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<DATE>2013-02-07</DATE>
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<NAME>Claire Tolan</NAME>
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<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<PB REF="1" MS="y">
<P>THE ANTIBARBARIAN: OR, A Treati&s;e concerning an unknowne tongue.</P>
<P>As well in the prayers of particulars in private as in the publique Liturgie.</P>
<P>Wherein al&s;o are exhibited the prin|cipall clau&s;es of the Ma&s;&s;e, which would offend the people, if they un|der&s;tood them.</P>
<P>By PETER DV MOVLIN, Mini|&s;ter of the Word of GOD in the Church of <HI>Sedan</HI> and Profe&s;&s;or of Divinitie.</P>
<P><HI>LONDON,</HI> Printed by <HI>George Miller,</HI> for <HI>George Ed|wa<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">d<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">,</HI> and are to be &s;old in the Old Baily, in <HI>Greene Arbour,</HI> at the &s;igne of the An|gell. 1630</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="2">
<PB REF="2">
<HEAD>TO THE RIGHT <HI>Wor&s;hipfull, Right</HI> Reverend and VVor|thy Father of the <HI>Law,</HI> Sir GEORGE CROOKE Knight, one of his Maje|&s;ties Iudges of the Kings Bench.</HEAD>
<OPENER><SALUTE>SIR,</SALUTE></OPENER>
<P>_THIS learned and Ortho|dox divine hath both at home, and abroad, both in him&s;elfe, and in his profita|ble and u&s;efull workes gi|ven
<PB REF="3"> &s;uch Heroick proofes of his owne worth and ex|qui&s;ite learning, that here to goe about to u&s;e any en|comium in his prai&s;e and worth would be but to light a candle at the noone day which this Sunne &s;hining in his owne &s;trength would utterly ob&s;cure. Hee hath done and &s;aid &s;o much to vindicate him&s;elfe from out of the jawes of ob&s;curi|tie, or oblivion, that no ad|dition in that kinde is need|full; and were he herein wanting to him&s;elfe, I would add no other te&s;ti|monie of him in his behalfe,
<PB REF="3"> then his who well may be <HI>in&s;tar omnium,</HI> namely that of our late revere~d &amp; learned Bi&s;hop in his <HI>opu&s;|cula po&s;thuma,</HI> where any that would <HI>nodum in hoc &s;cirto quaerere,</HI> may finde ample &s;atisfacti|on, &s;o that indeed for my owne part I will onely with the Orator, &s;ay, <HI>quid opus e&s;t verbis ubi rerum te|&s;timonia ad&s;unt.</HI> In that I have pre&s;umed to dedi|cate this booke thus tran|&s;lated, and what herein I may call mine, confined in|deed within the narrow verge of my weake perfor|mance,
<PB REF="4"> to your judicious peru&s;e all, grave patronage, and protection, it is out of that a&s;&s;urance, you have gi|ven all good men of your unfained love of the truth and true religion, that the &s;ame may remaine upon re|cord, for &s;ome though but a weake te&s;timonie of that my ever vowed ob&s;ervance and due re&s;pect, wherein for your many worthy fa|vours, I &s;tand &s;o mainely obliged, wherein al&s;o being confident of your wonted favour, and good accep|tance, wherevnto I humbly commend the &s;ame, and my
<PB REF="4"> farther &s;ervice, I will ever re&s;t</P>
<CLOSER><SIGNED>At your Wor&s;hips &s;ervice and command RICHARD BAYLIE.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="5">
<HEAD>TO MY NEPHEW Moun&s;ieur <HI>Bochart</HI> Pa&s;tor of the Church of <HI>Caen.</HI></HEAD>
<OPENER><SALUTE>_DEARE Ne|phew,</SALUTE></OPENER>
<P>if the Church of GOD re|ceive any benefit by this my labour her obligati|on will bee acknowled|ged unto you for the &s;ame. For in the an&s;wer which I made unto the
<PB REF="5"> Cardinall <HI>Du Perron,</HI> when it happened I had improvidently omitted the Chapter which trea|teth of an unknowne tongue: You adverti&s;ed me of that defect, and moved me to &s;upply the &s;ame. I have conde&s;cen|ded to your motion, and have compo&s;ed this Treati&s;e, which I heere tender unto you. You &s;hall receive it, if you plea&s;e, for a te&s;timony of my hearty affection, and of that joy which I receive by &s;eeing you &s;erve in the worke of the
<PB REF="6"> Lord with &s;o great ap|plau&s;e. It is a comfort to me amid&s;t &s;o many de&s;olations to &s;ee that God cau&s;eth to &s;pring up lights to &s;hine in the darkne&s;&s;e which grow thicker from day to day. For &s;eeing God rai&s;eth up good work-men and labourers, it is a &s;igne that he will yet leave us &s;ome harve&s;t. Hee who from your infancie hath indued his feare, and hath &s;et you apart for his &s;ervice, will cloath you with &s;trength, and with courage not to faint un|der
<PB REF="6"> the burthen. For you are entred upon your charge in a time where|in you &s;hall have need of double zeale, and of an holy magnanimitie: It &s;hall be a great honour for you to &s;tand in the breach, and in the &s;hock of the maine battle: and amid&s;t the darkne&s;&s;e of the time to be the bea|rer of &s;o faire a light. There &s;hall you have ex|perience of tho&s;e &s;uc|cours, which God pro|mi&s;eth to tho&s;e which love him, and who e|&s;teeme it a great honour
<PB REF="7"> and gaine to loo&s;e their lives or goods for his &s;ervice. He, who hath given unto trees, which grow on the tops of the rocks, &s;tronger roots, be|cau&s;e they are more ex|po&s;ed to the boi&s;terou&s;|ne&s;&s;e of the winds, will give unto you al&s;o &s;trength according to the mea&s;ure of the com|bats, whereunto he will expo&s;e you. The match indeed &s;eemeth very unequall, and the enter|pri&s;e no le&s;&s;e difficult, e|ven as if with pinnes we &s;hould take in hand to
<PB REF="7"> &s;upplant a rocke. But we mu&s;t remember, that we defend Gods cau&s;e, who is wont to u&s;e the wea|ke&s;t tooles or in&s;tru|ments for the effecting of his workes of won|der: that the glory of the &s;ucce&s;&s;e might not be at|tributed to our &s;trength. And that the heavenly truth, were it plunged downe unto bottome of the bottomele&s;&s;e deeps, might at la&s;t regaine the upper hand. And as the Church is more firme then the world; &s;eeing the world was made for
<PB REF="8"> it. VVhereunto may be applied what is written of the cittie of <HI>Iericho,</HI> to wit, that he that built it, laid her foundation upon his fir&s;t borne. The &s;ame God, who at the &s;ound of <HI>Io&s;ua's</HI> tru~|pets made his enemies walls to fall flat to the ground, will one day make to fall downe the walls of <HI>Babylon</HI> at the bla&s;t of the trumpet of the Go&s;pell. But if by rea&s;o~ of the ingratitude of this &s;tiffe-neckt age, God putteth off unto a|nother time &s;o excellent
<PB REF="8"> a worke, we which have &s;owed on earth with &s;mall &s;ucce&s;&s;e, &s;hall not faile to reape abundant|ly in heaven. We beare, like <HI>Gedeons</HI> &s;ouldiers, this light in earthen ve&s;|&s;els: namely, in weake bodies, the breaking whereof will be happie and honourable, if it may but &s;erve to &s;et forth in &s;ight the light of the Go&s;pell. For wee which preach the Cro&s;&s;e of Chri&s;t, &s;hould we be exempted from it? VVe that beare this arke, &s;hould not we pa&s;&s;e fir&s;t
<PB REF="9"> thorow this <HI>Iordan?</HI> be|ing patternes not onely in doctrine, but al&s;o in zeale and in all vertue? as for me, having pre|&s;ently fini&s;hed my cour&s;e, &amp; heartily brea|thing after that re&s;t, which God hath pro|mi&s;ed to them that feare him, I reioyce to leave behinde mee men en|dued vvith his graces in greater mea&s;ure: and particularly a Nephew, vvhom I have loved with a fatherly affecti|on: vvho treading in the &s;teps of a vertuous fa|ther,
<PB REF="9"> and vvho&s;e memo|rie is as a ble&s;&s;ing to the Church of God, &s;hall &s;urpa&s;&s;e and much out|&s;trip his predece&s;&s;ors, and &s;hall be an example unto po&s;teritie. But vvhil&s;t I am in this temporall abode you owe mee the releefe of your prayers, as I al&s;o on my part doe be&s;eech Almighty God to giue you grace to bee unto him a faithfull &s;ervant, and to fight the good fight, and to bring forth fruit unto his glorie.</P>
<PB REF="10">
<CLOSER><DATELINE>From <HI>Sedan</HI>
<DATE>this 6. of <HI>August.</HI> 1629.</DATE></DATELINE>
<SIGNED>Your deare Vncle, and humble brother, and &s;ervant. <HI>P. DV MOVLIN.</HI></SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="table of contents">
<PB REF="10">
<HEAD>A Table of the Chapters.</HEAD>
<LIST>
<LABEL>CHAP. I.</LABEL>
<ITEM>THat fal&s;e religions love ob&s;curitie, but true re|ligion &s;etteth forth to view her doctrine, and holdeth nothing &s;ecret. page <HI>1.</HI></ITEM>
<LABEL>CHAP. II.</LABEL>
<ITEM>Two dfferences betweene us and the Church of Rome, touching an unknowne tongue. page <HI>22.</HI></ITEM>
<LABEL>CHAP. III.</LABEL>
<ITEM>Of prayers of particular per+&s;ons in a tongue not under&s;tood by them&s;elves that pray. p. <HI>25.</HI></ITEM>
<LABEL><PB REF="11"><HI>CHAP. IIII.</HI></LABEL>
<ITEM>That in the Primitive Church every one prayed in his owne tongue. pag <HI>41.</HI></ITEM>
<LABEL>CHAP. V.</LABEL>
<ITEM>That the Liturgie or pub|lique &s;ervice in a tongue not understood is contrary to the Word of God, and unto rea&s;on. pag. <HI>49.</HI></ITEM>
<LABEL>CHAP. VI.</LABEL>
<ITEM>This a&s;&s;ertion prooved by the Church of the old Te&s;tament. pag. <HI>81.</HI></ITEM>
<LABEL>CHAP. VII.</LABEL>
<ITEM>That the Primitive Chri|&s;tian Church thorow out the whole world, u&s;ed a tongue un|der&s;tood in their publique &s;er|vice. pag. <HI>90.</HI></ITEM>
<LABEL>CHAP. VIII.</LABEL>
<ITEM>Two cau&s;es that move the Pope and his Clergie, to will that the Ma&s;&s;e and the whole
<PB REF="11"> ordinarie &s;ervice be &s;aid in the Latine tongue. p. <HI>120.</HI></ITEM>
<LABEL>CHAP. IX.</LABEL>
<ITEM>The third cau&s;e for the which they are not willing to have the Ma&s;&s;e under&s;tood by the people, the clau&s;es of the Ma&s;&s;e which would &s;candali&s;e the people, if they vnder&s;tood them. p. <HI>124.</HI></ITEM>
<LABEL>CHAP. X.</LABEL>
<ITEM>An examination of the Ad|ver&s;aries rea&s;ons: e&s;pecially of them of Moun&s;ieur the Cardi|nall <HI>du Perron.</HI> p. <HI>180.</HI></ITEM>
<LABEL>CHAP. XI.</LABEL>
<ITEM>An examination of the proofes, which Moun&s;ieur the Cardinall <HI>du Perron</HI> draweth from antiquitie for &s;ervice in a tongue not under&s;tood. p. <HI>129.</HI></ITEM>
<LABEL>CHAP. XII.</LABEL>
<ITEM>By what meanes the Latine tongue was brought into di|vine
<PB REF="12"> &s;ervice in France and in Spaine. p. <HI>232.</HI></ITEM>
<LABEL>CHAP. XIII.</LABEL>
<ITEM>Concerning England and Germany, and how the Romane &s;ervice and the Latine tongue was brought in thither. p. <HI>252.</HI></ITEM>
<LABEL>CHAP. XIIII.</LABEL>
<ITEM>Concerning Africa, &amp; how the &s;ervice in the Latine tongue thither entred. p. <HI>273.</HI></ITEM>
</LIST>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="treatise">
<PB N="1" REF="12">
<HEAD>A TREATISE; Concerning a &s;trange language in prayers and in the &s;ervice of GOD.</HEAD>
<DIV2 N="1" TYPE="chapter">
<HEAD><HI>CHAP. I.</HI> That fal&s;e religions love ob&s;cu|ritie: But the true Religi|on &s;etteth forth to the view her doctrine, &amp; holdeth nothing hidden.</HEAD>
<P>_IT is an opinion commonly re|ceived, that ig|norance is the
<PB N="2" REF="13"> mother of devotion. In the matter of Gods &s;ervice, men admire mo&s;t, what they un|der&s;tand lea&s;t; and ob&s;curitie augments reverence, and herewith fareth it as with beauties; the which when men doe nothing but &s;tand at enterview and at gaze, they kindle and inflame the more concupi&s;cence.</P>
<P>Negligence and propha|ne&s;&s;e contribute to this evill; For men having no naturall inclination to bee in&s;tructed in the knowledge of God, they uoluntarily disburden them&s;elves of that care upon them that make profe&s;&s;ion to in&s;truct them; rather then they will take the paines to learne, they had rather be|leeve without knowing, and follow others without any
<PB N="3" REF="13"> further inqui&s;ition to informe them&s;elves; and this affected ignorance cloketh it &s;elfe with the &s;pecious title of re|&s;pect towards the Church, and of quickne&s;&s;e of appre|hen&s;ion; if there be que&s;tion of putting forth a mans mo|ney, there men will be &s;ure to enquire out the be&s;t &s;ecuri|ties, and men are in this point full of diffidence and di&s;tru&s;t: but when the point of &s;alvati|tion falleth into debate, they referre them&s;elves to rely on the faith of another, and blindfold their owne eyes with a uoluntarie ignorance.</P>
<P>Satan that &s;ea&s;eth on men by naturall handels, &s;nares and noo&s;es, u&s;eth this inclina|tion to &s;educe them, it being ea&s;ie for him to make them goe a&s;tray out of their way
<PB N="4" REF="14"> that &s;hunne the light. He it is, that hath taught Magici|ans and coniurers to in&s;ert and blend in their coniurati|ons, barbarous and &s;u&s;tian termes not to be under&s;tood. He it is, that in&s;tructed the Pagan Prie&s;ts to cover and keepe clo&s;e their mi&s;teries un|der a religious &s;ilence: and to keepe aloofe off at a di&s;tance the prophane, who now a daies are termed the lay-peo|ple or the <HI>laiques.</HI> Thus<NOTE N="*" PLACE="marg">Hetru&s;ca di&s;ciplina.</NOTE> the <HI>To&s;cane</HI> di&s;cipline, wherein was contained the old religion of the Romanes,<NOTE N="a" PLACE="marg">Quintilia|nus lib. 1. Carmina Sa|liorum vix &s;acerdotibus &s;uis &s;atis in|tellecta &s;ed quae mutari vetat religio.</NOTE> and the ver&s;es of the <HI>Salique</HI> Prie&s;ts &s;ung by tho&s;e Prie&s;ts of <HI>Mars,</HI> were coucht in rude and barbarous termes, and &s;uch as were not under&s;tood of the people. <HI>Epiphanius</HI> in the here&s;ie of the <HI>O&s;&s;enians,</HI>
<PB N="5" REF="14" MS="y">
<NOTE N="b" PLACE="marg"><GAP DESC="foreign"></NOTE> &s;aith that the hereticks taught to pray with ob&s;cure words, forbidding to enquire after the interpretation of them. <HI>Saint Augustine</HI> in his 16. Chapter, <HI>Quod vult Deus,</HI> affirmes the &s;ame of the <HI>Heracleonites.</HI> And <HI>Clemens Alexandrinus</HI> in his fir&s;t booke of <HI>Tapi&s;&s;eries,</HI> &s;aith that<NOTE N="c" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>men hold that prayers pronounced in a barbarous tongue have more efficacie. Hierome</HI> in his Epitaphe<NOTE N="d" PLACE="marg">Barbaro &s;implices quo&s;que ter|rent &s;ono, ut quod non intelligunt plus miren|tur.</NOTE> of <HI>Lucinius Andalu&s;ien: they affright the &s;imple with a bar|barous &s;ound, &s;o that they ad|mire mo&s;t what they under|&s;tand least.</HI> The Mahume|tans, Turks, and Per&s;ians have their &s;ervice in the Ara|bick tongue, which the peo|ple under&s;tand not. And the Iewes, whom God hath gi|ven
<PB N="6" REF="15" MS="y"> up to reprobate &s;en&s;e, do read in their Synagogues the Law and the Prophets in the Hebrew tonge, whereas the mo&s;t part of their people have but little or no under|&s;tanding thereof.</P>
<P>They that have the charge to guide and in&s;truct the peo|ple, have beene carefull to fo|ment and increa&s;e this evill; for they endevour to keepe the people in ignorance, with-holding from them the key of knowledge, as our Sa|viour <HI>Ie&s;us Christ</HI> &s;aith,<NOTE PLACE="marg"><HI>Luk.</HI> 11.52.</NOTE> and hindering others from ente|ring in. By this meanes they make them&s;elves re&s;pectable and of account, as &s;uch that are onely capable of under|&s;tanding divine matters the things that belong to God, and having onely and alone a
<PB N="7" REF="15" MS="y"> familiar communication with God. And by the &s;elfe &s;ame meanes, they them&s;elves take &s;anctuary, and hinder, that there can no cleare in&s;pecti|on be made into their affaires; and gaine the liberty to ac|commodate religion to their owne profit, and to carve and &s;hred it at their plea&s;ure. Dea|ling as theeves do, that blowe out the candells for feare of being di&s;cride; for they are afraid, lea&s;t the things which men admire a farre off, being knowne and better taken no|tice of at a nearer di&s;tance, &s;hould become contempti|ble and vtterly out of reque&s;t: Like unto painted women, who would not willingly bee uiewed neere at hand; ha|ving learned by experience, that there is trouble to lead
<PB N="8" REF="16" MS="y"> the ignorant; and that it is ea&s;ie&s;t diving into a blinde mans pur&s;e, and that every man that would be informed in the rea&s;on and originall of things is not ea&s;ily per&s;wa|ded.</P>
<P>Hence commeth it that they withdraw the people from reading of the Scrip|tures, and that they hinder the tran&s;lating of them into the vulgar tongue. Hence commeth it, that they labour &s;o much to ca&s;t an a&s;per&s;ion upon the Scriptures, and to make them to be &s;u&s;pected by the people, as a dangerous booke; and that the reading thereof is the cau&s;e of here|&s;ies. Hence came in Images, which &s;erve to amaze, and to holde at gaze the eyes whil&s;t they blinde their under&s;tan|dings;
<PB N="9" REF="16" MS="y"> and to afford them recreation, whil&s;t they with|draw and bereave the of in|&s;truction Hence came that heape of Ceremonies, which are &s;haddowes, which growe apace, and &s;tretch out them|&s;elves in length, when the night of ignorance is neere at hand. Hence came that implicit faith, which relyeth on the faith of another, and which beleeveth that which the Church of his countrey beleeveth, without ever knowing that which the Church ought to beleeve: and which &s;erveth God by cu&s;tome, following the thronge, and involveing them&s;elves in the multitude. Hence came in the Liturgie in a &s;trange tongue, and not under&s;tood; as if the engli&s;h
<PB N="10" REF="17" MS="y"> tongue were too ba&s;e and tri|viall for divine &s;ervice. Hence came in the cu&s;tome of pray|ing to God without knowing what they asked of him; as if they were affraid to under|&s;tand them&s;elves. Hence came it to pa&s;&s;e, that as in the publique reading of the Scriptures; God is a barba|rian unto men, &s;o al&s;o in pub|lique prayers the Prie&s;t is a barbarian to the A&s;&s;embly, and in the prayers of particu|lars, every one is a barbarian to him&s;elfe.</P>
<P>The occa&s;ions and the change of affaires, have here|vnto often contributed: For the vulgar tongue of a coun|trey comming to be abba&s;ter|di&s;ed by laps of time, or being &s;uddenly changed by the con|fus'd medley, the blending,
<PB N="11" REF="17" MS="y"> and invndation and uiolent breaking in of &s;trange peo|ple, the Pa&s;tors and leaders of the people have not beene carefull to accommodate the publique &s;ervice unto the un|der&s;tanding of the new inha|bitants, and to the tongue in v&s;e: So that the Liturgie be|came in le&s;&s;e then fiftie yeares, not to be under&s;tood by the people And this came to pa&s;&s;e in <HI>Italie,</HI> where the Latine was the vulgar in the time of the Apo&s;tles, and ma|ny ages after: But the Latine being corrupted by the inun|dation of the <HI>Goths, Lum|bards</HI> and <HI>French,</HI> and by the extingui&s;hing &amp; aboli&s;hing of good letters and learning; the Bi&s;hops &s;till retained the &s;ervice in the ancient tongue, and &s;uffered the people to
