Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	lord_n	scripture_n	word_n	4,156	5	4.0594	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16999	A replie vpon the R.R.P.Th. VVinton. for heads of his divinity in his sermon and survey Hovv he taught a perfect truth, that our Lord vvent he[n]ce to Paradise: but adding that he vvent thence to Hades, & striving to prove that, he iniureth all learning & christianitie. To the most honorable henry prince of Great Britany.	Broughton, Hugh, 1549-1612.	1605 (1605)	STC 3881; ESTC S113850	11,782	50

A REPLIE VPON THER R. F. TH. VVINTON FOR HEADS OF HIS DIVINITY IN HIS SERMON AND SVRVEY Hovv he taught a perfect truth that our Lord vvent hēce to Paradise But adding that he vvent thence to Hades striving to prove that he injurieth all learning Christianitie TO THE MOST NOBLE HENRY PRINCE OF GREAT BRITANY 1605. TO THE MOST NOBLE HENRY PRINCE OF GREAT BRITANIE Grace truth IN handling the LORds prayer most noble Prince at O●landes August 13. 1603. VVhen I came to speake of the Kingdome to come the matter called me to handle these vvordes Lord remember thou me when thou comest to thy Kingdome these This day shalt thou be with me in Paradise From vvhich both I affirmed that the thefe beleved rightly as all the Scribes Pharisees that the soules of the just of Abel and all that died since vvent hence to that place vvich Diuines call Heauē And I affirmed from Eccles 3. from the 12. 2. Cor. 10. that the soules of all men ascend vnto God vnto judgement to receaue according to the actions done by the body good or euell And this I added from Apoc. 14 That the wicked are tormented afore the throne of God the Lambe This belonging directly to the doctrine of the Kingdome I vvas to shevv hovv the Crede stroue not vvith this yf the English had rightly expressed the Greke he went vnto the soules departed as this he arose from the dead or from Hades makes the former vvordes plain About this doctrine D. Bilson B. of Vv. hath dealt not vvell A survey of vvhose dealings your G. shall see that knovving hovv he is damned of himselfe you may vvish him to recant First he agreeth vvith the truth in most stronge sort that we have no warrant by scripture to deny that our Lord went hence to Paradise His vvordes are printed in Copies about ten thousand that all may knovv hovv D. Bilson in his further paynes confuteth the Bishop of vvinchester He that vvill do any thing in Diuinity vvithout vvarrant of Scripture shall anger God Therfor D. Bilson is vnexcusable vvhen he goeth against that An other article the right reverend father hath for Christianity the ground of our redemptiō more ridiculous then any thing in Machmads Alkoran vvorthy to be vvritten in great letters that any rūning by may see to vvhat strange cōceites he vvold dravv the holy Prophetes Apostles Fathers all Britanie In his Sermon thus the right reverend father vvritteth fol. 154. The sence of the Crede may must be ●s●at Chri H●f●er his body was buried in soule descended into that place which the Scripture proprely calleth Hades hell This fevv vvordes are enough to shame all our nation for euer touching judgment in Diuinitie since Publiq auctoritie hath commended his vvorke Homer that expresseth all the Heathen vanities durst neuer bring this Diuinitie but only in a dreame In him and in Iliade or story of Ilion called also Troy book 23. v. 71. the soule of Patrocles killed sayth to Achilles his Prince in a dreame requesting to to be buried because the soules in Hades vvold not suffre his soule till then to come to Hades Oh bury me that I may quickly passe through the gates of Hades They vvho svveat to make the Gospell of saluation in sadnes more ridiculous then Heathen fables should look for the extraordinary hand of God to send them to Hades quickly What man that vvere not brainsik vvold think that the Cred should tell hovv our Lord in body crucified dead buryed should in soule be vnrecorded vvhither the soule vvent or vvher it should be till the body vvas buried A Defender in title a betrayer in truth of our religion in Britanie should b● told that better lerning vvold beseme a man a D. in D. a R. R. F. All Ievves vvold by this vvel might hold vs the vilest that euer vvere since Cains birth yf they could convict vs to be of such a religion all Christendome vvold hate vs as traytours to the Christian faith He that taketh vpon him to defend the cōmon opiniō once graunteth all that the disputation required inventeth of his ovvne braine that vvhich none hold injurieth all the state and giving a Patroclean dreame for the marravv