Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	church_n	word_n	2,678	5	4.0797	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11406	Babilon, a part of the Seconde vveeke of Guillaume de Saluste seigneur du Bartas, with the commentarie, and marginall notes of S.G.S. Englished by William L'Isle; Seconde sepmaine. Day 2. Part 2. English	Du Bartas, Guillaume de Salluste, seigneur, 1544-1590.; Lisle, William, 1579?-1637.; Goulart, Simon, 1543-1628.	1595 (1595)	STC 21662; ESTC S110840	52,878	76

The Gréekes haue found the way and followed it in the interpretation of their proper names but they come far short of the liuelyhood and maiestie of the Hebrues who begun the thing before them many hundred yéeres As for other toongs the most part of their proper names haue no meaning they are deuised at-all auentures so are they right tokens of barbarisme Som toongs there are more happie and plentious than others in this behalfe but their interpretations are for the most part vncertaine especially if the Roote thereof come not from or néere the Hebrue Héerehence againe the curious reader may take occasion of a large commentarie I leaue it vnto him 13. Then doe I thee salute It is not without cause that the Poet straight vpon the former discourse vseth these words considering the excellencie of the Hebrue toong and that he setteth out in so few verses hir wonderful perfections each one of them requiring a large treatise and himselfe being vnable to shut vp so great matters in so few words For example sake let vs consider but very briefly those thrée points that the Poet héere toucheth to wit that the 22. Hebrue letters are full of hidden sense that the proper names of persons countries and cities in this toong are as much as abridgements of their life and déedes that the names of birds beasts and fishes containe the historie of their natures howbeit since the fall of Adam the knowledge thereof is greatly darkened To make the Reader somewhat more desirous to enter meditation hereon I will set him downe some examples Concerning the mysteries of th'Hebrue Letter-row Eusebius S. Ierom in his Epistle ad Paul vrbic which is the 155. expoūdeth them as I shal shew you in our own toong The first letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph signifieth doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth a house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ghimel Fulnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daleth Tables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vau 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zain That or she there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teth Good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioth Beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaph a Hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lamed Discipline or the Hart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mem Theirs or of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nun Continuall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samech Aide or succour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain a Spring or an Eie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phe a Mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sade Iustice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coph Calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resch a Head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schin Téeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tau Signes All which may be thus put togither and expounded The doctrine of the Church which is the house of God is found in the fulnes of the Tables that is the holy Scriptures This doctrine and that fulnes of the tables is the life for what life can we haue without the knowledge of holy Scripture Out of these we learne Iesus Christ who is the life of them that beléeue And although this knowledge be excellent and parfit in God yet as for vs we know not but in part we sée as it were by a glasse in darknes But when we shal ascend vp into heauen become like vnto the Angels then the doctrine of the house and the fulnes of the tables of Gods truth shall be accomplished then shall we sée face to face the Good prince to wit God himself the Soueraign Good who is the Beginning of all things euen as he is in his owne nature In the mean-time we must lay Hand to the worke of our Calling by the meanes of a right Discipline or a true Hart assuring our selues that we shall finde Continuall Succour in this heauenly truth which is the Spring or Eie of the Mouth of Iustice namely Christ our Head whose Calling is in Signes or marks of Teeth or framed voice of the Scripture I desire th●●…ader to take in good part this short Allegorie that I am bo●…d make vpon the Hebrue letters and if he desire more in this kinde let him repaire to the Rootes of th' essential words of these letters there may he view the matter more at large For this time it shall suffice to haue shot this arrow at the marke our Poet aymed at Now for the second point touching the names of seuerall men of nations and cities I will note you a couple of examples of each 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham signifieth A father of many so was his houshold much increased temporally and spiritually he is the father of all the Beléeuers