Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	child_n	husband_n	parent_n	3,987	5	7.8229	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03345	The defence of the article: Christ descended into Hell VVith arguments obiected against the truth of the same doctrine: of one Alexander Humes. All which reasons are confuted, and the same doctrine cleerely defended. By Adam Hyll, D. of Diuinity.	Hill, Adam, d. 1595.; Hume, Alexander, schoolmaster.	1592 (1592)	STC 13466; ESTC S104102	102,647	138

pure Corne that are so wynowed and the pure gold y t are so tryed in the furnace of tribulation we are in the house builded vpon the rocke who though beaten with the roaring waues of heresies or with the turbulent windes of temptations or with the stormy tempests of persecutions yet we stand and the Papists doo fall and therfore they should striue to come vnto vs. As Moses refused the kingdome of Egipt for the rebuke of the Children of God so should they refuse the damned security of the papish Synagogue to enter into this tossed and militant Church where great troubles cause great praier and great praier causeth a great calme and a great admiration of Christs power is caused by the great calme and great admiration causeth great thanksgiuing for euer But what is the cause of these schismes in y e Church Leo in Epiphania ser. 6. sheweth the same the Diuell is gréeued with the calling of the Gentiles and is vexed with the daylye ruine and destruction of his power sorrowing therefore that he is forsaken and the true king is woorshipped of all men he layeth snares and raiseth discentions As héere so in the 13. of Mathew you may learne who is the author of schismes Satan where dooth he sowe this wicked séede in the féelde and Church of the Lord how dooth he sowe it he turneth himselfe into an Angell of light and so doo his ministers alleadging the woord of God contrarye to the meaning of the holy Ghoste why dooth he raise discentions because he séeth himself forsaken and Christ worshipped when dooth he sowe schismes while the seruants slept The sléeping therefore of the Ministers is an occasion that schismes are not onely sowen but are rooted and doo growe and fructifie For this cause saith Chrysostome in Gal. 3. are we made laughing stockes to the Iewes and the Gentiles while the Church is deuided into a thousand parts our slothfulnes then causeth 2. great euils in the Church of God that is schismes to grow and our selues to be scorned at Ciprian in his 40. Epistle thus writeth there is one God and one Christ and one Church an other alter to be made and set vp or a new préesthoode to be made it is impossible whosoeuer geathereth elsewhere scattereth It is adulterous it is impious it is sacriligious whatsoeuer is instituted by mans fury to the breach of Gods diuine disposition get yée from the contagion of such men and flée from their spéeches as a cancker and pestilence our Lord hauing premonished and warned before hand they are blinde leaders of y e blinde where this good Martyr willeth vs to kéep verity in vnitye And so dooth Hillary li. ad Constantium Augustum perillous and miserable it is that there are now so many faithes as wils and so many doctrines as manners whiles either faithes are so written as we will or as we will haue vnderstoode And whereas according to one God and one Lord and one baptisme there is also one faith we fal away from that which is the only faith and whiles moe faithes be made they begin to come to that that there is none at all For we know that sith the Synode of the Nicene assembly there is nothing else written but the faith but while there is contention about the wordes and question of nouelties and while there is occasion of doubts while there is complainte of the authors while there is strife about studies while there is a difficulty in one consent while one beginneth to cry anathema to another almost no body belongeth to Christ Iesu. Labour therfore for vnity in the faith stoppe the mouthes of them that preach falsehoode and lyes and that will descant one our faith and bring in as Hillary saith new faiths either in woord or vnderstanding let not one holde of Paule and another of Peter but let vs all holde of Iesus Christ let vs haue one mouth minde and faith then whatsoeuer is planted or watered by vs God will encrease it then the Iew by our schismes shall not be hardned the Papists shall not be made glad the weake shall not be discouraged the strong shal not be weakned then it wil be good and ioyfull for vs as blessed brethren to dwell together in perfect vnity then our house shall stand our Citie shall flourishe our kingdome shall be inuincible and against our Church the gates of hell shall not preuaile for euer To all people in generall which are not Ministers this counsaile I giue with Paul to be wise vnto sobrietie and that they read the Scriptures of God not to be authors or arbettours of controuersies but to encrease their faith confirme their hope and to inflame their charity and to imitate the vertues of the godly as the chastity of Ioseph the humility of Moses the zeale of Dauid the wisedome of Salomon the patience of Iob the obedience of Noami the repētance of Paul the renouncing of the world with th'apostles Let them specially note those places that bréede the hatred of sinne feare of Gods iudgements and delight in spirituall cogitations Let not this disorder continue amongst vs that the wiues teach their husbands Children their parents fools wisemen the Schollers their Maisters the shéep their pastor the people their preacher Hierome complained in his time in his book to Paulinus the 6. Chapter that whereas no man presumed in any occupation to teach that they neuer learned only saith he the art of Scripture is that which euery man challengeth this the chatting olde wise this the doting olde man this the brabling Sophister this on euery hand men presume to teach before they learne it And again some with poise of lofty woordes deuise of Scripture matters among women othersome fye vpon it learne of women what to teach men and least that be not enough by facilitye of tung or rather audacity teach that to others which they vnderstand neuer a whit themselues to say nothing of such as he of my faculty Who stepping from secular learning to holy Scriptures and able to tickle the eares of the multitude with a smoothe tale think all they speak to be the Lawe of God In Hieromes time this malady of arrogancye presumption in diuine matters was grieuous but now it is almost incurable Nazianzene in an Oration of his concerning the moderation to be vsed in diuiue matters thus writeth order saith he hath made and bound togither al things order preserueth earthly and heauenly things order is to be kept in those things that are endewed with reason and a soule there is an order in those things that are subiect to our sences there is order in the Angels there is order in the mouing of the Starres their greatnes their mutuall relation and brightnes there is order in the times of the yéere comming and going aptly and distinctly and mitigating the as perity of the extreames by the moderate quality of the middle times there is order in