<PB N="12" REF="18" MS="y"> loo&s;e the under&s;tanding of it: The like happened in <HI>France</HI> and in <HI>Spaine,</HI> as we &s;hall &s;ee hereafter.</P>
<P>True religion taketh a quite contrary way. It re&s;i&s;ts this naturall inclination of men, by which they flie in|&s;truction, fearing to learne the will of God, lea&s;t there|by they &s;hould oblige them|&s;elves to follow it: thorow the brightne&s;&s;e of the Go&s;|pell it di&s;&s;ipates the kingdome of the Prince of darkne&s;&s;e: For the people ought to bee clearely in&s;tructed in the do|ctrine of &s;aluation; &s;eeing they have as great a &s;hare in &s;alvation as the Pa&s;tors. Who &s;hall not an&s;wer for the peo|ple, at the day of iudgement: <HI>if the blinde leade the blinde,</HI><NOTE PLACE="marg"><HI>Matth.</HI> 25.24.</NOTE> <HI>they will both fall into the ditch.</HI>
<PB N="13" REF="18" MS="y"> The Prophet <HI>Habacuk</HI> tells us,<NOTE PLACE="marg"><HI>Habac.</HI> 2.4.</NOTE> that <HI>The iu&s;t &s;hall live by his faith,</HI> and not by the faith of another. He which beleeves in God by proxie, or attornie, de&s;erves that another &s;hould bee &s;aved for him betweene the fal&s;e and the true religi|on; there is as much diffe|rence, as betweene two Tem|ples; the one whereof hath his windowes and lights &s;hut and &s;topt up, the other recei|veth in lights on all &s;ides; in the one, the people make pro|fe&s;&s;ion of a blinde obedience; in the other, the people de|mand in&s;truction. The one &s;etteth forth to the view the Lampe of Gods Word; the other &s;uppre&s;&s;ing this &s;piritu|all light, lighteth up candells at high noone: And like as the light which &s;truck Saint
<PB N="14" REF="19"> <HI>Peter</HI> on the &s;ide when hee &s;lept in pri&s;on,<NOTE PLACE="marg"><HI>Acts</HI> 12.</NOTE> made the irons to fall off from his hands, and opened him the pri&s;on: even &s;o the light of the true do|ctrine breakes a&s;under the bands of &s;uper&s;tition, &amp; &s;ets a man at libertie; according to that which our Saviour Ie&s;us Chri&s;t teacheth in the 8. of S. <HI>Iohn. You &s;hall know the truth, and the truth &s;hall make you free.</HI> Wherevpon al&s;o God &s;aid in the 5. Chap|ter of <HI>E&s;ay. My people are led captive, becau&s;e there is no knowledge;</HI> and Ie&s;us Chri&s;t in the 22. of S. <HI>Matthew</HI> &s;aid to the Sadduces, <HI>You erre, not knowing the Scriptures:</HI> Wherevpon he al&s;o &s;aid to the Iewes:<NOTE PLACE="marg"><HI>Iohn</HI> 3.39.</NOTE> <HI>Search the Scrip|tures;</HI> which is a commande|ment, which is not made to
<PB N="15" REF="19"> the people by the Church of <HI>Rome.</HI> And God him&s;elfe by his Prophet <HI>Ieremie,</HI> in his Chapter 31. promi&s;eth a hap|pie time, wherein <HI>every one &s;hall not teach his brother, &s;ay|ing, Know yee the Lord, for, &s;aith the Lord, they &s;hall know me from the least to the grea|test.</HI> God reiecteth a Zeale without knowledge, <HI>Rom.</HI> 10.2. and the Apo&s;tle de&s;ireth that the charitie of the <HI>Phi|lippians might be with know|ledge and all under&s;tanding.</HI><NOTE PLACE="marg"><HI>Philip.</HI> 1.9.</NOTE> <HI>This is the condemnation of the world</HI> (SAITH THE LORD) <HI>that light is come into the world,</HI><NOTE PLACE="marg"><HI>Iohn</HI> 3.19.</NOTE> <HI>but men love darkne&s;&s;e better then the light.</HI><NOTE PLACE="marg"><HI>Matth.</HI> 10.16.</NOTE> God indeed would have us to be &s;imple and innocent, but withall, he will have us to be prudent and wi&s;e, he forbids
<PB N="16" REF="20"> curio&s;itie in things hee hath concealed from us; but it fol|loweth not thence, that wee mu&s;t bee ignorant of things nece&s;&s;arie, and which he hath manife&s;ted to us in his Word.</P>
<P>For the&s;e cau&s;es have wee taken away images out of our Churches, which &s;peake not, and have &s;et in their pla|ces the holy Scriptures, wherin God &s;peaketh unto us, the&s;e images are fallen downe to the ground before the doctrine of the Go&s;pell, as <HI>Dagon</HI> before the Arke of the Covenant,<NOTE PLACE="marg">1. <HI>Sam.</HI> 5.3.</NOTE> and wee have brought in the Scripture in the vulgar tongue; and have e&s;tabli&s;hed againe the &s;ervice of God in words under&s;tood: for teaching no other do|ctrine, then that which is con|tained
<PB N="17" REF="20"> in the holy Scriptures; we are not a&s;hamed of our re|ligion; and we do de&s;ire that our doctrine might bee knowne of every one, and examined by the Scriptures,<NOTE PLACE="marg"><HI>Iohn</HI> 10.38. <HI>Iohn</HI> 17.8. <HI>Rom.</HI> 10.17.</NOTE> having learned by the holy Scriptures, that faith con&s;i|&s;teth in knowledge; and that Ie&s;us Chri&s;t will, that men know before they beleeve; and that faith is by hearing of the Word of God: whence it followeth, that we mu&s;t heare the Word of God, and be therein in&s;tructed, be|fore we can have faith: we re|iect the coun&s;ell of our adver|&s;aries, who would have men beleeve before they choo&s;e the way of &s;alvation, in &s;tead of that, they mu&s;t know to the end to choo&s;e aright: Can there a greater abu&s;e
<PB N="18" REF="21"> then to make the faith of Chri&s;tians to con&s;i&s;t in igno|rance,<NOTE PLACE="marg"><HI>Bellar. lib.</HI> 2. <HI>de iu&s;tifica|tione cap.</HI> 7. &sect; Iudicium. Fides di&s;tin|guitur contra &s;cientiam, &amp; melius per ignorantiam qu&agrave;m per notitiam de|finitur. <HI>Du Perron in his booke a|gain&s;t the King of great Bri|taine. lib.</HI> 6. <HI>ch.</HI> 1. <HI>pag.</HI> 1080.</NOTE> as Cardinall <HI>Bellar|mine</HI> doth, who &s;aith, that <HI>faith is di&s;tingui&s;hed again&s;t knowledge, and is better defined by ignorance then by know|ledge.</HI> Wherevpon likewi&s;e the Cardinall <HI>du Perron</HI> thinks, that the greater igno|rance is, the greater is the me|rit of faith; &s;aying, that when as any one under&s;tands not the publique &s;ervice, for that the Prie&s;t &s;peaketh in an un|knowne tongue, and not un|der&s;tood, <HI>that defect is recom|pen&s;ed by the merit of the ende|vour and greater excerci&s;e of faith.</HI> Which is a new kinde of merit, to endevour to know nothing, and an ende|vour of faith which con&s;i&s;ts in negligence; and a faith
<PB N="19" REF="21"> which con&s;i&s;ts in having none at all, &s;eeing that faith commeth by hearing of the Word of God; for it is not to heare the Word of God, to heare a &s;ound without un|der&s;tanding; the Apo&s;tle then by this reckoning, was de&s;titute of rea&s;on, when he gave thanks to God, for that, that the <HI>Corinthians</HI> were <HI>rich in all knowledge.</HI><NOTE PLACE="marg">1. <HI>Cor.</HI> 1.5.</NOTE> And that wi&s;h he made, that the <HI>Philippians</HI> might <HI>abound in knowledge and under&s;tan|ding,</HI> was very inofficious and unkinde; &s;eeing that by that knowledge the endevour of their faith &s;lackned and en|feebled,<NOTE PLACE="marg"><HI>Colo&s;&s;.</HI> 3.16.</NOTE> and their merit di|mini&s;hed. Hereon we have an excellent pa&s;&s;age of Saint <HI>Chry&s;o&s;tome</HI> in his Homilie, 61. upon Saint <HI>Iohn,</HI> wherein
<PB N="20" REF="22"> after he had in many words reprooved the people, and re|proched them too for their ignorance, and for their inca|pacity and di&s;abilitie to de|fend the cau&s;e of God, and to render a rea&s;on of their faith, and had layd before them the Apo&s;tles commandement, that willeth that the Word of God &s;hould dwell plentifully in every one of us in all wi&s;|dome;<NOTE PLACE="marg"><HI>Col.</HI> 3.16.</NOTE> he askes<NOTE N="*" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>What an|&s;wer herevnto make tho&s;e per|&s;ons more unprofitable then drones? They &s;ay that the &s;oule is ble&s;&s;ed which is &s;imple, and that hee which walkes in &s;implicitie, walkes with affi|ance: That this is that which is the &s;ource and fountaine of all this evill, to wit, that amongst the people, there are but very few of them, that
<PB N="21" REF="22"> could in time of need alleadge any te&s;timonies of Scriptures.</HI> This complaint of this good Doctor, was at this day ridi|culous: for the people would an&s;wer him, how &s;hould wee be able to alleadg the Scrip|tures, whereof you have for|bidden us the reading? And indeed there is not extant any approved and allowed tran|&s;lation in the vulgar tongue. It is now adaies a badg of an here&s;ie to reade carefully the Scriptures and to alleadg them.</P>
</DIV2>
<DIV2 N="2" TYPE="chapter">
<PB N="22" REF="23">
<HEAD><HI>CHAP. II.</HI> Two differences betweene us and the Church of Rome, touching an unknowne tongue.</HEAD>
<P>COncerning an unknowne tongue; when we &s;peake unto God, or when God &s;pea|keth unto us; wee have two &s;orts of differences with the Church of <HI>Rome,</HI> the one con|cerning the prayers of parti|cular per&s;ons, the other tou|ching the publique &s;ervice: For in the Church of <HI>Rome</HI> the people u&s;e to pray with|out under&s;tanding them|&s;elves, and to &s;peake unto God and unto the Saints in a tongue, which he that pray|eth under&s;tandeth not, as if
<PB N="23" REF="23"> it were &s;u&s;pected to them|&s;elves, or they were afraid to under&s;tand their own prayer: thinking that the Latine hath &s;omething in it that's more holy, and that barbarous termes have more efficacie, and that prayer in<NOTE N="*" PLACE="marg">Or in any other tongue then Latine.</NOTE> En|gli&s;h is le&s;&s;e acceptable to God.</P>
<P>The very &s;ame abu&s;e hath intruded it &s;elfe into the pub|lique &s;ervice, which is perfor|med in Latine, where the people of <HI>France, Germany</HI> and <HI>Spaine,</HI> under&s;tand no|thing. Wherevpon al&s;o the people v&s;e to &s;ay, <HI>let's goe heare a Ma&s;&s;e;</HI> but not, <HI>let us goe ob&s;erve the words, or under|&s;tand the Ma&s;&s;e,</HI> they might &s;ay farre better if they &s;aid, let us goe &s;ee the Ma&s;&s;e; for they goe to it, as unto a &s;hew, and
<PB N="24" REF="24"> not as unto an in&s;truction; and as if it were not enough that the Ma&s;&s;e is &s;aid in La|tine; a great part of the Ma&s;&s;e is pronounced ex|ceeding lowe, and with a deepe &s;ilence: the re&s;t is &s;aid in confu&s;ed termes, and with quivering of an inarticu|late voice: whereof their Doctors render us the rea|&s;on, namely, for that She|pheards in hearing of the Ma&s;&s;e having learned the words of con&s;ecration,<NOTE PLACE="marg">Durand. Rat. lib. 4. c. 35. Cum quidam pa|&s;tores Cano|nem in agro canta<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">ent, &amp; panem &s;u|per lapidem po&s;ui&s;&s;ent, ad verboru~ ip&s;orum pto|lationem panis in car|nem conuer &s;us e&s;t, ip&s;i tamen divino iudicio igne coelit&ugrave;s mi&s;&s;o percu&s;&s;i &s;unt. Prop|ter quod&s;ancti Patres &s;tatueru~t verba i&s;ta &s;ub &s;ilentio dici.</NOTE> pro|nounced them over the bread of their meale, which was incontinently tran&s;ub&s;tantia|ted into fle&s;h: wherevpon withall they were &s;trucke with thunder from heaven. This Hi&s;torie is recited by <HI>Durand</HI> in his 4. booke of his
<PB N="25" REF="24"> Rational chap. 35. and by Pope <HI>Innocent</HI> the III. in his third booke of the mi&s;teries of the Ma&s;&s;e, chap. 1.</P>
</DIV2>
<DIV2 N="3" TYPE="chapter">
<HEAD><HI>CHAP. III.</HI> Of prayers of particular per|&s;ons in a tongue not under|&s;tood by them&s;elves that pray.</HEAD>
<P N="1">I. PRayer is a reque&s;t or &s;upplication, which man pre&s;enteth unto God, forwarded and &s;ugge&s;ted by the &s;en&s;e and feeling of our want and nece&s;&s;itie, it is a kinde of almes which man asketh of God. Whence it followeth, that hee that prayeth ought to pray ac|cording to his feeling, and
<PB N="26" REF="25"> to apply his prayer accor|dingly unto his nece&s;&s;itie; this cannot be done by him that prayeth without under|&s;tanding him&s;elfe, and who by cu&s;tome &s;ayeth a prayer in terms not under&s;tood: very of|ten it falleth out, that the par|tie which hath an intentio~ to aske of God &s;omething, &s;aith in his Latine prayers things farre from his owne inten|tion: Thus Courtizans and women, that under&s;tand the Latine iu&s;t as much as the Greeke, doe &s;ay in Latine their &s;eaven P&s;almes;<NOTE PLACE="marg"><HI>P&s;al.</HI> 38. <HI>&amp;</HI> 143.</NOTE> where|in <HI>David</HI> being &s;icke, com|plaineth that hee halteth as he goeth, and that his raines were enflamed, and &s;peaketh as one &s;hut up in a darke Cave, whither <HI>Saul</HI> had brought him: is it credible,
<PB N="27" REF="25"> that a &s;illy woman pronoun|cing the&s;e things in Latine, once thinkes of asking &s;alva|tion or the forgivene&s;&s;e of &s;innes?</P>
<P N="2">II. The Apo&s;tle Saint <HI>Iames</HI> in his 1. Chap. wil|leth, that when we aske any thing of God, <HI>wee aske it in faith, not doubting at all.</HI> Now it is impo&s;&s;ible to aske of God any thing in faith and in full a&s;&s;urance, when the thing is not knowne which is asked of God, for faith implyeth and bringeth knowledge. Wherevpon al|&s;o our Saviour Ie&s;us Chri&s;t conioyneth ordinarily know|ledge with faith, as in the 10 of Saint <HI>Iohn,</HI> ver. 38. <HI>That you may know and beleeve that the Father is in me:</HI> and in the 17. Chap. ver. 8. <HI>They
<PB N="28" REF="26"> have knowne and beleeved that thou hast &s;ent me.</HI> Wher|fore in&s;teed that Saint <HI>Paul</HI> &s;o often &s;aith, that we are iu|&s;tified by faith. <HI>E&s;ay</HI> in his 53. Chap. ver. 11. &s;aith, that wee are iu&s;tified by know|ledge.</P>
<P N="3">III. One cannot accu&s;e a man in plainer tearmes to bee out of his wits, then in &s;aying to him; <HI>You know not what you &s;ay.</HI> But all things which in civill conver&s;ation would bee e&s;teemed ab&s;urd, in the Romi&s;h religion are held for good: as if reli|gion &s;erved to trouble the wits, or were a receptacle of ab&s;urdities; and that which otherwaies is a folly, here is a devotion. God then &s;hall deale iu&s;tly to grant nothing to that per&s;on, that knowes
<PB N="29" REF="26"> not what he askes; and by con&s;equent knoweth this, that God hath denied him.</P>
<P N="4">IV. Here experience and nece&s;&s;itie reforme men by force; for they who &s;hall have all their life long, made their prayers in latine without un|der&s;tanding of them&s;elves, in &s;uddaine afflictions and in great griefes will change their language, and will ca&s;t forth unto God their fervent prayers in their ordinarie tongue. A man which is in the pangues of death, or that is upon the Iibbet (unle&s;&s;e he bee utterly bruti&s;h) will never &s;ay <HI>Beati quorum,</HI> nor the <HI>Pater</HI> in Latine.</P>
<P N="5">V. But what good grace can a Latine prayer have, which a poore &s;illy woman &s;aith to S. <HI>Mary</HI> the Egypti|an,
<PB N="30" REF="27"> or to S. Magdaleine who never under&s;tood the La|tine? And albeit that indeed they had learned their Latine in Paradi&s;e, yet &s;o it is, that all that is nothing to under|&s;tand the voice without knowing the heart: it is re|quired that he on whom wee mu&s;t call, doe know the faith and the repentance of him, that prayeth lea&s;t he heare an hypocrite. Now the Word of God teacheth us, that God alone knoweth the hearts of men, 2. <HI>Chron.</HI> 6. ver. 30.</P>
<P N="6">VI. Above all to be pitti|ed is the Latine prayer of a woman, or of an Artizan, which prayeth to S. <HI>Vr&s;ula,</HI> or to S. <HI>Margarite,</HI> or to S. <HI>Cathe|rine,</HI> or to S. <HI>Chry&s;topher,</HI> or to S. <HI>Martial,</HI> or to S. <HI>Lo~gius,</HI> or to S. <HI>Lazarus</HI> patron of le|pers,
<PB N="31" REF="27"> or to the eleve~ thou&s;and Virgins, which are Saints, and yet never were men, and which are placed in heaven, and yet never lived upon the earth, by this meanes he that prayeth, &s;peaketh to a Saint, which hath no being at all, in a tongue which hee him|&s;elfe that prayeth under&s;tan|deth not, which is an heape of ab&s;urditie.<NOTE N="*" PLACE="marg">The&s;e are not the calves of the lips, but the lips of calves. O&s;ee <HI>14.2.</HI></NOTE> <HI>Hi non &s;unt vituli labiorum, &s;ed labia vi|tulorum, O&s;ea</HI> 14.2.</P>
<P N="7">VII. That if unto a man that prayeth in Latine, not under&s;tanding that which he &s;aith, any one had given one of <HI>E&s;ops</HI> fables in Latine, per|&s;wading him, that it is a pray|er to the Virgin <HI>Mary:</HI> &s;uch a man, according to the do|ctrine of the Church of <HI>Rome,</HI> pronouncing this fable
<PB N="32" REF="28"> with fervent affection, &s;hould not cea&s;e to pray in faith, and &s;hould not loo&s;e the merit of his prayer.</P>
<P N="8">VIII. That if a French man not under&s;tanding the Germane tongue, &s;hould come and aske &s;omething of the King in the high Dutch, the King although he under|&s;tood the high Dutch, would take this di&s;cour&s;e for a mockerie, or would thinke &s;uch a man to be be&s;ide him|&s;elfe.</P>
<P N="9">IX. In this point the ex|ample of Ie&s;us Chri&s;t ought to &s;erve us for a rule, who pre&s;cribing a forme of prayer unto his Di&s;ciples, gave them one in their u&s;uall and ordinarie tongue, &s;aying un|to them, <HI>When you pray, &s;ay our Father which art in hea|ven,
<PB N="33" REF="28"> &amp;c.</HI> He gave them not this prayer in the <HI>By&s;cane,</HI> nor in the <HI>Arabian.</HI> For he would have them when they prayed, know what they as|ked of God; and what were the things whereof they &s;tood in need.</P>
<P N="10">X. And with &s;uch excel|lent art is this prayer framed and compo&s;ed; that the faithfull &s;peaking unto God, &s;peaketh al&s;o unto him&s;elfe, and that every petition is a commandement; for as the commandements of God are the matter of our prayers, and teach us that which wee ought to aske of God; &s;o al|&s;o the petitions which God hath pre&s;cribed us containe the commandements. In asking of God that his king|dome may come, we oblige
<PB N="34" REF="29"> and binde over our &s;elves to labour for the advancement of this kingdome. In asking and praying that the name of God may be hallowed, wee are adverti&s;ed to hallowe it our &s;elves; and we are taught by this prayer, not to covet another mans bread, and to forgive them that have tre&s;|pa&s;&s;ed again&s;t us, and to e&s;|chew the temptations of evill; le&s;&s;ons which cannot be compri&s;ed by him, that under&s;tands not him&s;elfe, and prayeth in a tongue which hee under&s;tands not.</P>
<P N="11">XI. True it is that God under&s;tands all tongues; but withall, his plea&s;ure is, that he that &s;peaketh unto him, know what he &s;aith, and that he &s;peake as a man, and a rea|&s;onable creature, that is to
<PB N="35" REF="29"> &s;ay, with rea&s;on and under|&s;tanding. God indeed un|der&s;tands thy tongue; but withall, he under&s;tands that thou under&s;tands not thy &s;elfe; it is a grand abu&s;e to thinke that wee &s;peake unto God, to the end hee might under&s;tand our language; for before wee opened our mouthes hee knew our thoughts; and it is bee that puts prayer into the heart of them that feare him: now it is the heart that mu&s;t move the lips, and &s;ugge&s;t to the mouth words conformable to the thought.</P>