whose number is vncountable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses signifieth Taken out of the waters so was he by Pharoes daughter when his mother loth to haue him slaine according to the kings cruell commandement had laid him foorth in a pitched flasket by the riuers brinke Exod. 2. By him also God guided his people through the waters of the red sea and wrought many miracles The Arabians are a people who euen at this day haue no certaine place of abode they wander still vp and downe the champion countreyes and wildernes they are famous théeues and lurking in secret places make often sallies out vpon their neighbours and set vpon all passengers vnawares Their name commeth of the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arab by Ain in the first coniugation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hearib which signifieth to mingle day and night togither and bicause that in a desert and waste place all things are confused as if day and night were mingled togither therefore the countrey for the situation is called Arabia This Verbe agréeth right with another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arab written by Aleph which signifieth to lie in ambush or to lurke in dennes as théeues and rauening beasts doe The Egyptians in the Scripture are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mitsraim bicause of their strong holds and places of defence that haue béen long amongst them the primitiue word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsor that signifieth to Trusse close togither In some places of Scripture Egypt is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rahab that signifieth Proud so ind●●d they haue alwaies béen high-minded and greater braggers than any other people Now for cities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ierusalem signifieth The vision of peace and iust according to the truth for the peace and grace of God hath béene séene and continued vp●… 〈◊〉 place many hundred yéeres and chiefly bicause it hath 〈…〉 figure of the Church militant and triumphant as often mention is made of the new and heauenly Ierusalem Babilon commeth of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Babel which is deriued of the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Balal to confound mingle or trouble as water when it is mudded For so indéed the earthy Babel that was in Chaldaea hath made a hotchpotch of the world and that Babel the spirituall that is spoken

and alter-placing the letters of Hebrue words and that which the Gréekes others haue after their example inuented is nothing in comparison For there is scarce any word in the Hebrue but being inuerted as may easily be done and somtimes two thrée or fower waies as the number of the letters are offereth to our consideration another word either of like sense or contrarie or making relation to the first giueth thereto such light beautie and liuelihood that it is woonderfull to behold Againe oftentimes a Nowne or other word yea a letter importeth a whole sentence like vnto the Egyptians Hieroglyphikes inuented of them to the imitation of the Hebrue letters and words yet nothing in comparison of them This matter would require a whole volume to be written according to Art by the hand of some one that were wel seene in the toongs and I could name thrée paire yet liuing that are well able to do it In the meane season whosoeuer is desirous to search further herein let him read the Harmonie of the World written by Franciscus Georgius and Guido Faber the Heptap of Ioannes Picus Earle of Mirandula the Hieroglyphickes of I. Goropius from the beginning of the seuenth booke to the end of the sixtéenth thrée bookes of I. Reuclinus De arte Cabaiistica and other thrée bookes of his De Verbo mirabili the Cabala of Picus with the interpretations of Angelus Burgoneuensis thereupon Further much good matter to this purpose a man may finde in Thesauro linguae sanctae set out by S. Pagninus and after augmented by many other learned professors of this toong Sée further the Syriac Institut c. of Caninius the Mithridates of C. Gesnerus the Alphabet in 12. toongs of Postella and his booke De antiquitate linguae Hebraica there are many such Treatises set foorth by diuers learned men whereout and of the bookes aforenamed may be gathered infinite proofes of that which the Poet hath touched in this second reason The thirde is that there liues no nation vnder the cope of heauen but kéepeth still some words of Hebrue in their spéech First the Caldean Syrian Arabian Egyptian Persian Ethiopian and many other as the Gotthicke Troglodytick Punick are so deriued thence that they come as néere it as Italian to Latine some more some lesse Secondly the Gréeke Latine and those others that are farther off haue yet here and there some words that we must néedes grant are sprong from the same fountaine a man may set downe a many of them but it were too long here to coate the examples Thirdly the rootes of many words that are taken to be Gréeke or some other toong are founde to be Hebrue as Franciscus Iunius hath plainly shewed in his learned oration De linguae Hebraeae antiquitate praestantia The fourth reason is that the doctrine of the old Testament which is the doctrine of the first and most ancient people of the world was not written but in Hebrue No man