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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	father_n	holy_a	son_n	5,346	5	6.2821	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69038	The theatre of Catolique and Protestant religion diuided into twelue bookes. Wherein the zealous Catholike may plainelie see, the manifest truth, perspicuitie, euident foundations and demonstrations of the Catholique religion; together with the motiues and causes, why he should perseuer therin. ... Written by I.C. student in diuinitie.	I. C., student in divinity.; Copinger, John, b. 1571 or 2, attributed name.; Colleton, John, 1548-1635, attributed name.	1620 (1620)	STC 4284; ESTC S115632	314,600	666

least they should be subiect to the viewe of the people by which Origines did signifie that the misterie of the sacrifice ought to be hidden from the common people and vnworthie persons Lib Ecclesiae Hierarch and soe Dionys saith when our holly princes did institute publiquely the holly sacrifice they haue neuerthelesse deliuered the same in secret manner 9. Were not the Bethsamites punished for beholding the Arcke curiouslie was not Oza alsoe punished by death for touching it Was not Balthazer plaged for prophaninge the holly vessels and for drinckinge out of them were not the sheapeeds cast downe with a thonder bolte in the fields for singing the holly wordes of consecration as Innocentius the 3. doth reporte therfore he comaunded that those wordes should be very secretly vsed in the church Therfore S. Basill saith Bas ibid. that many thinges are deliuered vnto the churche which are not writtē least the custome of such thinges should breede contempte and soe speaking of Moyses he said that he would not suffer euerie thinge that was sacred to be common to all for he knewe accordinge to his wisdome that the thinges common to euerie bodie are not in that request as thinges that are secrette therfore of these misticall things the Apostle S. Paule comaunded Timothy 2. Timot. that he should comend thē to men of faith and sanctity which are fitt for the same Tert. lib 1 Theologia Soe Tertulian saith non nimium est de Deo loqui neque omnibus neque omnia sunt propalanda it becomes not all men to dispute or reason of God and diuine thinges for all thinges are not to be made publicke to all men neither in all places Ignorare pleraque inquit ille nequum quod non debeas noris quia quod deberis nosti for it better saith he to be ignorante in those thinges which you ought not to knowe because it is sufficient to knowe what you are bound to knowe Soe Hilarius sayes Habet non tam veniam quā praemium ignorare quod credas quia maximum fidei stipendium est sperare quae nescias you shall not onlie haue pardon but a reward to be ignorant of that you beleue for it is a greate meritt of faith to hope that which you knowe nor Soe Clemens Alexandrinus saith not such as are wise accordinge to the word but such as are wise before God haue the possession of their faith which is learned without learninge the written booke of it is true charitie which is the diuine decree pertaininge to the simple and humble of harte Yea seuenty the two interpreters which were chosen of the best that could be sound aswell for their learning and vertue as also for knowledge in the scripture chosen by Eleazer the high priest at the request of Ptolomeus Philadelfus king of Egipt inspired by the holy ghoast to translate the scriptures yet in the misterie of the blessed Trinitie and the coming of the Messias for that they were misteries most profound they placed but a little marke without any other exposition for that they durst not interprett them Whether a man ought not to praie either by himselfe or by another but in a languadge he vnderstandeth CHAPTER VI. 1. ORigines doth aunswere to this point saying Non parum ex hoc ipso● vtilitatis animae conferri c. he teacheth although the woordes of the scriptures be obscure which wee heare yet they penetratinge and pearcinge our hartes and mindes doe receaue great consolation therby if wee may beleeue that amoungest the gentiles some verses which they pronounce at their charminge and inchauntinge be of that force and efficacie when they be whispered into mens eares which those people themselues that doe repeate or saie them are ignorant of them and at the only voice or sounde of them the serpentes are either lulled a sleepe or driuen out of their hoales and caues how much more ought wee to beleue that the words of the holie scriptures and the prayers of the catholique church should be of greater force and vertue though they be pronounced