of salvatiō should have vpon stuburne continuance in errour the heavy Anathema maran Atha The curse Our Lord himself cometh to revenge him pronounced against him God commaundeth that 1 Cor. 16. And every commādement of God should be of as great reverence as his vvord in sayng Let light be it vvas An other condemnation of himself the right reverēd father hath in his survey fol. 543. Thus he sayth That Christ after death went to the place where the faithfull were the fa●h●rs affirme Thē yf Abrahams Bosom be the place vvhere the faithfull vvere they vveare in Hades by the Grek fathers infinitely vsing the phrase of the Crede The Hades of the Crede Abrahams bosom is all one It is strange that a reasonable creature should make a book against himself A further condemnatiō of himself he findeth from Luc. 16. The holy Evangelist most eloquent in the Greek tongue vvriting to an heathen Prince Theophilus Asiarches one of the Lords of Asia bringeth Abraham talking vvith the Epicure in Hades Novv heathen place all soules in Hades and Theophilus vvould so vnderstand S. Luke that Abraham should be there And disputers together be allvvayes holden to be in the same vvorld The right re●erend father vvold prove that Hades is Hell from this place vvhich most mightily proueth the cleane contrary that the faithfull Abraham vvho vvent hence to heaven Eb. 11. there abideth till the resurrection vvas in Hades So the terme is generall for the vvorld of Soules And auctours vvhom he citeth vvould haue taught him so much Chrisostome in a Greke Homilie not yet printed of Lazarus the Epicure Theophylact citing manie Diuines vpon Luc. 16. Tertullian Ambrose Chrisologus cited by him self on that place Iosephus cited also by himself expresly placeth Abrahams bosom in Hades And that vvork is so agreable to the common judgement of Graecia that the vvork is fathered vpon Irenaeus the ancient Bishop nere the Apostles and vpon sundry others of fame And vvheras the Doctour vvold haue Hell lovv in the earth and must graunt that Abraham is in Heauen so the spech should be ridiculous that in a Dialoge one should talke vvith one aboue his head of such infinite millions of miles distāce And the spech of lifting vp the eyes argueth equall height So Lot lifted vp his eyes saw the Land about fayre Gen. 13.10 So God sayd to Abraham lift vp thy●e ey●s behold the place wher thou art Gen. 13.14 The third day Abraham lifted vp his eies beho●d the p●a●e ●f whi●h God spake to him c. So Abraham l●fted vp h●s eyes saw three men Gen. 18. So Abraham l●fted vp his eies behold

a ram was in a thicket fast b● the hornes So Isaak did l●ft vp his e●es and behold Camel were coming Gen. 24.63 And in the next vers Rebecca lifted vp her eyes saw Isaak And in Iacobs story six times that phrase cometh This spech being so vsuall no D. should bring strangenes vpon it But D. Bilson doth and trobleth the simple disputeth against himselfe For the vse of the phrase still argueth vevving in equal soyle An other terme chasma trobleth the right reuerēd father A deepe gulfe he doth expound it from his ovvne auctoritie Hiatus or gaping vvere fit vvhen a man gapeth men consider not hovv deepe the mouth ●s but hovv vvide In Zach. 14. ●n the lxx mount olevet shal be parted into a great chasma half ●astvvard half vvestvvard Ther the blind may see that no●●he depth but the vvidenes cometh to be considered So Babish ●he D. is in all his vvritting And ●is vnspeakable blindnes appea●eth in this He reiecteth heathē Greke vvith odious termes and ●reameth that the Apostles had ● peculiar Greke of their ovvne ●et euery vvhit of the N. Testament is penned in Greke as heathē or Ievves before vnderstood the phrases the heathen had held the Apostles vvicked Sophisters yf heathen termes had not bene in heathen sense or in schole poinctes such as Pharisees vvold graunt plain All trades haue peculiarity in generall vvordes dravving them to particular vnderstanding But then all of the faculty take them alike Four Grekes are in the Nevv testamēt These fovvr Grekes the Apostles haue The heathen vsed as heathen meant in speach to them or heathen termes vsed as the Greek translaters of the old testament vsed them or heathen termes applyed in nevv sort to Ebrevv plain by it self or heathen Greke applyed vnto Thalmudik or Ievves Doctors phrases Further cometh none by the Apostles The Diuels language goeth further in Abissos to the vvicked Cabalistes maner in Zohar vpon Gen. 1. Darkenes vvas vpon the face of the Pit Ther they say that resembled Gehenna call the depe Gehenna For all these poinctes D. Bilson