from a metaphore is of no force And that héere is a metaphor M. Caluin shalbe the iudge He compareth saith Caluin the mothers wombe to the lowest and inward dens of the earth and a little after for no doubt Dauid would expresse metaphorically that inestimable cunning which appeareth in the figure of mās body The mothers womb is cōpared to hel for the darknes of it for as Caluin saith that artificer which maketh a cunning péece of work in a darke place is more to be cōmended then he which doth the like in the light Dauid also is here said to be made in the nethermost partes of the earth because he was by nature the child of wrath of hell if he had not bin deliuered therehence by Iesus Christ. Bréefely where you say that he descended into the Uirgins wombe and that it is the true meaning of the place Eph. 4. 9. both you and your Maister B. are deceaued For Paul reproueth you Ephe. 4. 10. He that descended is euen the same that ascended Now the body and soule of Christ ascended into heauen therefore the body and soule of Christ descended into the virgins womb if the body did descend into the virgins womb then Christ took not flesh of the virgin Thus that you may contradict me you are not afraide ignorantly or wittinglye to deny the incarnation of our Sauiour Theophilact saith well of these woords when you read that the Sonne of man came downe from heauen you may not think that his fleshe came downe from heauen for this is the opinion of Heretiques which did teach that Christ brought his bodye from heauen and did passe through the virgin I hope you holde not this opinion but if you holde this interpretation you must néeds fall into it For he that descended is euen the same that ascended Eph. 4. 10. Humes Sectio 10. But heere to let you alone with your Hebrew these woords can no waies be taken as you beare vs in hand for hell but do purporte to vs the same that Iohn tolde vs in other woords Ioh. 16. 18. I came from my Father into the worlde againe I leaue the world and go to my father For seeing the Apostle in this place bringeth his ascension as an argument of his descension which Iohn the Euangelist did before it must needs follow by necessarie consequence that his discense was rather thither whence he ascended Now I trust you will not say he ascended into heauen from hell but rather from the earth in the sight of his desciples 2. If the place whence he descended was heauen hell could not be the place whether he descended For if he were there at all he went not thither 30. yeeres and more after he descended if you will say that he descended first into the earth and afterward into hell then that descense could not be one motion which was so many yeeres intermitted but needes must be two First from heauen into the earth and next from the earth to hell Lastly if hell were the place whither he descended it must needes be also the place from whence he ascended which cannot be for his returning thence if euer he was there was when his soule returning into his body he came again to his Disciples from whom he was seperated before by death which in the Scripture is called his resurrection and not his ascention For his resurrection as it hath beene heertofore taught is no part of his ascention If it were so as you beare vs in hand that thence his ascention beginneth then his returning againe to his Disciples was but a proceeding so farre in his way and his abode with them but a resting place which was neuer hard of to this day Hill Where you say you will let me alone with my Hebrew woords and yet deny they signifie hel I hope because I haue proued that they signifie not the graue as you haue ignorant ly or against your conscience affirmed at your next aunswering you will say they signifie hell and confesse your disagrée ment with Dauid Esay Ezechiel Now you conclude with certaine pregnant reasons as you imagine your first is this These words do purporte vnto vs that which Iohn tolde vs in other woords I came from my Father into the world aud againe I leaue the world and goe to my Father Ioh. 16. 18. This is nothing pertaining to the matter we haue in hand vnles this be your argument Christ came into the world ergo he went not into hell Héerof I thus argue Christ descended into the virgins wombe as your selfe say ergo he came not into the world Or thus Christ descended into the worlde ergo he descended not into the graue Christ was borne of the virgin and came into the world to reconcile vs to his Father by his death taking away our sinnes and triumphing in his owne person ouer death and hell therefore not only Christ came downe into the worlde but as our body for sinne lyeth in the graue so his body wēt into the graue and because our soule was mancipate vnto hell his soule went into hell that by his discending our soules might be freed from hell In your next reason you say that Christ descended thither whence he ascended Now that is méerely false as appéereth Math. 12. 40. For as Ionas was in the whales belly 3 dayes and 3. nights so shal the Sonne of man be 3. daies and 3. nights in the hart of the earth Now Christ ascended from the superficies of the earth but he descended into the hart of the earth Therefore as this is no good argument Christ ascended from the mount ergo he ascended not from the graue so this is also a weake argument Christ ascended from the world ergo he went not into hell M. Humes lyeth in his bed and early ariseth afterwards many séeing him he rideth towards Bromham ergo M. Humes came from Bath and not from his bed Then you adde this reason if Christ descended into hell then it was 30. yéeres after his birth and so it was not one motion you charge me with cloudes of sophistry but héere is a thick mist of sophisications what you mean by this motion I know not but all the actions of our Sauiour are aptly deuided into humility and glory of his humilitye there are 4. degrées First he came into the virgins womb secondly into the world thirdly to the graue fourthly to hell Of his glory and exaltation likewise there are foure degrées First he came out of hell and the graue secondly he conuersed in the earth thirdly he was carried in the aire in a cloud and then entred the heauens with glory Also where you say that if hel were the place whether he descended it must néeds be the place from whence he ascended This as I haue said before is vtterly false if you mean the immediate place from whēce he ascended for it is known to all beléeuers that Christ did descend into the graue