in any languadge then any charminge whatsoeuer And as our Sauiour saith of the children of the church that their Angells doe assist thē before godes throne they doe offer our prayers and whatsoeuer appellation or inuocation wee make they exibitte and prefer it before his diuine maiestie And althoughe wee doe not vnderstand Kyrie eleison c. yet the Angells vnderstand it and not onlie manie vertues are aboute vs but they alsoe doe lodge and dwell in vs as the prophett said Benedic anima mea Dominum c. Let my soule prayse God and alsoe all my interior partes prayse him vid. all that is within me which are the angelicall vertues vnto whome the care of our soules and bodies are committed whoe are the more delighted if wee pray or vtter any verse of the scriptures if wee speake with our tounge though the sense be without fruicte yet the spiritt doth pray 1. Cor. 14. and soe S. Paule saith it to be a kind of misterie that somtymes the spiritt which is within vs doth praye yet the sense hath noe fruicte and soe he said that the spirits doth praye which are the blessed Angells resident in vs and are made joyfull and refreshed by our prayers though wee doe not ourselues vnderstand them and not onlie the Angells but God the Father God the sonne and God the holy ghoast accordinge to S. Iohn ad eum veniemus apud eum mansionem faciemus wee will come vnto him and dwell with him thus farre Origines and much more touchinge this subiect which were to longe to repeate 2. Yf a man ought not to pray or not to heare any thinge in the Church which he doth not vnderstand you will take awaye from her the vse of the psalmes which none though neuer soe learned can attaine to the full vnderstandinge of them in any knowen tounge whatsoeuer yea our Lords prayer which wee call the Pater noster though it be translated in to euerie language how many shall you finde that cannot vnderstand the same For amoungest the common sorte one of an hundred cannot comprehende the litterall meaninge of it much lesse the true sense of these wordes Giue vs this day our daylie bread c. which few amoungest your cheyfest ministers can expound as also these other wordes Et ne inducas in tentationem and leade vs not into tentation Wherein not three amoungest you all will agree in one and the selfe same exposition Soe as if you will neuer haue any prayers in the Church but what you vnderstand you shall haue but fewe or none at all 3. Our deuotion therfore doth not consist in the vnderstāding but in the will if the wil be furnished with charitie it skilleth not whether the vnderstandinge be replenished with great science or much knowledge It is charitie saith S. Paule that doth edifie but an heretique can neuer edifie

the order of the tradition which was then deliuered vnto them to whome they comitted the church to the which many nations of those barbarous people that haue beleeued in Christe doe consente without letter or inke hauinge saluation written in in their hartes and keepinge diligentlie the tradition of our elders and soe S. Hier. saith cont Heres 9. The creede of our faith and hope which beinge deliuered by tradition from the Apostles is not written in paper and Incke but in the tables of the hearte and this is in the church booke also wherby wherein shee keepeth faithfully all trueth in the hartes of those to whome the Aposles did preach And therfore S. Paule saith 2. Thes 2.15 Brethren stande hold the tradition which you haue learned whether it be by worde or by epistle not only the thinges written and sett downe in the hollye scriptures but all other truethes and pointes of religion vttered by worde of mouthe and deliuered and giuen by the Apostles to their schollers And so S. Basil saith thus I accompte it Apostolique tradition to continue firmlie euen in vnwritten traditions and to proue this he alleadgeth this place of saint Paule ●n the same booke cap. 17. and saith if wee once goe aboute to reiecte vnwritten customes as thinges of no importance wee shal ere wee beware endamadge the principall partes of our faith and bringe the preachinge of the ghospell to a naked name and so example of these necessarie traditiōs he named the signe of the Crosse prayinge towardes the easte the wordes spoken at the eleuation or shewinge of the holy Euchariste with diuers ceremonies vsed before and after baptisme with three immersions in the fonte the wordes of abrenunciation and exorcismes of the partie that is to be baptised and what scripture saith he taught these and such like None trulie all cominge by secret and silent traditions c. S. Hierome reckneth vpp diuers such like