<P N="12">XII. Thus prayed the Prophets: <HI>David</HI> prayed in his owne tongue, and dicta|ted unto the <HI>I&s;raelites</HI> the P&s;almes in a tongue they un|der&s;tood: who whil&s;t they
<PB N="36" REF="30"> pronounced the P&s;almes of <HI>David,</HI> had this content|ment, whereof the Church of <HI>Rome</HI> hath deprived her &s;elfe: reading in particular, and hearing read in pub|lique the P&s;almes of <HI>David</HI> without all under&s;tanding of them.</P>
<P N="13">XIII. The prodigall childe returning home to his Father and &s;aying; <HI>Fa|ther I have &s;inned again&s;t hea|ven and before thee, I am not worthy to be called thy &s;onne,</HI> under&s;tood him&s;elfe well: <HI>Luke</HI> 15.21. Thus prayed the poore Publican, &s;miting his brea&s;t, and &s;aying, <HI>O God be mercifull unto mee a poore &s;inner,</HI> Luke 18.13.</P>
<P N="14">XIV. Thus prayed the Primitive Chri&s;tians for
<PB N="37" REF="30"> the Apo&s;tle to the <HI>Colo&s;sians,</HI> Chap. 3. ver. 16. had taught them to exhort one ano|ther mutually in P&s;almes and prai&s;es; &s;o prayed the Apo|&s;tle Saint <HI>Paul</HI> being at <HI>Phi|lippi,</HI> where the faithfull u&s;ed to goe forth of the towne, and met together by a river &s;ide to pray: <HI>Act.</HI> 16. ver&s;e 13. For <HI>Lydia</HI> a &s;eller of purple had not been touched either with his pray|ers, or with his exhortati|ons, if hee had prayed, or &s;poke in a tongue which &s;hee under&s;tood not. And none hath hitherto doubted but that the faithfull of the Church of <HI>Ieru&s;alem,</HI> in the time of the Apo&s;tles pray|ed in their vulgar tongue, when they prayed for the deliverance of Saint <HI>Peter</HI>
<PB N="38" REF="31"> being pri&s;oner:<NOTE PLACE="marg"><HI>Act.</HI> 12.5.</NOTE> and that the Fathers when they prayed in their families, were un|der&s;tood by their chil|dren.</P>
<P N="15">XV. The Apo&s;tle Saint <HI>Paul</HI> in the fir&s;t to the <HI>Corin|thians,</HI> hath a whole Chap|ter upon this &s;ubject; name|ly, the 14. wherein he utter|ly condemnes prayers in an unknowne tongue:<NOTE PLACE="marg">1. <HI>Cor.</HI> 14.</NOTE> <HI>If</HI> (&s;aith he) <HI>I know not the meaning of the voice, I &s;hall be unto him that &s;peaketh a barbarian, and he that &s;peaketh &s;hall bee a barbarian unto me.</HI> If he forbid to be a barbarian to another in praying, then how much more to be a barbarian to ones &s;elfe? And in the 15. ver. <HI>I will pray with the &s;pirit,</HI><NOTE PLACE="marg"><HI>ver&s;e</HI> 11.</NOTE> <HI>and will pray with the under|&s;tanding</HI> al&s;o: but this pa&s;|&s;age
<PB N="39" REF="31"> &s;hall bee handled hereafter more at large, when wee &s;hall come to &s;peake of publique pray|ers.</P>
<P N="16">XVI. <HI>Thomas Har|ding</HI> a Doctor of <HI>Lovane</HI> an Engli&s;h man, the Tar|get of Poperie in En|gland, in his Treati&s;e of prayers in a &s;trange tongue, in the 33. Secti|on, con&s;trained by the evidence of the truth, pa&s;|&s;eth his &s;entence of con|demnation again&s;t it, &s;ay|ing,<NOTE N="a" PLACE="marg">E&s;t op|tabilius ut populus preces pub|licas verna|cula &s;ua lin|gua recita|ret.</NOTE> <HI>it were to bee wi&s;ht that the people could &s;ay their publique prayers in their vulgar tongue;</HI><NOTE N="b" PLACE="marg">Hardin. Section. 9. Non pote&s;t populus fateor, dicere Amen ad benedictionem Sacerdotis aequ&egrave; ac &s;i Latinam linguam perfect&egrave; calleret.</NOTE> and in the 29. Section, hee acknowledgeth <HI>that at this
<PB N="40" REF="32"> day the people cannot &s;o ea&s;ily &s;ay Amen to the ble&s;sing of the Priest, as if they understood the La|tine.</HI></P>
</DIV2>
<DIV2 N="4" TYPE="chapter">
<PB N="41" REF="32">
<HEAD><HI>CHAP. IV.</HI> That in the Primitive Church every one pray|ed in his owne tongue.</HEAD>
<P>WEe have alreadie in the fir&s;t Chapter alledged many of the Anci|ents, who derided the &s;uper|&s;tition of tho&s;e that thought that prayers in a barbarous tongue have more efficacie in them.</P>
<P><HI>Origen</HI> in his 8. booke a|gain&s;t <HI>Cel&s;us:</HI><NOTE N="a" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>The Greci|ans in their prayers u&s;e Greeke words, and the Romans the Romane language, and &s;o eve|ry one according to his tongue prayeth unto God, and prai&s;eth
<PB N="42" REF="33"> him, as hee is able.</HI> Note that he &s;etteth not downe on|ly his opinion, but that hee &s;heweth forth the cu&s;tome and practi&s;e of the Chri&s;tian Church.</P>
<P><HI>Chry&s;o&s;tome</HI> in the Homi|lie 35. upon the fir&s;t to the Corinthians:<NOTE N="b" PLACE="marg"><GAP DESC="foreign">,</NOTE> <HI>If any one &s;peake onely in the Per&s;ian tongue, or in any other &s;trange tongue, not knowing what hee &s;aith, he &s;hall be a barbarian to him&s;elfe, and not onely to ano|ther man.</HI></P>
<P><HI>Hierome</HI> in his 18. Epi|&s;tle to <HI>Marcella:</HI><NOTE N="c" PLACE="marg">In tota Chri&s;ti villa tota ru&s;tici|tas e&s;t. Ex|tra P&s;almos &s;i<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">entium e&s;t Quo|cunque te vertetis arator &s;tiuam tenens alleluia decantat: Sudans me&s;&s;or P&s;al|mis le avocat: &amp; curva attondens vites falce vinitor aliquid Davidicum canit.</NOTE> <HI>Thorow out the whole Cittie of Ie&s;us Christ they are all countrey &s;waines. Without P&s;almes there's not a word &s;poken:
<PB N="43" REF="33"> which way &s;o ere thou tur|nest thee, the very hus|bandman holding the plough &s;ings prai&s;es to the Lord: and the reapers and the &s;weating harvest-men with|draw them&s;elves a&s;ide with P&s;almes: and the vine-dre&s;sor with his hooked vine-knife &s;hragging his vines, &s;ings &s;omething out of David.</HI> This is not, nor can|not be done by the common people of the Church of <HI>Rome,</HI> that have no minde to &s;ing at the Cart, or in their &s;hops Latine P&s;almes which they under&s;tand not, and where to &s;ing P&s;almes in Engli&s;h is a badge of he|re&s;ie.</P>
<P>The &s;ame Father in his Epitaph of <HI>Paula,</HI> &s;aith that at the performing of the fu|nerall
<PB N="44" REF="34"> rites of <HI>Paula, P&s;almes were by cour&s;e &s;ung in the Hebrew, the Greek, in the Latine, and in the Syriack tongue, Hebreo, Greco, Lati|no, Syroque &s;ermone P&s;almi in ordine per&s;onabant.</HI> Every one &s;inging according to the language of his owne coun|trey.</P>
<P>And not to wearie the Reader with a multitude of pa&s;&s;ages in a matter &s;o evi|dent: <HI>Thomas</HI> him&s;elf the An|gelicall Doctor, whom the Pope hath made a Saint, in his Commentarie upon the 14. Chapter of the 1. to the <HI>Corinth:</HI> in the 4. Lect: hath the&s;e words: <HI>It is a thing certaine, that he that prayeth and under&s;tands what he &s;aith, profiteth more then he, which prayeth onely with
<PB N="45" REF="34"> the tongue, but under&s;tandeth not that which he &s;aith, for he which understandeth is edifi|ed, both in his under|standing and in his affe|ction, but his under&s;tan|ding that under&s;tands not, re|ceiveth not any fruit whereby to bee edified.</HI> And in the &s;ame Lect: hee acknow+ledgeth that the Primitive Church prayed in the vul|gar tongue, but that this cour&s;e was changed after|ward.</P>
<P>It would be a very plea|&s;ant conceit to bring in the Virgin <HI>Mary,</HI> or <HI>Elizabeth</HI> her Cozen, &s;aying their houres in a barbarous tongue and not under&s;tood, turning over a chapelet, prayer of beads or Ro&s;arie: according to the cu&s;tome of
<PB N="46" REF="35"> the Church of <HI>Rome,</HI> who &s;ay their howres by dropping downe the graines of a con|&s;ecrated paire of beads. The good women rub the&s;e their beads again&s;t the feet of an image; they bring from <HI>Rome</HI> che&s;ts full of hallowed graines, Con&s;ecrated by the Pope, which are &s;old dearer, becau&s;e they have more virtue. <HI>M.</HI> the Car|dinall <HI>du Perron</HI> comming backe from <HI>Rome,</HI> brought backe with him a budget full of hallowed graines, every of which graines filed on a paire of beads had that vertue, that but ki&s;&s;ing of it, one might purcha&s;e an hundred yeares of pardon; but this priui|ledge was but onely for the French: one might &s;ee &s;illy
<PB N="47" REF="35"> women &s;aying their <HI>Pater-no|&s;ters</HI> in Latine, in their way going to market, and the Spani&s;h talking and confer|ring of affaires, turning over faire and &s;oftly the graines of their beades, &s;ay|ing at every graine a La|tine prayer, which is to bee repeated fiftie times over, blending the <HI>Paters</HI> with the <HI>Aves,</HI> and by &s;aying five <HI>Aves,</HI> for one <HI>Pater-no&s;ter;</HI> for the vertue of prayers now adaies con|&s;i&s;ts in number, repeated over in the &s;ame words not under&s;tood: And the poore people, when they &s;ay their <HI>Ave</HI> thinke they pray to the Virgin <HI>Mary;</HI> whereas indeed they pray for the Vir|gin <HI>Mary.</HI> At the end of all this, there is &s;aid, <HI>It is the
<PB N="48" REF="36"> Church, &amp;c.</HI> and <HI>It is an Apo|&s;tolicall tradition.</HI> For this word Church is become a cloake to cover a multitude of abu&s;es.</P>
</DIV2>
<DIV2 N="5" TYPE="chapter">
<PB N="49" REF="36">
<HEAD><HI>CHAP. V.</HI> That publique &s;ervice in a tongue not understood, is contrary to the Word of God, and to rea&s;on.</HEAD>
<P N="1">I. ABu&s;e in the Liturgie and publique &s;ervice is yet more pernitious, be|cau&s;e God him&s;elfe is there|in wrapped up, and made a barbarian unto men, and his word by this meanes be|comes not intelligible: as if men would fru&s;trate God of his intention, which is to &s;peake unto us to in&s;truct us; as if Ie&s;us Chri&s;t came downe from heaven of purpo&s;e to &s;peake to men without being under&s;tood. For in the Ma&s;&s;e there are not onely
<PB N="50" REF="37"> prayers unto God, but al&s;o therein are read places of Scriptures in which God &s;peakes unto men. In pray|ers in a tongue not under|&s;tood, there is u&s;ed this im|pertinent excu&s;e, that God under&s;tands all tongues, as if we &s;pake with the mouth; to the end, to be under&s;tood by God: But here where the bu&s;ine&s;&s;e is concerning God &s;peaking to men, this excu&s;e hath no place; for when God &s;peaketh unto men, hee will bee heard and under&s;tood: and indeed when for excu&s;e it is &s;aid, that God under&s;tands al tongues, it is pre&s;uppo&s;ed that he unto whom he &s;peaketh, &s;hould under&s;tand that which is &s;aid unto him.</P>
<P N="2">II. Therefore the Scrip|ture
<PB N="51" REF="37"> teacheth us that when God is provoked to di&s;plea|&s;ure again&s;t his people; hee makes them heavie of hea|ring, that they may not heare, and that their hearts may not under&s;tand; as God him&s;elfe &s;peaketh by his Pro|phet <HI>E&s;ay.</HI> Chap. 6. ver&s;e 10.</P>
<P N="3">III. Be&s;ides it is al&s;o one of Gods cur&s;es, wherewith hee puni&s;heth the ingrati|tude and the contempt of his word, when he &s;peakes to a people in a &s;trange tongue, that they may not under|&s;tand, as the Apo&s;tle tea|cheth in the fir&s;t to the <HI>Co|rinthians,</HI> Chap. 14. where he bringeth in God &s;peaking thus by his Prophet <HI>E&s;ay.</HI><NOTE PLACE="marg"><HI>E&s;ay</HI> 25.11.</NOTE> <HI>I will &s;peake to this people by men of another tongue,
<PB N="52" REF="38"> and by &s;trange lips, and thus they &s;hall not understand, &s;aith the Lord. Wherefore tongues are for a &s;igne not un|to beleevers, but vnto infidells.</HI> This threatning is fulfilled in the Church of <HI>Rome;</HI> where|in God puni&s;heth the hard|ne&s;&s;e of mens hearts by &s;peaking unto them in a tongue which they under|&s;tand not.</P>
<P N="4">IIII. In this matter this maxime taken out of the na|ture of man, and from the intention of the creature ought to be laid for the foun|dation; namely, that the tongue was given unto man to be the interpreter of his thoughts, and me&s;&s;enger of his conceptions. Whence it followeth that to u&s;e the tongue to a contrarie end,
<PB N="53" REF="38"> and to &s;peake to the end to be not under&s;tood, is to turne nature top&s;ie turvie and quite to overthrowe her; and as much as in us lyeth to fru&s;trate the Creator of his intention: and to change humane &s;peech into an un|profitable Echo, and into a &s;ound beating the aire. Now if this bee true in him which &s;peaketh to others in a tongue which he under&s;tan|deth not, it is yet more true in him which is under&s;tood neither by him&s;elfe nor by another.</P>
<P N="5">V. Out of the &s;elfe &s;ame maxime, it followeth that when the Prie&s;t &s;peaketh La|tine in the Church, he ought to &s;peake to bee under&s;tood by &s;ome body. Our adver&s;a|ries mu&s;t tell us, whether he
<PB N="54" REF="39"> &s;peake to bee under&s;tood by the a&s;&s;i&s;tants, or to be under|&s;tood by him&s;elfe, or to bee under&s;tood by God, for there is no fourth. Now hee &s;pea|keth not to be under&s;tood of the by-&s;tanders, &s;eeing hee &s;peaketh &s;o very lowe, and in a tongue which the people under&s;tand not: and be&s;ides, in private Ma&s;&s;es hee &s;pea|keth alone and without any a&s;&s;i&s;tants: Be&s;ides he &s;pea|keth not to be under&s;tood of God; for God under&s;tands us without our &s;peaking, though we &s;peake not at all, and before wee open our mouthes: nor can it rather be &s;aid, that the Prie&s;t in the Ma&s;&s;e &s;peaketh to the end to be under&s;tood by him&s;elfe, for hee knew his owne thought before hee &s;pake:
<PB N="55" REF="39"> &s;peech was given man not to informe him&s;elfe in his own thoughts, but to the end to make it knowne to another; he is utterly be&s;ide him&s;elfe that &s;peaketh to him&s;elfe, to the end, to under&s;tand him|&s;elfe.</P>
<P N="6">VI. Add herevnto, that in many places of the Ma&s;&s;e, the Prie&s;t &s;peaketh to the people, &s;aying unto them, <HI>Oremus, &amp;c.</HI> and <HI>Orate pro me fratres, &amp;c.</HI> and many o|ther &s;uch like things, where|in the Prie&s;t bids the people aske of God &s;uch and &s;uch things, and to ioyne their prayers with his: but the people have no minde to obey that his commande|ment, not &s;o much as know|ing what the Prie&s;t bids them doe; the people might
<PB N="56" REF="40"> iu&s;tly &s;ay to him, <HI>make us un|derstand thee, if thou wilt be obeyed.</HI></P>
<P N="7">VII. Wherefore in the Church of the Old Te&s;tament, the whole publique &s;ervice was perfor|med in the vulgar tongue; and the prayers which <HI>Aaron</HI> and his Succe&s;&s;ors made for the Hebrew people were made in the Hebrew tongue: which after the captivitie of <HI>Babylon</HI> being corrupted, yet was &s;till un|der&s;tood by the people, as wee will &s;hew hereaf|ter.</P>
<P N="8">VIII. Our Lord Ie&s;us Chri&s;t in&s;tituted and cele|brated the holy Supper among&s;t his Di&s;ciples in the vulgar tongue, and that which was under&s;tood by
<PB N="57" REF="40"> the a&s;&s;i&s;tants; his will was, that when the faithfull &s;hall <HI>eat of that bread, and drinke of that cup, they &s;hew forth the Lords death untill he come againe.</HI> 1 <HI>Cor.</HI> 11. <HI>ver.</HI> 26. Now this is not to &s;hew forth a thing, to propound it in an unknowne tongue, not under&s;tood.</P>
<P N="9">IX. To this very &s;elfe &s;ame end he gave unto his Apo&s;tles the gift of divers tongues, to the end, that in all nations they might e&s;ta|bli&s;h the &s;ervice of God in the tongue of the countrey, and that in every tongue God might be &s;erved, in &s;uch &s;ort, that the diver&s;itie of tongues which at the buil|ding of <HI>Babel</HI> was a cur&s;e, at the building of the Church is become a ble&s;&s;ing.</P>
<P N="10"><PB N="58" REF="41">X. The Apo&s;tles followed their Ma&s;ters example; for the Apo&s;tle writing to the <HI>Corinthians,</HI> that were Gre|cians, gave them in their owne tongue the forme of the Celebration of the holy Supper. 1 <HI>Cor.</HI> 11.</P>
<P N="11">XI. Would Ie&s;us Chri&s;t who is the light of the world come to plunge it in darkne&s;&s;e, and to make things more ob&s;cure? And God having &s;poken to his people by <HI>Mo&s;es</HI> in a tongue under&s;tood, would hee now wrap and infold up him&s;elfe in darkne&s;&s;e by propoun|ding his Word, and by gi|ving his Sacraments in a barbarous and an unknowne tongue?</P>
<P N="12">XII. But that which is yet of more &s;trength in this
<PB N="59" REF="41"> matter, and which clearely decides, and fully determins this controver&s;ie, is the au|thoritie of the Apo&s;tle Saint <HI>Paul,</HI> who imployed the 14. Chapter of his 1. Epi&s;tle to the <HI>Corinthians,</HI> in a manner wholly to condemne the u&s;e of &s;trange tongues, and not under&s;tood in the Church. <HI>If</HI> (&s;aith he) <HI>the trumpet give an uncertaine &s;ound, who &s;hall be prepared to the warre? So likewi&s;e you, except you utter words which may be un|der&s;tood, how &s;hall it be knowne what is &s;poken? For yee &s;hall &s;peake unto the aire,</HI> and a lit|tle after. <HI>Wherefore if I know not the meaning of the voice, I &s;hall bee a barbarian to him that &s;peaketh, and hee that &s;peaketh &s;hall be a barbarian to me:</HI> and a little after: <HI>If
<PB N="60" REF="42"> thou ble&s;&s;e with the &s;pirit, how &s;hal he that occupieth the place of the unlearned, &s;ay Amen, at thy giving of thankes; &s;ay|ing, he under&s;tandeth not what thou &s;aye&s;t? Thou verily gi|ue&s;t thankes well, but another is not thereby edified.</HI> Where|vpon he concludeth, <HI>I had rather in the Church &s;peake five words with my under&s;tan|ding, that I may teach others al&s;o then ten thou&s;and words in an unknowne tongue.</HI></P>
<P N="13"><NOTE PLACE="marg">Du Perron again&s;t the King of great Brittaine, book <HI>6.</HI> chap. <HI>1.</HI> p. <HI>109.</HI> the word tongue in S. Paul, &s;ignifieth an unknown tongue.</NOTE>XIII. Moun&s;ieur <HI>du Per|ron</HI> an&s;wereth, that Saint <HI>Paul</HI> &s;peaketh not of an un|knowne tongue which was in the Church, but of tongues infu&s;ed and miracu|lous. This I willingly agree to, for this augments the force of that place again&s;t the ordinarie &s;ervice in an un|knowne
<PB N="61" REF="42"> tongue. For the&s;e miraculous gifts of tongues were rare, and given unto &s;ome Chri&s;tians for a &s;mall time; to the end to declare the power of God, and by con&s;equent the u&s;e of them in the Church brought with them a benefit, which the Ma&s;&s;e in Latine cannot bring. Neverthele&s;&s;e, the Apo&s;tle forbids them the u&s;e of this miraculous guift in the Church, unle&s;&s;e they interpret them in&s;tantly; be|cau&s;e he will have nothing &s;poken in the Church which is not under&s;tood. How much more condemnes hee a &s;trange language in the or|dinarie &s;ervice, wherein that extraordinary evill which the Apo&s;tle would avoid, would become ordinarie?