denieth that the people that came of Sem the sonne of Noe is the most ancient among these remained the Church of God and the Hebrue toong God spake not but in the Hebrue toong by the high priest that wore the sacred Ephod and the breast-plate of iudgement whereon was set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrim Thummim words signifying lights perfectiōs which some thinke was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or four-letered name Iehoua contained within the brest-plate others say it was the ranks of those twelue precious stones there enchased that on them had ingrauen the names of the twelue tribes of Israel as if it were a repetition of that which Moses saith in the 17.18.19 and 20. verses of the 28. chapter of Exodus where he speaketh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrim Thummim in the 30. verse others hold they were certaine names others are of diuers other opinions Some late writers thinke those words were ingrauen in the breast-plate This is a secret the search whereof whether one dispute of the words or what they meant or what 's become of them c. is very painfull and néedlesse for that now sithence the comming of Christ we ought to follow the truth it selfe and not stay vpon shadowes These words doubtles gaue to vnderstand that all light and perfection commeth of our Sauiour in whom all the fulnes of the Godhead bodily dwelleth in whom are hid all the treasures of vnderstanding and knowledge who is the light of his Church that is made vnto vs of God his father wisedome iustice redemption and holines In all iudgements demaunds oracles and reuelations that were made by Vrim and Thummim as may be gathered out of the 27. chapter of Numbers the first booke of Samuel the 13. and 30. chapters and other places where aduise and counsell was asked of God and answere was made by the mouth of the high priest there appéered a cléere light a sure truth and perfection all which in Christ is accomplished Now these demaunds answers were propounded rendred in the Hebrue toong long time before any other language was vsed in the world For so soone after their scattering at Babel they could not well be incorporated into a common-wealth and as for religion that was not kept but in the race of Sem as Moses plainly declareth all through the historie of Abrahā Concerning the Prophets their dreames visions God spake not they vnderstood not neither answered or taught they the Church but in the Hebrue that significant vnmingled holy chaste heauenly toong wheras others lispe and stammer out vncertaine sounds and are infinite waies defiled through the dishonest foolish erronious and vngodly discourses of their inuentours I except the bookes of the new Testament and all writings drawen from the cléere fountaines of holy Scripture besides the which there is nothing but vanitie filth wickednes and vngodlines in the world Moreouer the Lord himselfe setting downe his law to his people and writing it twise with his owne finger and speaking with his owne mouth to Moses and his other seruants in the Mount vsed the Hebrue toong So did the Angels and Prophets and Iesus Christ spake the Syriacke a toong so deriued of the Hebrue that they are very like as their Grammars declare The Apostles spake diuers toongs and wrote also according to the people and persons with whom they had to doe yet for all that in their bookes may be noted an infinite many of phrases borrowed of the Hebrue as the learned interpreters of the new Testament haue exactly shewed The fift and last reason set downe by the Poet is that the Hebrue words especially the proper names some are alledged for example and many other may be added are of great waight and importance for somtimes they lay open vnto vs the chiefe things that doe befall the person so named Nay further if a man would take the paines to change the order of letters he may finde in them many goodly mysteries

as it were thorow christall gates for then be dreames and visions cléerest and best distinguished whereas before our meate be fully digested our braine ouerloden with vapors receiueth but troublesome impressions waued so to and fro and so enterlaced one with another that in the twinkling of an eie it frameth a thousand shapes that presently vanisheth away and are no more remembred Now the Poet saith he was guided as he thought into a place most delightfull which he describeth in few verses and it is verie fit for the matter following 22. Iust in the middle point First he describeth the dwelling of Eloquence to wit on a great Rocke wrought and fashioned in manner of a footestall or base for an Image to stande on to shew how stedfast and certaine a thing this excellent gift of God is Secondly the resemblance or Image of Eloquence he calleth a Colosse that is of stature surpassing all others which betokeneth thus much that eloquent and faire spoken men go many degrées beyonde others whom they vse at their pleasure and draw whither they list as the examples of Pericles and Cicero declare and many proofes thereof are founde in the holie Scripture He maketh this Image of Brasse which implieth the faire glosse the swéete sounde and strong force of Eloquence he placeth in the left hand a fire-brand to signifie that learned true and faire vttrance maketh men sée touch as it were the right nature of things in the right