traditions Hieron in dialogo Lucife c. 4. epist com Luci 28. willinge men to attribuit to the Apostles such customes as the Church hath receaued by Christians of diuers Countrie 5. S. August ad Genn saith Let vs holde faste those thinges that are not written but are deliuered vnto vs which beinge generally obserued in all places of the worlde wee must thincke them to come from the Apostles or from the generall councells which oughte to be of greate authoritie in the churche of God and whosoeuer will dispute hereof ought to be counted of most insolent madnes S. Hier. ad Luc. wee must obserue the traditions of our Ancestors S. Paule comaunded vs to submitt our selues to our pastors and teachers S. Augustine saith wee learne by tradition that children in their infancie shoulde be baptized de gen ad liter 101. 23. Tradition caused him to beleeue that the baptized of heretiques should not be rebaptized by tradition onlie he and others condemned Heluidius the heretique for denyinge the perpetuall virginitie of our Ladie and without this noe Arrian noe Macedonian noe Pelagian noe Caluin will will yealde Wee must vse tradition saith Epiph for the scripture hath not all thinges and therfore the Apostles deliuered certaine thinges by tradition S. Iren. lib. 3. 14. saith that in all questions wee must haue recourse to the traditions of the Apostles teachinge vs withall that the waie to true apostolicall tradition and to bringe it to the fountaine is by the apostolicall succession of Bishoppes but especially of the apostolicall church of Rome declaring in the same place that there are manie barbarous people simple for learninge but for constancie in the faith moste wise which neuer had scriptures but learned onlie by tradition Tert. lib de corn reckoneth vpp a great number of christian obseruations or customes as S. Cyprian in mannie places doth whereof in fine he concludethe of such and such If thou require the rule of scriptures thou shalt finde none tradition shal be alleadged the author custome the confirmer and faith of the obseruer Orig. he mil. 5. proueth the same Dyonisius Areopag referreth the oblation and prayinge for the death in the lyturgie or Masse to an Apostolicall tradition Soe doth Tertull Aug. Chrys Damasc alleadge Also wee mighte add that the scriptures themselues euen all the bookes of the Byble be giuen vs by tradition else should wee not take them as they be indeede for the infallible worde of God noe more then the worcks of S. Ignat. S. Aug. S. Dion and the like 6. The true sense alsoe of the scriptures which Catholiques haue and heretiques haue not remayneth still in the Church by tradition the Creede is an Apostolicall tradition Ruff. in expo simb ad principium Hier. Epist. 61. cap. 9. Ambr. ser 38. Aug. de Simb ad Cath. lib. 3. cap. 1. Alsoe it is by tradition wee hould that the holie Ghost is God therfore Macedonius was condemned in the 2. Naz. lib. ● Theol. councell of Constantinople for an heretique for that he denyed the same because in the scripture this name is not giuen vnto him for in the scriptures manny thinges are said to be such by Metaphors which are not soe indeede as that God is a sleepe that he is angrie that he is sorrye although noe such thinge is in God as alsoe manny thinges that are such and yet are not mentioned in the scriptures God to be ingenitus with manny such attributes as Trinitie parson consubstantialitie hypostasis vnto hypostatica homousion and because the Arrians did not yelde vnto the same not findinge them in the scriptures they were in the councell of Nyce condemned for heretiques And althoughe the verie wordes be not in the scripture yet they be collected of the sence of the scriptures And soe S. Cyrill Cyrill l. 1. dialogorū de trinit of that place of scripture Ego sum qui sum I am the same that is doth gather that the sonne is consubstantiall with the father although the worde consubstantiall is not founde in the scriptures So the catholique Church in all ages out of the sense of the scripture doth gather that wee oughte to pray vnto Sainctes to pray for the deade that there is a Purgatorie althoughe the verie wordes themselues be not there And when S. Paule did speake of the holy Eucharist he broughte noe scriptures to proue it I haue receaued of our Lord saith he that I deliuered vnto you he alleadged nothinge but tradition which he had receaued from our Lorde that a woman ought not teache in the Churche that a womān ought to be couered that the man oughte to be bareheadded that the Bishoppe ought to be husband of one wife he alleadginge nothinge but the custome if any man would be captious or contentious he did oppose against thē the custome of the Churche saying wee haue noe such custome nor the Church of God and whosoeuer despiseth these thinges he doth not despise man but God And therfore wee are referred by the holie