<PB N="62" REF="43"> The Apo&s;tle forbids not an unknowne tongue in the Church, for that it is mira|culous: but becau&s;e it is not under&s;tood, and becau&s;e that he which &s;peaketh is a barba|rian to him that heareth him; &amp; becau&s;e that is not under|&s;tood, which is &s;poken, &amp; be|cau&s;e it is to &s;peak in the aire, &amp; becau&s;e y^e people ca~not &s;ay Amen to the thank&s;giving, they under&s;tand not; and be|cau&s;e that they that heare are not thereby edified, which are truly rea&s;ons of moment: be it that he which &s;peakes in an unknowne tongue in the Church, have learned that tongue by miracle or by &s;tudie, the que&s;tion here is not of the manner by which a tongue is learned, but of the peoples in&s;truction. Saint
<PB N="63" REF="43"> <HI>Paul</HI> had learned without miracle the Hebrew tongue; and yet for all that would he not celebrate at <HI>Corinth,</HI> or at <HI>Rome</HI> the holy Supper a|mong&s;t the Gentiles, in the Hebrew tongue; in a word he gives two generall rules and without exception. The one it is better to &s;peake in the Church five words un|der&s;tood, then ten thou&s;and not under&s;tood. The other, it is a cur&s;e of God, when he &s;peaketh to a people in a tongue they under&s;tand not.</P>
<P N="14">XIV. Others goe about to e&s;cape by another way. They &s;ay that Saint <HI>Paul</HI> &s;peakes not of the ordinarie &s;ervice which is &s;aid in the Church, but of certaine hymnes and &s;pirituall &s;ongs.
<PB N="64" REF="44"> In &s;peaking thus they would per&s;wade us, that &s;uch hymnes ought to bee pro|nounced in a tongue under|&s;tood, but that the re&s;t of the &s;ervice was &s;aid in a tongue not under&s;tood by the <HI>Corin|thians,</HI> but this they know to be fal&s;e. It being a thing well knowne, that in <HI>Greece</HI> the publique &s;ervice was ever performed and &s;aid in Greeke, and is &s;o &s;aid yet to this day. So that if &s;uch hymnes and &s;pirituall &s;ongs ought to be pronounced in a tongue under&s;tood, then much more the ordinarie prayers and the reading of Gods Word, whence the people receive more edifica|tion.</P>
<P N="15">XV. But it is ea&s;y for us to prove that the Apo&s;tle in
<PB N="65" REF="44"> this place &s;peaketh of ano|ther matter then of hymnes and &s;pirituall &s;ongs. For when hee &s;aith that &s;trange tongues are for a &s;igne, not unto the beleevers, but unto unbeleevers: and ranketh that among&s;t the threat|nings and cur&s;es of God; when God threatens to &s;peake to a people in a &s;trange tongue, to the end, not to be under&s;tood; it is cleere that he &s;peaketh not of hymnes or &s;ongs in which men &s;peake unto God, but of the Word of God, which is directed unto men.</P>
<P N="16">XVI. And when the Apo&s;tle &s;aith, that hee had rather &s;peake five words in the Church under&s;tood to in&s;truct others, then tenne
<PB N="66" REF="45"> thou&s;and in a tongue, it is evident he &s;peaketh of what|&s;oever is &s;poken in the Church.</P>
<P N="17">XVII. And the&s;e words, <HI>If I know not what is &s;ignified by the words, I &s;hall be a barba|rian to him that &s;peaketh, and he that &s;peaketh &s;hall be a bar|barian unto me;</HI> are they not al&s;o as true in him that rea|deth the Scriptures in pub|lique, as in him that pro|nounceth hymnes? For bar|barians are all they e&s;teemed, who&s;e tongue one under|&s;tands not: and this is it that <HI>Ovid</HI> &s;aith of him&s;elfe being bani&s;hed among the Getes.<NOTE PLACE="marg">Ovid Tri<GAP DESC="illegible" RESP="MURP" EXTENT="2 letters">i|um lib. 5. Eleg. 10.</NOTE></P>
<Q><L>Barbarus h&icirc;c ego &s;um quia non intelligor vlli.</L>
<L>Et rident &s;tolidi verba Latina Getae.</L></Q>
<P N="18">XVIII. Moreover,
<PB N="67" REF="45"> when the Prie&s;t pronoun|ceth prayers in the Ma&s;&s;e, and the people under&s;tand not &s;o much as one word of them; may wee not, and ought we not to apply unto him the Apo&s;tles &s;entence: <HI>how &s;hall hee which occupieth the place of the unlearned, &s;ay Amen unto thy giving of thankes? for hee knoweth not what thou &s;aye&s;t.</HI></P>
<P><HI>Chry&s;o&s;tome</HI> comm<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">n|ting on this place, under|&s;tood it as we doe. For hee brings in the Apo&s;tle &s;pea|king thus:<NOTE N="a" PLACE="marg">Chry&s;. Hom. 35. in 1. ad Co|rinth. <GAP DESC="foreign">.</NOTE> <HI>If I &s;peake not the thing to you, which may bee under&s;tood by you, and which may bee plaine and evident unto you: but &s;hew you onely that I have the
<PB N="68" REF="46"> gift of tongues, when you have heard &s;trange tongues, you &s;hall goe your way from me without any benefit at all thereby. For what profit can there redound to you from a voice you understand not?</HI></P>
<P>Saint <HI>Ambro&s;e</HI> in his commentarie on this place, hath given it the very &s;ame &s;en&s;e.<NOTE N="b" PLACE="marg">Si utique ad aedifican|dam Eccle|&s;iam conue|neritis, ea debent dici quae intelli|gant audi|entes Nam quid prode&s;t ut quis lo|quatur lin|gua quam &s;olus &s;cit, ut qui audit nih<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">l pro|ficiat? &amp;c.</NOTE> <HI>If</HI> (&s;aith he) <HI>you meet together to edifie the Church, tho&s;e things mu&s;t be delivered which the Audi|tors under&s;tand: for to what purpo&s;e or profit is it that any one &s;peake a tongue which he him&s;elfe onely under&s;tands, and whereof hee that heareth can reape no fruit?</HI> and a lit|tle after<NOTE N="c" PLACE="marg">In Eccle|&s;ia volo qumque verba lo|qui per legem, ut &amp; alios aedificem quam prolixam orationem habere in ob&s;curo.</NOTE> <HI>The Apostle &s;aith, I had rather &s;peake
<PB N="69" REF="46"> five words in the Church ac|ccording to the law, that I edifie withall others, then any long and large di&s;cour&s;e with ob&s;curitie.</HI></P>
<P>Saint <HI>Hierome</HI> in his com|mentarie on this place,<NOTE N="d" PLACE="marg">Omnis &s;ermo qui non intel|ligitur bar|barus iudi|catur.</NOTE> <HI>Every word which is not un|der&s;tood is adiudged barbarous.</HI> And in the &s;ame place,<NOTE N="e" PLACE="marg"><HI>Ibid.</HI> Si quis incog|nitis aliis linguis lo|quatur, me~s eius non ip&s;i efficitur fine fructu, &s;ed audienti: quic quid enim dici|tur ignorat.</NOTE> <HI>if any man &s;peake in a tongue not under&s;tood unto another, his &s;pirit is unfruitfull, not to him|&s;elfe, but unto his hearer, for he under&s;tands not what is heard.</HI></P>
<P><HI>Ba&s;il</HI> in his <HI>A&s;cepticks</HI> is very expre&s;&s;e for this point, in his 278. an&s;wer of his briefe definitions. He asks,<NOTE N="f" PLACE="marg"><GAP DESC="foreign"> &amp;c. <GAP DESC="foreign">.</NOTE> <HI>what is this that the &s;pirit
<PB N="70" REF="47"> of a man prayeth, but his un|der&s;tanding is without fruit?</HI> Then he an&s;wers it. <HI>This was &s;poken</HI> [by the Apo&s;tle] <HI>touching tho&s;e that make their prayers in an unknowne tongue unto them that heare them; for he &s;aith, if I pray in a tongue, my &s;pirit prayeth, but my under&s;tanding is with|out fruit. For when the words of the prayer are un|knowne to them that are there pre&s;ent, his understanding that prayeth is without fruit, not profiting at all. But when the a&s;si&s;tants understand the prayer, which may profit them which heare, then hee which prayeth hath this fruit, name|ly, the bettering of tho&s;e that have thereby profited. And &s;o it fareth with ALL, and with what&s;oever is delivered
<PB N="71" REF="47"> out of the Word of God. For it is written, if there bee any word profitable for the buil|ding up of faith.</HI> This holy man under&s;tands this place of the Apo&s;tle, not onely of hymnes or &s;ongs, but of all prayer, and of all reading and pronouncing of the Word of God.</P>
<P>And concerning this wee have a law of the Emperour <HI>Iu&s;tinian</HI> which is in <HI>Nouvelle</HI> 123. in the Greeke Editions in the&s;e words,<NOTE N="g" PLACE="marg">Ad haec iubemus ut omnes Epi&s;|copi pariter &amp; Pre&s;byte|ri non taci|to modo, &s;ed clara voce quae &agrave; fide|li populo exandiatur &s;acram ob|lationem &amp; preces in &s;ancto bapti&s;mate ad hibitas celebrent, quo maiore exinde devotione in depromendis Dei laudibus audientum animi efferantur. Ita enim &amp; Divus Apo&s;tolus docet 1. ad Cor. epi&s;t</NOTE> <HI>we will and command that all Bi&s;hops and Prie&s;ts celebrate the &s;acred ob|lation, and the prayers there|vnto added in holy Bap|ti&s;me not in a lowe voice, but with a lowd and cleare voice
<PB N="72" REF="48"> which may bee under&s;tood by the faithfull people, that there|by the minds of the hearers may be rai&s;ed up with greater devotion to &s;et forth the prai|&s;es of the Lord God. For &s;o teacheth the holy Apo&s;tle in the fir&s;t to the Corinthians.</HI> This Emperiall law is extant in the Greeke Coppies of <HI>Haloander,</HI> and is alledged by <HI>Ca&s;&s;ander</HI> the Divine of <HI>Cologne,</HI> and is acknow|ledged by Cardinall <HI>Bellar|mine</HI> in his 2. booke of the Ma&s;&s;e, Chap. 12. Whence dete&s;table is the fraud and perver&s;itie of tho&s;e that have ra&s;ed it out of the Latine ver|&s;ions of <HI>Iustinian.</HI></P>
<P>Herevnto <HI>Bellarmine</HI> an|&s;wers, that it belongs not to the Emperour to give lawes touching &s;acred matters. But
<PB N="73" REF="48"> if this <HI>N</HI> be not received for a law, at the lea&s;t it &s;erveth for a te&s;timonie of the cu|&s;tome of the Church in the Romane Empire unto the time of this Emperor, who died about the yeare of our Lord 165.</P>
<P>Hee &s;aith al&s;o that com|mandement is onely given to the Greeke Churches: This Cardinall could not be ignorant that the Cittie of <HI>Rome,</HI> and the Bi&s;hop there|of were then in the Empe|ror <HI>Iu&s;tinians</HI> Subjection, which might appeare by the &s;ame <HI>Nouvel;</HI> in the which, the Bi&s;hop of <HI>Rome</HI> is taxed by the Emperor at foure thou&s;and Crownes for his entrance into his charge, and the other Patriarchs at three thou&s;and: For then the Bi|&s;hops
<PB N="74" REF="49"> of the principall Seas, payed fir&s;t fruits to the Em|peror, and the &s;ame Empe|ror created two Bi&s;hops of <HI>Rome,</HI> namely, <HI>Silverius,</HI> and <HI>Vigilius.</HI></P>
<P>In a word, this pa&s;&s;age of the Apo&s;tle Saint <HI>Paul</HI> of the 14. Chapter of the 1. to the <HI>Corinthians;</HI> wherein is condemned the u&s;e of &s;trange tongues in the Church, doth &s;o racke our Adver&s;aries, that &s;ome of them of better con|&s;cience let fall from them a voluntarie condemnation thereof.</P>
<P><HI>Nicholas de Lyra</HI> in his notes on this Chapter &s;pea|keth thus:<NOTE N="a" PLACE="marg">Hic con|&s;equenter idem o<GAP DESC="illegible" RESP="MURP" EXTENT="2 letters">en|dit in ora|tione publi|ca, quia &s;i populus in|telligat ora|tionem &s;eu benedictio|nem &s;acer|dotis, melius reducitur in Deum, &amp; deuotius re&s;pondet Amen.</NOTE> <HI>Heere con&s;equent|ly the Apo&s;tle &s;heweth the &s;ame concerning publique prayer, for that if the people understand the prayer and
<PB N="75" REF="49"> ble&s;sing of the Priest, they are the more ea&s;ily caried on to thinke on God, and to an&s;wer more devoutly Amen.</HI> Al&s;o, <HI>if the Priest ble&s;se in minde, that is to &s;ay, without being under|&s;tood of the people, what benefit reape the &s;imple people that un|der&s;tand him not?</HI></P>
<P><HI>An&s;elme</HI> whom the Pope hath Canoniz'd for a Saint, in his expo&s;ition on this Chapter.<NOTE N="b" PLACE="marg">Bonum e&s;t quod Io|queris, &s;ed alter non aedificatur in verbis tuis quae non in|telligit. Ideo cum ad Eccle&s;ia~ propter aedi|ficationem conueniatis, ea debent in Eccle&s;ia dici quae intelli|gantur ab hominibus, &amp; prae&s;tent aedificatio|nem audi|entibus.</NOTE> <HI>That which thou &s;aye&s;t is good, but another is not edified by thy words, which hee under&s;tands not; therefore &s;eeing you are a&s;&s;embled together in the Church for edification, there must be nothing &s;poken in the Church, but what is under&s;tood by the people, and may bring edification to the hea|rers.</HI></P>
<PB N="76" REF="50">
<P><HI>Thomas</HI> the chiefe of the Schoolemen in his commen|tarie upon this very Chapter of the Apo&s;tle, in the fourth Lect: findeth him&s;elfe &s;o pu&s;led, that at the la&s;t he is faine to &s;ay, that this com|mandement of the Apo&s;tle was good for the Primitive Church, but that now it is no more in practi&s;e, becau&s;e the faithfull are better in&s;tru|cted.<NOTE N="c" PLACE="marg">Sed qu are non dantur benedictio|nes in vulga|ri, vt intelli|gatur &agrave; po+pulo, &amp; con|forment &s;e magis eis? R. Dicen|dum e&s;t quod hoc forte fuit in Eccle&s;ia primitiua, &s;ed po&s;tqua~ fideles in|&s;tructi &s;unt &amp; &s;ciunt quae audiunt in communi officio, fiunt benedictio|nes in Lati|no.</NOTE> <HI>Wherefore</HI> (&s;aith he) <HI>are not the ble&s;sings given in the vulgar tongue, that the people might understand them, and conforme them|&s;elves the better unto them?</HI> His an&s;wer is; <HI>We mu&s;t &s;ay, that it may be this was done in the Primitive Church, but &s;ince, the people were afterward in&s;tructed, and knew what they heard in the Common &s;ervice,
<PB N="77" REF="50"> the ble&s;sings were delivered in Latine.</HI> And in his fifth Lect: he &s;aith, that in the Primitive Church, it had beene a follie to pray in an unknowne tongue, becau&s;e men were rude, but that now all are in&s;tructed, wherein he much deceiveth him&s;elfe. For never were the people more ignorant then they were in the time of this <HI>Thomas,</HI> and in the two hundred yeares following And even now that the Scripture is &s;et forth to the &s;ight, and that learning flori|&s;heth, &s;carce of an hundred per&s;ons of the Church of <HI>Rome,</HI> &s;hall there bee found two, that know what is con|tained in the Ma&s;&s;e, or that &s;o much as take the paines once to enquire after it.</P>
<PB N="78" REF="51">
<P><HI>Harding</HI> a great Defen|dor of Popery in England, in his 3. Article of his di&s;pu|tation again&s;t <HI>Iewel</HI> in the 30. Section hath followed the impietie of <HI>Thomas,</HI> &s;pea|king thus.<NOTE N="d" PLACE="marg">Hardin. Art. 3. Sect. 30. Quod autem Di|vus Pau|lus morem precandi lingua in Eccle&s;ia tanquam fructus &amp; aedificati|oni<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter"> ex pertem im|probare videtur, &amp; quinque verba aut &s;ententias intellectas &amp; perce|ptas, ex quibus re|liquus po|pulus in|&s;tituatur decem mil libus pe re|g<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">ino incognito &s;ermone pronuntiatis anteponere, i&s;ta om|nia ad illorum temporum conditionem referenda &s;unt, quae hodierno Eccle&s;iae &s;tatui long&egrave; di&s;&s;imilis e&s;t.</NOTE> <HI>As for that it &s;eemeth that Saint Paul di&s;alloweth prayer made in the Church in an unknowne tongue, as being fruitle&s;&s;e, and without edification, and that he preferreth five words or &s;entences under&s;tood where|with the people might bee in|&s;tructed, before ten thou&s;and pronounced in a &s;trange tongue and not understand; all things ought to be referred to the condition of tho&s;e times, which is very unlike to the
<PB N="79" REF="51"> e&s;tate of the Church of this time.</HI> Marke this audacious bold|ne&s;&s;e and impietie, which hewes downe the authority of Gods Word even by the very root. For if it bee per|mitted unto men to &s;ay, <HI>that was the law at the beginning, and &s;o they were taught in the time of the Apo&s;tles; but now this is changed, and the Church being better tutored doth other|waies.</HI> What remaines there but to change the whole Word of God? And to give the Pope authoritie to ca|&s;heere Gods lawes, and to plucke God out of his throne to &s;et up the Pope above God?</P>
<P>Cardinall <HI>Cajetan</HI> was a&s;hamed of this: For in his commentarie upon the four|teenth of the fir&s;t to the <HI>Co|rinthians,</HI>
<PB N="80" REF="52"> hee &s;peaketh as one de&s;iring, that the La|tine were bani&s;hed out of the publique &s;ervice, and that it were perfor|med in the vulgar.<NOTE N="e" PLACE="marg">Ex hac Pauli &ugrave;o|ctrina habe|tur quod melius ad aedificatio|nem Eccle|&s;iae e&s;t ora|tiones pub|licas quae audiente populo di|cuntur di|ci lingua communi clericis &amp; populo qua~ dici Latin&eacute;.</NOTE> <HI>By this doctrine of Saint Paul</HI> (&s;aith hee) <HI>it is to bee gathe|red, that it is better for the edification of the Church, that the publique prayers which are &s;aid in the hearing of the people, were &s;aid in a tongue common as well to the Clergie as to the people, then to &s;ay it in the Latine.</HI> Which is a very notable confe&s;&s;ion of a Cardinall of &s;o great authority in the Church of <HI>Rome.</HI></P>
</DIV2>
<DIV2 N="6" TYPE="chapter">
<PB N="81" REF="52">
<HEAD><HI>CHAP. VI.</HI> Proofe hereof even by the ex|ample of the Church of the old Testa|ment.</HEAD>
<P>BY what hath beene hi|therto &s;aid, it appeareth that in this que&s;tion concer|ning a tongue not under|&s;tood, which is u&s;ed in the publique &s;ervice, we have the Word of God, and rea|&s;on, and the confe&s;&s;ion of our Adver&s;aries on our &s;ide. Wherevnto we mu&s;t add the example of the ancient Church, as well of the old as of the new Te&s;tament, which ought to &s;erve us for a rule.</P>
<P N="1">I. To fetch the matter
<PB N="82" REF="53"> from the beginning: God gave his lawe in a tongue un|der&s;tood: and the forme of prayers and ble&s;&s;ings, which God pre&s;cribed to <HI>Aaron</HI> to make before the people, was in the vulgar tongue of Gods people; as are tho&s;e prayers and ble&s;&s;ings which are read in the 6. of <HI>Num|bers,</HI> ver&s;e 23. and following, and in the 10. Chap. ver. 35. and 36. and then of thank&s;gi|ving in the oblation of fir&s;t-fruits, <HI>Deut.</HI> 26. ver. 3. and the forme of prayer after the payment of Tithes in the third yeare, <HI>Deut.</HI> 26. ver. 13. in a word, all the publique prayers which were made by the Prie&s;ts or by the people, were made in a tongue un|der&s;tood by the people. And <HI>David</HI> dictated to the
<PB N="83" REF="53"> people P&s;almes which were &s;ung in the Temple upon in|&s;truments of Mu&s;ique in the Hebrew tongue, which was the tongue u&s;ed in I&s;|rael.</P>
<P N="2">II. During the captivitie of <HI>Babylon,</HI> the Hebrew tongue degenerated from it puritie. Notwith&s;tanding the which, the change was not &s;o great, but that the He|brew tongue, in the which <HI>Mo&s;es</HI> and the Prophets writ, was &s;till under&s;tood by the Iewes. Not onely for that the people were exerci&s;ed in the reading and hearing of tho&s;e bookes, as well in their private hou&s;es, as in the Synagogues euery Sabboth; but al&s;o for that the corrup|tion was not &s;o great, but that the commo~ people ea&s;i|ly
<PB N="84" REF="54"> under&s;tand the Hebrew, by rea&s;on of the proximitie and neare re&s;emblance be|tweene the Iewi&s;h and the Hebrew tongue. Whence al&s;o in the new Te&s;tament the Iudaique tongue is often called the Hebrew; as in 27. of Saint <HI>Matthew,</HI> ver&s;e 33. where <HI>Golgotha,</HI> which is a word of the Iudaique tongue, is &s;aid to be an He|brew word: but the He|brews &s;ay <HI>Golgoleth,</HI> that is to &s;ay, <HI>&s;calpe or &s;cull,</HI> and in the Chap. 19. of Saint <HI>Iohn,</HI> ver&s;e 19. it is &s;aid that <HI>Gabbatha</HI> in Hebrew &s;ignifi|eth pavement, although <HI>Gabbatha</HI> bee a Syrian word. For that the Iewes after their returne from the captivitie of <HI>Babylon,</HI> under&s;tood the Hebrew tongue, and the
