Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	moses_n	prophet_n	write_v	3,229	5	6.2431	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20934	The antibarbarian: or, A treatise concerning an unknowne tongue As well in the prayers of particulars in private as in the publique liturgie. Wherein also are exhibited the principall clauses of the Masse, which would offend the people, if they understood them. By Peter Du Moulin, minister of the Word of God in the church of Sedan and professor of divinitie.; Antibarbare. English	Du Moulin, Pierre, 1568-1658.; Baylie, Richard.	1630 (1630)	STC 7311; ESTC S111063	73,776	306

very notable confession of a Cardinall of so great authority in the Church of Rome CHAP. VI. Proofe hereof even by the example of the Church of the old Testament BY what hath beene hitherto said it appeareth that in this question concerning a tongue not understood which is used in the publique service we have the Word of God and reason and the confession of our Adversaries on our side Wherevnto we must add the example of the ancient Church as well of the old as of the new Testament which ought to serve us for a rule I. To fetch the matter from the beginning God gave his lawe in a tongue understood and the forme of prayers and blessings which God prescribed to Aaron to make before the people was in the vulgar tongue of Gods people as are those prayers and blessings which are read in the 6. of Numbers verse 23. and following and in the 10. Chap. ver 35. and 36. and then of thanksgiving in the oblation of first-fruits Deut. 26. ver 3. and the forme of prayer after the payment of Tithes in the third yeare Deut. 26. ver 13. in a word all the publique prayers which were made by the Priests or by the people were made in a tongue understood by the people And David dictated to the people Psalmes which were sung in the Temple upon instruments of Musique in the Hebrew tongue which was the tongue used in Israel II. During the captivitie of Babylon the Hebrew tongue degenerated from it puritie Notwithstanding the which the change was not so great but that the Hebrew tongue in the which Moses and the Prophets writ was still understood by the Iewes Not onely for that the people were exercised in the reading and hearing of those bookes as well in their private houses as in the Synagogues euery Sabboth but also for that the corruption was not so great but that the commō people easily understand the Hebrew by reason of the proximitie and neare resemblance betweene the Iewish and the Hebrew tongue Whence also in the new Testament the Iudaique tongue is often called the Hebrew as in 27. of Saint Matthew verse 33. where Golgotha which is a word of the Iudaique tongue is said to be an Hebrew word but the Hebrews say Golgoleth that is to say scalpe or scull and in the Chap. 19. of Saint Iohn verse 19. it is said that Gabbatha in Hebrew signifieth pavement although Gabbatha bee a Syrian word For that the Iewes after their returne from the captivitie of Babylon understood the Hebrew tongue and the Text of the bookes of the Lawe appeares by the 8. Chapter of Nehemiah ver 2. where it is said that Esdras the Priest brought the law before the congregation of men and women and of all them of hearing and it is added that Esdras read in the booke in the presence of the men and of the women and of as many as were capable to understand and the eares of the people were attentive to the reading This could not bee done in the Church of Rome in the which the Deacon reades the Gospell and the Subdeacon reades the Epistle in Latine before women peisants and trades-men that understand them not and consequently cannot bee attentive therevnto The exposition which the Levites added unto this Lecture which is mentioned in the Sequell was not to interpret the termes thereof into another tongue but to expound the meaning and sense of them as Nicholas de Lyra acknowledgeth upon the 8. of Nehemiah f Esdras legit in eo aperté id est intelligibiliter declarando ea quae videbantur obscura Iospehus Esdras read in the booke plainely that is to say intelligibly opening and declaring the things which seemed obscure III. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Iosephus in his 12. and in his 16. Chapter of his booke of the Empire of reason describes the Martyrdome of seven brethren and of their mother by the crueltie of King Antiochus th' illustrious and saith that the mother exhorted her children and especially the yongest to die constantly for the law of God and that shee spake to them in the Hebrew tongue It is to be presumed shee spake in Hebrew that shee might not bee understood by Antiochus who was a Grecian and seeing shee spake thus to the youngest and least it appeares that then amongst the Iewes even women and children spake Hebrew IIII. In the fourth Chapter of Saint Luke verse 16. and following our Lord Iesus being in the Synagogue of Nazareth taketh the booke of the Prophet Esay and reades before the people a long passage of Esay then addeth This day is accomplished this Scripture which you heare which words doe witnesse that the auditors and by-standers well understood the words of that place Is it credible that in the Synagogues of the Iewes the Scriptures were read in a tongue not understood seeing that in the Scriptures God speakes to the people to the end to be understood V. In the 22. of the Acts verse 2. the Apostle Saint Paul makes an oration to the Iewes in the Hebrew tongue which made them the more attentive Which he would not have done if they had not understood it And this Apostle would not have spoken to a people in a tongue not understood as also the sequell of the Chapter especially the 22. verse sheweth that the Iewes understood him very well CHAP. VII That the Primitive Christian Church thorow out the whole world used a tongue understood in the publique service HEre wee have for us the whole Primitive Church It is a thing without all contestation and witnessed by the Ancients that every countrey and nation even unto the most barbarous had the holy Scriptures translated into their vulgar tongues to the end that the people might be instructed by the reading of them Chrysostome in the first Homilie upon the 8. of Saint Iohn a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syrians Egyptians Indians Persians Ethiopians and infinite other nations having translated into their tongues the instructions propounded by him to wit by Saint Iohn being barbarous people have learned to be lovers of wisdome And Theodoret in his 5. Sermon of the meanes how to correct the indispositions of the Grecians b Theod. Graec. affectionum curationis Sermon 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Hebrew hath not onely beene translated into Greeke but into the Latine into the Egyptian Persian Indian Armenian Scythique yea and even into the Polonian and to speake in a word into all languages which the nations use at this day Saint Hierome translated the Bible into the Dalmatick tongue as himselfe witnesseth in his Epistle to c Hieron Sophronio Quorum translationem diligentissimè emendatam olim meae linguae hominibus dederim Sophronius Saint Augustnie in his booke of Christian doctrine Chap. 5. d Ex quo factum est ut etiam Script●ra Divina qua tauti● mor bis humanarum

Orthodox Spaniards for the Visigots at the beginning were Arians was called the Mosarabicke or Toletain office whereof may be seene an abridgement in Isidore in his first booke of Ecclesiastick offices which Isidore borne in Sevill writ in the yeare of our Lord about 630. In the yeare 713. the Sarasins abolished in Spaine the kingdome of the Goths slue their King Roderick in battell and extinguished in the most part of Spaine the Christian Religion And held Spaine for many ages untill that the residue of the Christians which were retired fled into the Moūtains having recollected their forces in the end drove out the Mores and replaced againe the Christian Religion in Spaine and established many pettie kingdomes Their service was done yet in Latine according to the ancient forme albeit by reason of the mixture of the Sarasins they had lost the use of the Latine tongue Their office or service was the ancient to wit the Mozorabick office which still continued in Spaine untill about the yeare of our Lord 1080. in the which King Alphonsus to gratifie Pope Gregorie the VII Roderick Archbishop of Toledo lib. 6. chap. 25. and 26. by strong hand and Maulgre the estates of the Countrey established in Spaine the Romish service then the Latine tongue which heretofore was used by custome was now established by law And so hath continued unto this day CHAP. XIII Of England and Germany and and how the Romish service and the Latine tongue were thither brought in IT will not be amisse to say somewhat also of England which in times past was called Brittaine a Etenim circiter non gentos ab hinc annos constat plebem in nonnullis regionibus p●eces suas publicas ignota lingue recitaste id quod in Anglia nostra fuisse factitatum manifestum faciam Harding in the first Section of his treatise Of prayers in a strange tongue saith about nine hundred yeares since publike prayers have begun in some Countreys to bee said in a tongue not understood especially in England This Doctor very much versed in Antiquity findeth not the use of the Latine