vs by others neither doe wee presume to deliuer euerie phantasie that springes out of our owne braine least matters of religion should be thoughte to be mens fictions or inuentions Whether we prohibit the scriptures to be translated into the vulgar tounge CHAPTER IV. 1. TRulye the Catholique Church doth nott altogether forbide vulgar translations of holly Scriptures althoughe shee would not haue euerie bodie at his pleasure to read the same or to make glosses thereon The councell of Trentt in the table of prohibited bookes and 4. rule permitted the vse of the vulgar translations to them whome the Bishopp or inquisitor with the licence of the pastoure shall thinke to be such as will reade them to their edification and not to their damadge Malmsburie affirmeth out of S. Bede that there was somtimes permitted vulgar translations in Englande The French alsoe had their French Bibles a long time and soe the Englishe catholiques by permission from Rome had the newe testamente in English 2. After the retourninge of the children of Israell from Babylon the diuine office the holly scriptures were read vnto the people in the Hebrewe tounge not withstandinge the Siriac or the Chaldean language was their vulgar tounge for the Hebrewe was not al that time vulgare otherwise the people should not haue had neede 2. Esd 8.13 of an interpretor when the lawe was read of Esdras as alsoe when Moyses and Iosias did propose the same vnto the people Againe the Apostles did write their ghospell in noe other languadge but in Hebrewe Greeke and Latine for Peter and Iames did write vnto the Iewes dispersed throughout the whole world in the greeke tounge as S. Iohn did write vnto the Persians 3. In Affricke as longe as the Christian religion was there the latine tonge was in vse as S. Aug. and S. Cyprian doe wittnesse Aug. de doctrina Christiana who also say that the psalmes were sounge in that languadge and in the Masse Sursum corda habemus ad Dominum gratias agamus Domino Deo nostro c. Isid lib. 2. de diuinis officijs cap. 2. Conc. Toll 4. Bed lib. 1. hist suaegent VVal to 3. de sacramentalibus Rab 2. de instit Cler. Rup de diuinis officiis That the latine tonge was vsed in Spaine in their churches it is wittnessed by S. Isidorus aboue 900. yeares a goe it was also decreed in the councell of Tollet that order should be obserued in singinge the spalmes In englande aboue 1000. yeres the seruice was in latine as Beda and Thomas Waldēsis doe wittnesse In Fraunce also the same tonge was in vse in their churches as Alcumus de diuinis officijs doth witnesse and Amallaricus Treuirēsis de officijs ecclesiasticis who saith that in all the weast the office of the church was in latine In Germanie the same also was obserued as Rabanus doth wittnesse and Rupertus 4. The Apostles as Iustinus Martyr doth obserue did celebrate and singe the psalmes to the gentiles conuerted to the faith in the greeke tonge notwitstandinge there were diuers tounges as of the Parthiās Medes Elamitans and such like neither yet in the vulgar greeke but in the Atticke which was the more common and more learned soe that the languadge which the greeke priests doe vse at Masse sacrifice is not the same that the vulgar sorte did vse Gregorie the 7. denied the kinge of Bohemia licence to translate the holy Bible into the vulgar tonge soe denied Innocentius the 3. longe requested therunto by the Bishopp of Mentes for these good fathers would not haue such profound misteries of the scripture to be in contempte and subiect to the crosse sense of the vulgar sorte for some simple religious persons readinge the holy scriptures did read of godes eyes armes and feete and such like which indeede ought to be vnderstoode not litteraly Cassiod colla 10. c. 2. 3. 4. 5. but metaphoricallie and therupon thought God to be a corpulent bodye or palpable subiecte 5. Dauid George the Hollander by readinge the scripture alsoe in the hollandish languadge found that the trewe Church should neuer fayle and because he found by experience that noe other church continewed soe longe as the Church of Rome he denied Christ to be the true Messias so that beinge subuerted and carried away by the sectaries of these daies he thought the Church of Rome not to be the true churche vnto which rather then he would yelde any beleefe he denied Christ to be God and soe denied the church of Rome to be true the churche And a certaine wooman in Englande hauinge heard the 25. Chapter of Ecclesiasticus read by the minister against women said it was the word of the diuill and not the word of God Bell. to 1. l. 2. c. 15. 