shevveth himself a Babe sometimes goeth beyond all Hades nether by heathen nor lxx nor Apostles nor Thalmud is euer Hel. yet his headstrōg vnlerned head vvill have it so Halting afore Creples hoping by much babling to be heard The lxx take Abissus for the graue Ps 71.22 Thou diddest make me aliue againe diddest bring me again from the Abissos of the earth S. Paul Rom. 10. folovveth the very same phrase for the resurrection of the Lord saie not in thine hart who can go vp into heauen I meane to bring Christ downe or who can go downe to the pit I meane to bring Christ from the dead But yf thou confesse vvith thy mouth that Iesus is the ETERNALL beleue in thine hart that God hath brought him frō the dead thou shalt be saved S. Paul alluding to Moses Dauid Ionas spak to Ievves hovv in tvvo poinctes Diuinity stood telleth vvhat Moses all the Prophetes taught even the incarnation resurrection and expoundeth him self speaking of Ievves reiected shevveth their stubburnesse that having but tvvo poincts of difference the incarnation the resurrection both proved most strongly rebell against the light And here D. Bilsō leauing all heathen the lxx all the Prophetes Ebrevv all Thalmudiques can run to the Diuels Luc. 8. for a phrase VVheras vvhen S. Paul vvrote to the Romanes none in the vvorld had vsed Abissus for Hell sauing the Deuels in S. Lukes Gospell vvritten but seauen yeares afore Ievves of vvhom he spake neuer cared for S. Luke and denying both the incarnation resurrection vvold not heare of further matter neuer taught in Iuda and that spoken in termes meaning to all Ievves clean an other matter Hence all that haue eyes to see may behold hovv blind D. Bilson is vvhich hath nether Grammer nor Diuinity nor loue to the truth He citeth Oecumenius there and omitteth his vvordes that make this plain and dissembleth the best lerned Chrisostome This cauterized consciēce should be reproued sharply Novv the third kind of Grek the Apostles folovving the Ebrevv Deut. 30. D. Bilson litle considered hovv the going vp to heauen and going dovvne to Abissus is of our myndes not of our Lordes actions The chaldy exposition of heard termes in Moses maketh that plain The vvork is called Thargum Ierusalemi And thus it speabeth The law is not in the heauens to cause spech oh that we had one like Moses the Prophet that might goe vp into the heauens bring it vnto vs preach vnto vs the commaundements that we might doe them the Law is not beyond the great sea to cause speach oh that we had one Like Ionas the Prophet that might goe downe into the great sea bring it vs preach the commaundementes that we might doe them Thus the Chaldy shevveth that for our action of the mynd this vvas spoken as forbidding blame of hardenes in the Lavv. And the Rabbins vvhich haue in fragmentes yet the floures of all the N. Test they seme to haue turned these vvordes of old vnto the Gospell by this spech of Ionas in the vvalles belly The later Rabines compiled most auncient And for this cause S. Paul might take Abissus both for the graue as Oecumenius doth allude vnto the sea as Chrisostome taketh the vvord So it may be easily seene hovv for the Apostles trāslation of Ebrevv D. Bilson seeth nothing So had the sorovves of death act 2. are from Ps 18.5 Ps 116.3 a speach knovven to all Ievves for the naturall sorovves that alvvayes cometh vvhē the body is vvounded that the soule cannot tary in it And vvheras S. Peter act 2. vvas to shevv that the disciples did not steale the body of Iesus our sauiour but God omnipotent raised it vp disannulling the sores that vvere done by nailes speare D. Bilsō vvold have the terme death here to be the second death and that S. Peter should by terme of death in a iust soule meane the second death to make the holy Apostle the foolishest the vvickeddest that euer spak vvith tongue He had the resurrection of the body to speak of and vvher the gouernours vvere Sadducees beleeued not that soules vvere immortall vvisdome vvold that his tongue should giue no cause of further pleading till the resurrection of the body vvas graūted And though the Pharisees held soules to be immortall yet they beleued not that Messias should arise from death yf S. Peter should haue gone to further matter neuer heard that a iust soule should goe to hell vvherof no cause of spech vvas euer afore moued he had bē held not a teacher but a betrayer of Christianity Moreouer the terme of Second Death vvhich D. Bilson vvold haue meant by Peters terme of death is nether Ethnice nor in the lxx nor hath any Ebrevv in the Bible for it Therfore it should not vvel be vsed