tongue in England to bee more ancient since the terme of nine hundred yeares and hee hath in this spoken according to the truth We must then know that England received the Christian religion before there were any Churches erected amongst the Gaules or old French Nicephorus in his second booke Chap. 40. saith that Simon Zelotes the Apostle brought the doctrine of the Gospell unto the Westerne Sea and unto the Isles of Brittaine Gildas an English Author who lived in the sixt age and Polidore Virgil in his second booke of his Historie say that Ioseph of Arimathea there first preached the Gospell Balaeus in his first Centurie alleadgeth many other witnesses Tertullian b Britannorum in accessa loca Christo vero subdita who writ at the end of the second age in 7. Chap. of his booke against the Iewes saith that the inaccessible places of the Brittaines are subject to the true Christ. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Theodoret in his 9. booke of the meanes to cure the indisposition of the Greekes Our fishers and toule-gatherers and our currier so qualifieth he the Apostles have brought to all men the Evangelicall Lawes and have perswaded not onely the Romanes and those which are tributaries to them but even the Scithians Indians c. and those of Brittaine to receive the lawes of him that was crucified Some d West-monasteriensis Galfridus Authors affirme that in the yeare 185. Lucius King of Brittaine sent to Pope Eleutherius praying to bee instructed by him in the Christian religion and that he abolished Paganisme out of all Brittaine so that there was not left so much as one infidell Which is a a storie invented in favour of the Pope For these Historians place in this Isle peaceable Brittaine Kings raigning in the South-part of the Isle which was subject to the Romanes and which had no other King but the Emperor of Rome The estate of this Isle under the Romanes may be seene in Cornelius Tacitus in the life of Iulius Agricola and in Xiphilinus an Epitomiser of Dion in the life of Nero and of Severus Emperours At this time the Christians of South Brittaine suffered persecution under the Romanes that were Pagans And as for the Northerly part which at this day is called Scotland and the Countrey of Northumberland it was Heathenish and was so a long time after Eleutherius e Hieron Oceano Scotorum Asotorum ritu ac de republica Platonis promiscuas uxores ac communes liberos habeant Saint Hierome in his Epistle to Oceanus speaketh of the Scots as having in his time their wives common 200. yeares after Elutherius And f Idem lib. 2. in lovinianum Cum ipse adolescentulus in Gallia viderim Scottos gentem Britannam humanis vescicarnibus cum per sylvas porcorum greges armentorum pecudumque reperiam pastorum nates foeminarum papillas solere abscindere has solas ciborum delicias arbitrari Scottorum natio vxores proprias non habet c. in 2. lib. against Iovinian he sayeth he had seene the Scotch eating mans flesh And Galfride in his 2. Chapter of his third booke of his Historie speaketh of them as of Pagans Furthermore the Christians of this Isle celebrated Easter precisely the fourteenth of the moneth of March contrarie to the rules of the church of Rome which they would not have done had they beene brought to Christianitie by the Church of Rome This Isle so continued under the government of the Romane Pagans untill the time of Dioclesian in the yere 286. The Senate of Rome sent thither Caurasius to oppose the courses of the barbarous but he enleagu'd himselfe with the Islanders and thence drove out the Romanes and made himselfe King and after that time one while the Romanes prevailing another while the Islanders that Isse was but weakely held by the Romane Empire In the yeare of our Lord 307. Constantine Sonne of Constantius and of Helene a Christian woman governed that Island Being Pagan he tooke the title of Romane Emperour and passed thorow the Gaules and from thence into Italie and made himselfe absolute Emperour Then becomming Christian he granted peace to the Churches of Brittaine In the yeare 383. Maximus a Christian and Orthodox Prince govern'd Brittaine for as then all that part of the Isle which was subject to the Romanes was Christian This Maximus invaded with a maine armie the Gaules and conquered them and tooke the title of Romane Emperour against Gratian Sonne to Theodosius In the yeare of our Lord 434. The Romane Empire being fallen into the West and rent by the Goths Franks Vandals and Bourgagnions the Romanes abandoned the Isle of Brittaine Which moved the Islanders to conferre the kingdome upon Constantine the brother of the King of Brittaine Armorique who was issued of