth the swiftnesse spee dinesse of the iudgementes of God For howsoeuer vnto the wicked if the Lord spare them but a little to prouoke them to repentance his iudgmentes seame to be slow yet shall they come in the end and suddainly when they are vnlooked for The Lord is not slack as some men count slacknes saith S. Peter for a thousand yeeres with the Lord are but as one day and one day as a thousand yeeres 2. Pet. 3 8. What and if the wicked escape vnpunished euen vntill his old age yet when Gods iudgmentes ouertake him at the length then hec is constrained to cry out and confes that the iudgments of God are swift indeed and too soone brought vpon him The Lord spared the old world a thousande six hundred yeeres and more yet when the floud came no doubt the wicked which perished in the waters thought their destruction to bee too sudden So was the finall ouerthrow of Amaleck deferred 400. yeares from Moses time vntill Saule yet who wil not say that they soone were brought to vtter ruine Therefore is the destruction of the wicked likened to the putting out of a candle which with one little blaste or puffe of wind is soone extinguished and put out Iob. 18 5. like the house of a spider which is soone dissolued Iob. 8 14. They are set as in slippery places soone ouerturned and cast downe Psal. 73 18. Yea they are as a dream then the which nothing is more vaine Psal. 73 20. But some man will say as Augustine speketh in their person Ego iam senui multos castos inuenes ante me sepeliui multorum castorum funera ad sepulchrum deduxi I am now aged may the olde adulterer saye I haue buried many chast yong men and followed them to the graue O saith he writing vppon those wordes of the Psalme Perdet Deus eorum memoriam de terra god shall cast out their memorye from the earth Est alia terra saith he in qua non erit inpudicus est alia terra in regno caelorum There is another coūtry into the which no vncleane person shall enter another land in the kingdom of heauen Wherefore boast not O thou secure sinner whosoeuer thou art that thou hast continued many yeares and neuer tasted of the cuppe of Gods wrath What if thou passest all thy time in pleasure yet know that Gods iudgements may meete with thee in another worlde Remember the example of the rich glutton in the Gospell who liued on earth in all outwarde happines when his life was ended with all his vaine ioy and his sorrows began thinke you not that euen then the time past semed as nothing no notas one day or one houre to him or that he thought not in himselfe that the iudgementes of God were swift yea swifter then any Eagle Therefore let no sinner flatter him selfe in his vngodlinesse or thinke because the iudgementes of God are deferred that eyther he regardeth not as the wicked and sinfull doe imagine or else that the vngodly shall escape vnpunished It is also a large booke 10. cubites in bredth and in length 20. cubits wherby is signified that none of what place calling soeuer that are or can be exempted from Gods iudgements Neither the rich shall escape bicause of his riches nor the wise man by his wisdom yea rather than any of the vngodly shal be left out of this booke it is written both within and without Isach 2 10. Tropheh saith the prophet is prepared euen for the king Isai. 30 33. saye vnto the king and the queene humble your selues in sackcloth Ier. 13 18. Wherefore fitlye are the iudgements of God compared to a rasour that shall shaue not only the heare of the feet but of the head and the beard also Isai. 7 20. they are as a raging floud that commeth vp not to the loines only and the middle but euen to the chin and the neck Isai. 8 8. And although other fishers doo spred their net for the smaller fish they cannot take the Leuiathan of the sea the Whale or the whirlepoole with an hooke or pierce his iawes with an angle as the Lord saith to Iob. 40 21. Yet the Lorde will come against the great Dragon and Crocodile of the riuers he will take him with an hooke and cause the fish to cleaue to his scales Isai. 29 4. By this then we do learne that there are no such mighty potentates or powers vpon the earth whome the Lord is not able to ouerthrow and to tread as mire of the streat vnder his feet if they rebel against him And therefore the church and people of God neede neither to feare Pope nor Spaniard no if all the kinges of the earth were leagued togither against them though they stande vppe

which is described by twoe adiuncts one of the qualitye it is a swifte or flieng booke the other of the quantity it is 20. cubites long and 10. cubits broad This booke is the decree of the iudgments of God which are both speedy and swift and general likewise large comprehending all the wicked of what state soeuer they be In the interpretation firste the sinnes or matter of Gods iudgement is set downe namelye those twoe stealing and false swearing conteining manye other sins as diuers waters issuing from one streame many branches springing from one roote Secondly the iudgement of god against their persons they shall be cut off in the 3. verse and againste their substance it shall be consumed sticke and stone with the manner also of the Lords iudgment it shal enter in no secret corner into the which it shall not pierce it shal also tarry there they shall not be rid of the plague when it hath once taken holde of them This order I will obserue God willing in the handling of these wordes But first of all somewhat would bee touched concerning visions and apparition of aungels for all this was shewed