<PB N="85" REF="54"> Text of the bookes of the Lawe, appeares by the 8. Chapter of <HI>Nehemiah,</HI> ver. 2. where it is &s;aid that <HI>E&s;dras</HI> the Prie&s;t brought the law before the congregation of men and women, and of all them of hearing; and it is added that <HI>E&s;dras read in the booke in the pre&s;ence of the men and of the wo|men, and of as many as were capable to under&s;tand: and the eares of the people were atten|tive to the reading.</HI> This could not bee done in the Church of <HI>Rome,</HI> in the which the Deacon reades the Go&s;pell, and the Subdea|con reades the Epi&s;tle in La|tine before women, pei&s;ants, and trades-men, that under|&s;tand them not, and con&s;e|quently cannot bee atten|tive
<PB N="86" REF="55"> therevnto.</P>
<P>The expo&s;ition which the Levites added unto this Lecture, which is mentioned in the Sequell, was not to in|terpret the termes thereof into another tongue, but to expound the meaning and &s;en&s;e of them, as <HI>Nicholas de Lyra</HI> acknowledgeth upon the 8. of <HI>Nehemiah.</HI><NOTE N="f" PLACE="marg">E&s;dras le|git in eo apert&eacute;, id e&s;t intelligi|biliter de|clarando ea quae vide|bantur ob|&s;cura. Io&s;pehus</NOTE> <HI>E&s;dras read in the booke plainely, that is to &s;ay, intelligibly, opening and declaring the things which &s;eemed ob&s;cure.</HI></P>
<P N="3">III.<NOTE N="g" PLACE="marg"><GAP DESC="foreign"> cap. 12. <GAP DESC="foreign">, &amp;c.</NOTE> <HI>Io&s;ephus</HI> in his 12. and in his 16. Chapter of his booke <HI>of the Empire of rea&s;on,</HI> de&s;cribes the Martyr|dome of &s;even brethren, and of their mother, by the cru|eltie of King <HI>Antiochus</HI> th'illu&s;trious: and &s;aith, that the mother exhorted her
<PB N="87" REF="55"> children, and e&s;pecially the yonge&s;t to die con&s;tantly for the law of God, and that &s;hee &s;pake to them in the Hebrew tongue. It is to be pre&s;umed &s;hee &s;pake in He|brew that &s;hee might not bee under&s;tood by <HI>Antio|chus,</HI> who was a Grecian: and &s;eeing &s;hee &s;pake thus to the younge&s;t and lea&s;t, it appeares that then among&s;t the Iewes, even women and children &s;pake He|brew.</P>
<P N="4">IIII. In the fourth Chapter of Saint <HI>Luke,</HI> ver&s;e 16. and following; our Lord Ie&s;us being in the Sy|nagogue of <HI>Nazareth,</HI> ta|keth the booke of the Pro|phet <HI>E&s;ay,</HI> and reades be|fore the people a long pa&s;|&s;age of <HI>E&s;ay:</HI> then addeth,
<PB N="88" REF="56"> <HI>This day is accompli&s;hed this Scripture which you heare:</HI> which words doe witne&s;&s;e that the auditors and by-&s;tan|ders well under&s;tood the words of that place. Is it credible, that in the Syna|gogues of the Iewes the Scriptures were read in a tongue not under&s;tood, &s;ee|ing that in the Scriptures God &s;peakes to the peo|ple to the end to be under|&s;tood.</P>
<P N="5">V. In the 22. of the <HI>Acts</HI> ver&s;e 2. the Apo&s;tle Saint <HI>Paul</HI> makes an ora|tion to the Iewes in the Hebrew tongue, which made them the more atten|tive: Which he would not have done if they had not under&s;tood it. And this Apo&s;tle would not have &s;po|ken
<PB N="89" REF="56"> to a people in a tongue not under&s;tood: as al&s;o the &s;equell of the Chapter, e&s;pe|cially the 22. ver&s;e, &s;heweth that the Iewes under&s;tood him very well.</P>
</DIV2>
<DIV2 N="7" TYPE="chapter">
<PB N="90" REF="57">
<HEAD><HI>CHAP. VII.</HI> That the Primitive Christian Church thorow out the whole world, u&s;ed a tongue understood in the publique &s;ervice.</HEAD>
<P>HEre wee have for us the whole Primitive Church. It is a thing with|out all conte&s;tation, and witne&s;&s;ed by the Ancients, that every countrey and na|tion, even unto the mo&s;t bar|barous, had the holy Scrip|tures tran&s;lated into their vulgar tongues, to the end, that the people might be in|&s;tructed by the reading of them. <HI>Chry&s;ostome</HI> in the
<PB N="91" REF="57"> fir&s;t Homilie upon the 8. of Saint <HI>Iohn.</HI><NOTE N="a" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>The Syrians, Egyptians, Indians, Per&s;ians, Ethiopians, and infinite other nations having tran&s;lated into their tongues, the in&s;tructi|ons propounded by him,</HI> (to wit by Saint <HI>Iohn) being bar|barous people have learned to be lovers of wi&s;dome.</HI> And <HI>Theodoret</HI> in his 5. Ser|mon of the meanes how to correct the indi&s;po&s;itions of the Grecians.<NOTE N="b" PLACE="marg">Theod. Graec. af|fectionum curationis Sermon. 5. <GAP DESC="foreign">, &amp;c.</NOTE> <HI>The He|brew hath not onely beene tran|&s;lated into Greeke, but into the Latine, into the Egyptian, Per&s;ian, Indian, Armenian, Scythique, yea and even into the Polonian: and to &s;peake in a word, into all languages, which the nations u&s;e at this day.</HI></P>
<PB N="92" REF="58">
<P>Saint <HI>Hierome</HI> tran&s;lated the Bible into the <HI>Dalma|tick</HI> tongue, as him&s;elfe wit|ne&s;&s;eth in his Epi&s;tle to<NOTE N="c" PLACE="marg">Hieron. Sophro|nio. Quo|rum tran&s;|lationem diligenti&s;|&s;im&egrave; emen|datam, olim meae linguae hominibus dederim.</NOTE> <HI>Sophronius.</HI></P>
<P>Saint <HI>Augu&s;tnie</HI> in his booke of Chri&s;tian doctrine Chap. 5.<NOTE N="d" PLACE="marg">Ex quo factum e&s;t, ut etiam Script<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">ra Divina, qua tauti<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter"> mor bis huma|narum vo|luntatum &s;ubvenitur, ab una lin|gua pro fecta, quae opportun&egrave; potuit per totum or|bem di&s;&s;e|minari, per varias in|ter pretum linguas long&egrave; lat&eacute;que diffu&s;a innote&s;ceret Gentibus ad &s;a|lutem.</NOTE> <HI>Hence came it that the holy Scriptures which cures &s;uch a number of the de|&s;ea&s;es of mans will, having be|gun to be &s;et forth in a tongue which might fitly be di&s;per&s;ed abroad thorow the whole earth, was manife&s;ted to the nations unto &s;alvation, being &s;pread abroad farre and wide, by the meanes of the divers tongues of &s;undry interpre|ters.</HI></P>
<P>And <HI>Vlfilas</HI> a Bi&s;hop of the <HI>Goths</HI> tran&s;lated the holy
<PB N="93" REF="58"> Scriptures into the <HI>Gothique</HI> tongue,<NOTE PLACE="marg">Sozom. <GAP DESC="foreign">.</NOTE> as <HI>Sozomene</HI> witne&s;|&s;eth in his 6. booke of his hi&s;torie, Chap. 37.</P>
<P>Wee may bee bould to avouch that the holy Scrip|tures were very common a|mong the common people, &s;eeing that Saint <HI>Hierome</HI> in the Epi&s;tle to <HI>Laeta,</HI> exhor|teth her to exerci&s;e her daughter <HI>Paula</HI> in the rea|ding of the holy Scriptures, and commends <HI>Fabiola</HI><NOTE N="e" PLACE="marg">Deus bo|ne, quo il|la feruore, quo &s;tudio intenta erat divinis volu|minibus.</NOTE> for her diligence in the reading of the holy Scriptures, tho&s;e &s;acred bookes e&s;pecially the Prophets, and the Evange|li&s;ts, and the P&s;almes. So <HI>Chry&s;o&s;tome</HI> in his 3. Homily of <HI>Lazarus,</HI> and in the Ho|mily 2. upon Saint <HI>Matthew,</HI> and in the 3. upon the 2. to the <HI>The&s;&s;alonians,</HI> and often
<PB N="94" REF="59"> el&s;ewhere, exhorteth trade&s;|men, women, &s;imple Idiots to the often and carefull reading of the holy Scrip|tures.</P>
<P>The Epi&s;tle unto the Vir|gin <HI>Demetrias,</HI> which is the 142. among&s;t the Epi&s;tles of Saint <HI>Augu&s;tine,</HI> in the 23. Chap.<NOTE N="f" PLACE="marg">Ita Scrip|turas &s;anctas lege, ut &s;em|per memi|neris Dei illa verba e&s;&s;e. Athana&s;. Tomo 2. p. 249&punc; adver. eos qui nec quae rendum, nec loquendum ex Scriptura praecipiunt. Edit. Com|mel.</NOTE> <HI>So reade the holy Scriptures, that thou remem|ber evermore that they are the words of God.</HI></P>
<P><HI>Athana&s;ius</HI> 2. <HI>Tom. page</HI> 249. &s;aith, <HI>that the Hereticks di&s;&s;waded the people from the Scriptures, &s;aying, they were not of ea&s;ie acce&s;&s;e, but</HI> (&s;aith he) <HI>the truth is; It is becau&s;e they flie from being reproved by them.</HI></P>
<P>All this pre&s;uppo&s;eth that the Scripture in the vulgar tongue, was in the hands of
<PB N="95" REF="59"> the people: for otherwi&s;e the exhortation to read them had beene vaine and ridicu|lous.</P>
<P>This Scripture was read in the Church in a tongue under&s;tood by the people, as appeareth in the&s;e words,<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> frequent in the Homilies of the Fathers both Greek and Latine, <HI>As it was read to you to day,</HI> this had beene a great ab&s;urditie to put the people in minde of a reading, where|in they had under&s;tood no|thing.</P>
<P><HI>Sulpitiue Severus</HI> in the life of Saint <HI>Martin</HI> reciteth,<NOTE PLACE="marg">Inter Epi&s;|copos qui affuerant praecipu&eacute; Defen&s;or quidam no|mine dicitur re&s;titi&s;&s;e, &amp;c. Nam cum fortuitu lector, cui le|gendi eo die officium erat, interclu&s;us &agrave; populo d<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter"> fui&s;&s;et tur|batis mini&s;tris, dum expectatur qui non aderat, unus &egrave; cir|cum&s;tantibus &s;umpto P&s;alterio, quem primum ver&s;um inve|nit artipuit: P&s;almus autem hic erat, ex ore infantium, &amp;c.</NOTE> that one called <HI>Defen&s;or</HI> op|po&s;ed him&s;elfe again&s;t the
<PB N="96" REF="60"> receiving of Saint <HI>Martin</HI> into his Bi&s;hoprick, &s;aying, that he was a gro&s;&s;e and &s;or|did fellow, but when one day as in the ab&s;ence of the Deacon, one of the peo|ple taking up the P&s;alter, be|gan to reade in the Church the 8. P&s;alme, where it is &s;aid, <HI>Out of the mouth of babes and &s;ucklings thou hast e&s;ta|bli&s;ht thy prai&s;e, becau&s;e of thine enemies, to de&s;troy the enemie and avenger.</HI> Where|vpon was rai&s;ed a crie of the people again&s;t this <HI>Defen&s;or:</HI> beleeving that, that Lecture &s;o fell out to be read by the very providence of God.</P>
<P>Our Adver&s;aries them|&s;elves acknowledge that in the Church of the Apo&s;tles and many ages after; the &s;er|vice and the prayers were
<PB N="97" REF="60"> made and performed in a tongue under&s;tood by the people. <HI>Lyranus</HI> upon the 14. Chapter of the fir&s;t to the <HI>Corinthians,</HI><NOTE PLACE="marg">In Primitivae Eccle&s;ia be|nedictiones &amp; caetera omnia fieba~t in vulgari.</NOTE> <HI>In the Pri|mitive Church ble&s;sings and all other things were done in the vulgar tongue.</HI> We have heard before <HI>Thomas Aqui|nas,</HI> and <HI>Harding</HI> the En|gli&s;hman, who acknowledge that in the Primitive Church men prayed in a tongue un|der&s;tood, but they &s;ay, that it was good for that &s;ea&s;on and time, but that afterwards that cu&s;tome was changed, becau&s;e the people are bet|ter in&s;tructed.</P>
<P><HI>Lactantius</HI> in his 5. booke of divine In&s;titutions in the 20. Chapter, derides the Pa|gans who conceale their my|&s;teries from the people fea|ring
<PB N="98" REF="61"> to bee mockt, and lea&s;t their error &s;hould come to be knowne.<NOTE N="a" PLACE="marg">Hinc fida &s;ilentia &s;a|cris in&s;titu|ta &s;unt ab hominibus callidis ut populus ne|&s;ciat quid colat.</NOTE> <HI>Hence it com|meth</HI> (&s;aith hee) <HI>that &s;ub|tile men have taken order that there &s;hould bee kept a faithfull &s;ilence and nothing &s;hould be made knowne of their &s;acred &s;ervice, lea&s;t the people &s;hould know what they wor|&s;hip.</HI></P>
<P>Saint <HI>Augu&s;tine</HI> in his booke of the Mai&s;ter, 1. Chapter. <HI>When</HI><NOTE N="b" PLACE="marg">Augu&s;t. lib de Ma|gi&s;tro c. 1. Quare non opus e&s;t lo|cutione cum oramus, id e&s;t &s;onanti|bus verbis, ni&s;i fort&egrave; &s;i|cut &s;acerdo|tes faciunt &s;ignificandae mentis &s;uae cau&s;a Non ut Deus &s;ed ut homines audiant.</NOTE> <HI>we pray</HI> (&s;aith he) <HI>there is no need of of words, that is to &s;ay, of words which are &s;ounded forth, un|le&s;&s;e it be as the Prie&s;ts doe, to make the people under&s;tand their minds and conceptions, not that God &s;hould heare them, but that men might heare them.</HI></P>
<P>In the Councell of <HI>Late|ran</HI>
<PB N="99" REF="61"> held under <HI>Innocent</HI> the III. in the yeare 1215. in the 9. chapter is extant this ordi|nance or Canon.<NOTE N="e" PLACE="marg">Queniam in pleri&s;&abque; partib in|tra eandem civitatem atque dioe|ce&s;im per|mixti &s;unt populi di|ver&s;arum linguarum habentes &s;ub vna fide varios ritus &amp; mo|<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">es, di&s;tri|ct&egrave; praeci|pimus, ut Pontifices huju&s;modi civit<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">tum &s;ive dioece|&s;um provi|deant vi<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">os idoneos qui &s;ecun|dum diver|&s;itatem ri|tuum &amp; ling<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">arum di<GAP DESC="illegible" RESP="MURP" EXTENT="3 letters">a of|ficia illis celebre<GAP DESC="illegible" RESP="MURP" EXTENT="2 letters">, &amp; Eccle&s;ia&s;tica Sacramenta mini&s;trent, in&s;truendo cos verbo pariter &amp; exemplo.</NOTE> <HI>For as much as in mo&s;t parts in one &amp; the &s;ame Cittie or Dioce&s;e, the people of diver&s;e tongues are blended and mixt together, ha|ving under one and the &s;ame faith, &s;undry Ceremonie and rites we &s;traitly charge &amp; co~|mand, that the Bi&s;hops of &s;uch townes or Dioce&s;es provide me~ fit, who may celebrate divine &s;ervice according to the diver|&s;ity of ceremonies and tongues, and admini&s;ter the Sacra|ments of the Church, in&s;tru|cting them both by word and example.</HI> Behold here a Councell which our Adver|&s;aries reckon among&s;t the
<PB N="100" REF="62"> Generall Councills to bee one of them, authori&s;ed by the pre&s;ence and approbati|on of &s;o renowned a Pope, who not onely permits, but withall commands to cele|brate the divine &s;ervice in another tongue, then in the Latine among&s;t people of diver&s;e tongue; and ob&s;erve that he &s;peaketh of people di|vers in language, but agree|ing in faith. That it might not bee thought, that hee &s;pake onely of the Greeks and Latines, who at that time were alreadie of diver&s;e beleefes, and &s;eparated in Communion one from the other, and this not onely in &s;ome few places,<NOTE PLACE="marg">In pleri&s;que partibus.</NOTE> but <HI>in mo&s;t parts</HI> and places.</P>
<P><HI>I&s;idore</HI> in his fir&s;t booke of Eccle&s;ia&s;ticall Offices,
<PB N="101" REF="62"> Chap. 10.<NOTE N="e" PLACE="marg">E&s;t autem lectio non parua au|dientium aedificatio. Vnde opor|tet ut quan|do p&s;allitur, ab omni|bus p&s;alla|tu<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">: cum oratur, oretur ab omnibus. Quando le|ctio legi|tur facto &s;ilentio aequ&egrave; au|diatur &agrave; cunctis.</NOTE> <HI>Reading is no &s;mall edification to them that heare. Whence it is meet, that when the P&s;almes are &s;aid or &s;ung, they &s;hould bee &s;aid or &s;ung by all, and when prayer is &s;aid, it &s;hould be &s;aid by all, and when reading is in hand, that it be heard with reverent &s;ilence of all.</HI></P>
<P>And yet even unto this day in the Church of <HI>Rome,</HI> the order of reading is con|ferd by the Bi&s;hop, pronoun|cing to him the&s;e words:<NOTE N="f" PLACE="marg">Studete verba Dei, videlicet lectiones &s;acr<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">s di|&s;tinct&egrave; &amp; ane<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">r&egrave; ad intelligen|tiam &amp; aedi|ficationem fidelium ab que om|ni me<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">dacio fal&s;itatis profer<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">e, &amp;c. quatenus auditores ve&s;tros verbo patiter &amp; exemplo ve&s;tro docere po&s;&s;itis.</NOTE> <HI>Study you to pronounce the words of God, that is, to &s;ay the &s;acred le&s;&s;ons, di&s;tinctly and plainely, to the end, that the faithfull may understand them, and be edified by them, without all error of fal&s;hood:</HI>
<PB N="102" REF="63"> And alitle after, <HI>In &s;uch &s;ort that you may in&s;truct your Au|ditors both by word, and by ex|ample.</HI> This is found extant in the Pontificall, deformed by Pope <HI>Clement</HI> the Eighth, in the Chapt: <HI>of the ordination of Readers.</HI> This forme of ordination is ancienter then the abu&s;e which crept in af|terward: And I wonder at this, that the &s;aid Pope ha|ving corrected many things in the Pontificall, cau&s;ed not this clau&s;e utterly to bee ex|pung'd and put out, which enwraps and infolds in flat periurie the readers of the Church of <HI>Rome,</HI> who are bound in their ordination to reade in &s;uch &s;ort and man|ner that the faithfull may under&s;tand their readings, and that they may edifie
<PB N="103" REF="63"> their hearers: for in making them reade the Scriptures in Latine, they bereave them of the meanes to ac|compli&s;h that promi&s;e, which they have made unto God.</P>
<P>Wherefore <HI>Iohn Bellet</HI> in his recitall of <HI>Ca&s;sander</HI> in his <HI>Summe of divine Offices,</HI> in the Prologue, after hee had commended the cu&s;tome of the Primitive Church, wherein it was not permitted any thing &s;hould be &s;poken in the Church in a &s;trange language, without a pre&s;ent addition of the interpretati|on thereof; hee addeth:<NOTE N="g" PLACE="marg">Quid au|tem in no|&s;tris tem|poribus e&s;t agendum? vbi nullus vel rarus invenitur legens vel audiens quod intelligat? videns vel agens quod a<GAP DESC="illegible" RESP="MURP" EXTENT="2 letters">maduertat? Iam videtur e&s;&s;e completum quod &agrave; Prophe|ta dict ur: Et erit &s;acerdos qua&s;i de populo vnus. Videtur erg&ograve; poti&ugrave;<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter"> e&s;&s;<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter"> tacendum quam p&s;allendum: poti&ugrave;s &s;ilen|dum quam tripudiandum.</NOTE> <HI>What cou<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">&s;e mu&s;t we take
<PB N="104" REF="64"> in the&s;e our times, wherein ei|ther none, or but very few are found, that understand what they reade, or what they heare? that &s;eeth, or practi&s;eth what they ob&s;erve? now &s;eemeth to be come to pa&s;&s;e that which was &s;aid by the Prophet; The Prie&s;t &s;hall be as one of the peo|ple. It &s;eemeth then that it were better to be &s;ilent, then to &s;ing, and rather to hold our peace then to dan&s;e.</HI> Thus derided hee the &s;inging and mimique ge&s;tures of the Prie&s;t.</P>
<P>All the Churches of the world, which are not &s;ubiect to the Pope, yea and even &s;ome of them which are &s;ub|ject to him are for us in this point. For in Greece the &s;ervice is &s;aid in Greeke, and by more then a thou&s;and
<PB N="105" REF="64"> yeares after Ie&s;us Chri&s;t the tongue of the liturgie was the vulgar tongue; and now whereas by the empire of the Turks, and by the aboli|&s;hing of &s;chooles and lear|ning the tongue is altered, yet &s;o it is, that the vulgar Greeke is not &s;o farre corrup|ted, that the Greeke of the liturgie is not under&s;tood of the people: and if it were otherwi&s;e, yet &s;o it is that the example of antiquitie by the &s;pace of a thou&s;and yeares &amp; upward, ought to be more con&s;iderable with us, then the corruption of but ye&s;ter|daies birth.</P>
<P><HI>Ca&s;siodore</HI> who writ about the yeare 520. or 530. of our Lord, hath an excellent pa&s;&s;age upon this &s;ubject, upon the P&s;alme 44.