6. Who can giue greater euidence of the inconuenience of readinge the scriptures more then the heretiques of this time euery one groundinge their heresies and absurdities vppon scriptures falslie applied and ill vnderstoode wherfore reason it self without other aucthoritie should perswade the church to haue the scriptures and her seruice in a certaine languadg otherwise there could be noe vnitie or communication of churches for none either learned or vnlearned should frequent any churches or heare seruice but in his owne Countrie where he should heare his owne vulgare languadge neither could there be generall councells for all the fathers that comes thither haue not euerie one of them the gifte of tonges and therfore this is the cause that the Apostles for the moste parte did write all in greeke for that at that tyme it was the commonest languadge of all as Cicero saith Oratione pro Archia poeta the greeke tounge is read almost amoungest all nations but the latine is restayned within her smale bondes and limittes but when the Romaine Empire beganne to florish the latine alsoe florished especially amoungest the learned as in Italie France Spaine Affrique and in other nations and therfore in respect that it is now the commō language the scriptures and seruice of the Church ought to be in the same 7. If any reason should moue the church to haue the scriptures in the vulgar tonges it is for that the simple people should vnderstande them but they cannot vnderstande the psalmes nor the prophetts nor many other bookes of the scripture neither by readinge them take much fruite thereby but rather great harme for if they should read in the prophett Osee Goe and make vnto yourselues children of fornications the adulterie of Dauid the incest of Thamar the lies of Iudith and how that Ioseph made his brethren druncke and how that Sara Lia and Rachell gaue their hand-maides as concubines to other men they would ether despise the Patriarches or imitate them in those thinges and when they should see soe many contradictories accordinge to the litterall sense which the rude cannot resolue they woulde be in a confusion or bringe the scriptures to manifest contempt 8. Also in

whosoeuer will eate the bread or drincke the Chalice of our Lorde vnworthilie did vse the wordes disiunctiuelie not copulatiuelie in which place S. Ambrose did read aut that is to saie or in the Greeke H. which is a disiunctiue particle and a disiunctiue commaundement is fulfilled if one parte be perfourmed as it is said in Exodus Exod. 15. he that killeth his father mother let him die the deathe for the sense is he that killeth his father or mother shall die because the one was sufficient Also in the actes Cap. 3. S. Peter beinge demaunded almes answered that he had not siluer and goulde that is not siluer nor goulde else he had not answered sufficiently siluer onlie suffisinge to giue almes And although we should grāt that Christ did giue a precepte to the laytie to receaue Christ vnder both kindes yet the laytie doe aswell receaue both vnder one kinde as vnder two for he receaueth flesh and blood in the one and in the other For although by effecte and force of the wordes and sacramentall forme hoc est corpus meum this is my bodie Christs bodie is there yet his blood soule and diuinitie are also there by due consequence and concomitance all these beinge inseparable since his resurrection vnited in Christs person and soe vnder the forme of bread the laytie receaue Christes blood with the bodie though not in forme of drincke or drinckinge but eatinge Cypr. ser de caena Dom. epist 3. for which cause S. Cyprian called it eatinge of Christes blood 19. This is also proued à posteriori by the maruelous effect and euente of receauinge vnder one kinde in the combustion and miserable troubles of the last warres in Fraunce procured by Caluine and Beza and other firebrandes their followers that rushed out of hell for destruction of their countrie Caluine sendinge a Minister of his called North vnto Rochell who hauinge corrupted with his poisoned heresie the Mayor of that towne with many of the cheefest did surprize it and his last attempte was to seaze vpon the poore catholique cleargie which beinge gathered together into a church and expectinge nothinge else then to fall into the cruell handes of this diuilish minister the Abbott of S. Bartholomew which was