hand an Ewer bicause the spéech of the wise dampeth and putteth out the flame of passions I might note hereof many examples but I leaue them for the diligent Reader to search meaning here to offer him but Annotations which I feare already are growen too long The little chaines that come foorth from the Images golden toong draw such a number of hearers by the eares hart signifie the great power of a wel framed spéech the truth wherof appéereth chiefely in preaching the word in counsels of graue common wealths-men and orations of good Magistrates and valiant Captaines In this maner did the ancient Frenchmen paint set out their Hercules surnamed Ognius whereupon Alciat hath made a pretie Embleme it is the 180. expounded at large by Cl. Minos The summe of al is that Eloquence is to be preferred before force Our Poet aimeth at that description Further concerning the Bore the Tygre and the Beare lying tame at the féete of this Image it signifieth that a pleasant and learned spéech appeaseth all angrie cruell and sauage men and euen the maddest and most brutish people in the worlde it maketh the woods and hils to daunce and leape that is to saie it mooueth bendeth instructeth very block-heads and such as are most hard of vnderstanding this may be the meaning of those fained tales of Amphion Orpheus Arion and other like Lastly this Image is enuironed with a double ranke of pillers well and strongly grounded and vnder-pinned that beare vp in due proportion the nine languages following each by hir owne chiefe authors maintainers For euery pillar was wrought in fashion of a man framed to the countenance of one of their best writers in a long gowne or stole And that is the meaning of the French a la Cariatide After the Carian right as Vitruuius writeth at large in this first Chapter of his first booke of Architecture This I note bicause the French Commentar lets it passe and it troubled my selfe to vnderstand it at the first 23. Among the blessed wits For chiefe props of the Hebrue toong which he placeth in the fore front of Eloquence as in euery regard it was méete whether we consider the swéete grauitie the naturall impliance the shortnes hautines liuelyhood of it or the sinceritie holines light and heauenly maiestie he nameth first Moses bicause he is the most ancient of those whose writings in this toong are extant As for the booke of the Prophesie of Henoch it was lost a long time ago He describeth this holy Law-writer after an excellent manner as was requisite in a discourse of Eloquence His face shineth like a blasing Starre alluding to that in the Scripture that Moses comming downe from the mount where he had talked with God his face so shined that none was able to behold his countenance insomuch as he was faine to weare a vaile ouer it the rest is verie easie to be vnderstood especially of such as haue neuer so lightlie turned ouer the Historie Now for the bookes of Moses they were written many hundred yéeres before the Gréekes were knowne who were not heard of in the world but a little before the raigne of Saul and had but few works in writing or none at all till after the time of Salomon as their owne Histories witnes whosoeuer will take paines to turne them ouer Naie further all their knowledge came from the Egyptians Phenicians and others who had learned somewhat by conuersing with the Hebrues And to come againe to Moses he hath béene in maruellous account with infinite Heathen writers If any haue lightly regarded or found fault with him it was either bicause they vnderstood him not at all or maliced him excéedingly which a man may easily finde in their writings The second author of the Hebrue he counteth Dauid whose Psalmes he speaketh much of in few lines but little it is in comparison of their excellencie wherof many ancient and late writers haue spoken notable things I will not heape them vp here assuring my selfe that all true Christians will grant me that the Booke of Dauids Psalmes is as Saint Basill saith the Storehouse and treasurie of all good learning for all men to come at and will confesse with Saint Ierome and S. Chrysostome that nothing better becommeth a man be he Peasant or Craftes-man great or small than to sing vnto the Lord the praises and thankesgiuing in these excellent songs contained the very liuely and true Anatomies of a beléeuing soule O how cursed and abominable before God and his Church are those wicked ones that haue forbidden Christians the vnderstanding and vse of them and banished them out of Christendom that haue suffred allowed maintained commanded and commended vnto the people these shamefull and wanton Poesies these bookes of vanitie error leasings which with their authors deserue the fire and not the quiet and peaceable persons that call vpon Iesus Christ and beléeue stedfastly the life euerlasting The soule that feareth God will not take this my digression ill nor thinke it néedlesse As for the vngodly let them spit at it if they will I regarde them not The thirde authour and ornament of the Hebrue is reckoned Salomon in his Prouerbes the booke of the Preacher and the Song of Songs bookes more besprinckled with golden words and notable sentences than his crowne was with pretious stones and pearles embossed Happie is the man that taketh delight to marke and daily thinke vpon so profitable and necessarie instructions The fourth