<PB N="106" REF="65">
<NOTE N="h" PLACE="marg">Per&s;cru|temur cur Eccle&s;ia Dei de ve|&s;tis varie|tate laude|tur, cui to|tum &s;im|plex con|venit atque unum. Sed hic varie|tatem aut linguas multipli|ces &s;igni|ficat, quia omnes gen tes &s;ecun|dum &s;uam patriam in Eccle&s;ia p&s;allunt, ut authori virtutum pulcheri|mam di|ver&s;itatem demon|&s;trent.</NOTE> <HI>Let us carefully &s;eeke out, why the Church of God is prai|&s;ed and commended for her va|rietie of partie coloured gar|ments. But here this &s;ignifieth the varietie, or diver&s;itie of tongues for that all nations &s;aid the P&s;alter in the Church according to their &s;everall tongues of their countries to &s;hew forth unto the author of virtues a mo&s;t beautifull di|ver&s;itie.</HI></P>
<P><HI>Harding</HI><NOTE N="i" PLACE="marg"><HI>Hardin|gus lib. de precibus linguae pe|reg<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">. Sect. 38.</HI> Quae gentes preces publicas vernaculo &s;emper &s;ermone habuerunt, <HI>&amp;c.</HI> quales &s;unt Mo&s;covitae, Armenij, &amp; Aethiopes, <HI>&amp;c.</HI> Ru&s;cianis, Moravis, alij&s;que quibu&s;dam anie <HI>600.</HI> ab hinc annos permi&s;|&s;um fuit ut Mi&s;&s;am lingua Dalmatica celebrarent.</NOTE> acknowledgeth that the <HI>Mu&s;couits, Arme|nians,</HI> and <HI>Ethiopians</HI> have ever had their publique pray|ers in their vulgar tongue, and that to the <HI>Ru&s;sians, Mo|ravians,</HI> and to other people
<PB N="107" REF="65"> it was permitted from about 600. yeares to have the &s;er|vice in the <HI>Dalmatick</HI> tongue.</P>
<P>The Churches of the <HI>Abi&s;|&s;ines</HI> or <HI>Ethiopians</HI> have their &s;ervice in the <HI>Ethiopian</HI> tongue, as witne&s;&s;eth <HI>Francis Aluares</HI> a Portugall Munck, who lived &s;eaven yeares in the Court of the Great <HI>Ne|guz</HI> of <HI>Ethiope</HI> in his 3. Chap. of his <HI>Ethiopian</HI> Hi&s;torie.<NOTE N="k" PLACE="marg">Et in tanto con&s;ecra nella &s;ua lin|gua con le proprie no|&s;tre parole, &amp; non la lieva. Et il mede&s;imo fa nel calice, &amp; non l'alza. Dice &s;opra quello le pro|prie nostre parolo nella &s;ua lingua.</NOTE> <HI>Onely</HI> (&s;aith he) <HI>he con&s;e|crates in his owne with our ve|ry words, and he makes no ele|vation, he doth the &s;ame over the cup, and elevates it not, and &s;aith over the &s;ame our very words in his owne tongue. Ca&s;|&s;ander</HI> in his Liturgicks hath tran&s;lated the&s;e very words of <HI>Alvares</HI> into Latine.</P>
<P>Who al&s;o in the 15.
<PB N="108" REF="66"> Chapter of the &s;ame booke, cites the commentaries of <HI>Sigi&s;mund Liber De rebus Mu&s;coviticis,</HI> &s;peaking thus.<NOTE N="l" PLACE="marg">In &s;ingu|lis templis unicum tan|tum altare, &amp; in dies &s;ingulos un|um quod que &s;acrum faciendum putant. To tum &s;acrum &s;eu Mi&s;&s;a gentili ac vernacula lingua apud illos peragi &s;olet.</NOTE> <HI>The Mu&s;covites have but one altar in every temple, and thinke that every day they ought to celebrate once the Sa|crament and all the &s;ervice, where the &s;ervice is u&s;ed to be &s;aid in the countrie language and vulgar tongue.</HI></P>
<P>In a word, no Church, nor people had divine &s;ervice in Latine, &s;aving they that are &s;ubject to the Pope. Nay there will be &s;ome Churches found, which obey him, the which yet in this point would never be conformable to the Church of <HI>Rome. Bel|larmine</HI> in his revi&s;alls of the bookes <HI>de verbo Dei,</HI> acknow|ledgeth that among the
<PB N="109" REF="66"> <HI>Mu&s;covites,</HI> and <HI>Armeni|ans,</HI> and <HI>Maronites,</HI> there are &s;ome Romane Catholicks, that have not their publique &s;ervice in Latine.</P>
<P>The Cu&s;tome of the An|cient Church, as well in the Ea&s;t, as in the We&s;t, was that the Prie&s;t and the peo|ple an&s;wered one another, the Prie&s;t &s;aying, <HI>Lift up your hearts on high;</HI> and the people an&s;wering, <HI>Wee lift them up to the Lord.</HI> The Prie&s;t &s;aying, <HI>the Lord be with you;</HI> and the people an&s;we|ring, <HI>And with thy &s;pirit:</HI> and every where &s;aying, <HI>Amen</HI> to the prayers of the Prie&s;t with a great noi&s;e, as it were a thunder, as appea|reth in the Liturgies attribu|ted to <HI>Ba&s;il,</HI> &amp; to <HI>Chry&s;o&s;tome,</HI> and <HI>Hierome</HI> in his preface
<PB N="110" REF="67"> upon the &s;econd book of the Epi&s;tle to the <HI>Calathians,</HI> &s;aith<NOTE N="m" PLACE="marg">Ad &s;imi|litudinem coele&s;tis to|nit<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">ui Amen reboat.</NOTE> <HI>that at Rome the</HI> (peo|les) <HI>Amen echoed like the thunder from heaven.</HI> Which <HI>Bellarmine</HI> in his 26. Chap|ter of his &s;econd booke <HI>of the Word of God.</HI><NOTE N="n" PLACE="marg">Tunc quia Chri&s;tiani era~t pauci omnes &s;i|mul p&s;alle|bant in Ec|cle&s;ia, &amp; re&s;|pondebant in divinis officij: at po&s;tea cre|&s;cente po|pulo divi&s;a &s;unt magis officia &amp; &s;o|lis clericis relictum e&s;t ut commu|nes &amp; pre|ces &amp; lau|des in Ec+cle&s;ia per|agant.</NOTE> <HI>Then</HI> (&s;aith he) <HI>becau&s;e the Christians were but few in number, all did &s;ing together in the Church, and an&s;wered one another in the divine &s;ervice. But after|wards the people increa&s;ing, the divine &s;ervice was more &s;e|perated and divided, and was re&s;erved and &s;eque&s;tred to the Clergie men onely to &s;ay in the Church common prayers and prai&s;es.</HI> This he &s;aith, accor|ding to his wonted fidelitie, for he knew well enough that the mo&s;t populous Chur|ches that were ever in the
<PB N="111" REF="67"> world, were the Churches of <HI>Con&s;tantinople,</HI> and of <HI>Rome</HI> in the fourth and fifth Ages: in the which the&s;e re|&s;ponds of the people were made, as well as in the le&s;&s;e frequented, and wherein all the &s;ervice was done in the vulgar tongue. Be&s;ides this is not to divide a &s;ervice, but rather to have reduced the people to &s;ilence, and not to permit any to &s;peake but the Clergie.</P>
<P>I &s;ay then that the&s;e an|&s;wers of the people are an evident proofe, that the peo|ple under&s;tood that which the Pa&s;tor &s;aid, for otherwi&s;e how could they have made an&s;wer to words not under|&s;tood? But this cu&s;tome cea|&s;ed in the Church of <HI>Rome,</HI> when the people lo&s;t their
<PB N="112" REF="68"> under&s;tanding of divine &s;er|vice, the Prie&s;t being become a barbarian to the people, the people likewi&s;e became mute and deafe to the words of the Prie&s;t.</P>
<P>And hereupon it is to the purpo&s;e to take into our con|&s;ideration the words of the Ie&s;uit <HI>Salmeron</HI> in his com|mentarie upon the fir&s;t to the <HI>Corinthians,</HI> Chap. 14.<NOTE N="o" PLACE="marg">Di&s;p. 22. &sect;. Ac &s;ub|dit Ne be|nedicens &s;a|cerdos di|cat, Ego quidem in|telligo, &amp; gratis ago peregrina lingua, re|&s;pondet Apo&s;tolus [At alter non aedifi|catur] id e&s;t inde nullam deriuari aedificationem Eccle&s;iae, cuius imprimis ratio habenda erat. Nam omnia tunc ad aedi|ficationem Eccle&s;iae fieri &s;olebant, ut docet Apo&s;tolus, ita ut nolit vllas preces publicas, in Eccle&s;ia celebrari ignoto pror|&s;us &s;ermone.</NOTE> <HI>Lea&s;t the Priest that gives the ble&s;sing, might &s;ay, I un|der&s;tand well what I &s;ay, when I give thankes in a &s;trange tongue; The Apostle tells him, YEA BVT ANO|THER IS NOT EDE|FIED THEREBY, that
<PB N="113" REF="68"> is to &s;ay, there redounds not thence any edification to the Church, unto which chiefly and above all there &s;hould regard be had. For then AT THAT TIME ought all things to be done to the edification and con&s;olation of the Church, as the Apo&s;tle teacheth, in &s;uch &s;ort, that he will not have any publique prayer to be made in the Church in a tongue which is not understood of all.</HI> Now if this was the Apo&s;tles de|cree, as this Ie&s;uit acknow|ledgeth, who gave the Pope power to change it? and to forbid to performe divine &s;ervice in vulgar tongues? as <HI>Bellarmine</HI> acknowledgeth, &s;aying,<NOTE N="p" PLACE="marg">Bellar. lib. 2. de verbo Dei c. 15. &sect;. At Catho|lica. Prohibetur ne in pub|lico &amp; com|muni u&s;u Ec|cle&s;iae &s;crip|turae legan|tur vel ca|nantur vul|garibus lin|guis.</NOTE> <HI>is it forbidden to read or &s;ing the Scriptures in the Church in the vulgar tongue?</HI> But if in the Apo+&s;tles
<PB N="114" REF="69"> times all the publique prayers ought to be &s;aid in a tongue under&s;tood, becau&s;e (&s;aith this Doctor) all things ought to be done to the edi|fication and con&s;olation of the Church; have not wee now the &s;ame nece&s;&s;itie at this day? and &s;hould the now Pa&s;tors of the Church have le&s;&s;e care of the edifica|tion of the Church?</P>
<P>Wherefore when the Councell of <HI>Trent</HI><NOTE N="q" PLACE="marg">Si quis dixerit lin|gua tant&ugrave;m vulgari Mi&s;|&s;am cele+brari debe|re anathema fit.</NOTE> in the 9. Canon of the XXII. Se&s;&s;ion anathematized, and &s;corch't and ouerca&s;t with thunderbolts all tho&s;e that &s;ay, that the Euchari&s;t which they call the Ma&s;&s;e, ought to be celebrated in the vul|gar tongue; doe they not include and enwrap the Apo|&s;tle Saint <HI>Paul,</HI> and the Pro|phets
<PB N="115" REF="69"> and the Apo&s;tles, and the whole ancient and Primitive Church in this excommunicati|on?</P>
<P><HI>Sixtus Senen&s;is</HI> in his &s;ixt booke of his Bibliothek in the Annotation 263. to re|fute Cardinall <HI>Caietan,</HI> who &s;aith, that publique prayers ought rather to bee &s;aid in a tongue under&s;tood, then in Latine, alledgeth <HI>Am|bro&s;e de Comp&s;a,</HI> who<NOTE N="r" PLACE="marg">Miratus &s;um Caieta|num non e&s;&s;e deter|ritum &agrave; fru|ctu huiu&s;mo|di traditio|nis, quae pri|mum &agrave; Lu|thero, imm&ograve; &agrave; diabolo in Luthero lo|quente in|venta e&s;t.</NOTE> &s;aith, <HI>that this tradition was inven|ted by Luther, or rather by the divell that &s;pake in Luther:</HI> in the meane while <HI>Luther</HI> hath taught in this point, no|thing el&s;e but what the Apo|&s;tle Saint <HI>Paul</HI> hath taught, by the very confe&s;&s;ion even of our Adver&s;aries, as wee have prooved.</P>
<PB N="116" REF="70" MS="y">
<P>But <HI>Polidore Virgil,</HI> a lear|ned man among&s;t our Ad|ver&s;aries, taketh up his complaint again&s;t the abu&s;e which is committed in the Church of <HI>Rome,</HI> &s;aying,<NOTE N="&s;" PLACE="marg">Polidor. Virgil: de Inventor. rerum lib. 6. cap. 2. Cantores no&s;tri in templis no|&s;tris con|&s;trepunt, ut nihil praeter vocem au|diatur, &amp; qui inter|funt, eju&s;|modi vocum concentu quo eorum aures maxi|m&egrave; calent, contenti de vi verborum nihil curant. Vnde ve~tum e&ograve; e&s;t, ut omnis divi|ni cultus ra|tio in i&s;tis cantoribus &s;ita e&s;&s;e vi|deatur.</NOTE> <HI>Our &s;ingers make a noi&s;e in our Churches, &s;o that nothing can be heard but their voices, and all that are pre&s;ent, con|tenting them&s;elves with the harmonie of &s;uch voices, wherewith their eares are tickled, take no care at all for the &s;en&s;e of their words, whence the matter is come to this pa&s;&s;e: That amongst the people, the whole divine &s;er+vice con&s;ists in nothing el&s;e but in the&s;e Chanters or &s;in|gers, and a great &s;ort of the people come to Church to heare them, as it were to the Stage.</HI></P>
<PB N="117" REF="70">
<P>But which is yet more, <HI>Sixtus Senen&s;is</HI> on the place above alledged, after <HI>Am|bro&s;e de Comp&s;a,</HI> acknow|ledgeth that in the Church of <HI>Rome</HI> very often the ve|ry Prie&s;ts them&s;elves under|&s;tand not that which they &s;ay.<NOTE N="t" PLACE="marg">Illud po|ti&ugrave;s vitupe|randumerat, quod &s;ol&ugrave;m qui &s;uppient locum idio|tae, <GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">lerum&abque; non intelli|gunt quid oretur, ve|rum etiam &s;aepenume|r&ograve; nec ip&s;i pre&s;byteri aut diaconi, qui orant aut legunt.</NOTE> <HI>Not onely</HI> (&s;aith he) <HI>they that fill the place of the &s;imple and unlearned under|&s;tand not for the mo&s;t part that which is &s;aid in the prayer, but al&s;o very often, noe not the very Priests them&s;elves, nor Deacons that pray or read understand them, which is a gro&s;&s;e abu&s;e, &amp;c.</HI> This the<NOTE N="u" PLACE="marg">Du Per|ron in his book again&s;t the King of great Brit|taine, booke <HI>6.</HI> chap. <HI>1.</HI> pag. <HI>1079.</HI></NOTE> Cardinall <HI>du Perron</HI> could not di&s;&s;em|ble, &s;aying, that if there be any Church-men, that un|der&s;tand them not, it is their fault that gave them
<PB N="118" REF="71"> orders. For hee was not ignorant that the Countrey is full of Prie&s;ts, that hard|ly can read, &s;o farre are they from under&s;tanding the La|tine.</P>
<P><HI>Estius</HI> a Doctor of <HI>Do|way</HI> in his Commentarie upon the 14. Chapter of the fir&s;t to the <HI>Co|rinthians,</HI> forbids to the utmo&s;t of his power an un|knowne tongue in the pub|like &s;ervice. Neverthele&s;&s;e this confe&s;&s;ion &s;lipt from him.<NOTE N="x" PLACE="marg">Quam|vis per &s;e bonum &s;it ut officia divina ce|lebrentur ea lingua quam plebs intelligat, id enim per &s;e confert ad plebis aedi&s;icatio|nem, ut be|n&egrave; probat hic locus.</NOTE> <HI>It is</HI> (&s;aith hee) a <HI>good thing of it &s;elfe, that divine &s;ervice &s;hould be cele|brated in a tongue under&s;tood by the people: for that &s;er|ueth of i<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter"> &s;elfe unto the edi|fication of the people, as it is well prooved by this place of Saint</HI> Paul. <HI>And
<PB N="119" REF="71"> therefore</HI> Caietans <HI>opini|on being formally and abstractedly con&s;idered is true.</HI></P>
</DIV2>
<DIV2 N="8" TYPE="chapter">
<PB N="120" REF="72">
<HEAD><HI>CHAP. VIII.</HI> Two cau&s;es which move the Pope and his Clergie, to will that the Ma&s;&s;e, and the whole ordinary &s;er|vice be &s;aid in the Latine tongue.</HEAD>
<P>PApi&s;trie is a pile or tim|panie rather of doctrines and ceremonies, cemented and built with admirable skill. All the &s;ubtilties and coun&s;ells &amp; cunning &s;leights of humane wit have beene imployed in the framing of it. Whereupon it is not to be wondred at, that the Apo|&s;tle &s;tiles this &s;tructure of the &s;onne of perdition the my&s;terie of iniquitie.</P>
<PB N="121" REF="72">
<P>In this very point, where|of we treate, the Pope and his Clergie have propoun|ded to them&s;elves two ends, whereof the former is to keepe the people in igno|rance, and to inure them to beleeve without knowing, and to follow their eyes be|ing blindfolded, and to obey without all enquirie into any thing: this evidently ap|peares in this, that they have entertained a feare, lea&s;t in deed the Latine &s;hould bee too well under&s;tood, and therefore have ordered that the principall parts of the Ma&s;&s;e &s;hould bee &s;aid in &s;o low a fumbling murmure, that the Prie&s;ts voice cannot be heard; to the &s;ame end tends their forbidding to reade the Scriptures. And
<PB N="122" REF="73"> Images, and implicite faith, and their Maxime that the Pope cannot erre in the faith. For in effect his empire is founded upon the blindne&s;&s;e of the people, and publique ignorance is his firme&s;t prop.</P>
<P>The &s;econd end which the Pope propounds to him&s;elfe in the e&s;tabli&s;hment of the Latine tongue in the pub|like &s;ervice, hath beene to plant among the nations, he hath conquered the badges and cogni&s;ances of his Em|pire. The cu&s;tome and man|ner of great Monarcks, is to give their language to the people &s;ubdued by them, to the end to civilize and re|claime them unto their go|vernement. Thus did the Romanes to the <HI>Gaules</HI> and
<PB N="123" REF="73"> <HI>Spani&s;h,</HI> and the King of <HI>Spaine</HI> ties the <HI>Indians</HI> to &s;peake <HI>Spani&s;h:</HI> who be|comming <HI>Spani&s;h</HI> in their language, become al&s;o &s;uch in affection. The Pope doth the like, in giving to the peo|ple he hath conquered, his tongue together with his re|ligion. The &s;imple people thinke, that their religion ought to be Romi&s;h as well as the tongue, which is u&s;ed in that religion, and that the Chri&s;tian faith, and the tongue came both to them from the &s;ame place.</P>
</DIV2>
<DIV2 N="9" TYPE="chapter">
<PB N="124" REF="74">
<HEAD><HI>CHAP. IX.</HI> The third cau&s;e for the which they will not have the Ma&s;&s;e under&s;tood by the people. The clau&s;es of the Ma&s;&s;e which would offend the people if they under|&s;tood them.</HEAD>
<P>BVt the principall cau&s;e why the Pope will not have the Ma&s;&s;e to be under|&s;tood by every one, is be|cau&s;e the Ma&s;&s;e containes many things, which if the people under&s;tood, they would thereby bee either in&s;tructed, or &s;candali|zed.</P>
<P>For the Ma&s;&s;e is full of clau&s;es, whereof &s;ome of them are contrary to Pope|ry,
<PB N="125" REF="74"> and are conformable to our Religion, others of them are clearely oppo&s;ite and contrary to the doctrine of the Go&s;pell, and &s;ome of them contrary to common &s;en&s;e.</P>
<P N="1">I. For example, the peo|ple &s;hould be in&s;tructed and taught not to beleeve the point of merits, if they un|der&s;tood the words of the Ma&s;&s;e. Which condemnes them, when the Prie&s;t askes of God that he would receive us into the company of the Saints: <HI>Non ae&s;timator meriti, &s;ed veniae largitor: Not by re|garding or having any re&s;pect to our de&s;erts, but by granting us pardon.</HI></P>
<P N="2">II. Al&s;o the people that are taught to pray for the &s;oules departed out of this