the cheefest and the learnedst of that clergie beinge in number 24. tooke a loafe of bread and did vse the woordes of consecration applyinge it to the bread for he durst not haue the blessed Sacramente in the pixe accordinge to the custome of the church least those damned and impious crewe should cast it to their dogges as they hade done in other churches in Fraunce and euerie one of that heauie clergie did receaue Domini vic ticum which before the receauinge thereof were both fraile in faith and fearfull of death and readie to make shippwreacke of their profession and religion as I was tould by men of good creditt in that towne but after the consumation thereof they were soe firme and soe constante that euerie one of those 24. except one did endure a most cruell and vilde death which is knowen to all both catholiques and heretiques at Rochell to wit that euerie one of them with a stone about his necke was cast downe headlonge oute of the highest pinnacle of the highe tower in the entrie of the keaye of Rochell into the sea with men in Boates readie to knocke them downe into the bottome of the sea if perhappes anie of them shoulde swimme vpon the water 20. The vertuous Queene both of Frāce and Scotlande Marie Steward the Kinges mother had the blessed Sacramente reserued in a little pixe which shee her selfe receaued a little before her execution by which noe doubte shee constantlie and most patientlie did endure such a violente death as is knowen to the worlde Wee knowe that the vse of the Chalice did succeede ill vnto all those kingdomes and regions that obserued the same The wofull lott of sectaries for in the east besides that they were infected with sundrie errors and heresies they are plunged into the yoke of the miserablest captiuitie that euer was vnder that damnable tyrant the enemie both of God and man In the countries of the weast alsoe they which doe and did obserue that custome are not onlie now ouerwhelmed and ingulfed in all pernitious and blasphemous heresies but alsoe intoxicated with hatred itched with ambition confounded with tumultuous in surrections and turbulent rebellious wearied with bloodie and cruell warres and defiled with all impudicitie of beastly concupiscence and corrupted with all exercise of extortion iniustice and besides their labours are without fruite their soules without conscience their liues without honestie and their conuersation without shame they are become plaine A●histes worse then either Iewe Turcke or Gentile 21. And in all those countries of the east and weast where nowe this wicked heresie infecteth worse then ether the poison of vipers or the corrupte aire of Basilisks the people especially the nobilitie were diuided into factions and hatred euerie one employinge his best time and his greatest skill to be reuenged vpon his competitors and therfore did embrace this heresie not for godes sake but for a reuenge wherby he might satisfie his vnlawfull ambition and filthie desires for as the wise-man saith Anima callida quasi ignis ardens non extinguetur donec aliquid deglutiat A turbulent minde is like a burninge flame of fire which shall hardly be extinguished vntill he shall deuoure consume somwhat And the Princes that fauoure these heresies are soe miscarried misled with this vnsatiable thirst both of ambition leacherie and couetousnes although they pretend religion herein that they shall neuer be satisfied nor their thirst shal be extinguished thoughe all the Chalices in the world had ben giuen vnto them It was graunted by the councell of Basil the vse of the chalice to the kingdome of Bohemia and the same permitted vnto them by Paulus 3. and by his 3. Legates that he did send to Germanie as also by Charles the fifte this graunt did them no good but rather did much harme for in a little tyme there grewe foure sectes of heresies in that kingdome as the Thaborites Adamites Howelites and Orphans soe as Pius the 2. was fayne to reuoke the graunt that was giuen them by the councell and trulie wee must not expecte great fruite nowe if it were graunted for our cleargie men are noe better then those that went before neither seculer Princes more vertuous or more iuste then their predecessors neither are heretiques more humble or more honest for hauinge the vse of it Theoph in cap. prioris ad Corinth 22. Yow vrge against vs out of Theophilactus in cap. prioris Tremendus hic calix cunctis pari ratione est traditus this dreadfull chalice is giuen to all after one fashion I answeare that his meaninge was to tell howe it was all a like to the twelue Apostles yea to Iudas himselfe yea it may be