to the Prophet by an Angell in a vision First therefore that angels were seene in times past of the Patriarchs and Prophetes euen with the eies of theyr flesh no man can doubt that is yea but a little exercised in the reading of the holy scriptures But whither they appeared with very materiall and fleshelye bodyes at some time for alwaies it is certain they did not it is a greater question and yet we may soone bee resolued of this point remembring howe that the angels did eate and drink with Abraham Gen. 18. their feete were washed in Lots house Gen 19. Iacob wrastled with an angell Gen. 32. All this could in no wise bee if they had not had materiall sensible palpable bodies And of this iudgement is that great and learned father Augustine Quanquam non nati ex faeminis saith hee though they were not borne of women Deus tamen illis corpoream creaturam subdidit yet God gaue them power to assume the corporall creature of bodies for a time For this we shall read to haue beene the difference betweene the appearing of good and badde angelles that they were indued with power from God to appeare sometimes in humaine bodies but the other that wee reade of neuer were seene of men but in shewe onelye and outward appearance as Augustine thinketh that it was Phantasma Samuelis a shew onelye or phantasie of Samuell which was seene of Saule and not Samuell himselfe 1. Kinges 28. For the Apostles were afraide when they sawe Christ walking vpon the waters thinking that they had seene a spirite the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 6 49. And Luke 24 37. they were likewise afraid as if they had seene a spirit the worde there vsed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one with the other and our Sauiour in that place doth comfort them vsing this as an argument a spirite saith he hath not flesh and bone as you see me to haue that is an euill spirit such as you imagine me to be of the which you are afraid for the Apostles would not haue feared the presence of good angels thogh they might be our sauiour vseth not to appeare with flesh and bone as I haue for if Christe had meant al angels in so speaking then would it followe that they neuer appeared in humane bodies which the scripture setteth downe to haue beene otherwise And concerning the very moment and instant of their appearing it is no matter whether the flesh be appropriate to their nature as it was onely in christ or assumed onelye for the present as in the Angels Now for visions we read in the scripture that they were of three sorts according to the three faculties of the soule for there is the outwarde and externall sense the inward internall called the phantasie and the intellectuall and vnderstanding part which properly we cal the minde so according to this distinction some visions were shewed to the outward sense as when the yoong man with the prophet hauing his eies opened saw all about vpon the mountains fierie chariots and horsse 2 kin 6. some are seen with the inward and interial sense as the visions of the seuen fat and leane kine and the eares of corne which appeared to Pharao in his dreame some are altogither spirituall in the mind they are of two sorts either by the abstracting rauishing of the minde as in an exstacie or trance such was that of Peter Act. 10 and Paules 2. Cor. 12. or by the secret instinct inspiration of the spirit as 2. kin 20 1. The word of God came to Isai the prophet being gone out from Hezekia before he was come to the middle court There was no sound or voice herd from heauen but the word of God was secretly infused into him This vision which the prophet saw in this place seemeth to haue been altogither spiritual as Stephēs was Act. 7 55. Who being in the counsell house Act. 6 15. saw the heauens open and Iesus sitting at the right hande of God which sight he beheld not with his bodily eies being in the house and therefore it must be vnderstoode of his spirituall sight Before wee leaue this place let vs make some vse of this which hath bin said We learne that howsoeuer the prophets in times past were instructed by visions yet nowe we are not to looke for such extraordinary reuellations hauing a moste perfect rule of the word vnto the which we ought to flie and appeale in all doubts and controuersies whatsoeuer Wherefore away with all other Anabaptisticall dreames and reuelations and all popish traditions which both doe derogate and detract much from the integritie and perfection of the scriptures It is the Priuilege that Iesus Christ our heauenly Doctor hath beyond al other prophets and teachers that vnto them God spake diuersly and at sundry times not one of them being able to deliuer a perfect and absolute fourme of doctrine but nowe in these last times he hath spoken vnto vs by his sonne not manye times but once for all not diuersly but after one and the selfe same manner by him deliuering an absolute and intier patterne and fourme of doctrine which shoulde remaine without any addition alteration or change to the end of the worlde Indeed the word spoken by Moses was so perfect that if a man regarded it not neither would he heare a man speaking ab inferis from the deade Luke 16. 31. But the Gospell is lefte vnto vs in such perfection that an angell from heauen a superis speaking against it is not to bee heard Now we see as in a glasse with open face 2. Corint 3. 18. Hee therefore that would leaue the worde and cleaue to vncertaine reuelations is as one that not contented to see his face in a steele glasse would behold it in