<PB N="126" REF="75"> life which broyle in purga|tory, would be a&s;toni&s;ht to heare the Prie&s;t pray for the decea&s;ed in the&s;e words:<NOTE N="a" PLACE="marg">Memento etiam, Do|mine, famu|lorum &amp; fa|mularum tuarum qui nos praece&s;|&s;erunt cum &s;igno fidei &amp; dormiunt in &s;omno pacis.</NOTE> <HI>Remember, Lord, thy &s;er|vants, and handmaids which have gone before us with the &s;ignet and &s;tampe of faith, and who &s;leepe the &s;leepe of peace.</HI> Hee that hath given the Prie&s;t money to pray for one of his decea&s;ed friends, at this <HI>Memento</HI> of the Ma&s;&s;e, would &s;ay, I gave money indeed for a &s;oule, which I beleeved was tormented in burning fire, but now that I perceive it &s;leepes in peace, Ile be|ware hereafter how I give any money to draw it out of torment.</P>
<P N="3">III. So the poore peo|ple being taught to beleeve, that after the words of con|&s;ecration
<PB N="127" REF="75"> the bread is tran|&s;ub&s;tantiated into the bodie of our Lord, and that, that which the Prie&s;t holds be|tween his hands, is not bread, but the naturall body of Ie&s;us Chri&s;t, would bee much ama&s;ed to heare the Prie&s;t &s;ay the&s;e words over the con&s;ecrated Ho&s;te: <HI>Per quem [Christum] haec omnia, Domine, &s;emper bona creas, &s;anctificas, vivificas, benedi|cis, &amp; prae&s;tas nobis. By the which Ie&s;us Chri&s;t, &ocirc; Lord, thou createst for us daily all the&s;e good things thou &s;anctifi|est them, and dost ble&s;&s;e them, and dost be&s;towe them upon us.</HI> For he would thinke it very &s;trange, that the Prie&s;t calls the body of Ie&s;us Chri&s;t, <HI>all the&s;e good things:</HI> and that the Prie&s;t &s;ayes, that God
<PB N="128" REF="76"> creates daily Ie&s;us Chri&s;t, &s;eeing that God creates one|ly the things which had no being before they were crea|ted: and that God doth no more create the glorious bo|dy of his Sonne Ie&s;us Chri&s;t, and that it is a great abu&s;e to &s;ay that God doth alwaies create a thing, which is alwaies in its per|fection. Hee would won|der, hearing that the Prie&s;t &s;aith, that God daily quickens Ie&s;us Chri&s;t, as if every moment God rai&s;ed him up againe. And &s;cru|ples would ari&s;e in the minds of the people, hearing the Prie&s;t &s;ay the&s;e words unto God. <HI>Per Christum haec om|omnia bona creas &amp; prae&s;tas nobis, thou create&s;t for us, and be&s;towe&s;t and conferre&s;t upon
<PB N="129" REF="76"> us all the&s;e good things by Ie&s;us Chri&s;t:</HI> for hee that hath any liberty of iudge|ment, would &s;ay in him&s;elfe. A man may well &s;ay, that the&s;e good things which the Prie&s;t hath before him, are not Ie&s;us Chri&s;t him&s;elfe, &s;ee|ing God gives us them by and thorow Ie&s;us Chri&s;t. And God doth not create nor quicken Ie&s;us Chri&s;t by Ie&s;us Chri&s;t. Herevpon every man in his right wits would &s;ay, que&s;tionle&s;&s;e this prayer was &s;aid in times pa&s;t in another &s;en&s;e; for every word is proper and fitting to be &s;aid over a quantitie of Bread and Wine &s;et upon the table, but not over the body of Ie&s;us Chri&s;t.</P>
<P N="4">IIII. The people would not be le&s;&s;e a&s;toni&s;ht, &s;eeing
<PB N="130" REF="77"> the Prie&s;t offering unto God the con&s;ecrated Ho&s;t in the&s;e words,<NOTE N="b" PLACE="marg">Supra quae propitio ac &s;ereno vultu re&s;picere di|gneris.</NOTE> <HI>Vpon the which things vouch&s;afe to looke with a mercifull and gratious countenance.</HI> For hee would &s;ay, how comes this to pa&s;&s;e? That the bo|dy of Ie&s;us Chri&s;t, which is but one, is called, <HI>the&s;e things,</HI> as if hee had many bodies? And what an abu&s;e is this that the Prie&s;t prayeth that God would daigne to looke upon his Sonne Ie&s;us Chri&s;t with a mercifull and gratious eye; as if hee fea|red that Ie&s;us Chri&s;t were not acceptable and plea&s;ing to his Father; or as if Ie&s;us Chri&s;t had need to be prayed for unto God, or to have our recommendation unto God to accept him? For ob&s;erve,
<PB N="131" REF="77"> that by the&s;e things the Prie&s;t under&s;tands and meanes the Hoa&s;t, which he holds, and not the faith, and the devotion, or the prayer of the people, as it appeares by the words next afore going, where he &s;aith that he offers unto God <HI>an immaculate Hoa&s;t, an holy bread, a cup of everla&s;ting &s;alvation:</HI> and then he adds, <HI>upon which things vouch&s;afe, &amp;c.</HI></P>
<P N="5">V.<NOTE PLACE="marg">Supra quae propitio &amp; &s;ereno vultu re&s;picere di+gneris, &amp; accepta ha|bere &s;icut accepta ha|bere digna|tus es mune|ra pueri tui iu&s;ti Abel, &amp; &s;acrifici|um Patri|archae no+&s;tri Abrahae.</NOTE> The people would be yet more offended by the words, which follow: <HI>Vpon the which things</HI> (&s;aith hee) <HI>daigne to looke with a propiti|ous and gratious countenance, and to accept them as thou did&s;t daigne to accept the offerings of thy righteous &s;onne Abel, and the Sacri|fice
<PB N="132" REF="78"> of our Patriarch Abra|ham.</HI> For enquiring but what were the offerings which <HI>Abel</HI> offered unto God, and having learned, that it was a calfe, or a lambe, he would bee provo|ked to the heart to heare this compari&s;on, wherein Ie&s;us Chri&s;t is compared to a bea&s;t: and wherein the Prie&s;t be&s;eecheth God, that the body of Ie&s;us Chri&s;t may be as acceptable unto him, as a calfe or a lambe offered by <HI>Abel.</HI> For we have al|ready &s;hewed that <HI>by The&s;e things,</HI> he meanes the con&s;e|crated Hoa&s;te; and the Cup which he paralels and com|pares with the <HI>offerings</HI> of <HI>Abel,</HI> and not our faith or devotion with that of <HI>Abel.</HI></P>
<P N="6"><PB N="133" REF="78">VI. The like &s;ubject of &s;candall would offer it &s;elfe in the words following, wherein the Prie&s;t adjoy|neth,<NOTE N="c" PLACE="marg">Supplices te rogamus, omnipotens D us, i<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">be haec preferri per manus &s;ancti Ange|li tui in &s;ub|lime altare tuum in co~+&s;pectu divi|nae maje&s;ta|tis tuae.</NOTE> <HI>Wee humbly b<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">&s;eech thee, &ocirc; Almightie God, command that the&s;e things may be carryed by the hands of thine holy Angell, unto thine high Altar into the pre&s;ence of thy divine Ma|je&s;tie.</HI> This &s;urely is enough to offend a minde that hath but never &s;o little cleare|ne&s;&s;e and light of iudgement in it: what (will hee &s;ay) aske we of God, that an An|gell may come, and that he may take the Ho<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">&s;t out of the Prie&s;ts hand? Needeth it that the eternall Sonne of God, bee offered unto his Father by an Angell? Or hath hee any need of the
<PB N="134" REF="79"> mediation of Angels to bee acceptable to his Father? Or if the Prie&s;t de&s;ire the Angell to come, and take the Hoa&s;t from betweene his hands, Why doth hee eate it a little while after the&s;e words? Why &s;taies hee not the comming of the Angell? It &s;eemes then hee feares he is not heard, as al&s;o that in calling Ie&s;us Chri&s;t <HI>The&s;e things,</HI> hee &s;peakes manife&s;tly again&s;t his owne intention, for Ie|&s;us Chri&s;t is not the&s;e things, but a per&s;on.</P>
<P>And here will pre&s;ent it &s;elfe againe the &s;ame thought: that is, that the&s;e prayers are good being &s;aid over the Almes, and over &s;ome quantitie of Bread and Wine not Tran&s;ub&s;tantia|ted,
<PB N="135" REF="79" MS="y"> &s;et upon the Table, ac|cording to the cu&s;tome of the Primitive Church; but are ab&s;urd being &s;poken of Ie&s;us Chri&s;t. Without doubt the&s;e prayers elder then the beleefe of Tran|&s;ub&s;tantiation, have lo&s;t their fir&s;t &s;ignification tho|row the change of the do|ctrine.</P>
<P N="7">VII. The words following afford like &s;ubject of offence, when the Prie&s;t adjoynes; <HI>Vt quotquot ex haec altaris participatione &s;acro&s;anctum filij tui corpus &s;ump&s;erimus: To the end that all and everie one of us, which have taken from this Altar the &s;a|cred body of thy Sonne.</HI> For to what purpo&s;e u&s;eth hee the&s;e words, when none par|ticipates with him? &s;eeing
<PB N="136" REF="80"> in the mo&s;t of their Ma&s;&s;es the Prie&s;t eateth alone, and drinkes alway alone? And in private Ma&s;&s;es there are none pre&s;ent, and yet the Prie&s;t &s;peakes in them, as if a number partaked in the &s;ame.</P>
<P N="8">VIII. There would bee al&s;o a &s;ubject whereout to take offence in the words, which are u&s;ed as the con&s;e|cration is made which they &s;peake onely by way of reci|tall, that is to &s;ay, in forme of narration and rehear&s;all as when a hi&s;torie is related. Whereas the Church of <HI>Rome</HI> will have them &s;poken <HI>effectiv&egrave;</HI> as &s;econded with an effect, and as if God there|by declaring that hee will have that bread become fle&s;h. When God &s;aid, <HI>Let
<PB N="137" REF="80"> th<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">re bee light, and let the earth bring forth hearbes, &amp;c.</HI> the&s;e words were effe|ctive and operative, and pro|duced light and plants. But hee that recites what God &s;pake, <HI>Let there be light,</HI> by this recitall produceth not light. Yet for all that, the words of the Prie&s;t are but a meere recitall of that which Ie&s;us Chri&s;t &s;pake. The words of the Prie&s;t are, <HI>Who</HI><NOTE N="d" PLACE="marg">Qui pridie qu&agrave;m pate|retur acce pit panem in &s;anctas &amp; venera|biles manus &s;uas &amp; ele|vatis oc<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">lis in coelum ad te Deum patrem &s;uu~ omnipoten|te~ tibi grati|as agens, be|nedixit fre|git, dedit&abque; di&s;cipulis &s;uis dicens, Accipite &amp; manducate ex hoc om|nes, Hoc e&s;t enim corpu|meum.</NOTE> <HI>(meaning Ie&s;us Chri&s;t) the day before hee &s;uffered, tooke bread into his &s;acred and venerable hands, and when hee had lift up his eyes to heaven unto thee his Fa|ther Almightie, giving thee thankes ble&s;&s;ed it, brake it, and gave it to his Di&s;ciples, &s;aying, For this is my body.</HI> All this is but a meere reci|tall
<PB N="138" REF="81"> of that which Ie&s;us Chri&s;t hath done: Which cannot have any effective virtue, and this is forti|fied by the&s;e words, <HI>Accipite, Manducate,</HI> by which it is evident that the Prie&s;t expre&s;&s;eth not that which hee doth, or would doe, but onely that which Ie&s;us Chri&s;t hath done. For ordinarily when the Prie&s;t pronounceth the&s;e words, there is no body that taketh or eateth after the Prie&s;t. And the private Ma&s;&s;es are without Com|municants.</P>
<P N="9">IX. It might al&s;o fall out that &s;ome one of the people more curious then others would take the boldne&s;&s;e to &s;earch the holy Scriptures, and would ob&s;erve that the
<PB N="139" REF="81"> Apo&s;tle Saint <HI>Paul</HI> in the fir&s;t to the <HI>Corinthians,</HI> Chapter 11. ver&s;e 24. wit|ne&s;&s;eth that Ie&s;us Chri&s;t &s;aid, <HI>This is my body which is broken for you.</HI> And there above out of a curio&s;itie which is doubtle&s;&s;e the way to here&s;ie, would be inqui&s;i|tive, why the Prie&s;t omits the&s;e words, <HI>which is broken for you.</HI> For the&s;e are the words that are the deciders of the difference. It being mo&s;t cleere and evident, that as the body of our Lord in the Euchari&s;t is not broken really, but &s;acramentally; that &s;o al&s;o the bodie of our Lord is not really but &s;acra|mentally betweene the hands of the Prie&s;t. Nor is there any rea&s;on to require that the&s;e words <HI>which is
<PB N="140" REF="82"> broken for you</HI> &s;hould bee a Sacramentall and figurative manner of &s;peech, and that the&s;e words, <HI>This is my body,</HI> &s;hould be taken in any other manner. In a word, it is cer|taine that the bread in the Sacrament is in the &s;ame manner the body of Chri&s;t, as that it is broken in. Now broken it is not really, nor then likewi&s;e is the body of Ie&s;us Chri&s;t therein broken really. But Satha~ hath endea|voured to damne and &s;top up this window, thorough which the light &s;hineth in unto us &s;o clearely, having this Word utterly out of the Bibles of the Church of <HI>Rome,</HI> where|in, in &s;teed of <HI>frangitur,</HI> there is in&s;erted <HI>tradetur,</HI> in &s;teed of <HI>is broken,</HI> they have put <HI>&s;hall be given.</HI></P>
<P N="10"><PB N="141" REF="82">X. From the bread the Prie&s;t pa&s;&s;eth to the Cup, and recites the words of our Lord, &s;aying, that Ie&s;us Chri&s;t having taken the Cup, &s;aid, <HI>Accipite, bi|bite ex eo omnes. Hic est enim calix &s;anguinis mei novi &amp; aeterni Te&s;tamenti, my&s;teri|um fidei. Take yee, drinke yee all hereof: for this is the Cup of my bloud of the New and eternall Testament, the My&s;terie of faith.</HI> There al&s;o many &s;ubjects of &s;can|dall offer them&s;elves. For &s;eeing the Prie&s;t witne&s;&s;eth that Ie&s;us Chri&s;t &s;aid, <HI>Drinke yee all hereof.</HI> Why is it the priviledge of Prie&s;ts and Kings onely to drinke of this Cup? If it belong to Prie&s;ts and Kings onely, that this word <HI>Drinke yee</HI> is directed,
<PB N="142" REF="83"> then mu&s;t the like be &s;aid of this word <HI>Eate yee:</HI> For the&s;e words are directed to the &s;ame per&s;ons. Then &s;hould there bee none but Prie&s;ts and Kings, that ought to eat of the Sacra|ment. Add moreover that the Apo&s;tles being in the company of Ie&s;us Chri&s;t, held not the ranke of Pa|&s;tors, but of &s;heepe, and of Di&s;ciples. Therefore the Apo&s;tle willeth, that the people of <HI>Corinth examine them&s;elves,</HI><NOTE PLACE="marg">1 <HI>Cor.</HI> 11.28.</NOTE> <HI>and &s;o eat of this bread and drinke of this Cup.</HI></P>
<P N="11">XI. Above all, the&s;e words afford &s;ubject of of|fence in this, that the Prie&s;t changeth the words of our Lord: For the words of the Ma&s;&s;e are neither found in
<PB N="143" REF="83"> Saint <HI>Paul,</HI> nor in any of the Evangeli&s;ts. Saint <HI>Paul</HI> &s;aith, that the Lord &s;aid, <HI>This Cup is the New Te&s;tament in my bloud: doe this in remem|brance of me</HI> Excellent words. For the&s;e words <HI>This is my body,</HI> and tho&s;e, <HI>This Cup is the New Testament,</HI> ought to bee under&s;tood after the &s;ame manner. Now nei|ther the Cup, nor that which is in it, is really a Te|&s;tament, but &s;acramentally and in &s;ignification. Nor then the bread, which they call the Hoa&s;t, is really the body of Ie&s;us Chri&s;t, but &s;a|cramentally, and in &s;ignifica|tion. Therefore that this might not be di&s;cerned, the words of our Lord have bene changed in the Text of the Ma&s;&s;e. For in the place of
<PB N="144" REF="84"> the&s;e words, <HI>This Cup is the New Te&s;tament,</HI> The Prie&s;t &s;aith, <HI>This is the Cup of my bloud of the New and eternall Testament.</HI></P>
<P N="12">XII. To the &s;ame end in the place, and in&s;tead of the&s;e words, <HI>Doe this in re|membrance of me,</HI> the Prie&s;t &s;aith, <HI>The My&s;terie of faith,</HI> which is a &s;trange de|pravation, made of purpo&s;e, becau&s;e the word in remem|brance, expounds the&s;e words, <HI>This is my body,</HI> to <GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">it, that the bread is called the body of the Lord, be|cau&s;e it is the commemora|tion of it, according as the Scripture denominates the &s;ignes and commemorations by the names of the things &s;ignified.</P>
<P N="13">XIII. Behold here yet
<PB N="145" REF="84"> another &s;ubject of &s;cruple &amp; of &s;candall, that the people would receive if the Ma&s;&s;e were &s;aid in a tongue under|&s;tood: And this is it, A great while before the words which are called the words of con&s;e|cration, there are prayers in the Ma&s;&s;e, wherein the un|con&s;ecrated bread is called the &s;acrifice, or immaculate Hoa&s;t, which is offered to God for the &s;innes of the quicke and the dead, in the&s;e words,<NOTE N="a" PLACE="marg">Su&s;cipe hanc im|maculatam ho&s;tiam, quam ego indignus fa|mulus tuns offero tibi Deo meo vivo &amp; ve|ro, pro in|numerabi|libus pecca|tis &amp; offen|&s;ionibus &amp; negligentijs meis, &amp; pro omnibus circum&s;tantibus, &s;ed &amp; pro omnibus fidelibus Chri&s;tianis vivis atque defunctis.</NOTE> <HI>Receive this imma|culate Hoast, which I thine unworthy &s;ervant offer unto thee my living and true God for my numberle&s;&s;e &s;innes and offences, and negligences, and for all them that &s;tand round about, and withall for all faith|full
<PB N="146" REF="85"> Chri&s;tians quick and dead.</HI> He &s;aith, the like thing over the uncon&s;ecrated Cup. All this is full of difficulties. For the uncon&s;ecrated bread is not the &s;ame Hoa&s;t with that which is con&s;ecrated, which is &s;aid to bee the true body of Ie&s;us Chri&s;t; by this meanes behold in the Ma&s;&s;e two Hoa&s;ts of divers natures, and two &s;orts of Sacrifices. And that which is more &s;trange and of more difficult di&s;ge&s;tion is, that the Prie&s;t offers unto God in Sacrifice uncon&s;ecrated bread, for &s;a|tisfaction for our &s;innes: Which is to offer a mor&s;ell of bread for payment for our &s;innes, and for the price of our redemption.</P>
<P><NOTE N="b" PLACE="marg">Bell lib. 2. de Mi&s;&s;a cap. 17. &sect;. Offertori|um Quin|que illae o|rationes, Su&s;cipe &s;ancte pa+ter, &amp;c. Offerimus tibi Domi|ne, &amp;c. Veni &s;anctifica|tor, &amp;c. In &s;piritu hu|militatis, &amp;c. Su&s;cipo Sancta Tri|nitas, &amp;c. Neque anti|quae admo|dum &s;unt, <GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">eque in Romana Eccle&s;ia ante quingentos annos legeba~tur.</NOTE><HI>Bellarmine</HI> in his 2.
<PB N="147" REF="85"> booke of the Ma&s;&s;e, Chap. 17. &s;eemeth to conde&s;cend and to yeeld as much tou|ching the&s;e prayers, for hee &s;aith, that they are not very ancient, &amp; that untill within the&s;e five hu~dred yeares they were not &s;aid in the Church of <HI>Rome:</HI> for there are five prayers in ranke of like na|ture in that part of the Ma&s;&s;e, which is called the offertorie, the which this &s;o renowned Cardinall hath beene bould to accu&s;e of no|veltie, and hath ob&s;erved, that <HI>Innocent</HI> the III. who writ of the Ma&s;&s;e in the yeare 1214. hath made no mention of them.</P>
<P>But that by the&s;e prayers the Prie&s;t makes an oblation, and offers in &s;acrifice uncon|&s;ecrated bread, <HI>Bellarmine</HI> ac|acknowledgeth
<PB N="148" REF="86"> it in his fir&s;t booke of the Ma&s;&s;e, Chap. 27. &s;aying,<NOTE N="c" PLACE="marg">Bellarm. c. 27. &sect;. Primo Negari non debet, pa|nem &amp; vi|num aliquo modo in Mi&s;&s;a of|ferri, &amp; proinde pertinere ad rem quae &s;acrificatur. Haec pro|po&s;itio pa|tet primum ex ip&s;a Li|turgia. Nam cum ante con&s;ecratio|nem dici|mus, Su&s;ci|pe &s;ancte Pater, hanc immacula|tam ho&s;ti|am, cert&egrave; pronomen HANC demon&s;trat ad &s;en&s;um id quod tunc mani|bus tene|mus, id au|tem panis e&s;t. Et &s;imiles &s;unt in Liturgia non paucae &s;enten|tiae, quae panem offerri manife&s;ti&s;&s;im&egrave; demon&s;trant.</NOTE> <HI>It must not bee denied, that bread and wine are in &s;ome manner offered in the Ma&s;&s;e. This may appeare first of all by the Liturgie it &s;elfe: for when, before con&s;e|cration, wee &s;ay,</HI> Su&s;cipe, &s;an|cte pater hanc immaculatam Ho&s;tiam: <HI>Receive &ocirc; holy fa|ther, this immaculate Hoast: Certainely this Pronounce HANC demonstrates &s;en&s;i|bly that which we then hold in our hands: but it is bread which we hold. And in the Liturgie</HI> (&s;o hee calls the Ma&s;&s;e) <HI>there are many &s;enten|ces, which manife&s;tly &s;hew that bread is offered.</HI> Behold
<PB N="149" REF="86"> here then in the Ma&s;&s;e an Hoa&s;t offered in &s;acrifice for the &s;innes of the quick and of the dead, which is not the bodie of Chri&s;t, but uncon&s;e|crated bread.</P>
<P>But as concerning that, which the &s;aid Cardinall &s;aith, that the&s;e prayers are new, and brought in within the&s;e five hundred yeares, he &s;aith true in &s;ome &s;ort. It is true, that it is a very new thing to &s;acrifice unto God uncon&s;ecrated bread for the &s;innes of men. But to call the bread and the wine of the holy Supper, which the peo|ple brought, and which the Pa&s;tor offered unto God, &s;a|crifices, and holy oblations, it is a thing very ancient, and a prayer conformable to the Word of God, which calls
<PB N="150" REF="87"> Almes &amp; prayers, and al holy actions, &s;acrifices.<NOTE N="d" PLACE="marg">Bellarm. Ibid. &sect;. <HI>Deinde.</HI> Veteres Patres pa&s;|&s;im ita tra|dunt. Ire|neus lib. 4. cap 32. dicit Eccle|&s;iam offerre Deo &s;acrifi|cium ex creaturis, id e&s;t ex pane &amp; vino. Cy|prianus lib. 2. Epi&s;t. 3. dicit Chri|&s;tum obtu|li&s;&s;e patri|calicem vi|no &amp; aqua mi&s;tum. Et in &s;ermo|ne de ele|emo&s;yna, reprehen|dens divi|tes foemi|nas, quae non adfe|rebant pa|nem con|&s;ecrandum. Locuples (inquit) &amp; dives, in Dominicum &s;ine &s;acrificio venis, &amp; partem de &s;acrificio, quod pauper obtulit, &s;umis. Vbi per &s;acrificium panem intelligit, qui per &s;acerdotes Deo &s;acrifi|candus erat.</NOTE> The fa|thers of the fir&s;t Ages &s;pake thus. So &s;pake <HI>Ireneus</HI> in his 4. booke, Chap. 32. &s;ay|ing, <HI>The Church offereth to God a &s;acrifice of his creatures;</HI> that is to &s;ay of bread and wine. And <HI>Cyprian</HI> in the Epi&s;tle 3. of the 2. booke, &s;aith that Chri&s;t offered unto his Father a Cup blended with wine and water. And in his Sermon <HI>Of Almes,</HI> reproving the rich women, that brought not bread to Church for an offering, &s;aid unto them, <HI>Thou rich and wealthy woman, that commest to the Supper of the Lord with|out a &s;acrifice, that take&s;t part
<PB N="151" REF="87"> of the &s;acrifice which the poore hath offered:</HI> Where it is evident, that by the&s;e &s;acri|fices he calls the offerings of bread and of wine not con&s;e|crated, brought by the people, as freely acknow|ledgeth the &s;ame Cardinall in the &s;ame place.</P>
<P>But that which is more ex|pre&s;&s;e in this matter, is that the Prie&s;t on Chri&s;tma&s;&s;e day, adioyneth,<NOTE N="e" PLACE="marg">Oblata, Domine, munera nova uni|geniti tui nativitate &s;anctifica.</NOTE> <HI>O Lord Hallow by the new birth of thy Sonne, the&s;e offerings which we have offered unto thee.</HI> He &s;peaketh of an oblation al|ready offered, and yet this is &s;poken before con&s;ecra|tion.</P>
<P>The title of the 24. Ca|non of the third Councill of <HI>Carthage</HI> is &s;uch,<NOTE N="f" PLACE="marg">Vt in &s;a|crificio tan|t&ugrave;m panis &amp; calix of|feratur.</NOTE> <HI>That in &s;acrifice nothing be offered but
<PB N="152" REF="88"> bread and the Cup.</HI><NOTE N="g" PLACE="marg"><HI>Ip&s;e Ca|non</HI> Vt in Sacramen|tis corporis &amp; &s;anguinis Domi i, ni|hil ampl<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">&ugrave;s offeratur, qu&agrave;m ip&s;e Dominus tradidit, hoc e&s;t panis &amp; vinum aqua mixtum. Nec ampli&ugrave;s in &s;acrificijs offeratur, qu&agrave;m de uvis &amp; fru|mentis.</NOTE> And in the Text of the Canon there is, <HI>That in the Sacraments of the bodie and blood of our Lord, nothing bee offered but what the Lord hath or|dained, namely of bread and of wine mingled with wa|ter; and that nothing bee offered in &s;acrifices, but that which commeth of the grape and wheat.</HI></P>
<P N="14">XIIII. But behold here the things, which as much, or more then the precedent, would give the people a very &s;trong impre&s;&s;ion, and would di&s;cover unto them the abu|&s;es of the Ma&s;&s;e, were it but pronounced with an audible voice in the vulgar tongue. The Prie&s;t in the beginning of the Ma&s;&s;e &s;aith his <HI>Confiteor,</HI> in the&s;e words,
<PB N="153" REF="88">
<NOTE N="h" PLACE="marg">Confite|or Deo om|nipotenti, beatae Ma|tiae, &s;emper Virgini: bea|to Iohanni Bapti&s;tae, &s;anctis Apo|&s;tolis <GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">etro &amp; Paulo: omnibus Sanctis, &amp; vobis, fra|tres; quia peccavi nimis co|gitatione, verbo, opere Mea culpa, mea culpa, mea maxi|ma culpa. Ide&ograve; precor b<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">atam Ma|riam &s;emper Virginem, be<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">tum Mi|cha<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">lem Ar+chang<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">lum, beatum Io|hannem Ba|ptu<GAP DESC="illegible" RESP="MURP" EXTENT="2 letters">a<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">, &s;an|ctos Apo&s;to|&s;tol<GAP DESC="illegible" RESP="MURP" EXTENT="2 letters">ke trum &amp; Pau|lum, omnes Sancto<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">, &amp; vos fratres, orate pro me ad Dominum Deum no&s;trum.</NOTE> <HI>I confe&s;&s;e unto Almighty God, and to the ble&s;&s;ed Ma|rie ever a Virgin: To ble&s;&s;ed Iohn Baptist, to the holy Apostles Peter and Paul, to all the Saints, and to you bre|thren, I have too exceedingly &s;inned in thought, word, and deed. Mine offence, mine of|fence, mine exceeding great offence. Wherefore I be&s;eech the ble&s;sed Marie ever a Vir|gin, the ble&s;&s;ed Michael Archangell, the ble&s;&s;ed Iohn Bapti&s;t, the holy Apostles Peter and Paul, all the Saints, and you brethren, to pray for me unto the Lord our God.</HI> In this confe&s;&s;ion the Prie&s;t confe&s;&s;eth his &s;innes to the dead departed this life, con|trarie to the example of all
<PB N="154" REF="89"> the prayers and confe&s;&s;ions, which are found in the Scriptures, all which are made unto God onely. For even as it is God onely, whom we have e&s;pecially of|fended, <HI>Tibi &s;oli peccavi,</HI> P&s;alme 51. ver&s;e 6. <HI>I have &s;inned against thee onely,</HI> &s;o al&s;o is it God alone, that can forgive us our &s;innes, and it is he alone that under&s;tands the prayers of the heart: becau&s;e hee it is onely that knowes the hearts of men, 2. <HI>Chron.</HI> 6. ver. 30. and it is to be noted, that by the 23. Canon of the third Coun|cill of <HI>Carthage</HI> it is expre&s;ly forbidden to direct in the Euchari&s;t any prayer to any other then to the per&s;on of the Father,<NOTE PLACE="marg">Vt cum al|tari a&s;&s;i&s;ti|tur, &s;em|per ad Pa|trem diri|gatur oratio.</NOTE> not permitting &s;o much as to addre&s;&s;e it one|ly
<PB N="155" REF="89"> to the per&s;on of the Sonne. How much le&s;&s;e would the&s;e fathers have &s;uffered, that in the Eucha|ri&s;t there &s;hould be offered prayers to Saints, and to An|gells?</P>
<P N="15">XV. But that which is yet wor&s;e in this confe&s;&s;ion, is, that the Prie&s;t prayeth to have for interce&s;&s;ors unto God the Archangell <HI>Mi|chael, Iohn Baptist, Peter,</HI> and <HI>Paul, &amp;c.</HI> never &s;o much as making in one word menti|on of the interce&s;&s;ion of Ie&s;us Chri&s;t, who neverthele&s;&s;e went up into heaven of pur|po&s;e to make reque&s;t for us, as Saint <HI>Paul</HI> teacheth us, <HI>Rom.</HI> 8. ver&s;e 33. <HI>We have an Advocate with the Fa|ther, to wit, Ie&s;us Chri&s;t the righteous. For he it is, who is
<PB N="156" REF="90"> the propitiation for our &s;innes,</HI> 1 <HI>Iohn</HI> 2. ver. 1. and 2. thus in their Letanies they &s;ay to every Saint, <HI>Ora pro nobis,</HI> But unto Ie&s;us Chri&s;t. <HI>Mi|&s;erere nobis,</HI> di&s;poiling him of the office of Interce&s;|&s;or.</P>
<P N="16">XVI. That if the Ma&s;&s;e were &s;aid in Engli&s;h, would not the people bee offended, hearing the Prie&s;t &s;aying in his entering into the Ma&s;&s;e, <HI>We be&s;eech thee,</HI><NOTE PLACE="marg">Oramus te Domine, per mertia San+ctorum, quo|rum reliq<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">iae hic &s;unt, ut indulgere digneris omni pec|cata mea.</NOTE> <HI>Lord, by the merits of the Saints, who&s;e reliques are herevnder, that thou wilt vouch&s;afe to forgive mee all my &s;innes.</HI> What? (would the people &s;ay) mu&s;t then the Lords Table needs be changed into a Sepul|cher? And mu&s;t the Ma&s;&s;e bee &s;aid ouer dead-mens bones? And why is &s;alva|tion
<PB N="157" REF="90"> prayed for thorow the merits of the Saints? As if Ie&s;us Chri&s;t had not &s;uffici|ently &s;atisfied for us? or as if to obtaine remi&s;&s;ion of our &s;innes, it were behovefull that men, that have beene &s;inners, and that have had need of pardon them&s;elves, doe merit the remi&s;&s;ion of our &s;innes for us? For the effecting whereof mu&s;t there bee found out payments for debts already payed, and for which Ie&s;us Chri&s;t hath fully &s;atisfied? And if the Saints have merited any thing, God in giving them eternall &s;alvation hath more then &s;ufficiently payed them their merits. It is a point of iniu&s;tice to will, that the &s;ame money &s;hould &s;erve to make two purcha&s;es, when
<PB N="158" REF="91"> &s;carcely they have beene &s;uf|ficient for to compa&s;&s;e the fir&s;t. Be&s;ides, they told us that the Saints are not Me|diators of redemption, but onely of interce&s;&s;ion: but now I &s;ee that the Ma&s;&s;e &s;peakes of them as of media|tors of redemprion, in as much as it &s;aith, that they have de&s;erved for us &s;alvati|on, and remi&s;&s;ion of our &s;innes.</P>
<P N="17">XVII. But if the peo|ple knew that among&s;t the&s;e Saints, who&s;e bones are &s;too|ved up under the Altar, and unto who&s;e merits the Prie&s;t hath recour&s;e, that there are many of them, who&s;e Sanctitie is very doubtfull; namely, tho&s;e whom the Pope hath foi&s;ted into the Catalogue of his
<PB N="159" REF="91"> Saints with commandement to call upon them: and that of tho&s;e reliques, the grea|te&s;t part of them are fal&s;e and &s;uborned:<NOTE PLACE="marg">Buckler or &s;hield of faith, in the Chapt. of the invocation of Saints.</NOTE> and that many of the&s;e Saints never were men, being imaginarie per&s;ons, or forged at plea&s;ure, as we have el&s;ewhere &s;hewed, they would bee yet much more a&s;toni&s;ht, and would grone under the burthen of &s;o cru|ell a captivitie.</P>
<P N="18">XVIII. The people likewi&s;e would have a iu&s;t ground to bee offended, knowing that the Prie&s;t in private Ma&s;&s;es, and with|out a&s;&s;i&s;tants, &s;aith <HI>Orate, fratres, &amp;c. pray brethren, &amp;c.</HI> For who are the&s;e bre|thren, to whom he &s;peaketh being all alone? Pope <HI>Inno|cent</HI> III. in the &s;econd
<PB N="160" REF="92"> booke of the My&s;teries of the Ma&s;&s;e,<NOTE PLACE="marg">Pi&egrave; creden dum e&s;t, &amp; &s;acris au|thoritatibus comproba|tur, quod Angeli co|mites a&s;&s;i&s;ta~t orantibus.</NOTE> Chap. 25. an|&s;wereth, that the&s;e brethren are the Angells: But the words immediatly follow|ing contradict his an&s;wer; <HI>Pray my brethren, that my &s;a|crifice, and yours may bee ac|ceptable unto almighty God:</HI> For this &s;acrifice is not made for Angels, nor by Angels. As al&s;o that if the&s;e words, <HI>Pray ye, my brethren,</HI> bee di|rected to Angels, even &s;o al&s;o the&s;e words, <HI>Take ye, eate ye,</HI> will bee directed unto them: and &s;o mu&s;t wee beleeve, that in &s;o|litarie Ma&s;&s;es the An|gels are pre&s;ent in the roome of the people to eate.</P>
<P N="19">XIX. But what would the people &s;ay hearing the&s;e
<PB N="161" REF="92"> words of the Canon of the Ma&s;&s;e, <HI>Communicantes &amp; memoriam venerantes impri|mis glorio&s;ae &s;emperque Virgi|nis Mariae. Communicating and honouring the memorie chiefly of the glorious and ever a Virgin Mary.</HI> To what purpo&s;e is it to &s;ay, <HI>Communicating together,</HI> when none communicates? But who could endure that the Communion of the holy Sacrament &s;hould bee celebrated <HI>IN THE FIRST PLACE</HI> for the honour the memorie of the Virgin <HI>Mary?</HI> Seeing that the In&s;titution of the Sacred Supper by Ie&s;us Chri&s;t ca|rieth it expre&s;ly, that it is in|&s;tituted in remembrance of Ie&s;us Chri&s;t, who &s;aid, <HI>Doe this in remembrance of me?</HI>
<PB N="162" REF="93"> By this relation, Ie&s;us Chri&s;t &s;hould have &s;aid, <HI>Doe this IN THE FIRST PLACE in re|membrance of my Mother.</HI> We ought to &s;peake of the holy and ble&s;&s;ed Virgin with all re&s;pect and reverence: but for all this, ought wee not to change the nature of the Sacred Supper, nor to divert or alienate it from it true end. For it is in&s;titu|ted to &s;hew forth the Lords death, but not to &s;hew forth the death of the holy Vir|gin: &s;ith &s;hee &s;uffered not death for our redempti|on.</P>
<P N="20">XX. Some comfort had it beene, if the Prie&s;t ha|ving &s;aid, that this commu|nion is celebrated <HI>in the fir&s;t place,</HI> to honour the me|memorie
<PB N="163" REF="93"> of the ble&s;&s;ed Vir|gin, he had added, that it is likewi&s;e done in the re|membrance of Ie&s;us Chri&s;t. But this is it which hee omits:<NOTE N="i" PLACE="marg">Commu|nicantes &amp; memo|riam ve|nerantes imprimis glorio&s;ae &s;emper|que virgi|nis Mariae genetricis Dei &amp; Do|mini no|&s;tri Ie&s;u Chri&s;ti, &s;ed &amp; bea|torum A|po&s;tolo rum ac mart<GAP DESC="illegible" RESP="MURP" EXTENT="2 letters">um tuorum Pe|tri, Pauli, &amp;c. Lini, Gleri, Cle|mentis, &amp;c. Co&s;mae, Damiani, &amp; omnium Sanctorum tuorum, quorum meritis precibu&s;que roga<GAP DESC="illegible" RESP="MURP" EXTENT="2 letters">nus ut in omni|bus protectionis tuae muniamur auxilio, per eundem Chri|&s;tum, &amp;c.</NOTE> <HI>Communicating and honouring the memorie in the fir&s;t place of the glo|rious ever Virgin Marie, Mother of our God and Lord Ie&s;us Christ, but likewi&s;e of all thy holy Apo&s;tles, Peter, Paul, &amp;c. Co&s;mus and Da|mian, and all thy Saints by the merits and prayers of whom wee be&s;eech thee, that in all things we may be fur|ni&s;hed with the &s;uccours of thy protection by the &s;ame Ie&s;us Chri&s;t our Lord.</HI> He maketh indeed mention of Ie&s;us Chri&s;t, but hee doth
<PB N="164" REF="94"> not &s;ay, that this communi|on is done in his memorie, onely he &s;aith that in the fir&s;t place hee celebrates the me|mory of the Virgin <HI>Mary,</HI> and next the memorie of the Saints, among&s;t whom hee thru&s;ts in many Popes. And alwaies falls backe upon the merits of the Saints, and &s;aith, <HI>precibus meriti&s;que.</HI> Not contenting him&s;elfe that the prayers of the Saints be&s;tead us, hee willeth, that they merit for us the grace of God.</P>
<P N="21">XXI. About the end of the Ma&s;&s;e the Prie&s;t having taken the Hoa&s;t and the Cup, maketh his prayer for him&s;elfe.<NOTE N="k" PLACE="marg">Corpus tuum, Do|mine, quod &s;ump&s;i, &amp; &s;anguis que potavi ad|haereat vi|&s;ceribus meis.</NOTE> <HI>Thy body, Lord, which I have taken, and thy blood, which I have drunke, cleaveth clo&s;e to my entralles:</HI>
<PB N="165" REF="94"> Hee &s;hould rather have prayed with the Apo&s;tle, that Ie&s;us Chri&s;t would dwell in his heart by faith, <HI>Ephe&s;.</HI> 3.19. and that his body might be the temple of the holy Gho&s;t, 1 <HI>Cor.</HI> 6.16. for as Saint <HI>Iohn</HI> &s;aith in his fir&s;t Epi&s;tle, Chap. 4. ver&s;e 13. <HI>By this we know that we abide in him, and he in us, becau&s;e he hath given us of his &s;pirit.</HI> But to imagine that the body of Ie&s;us Chri&s;t &s;it|ting at the right hand of God &s;ticketh fa&s;t to the guts and entrailes of a Prie&s;t, it is in di&s;honouring Ie&s;us Chri&s;t to defile ones &s;elfe with car|nall thoughts. And the ra|ther for that our Adver&s;aries hold that the wicked; yea bea&s;ts, doe al&s;o eate the bo|die of our Lord, into
<PB N="166" REF="95"> who&s;e entrailes al&s;o wee mu&s;t beleeve that the glorious bodie of the Sonne of God, is clapt up. And that hee was annexed to <HI>Iudas</HI> his en|trailes after he had participa|ted in the Sacrament. Pope <HI>Innocent</HI> III. in 4. booke of the My&s;teries of the Ma&s;&s;e, Chap. 16. propoun|deth an important que&s;tion:<NOTE N="l" PLACE="marg">Si fort&egrave; &s;ece&s;&s;us vel fluxus aut vomitus po&s;t &s;olam Euchari&s;tiae perceptio|nem evene|rit, ex acci|dentibus &amp; humoribus generatur.</NOTE> <HI>If</HI> (&s;aith he) <HI>any one ha|ving nothing el&s;e in his belly but the con&s;ecrated Hoa&s;t, and the bloud of the Cup, be &s;ea&s;ed on by a &s;cowring, or flux of the belly, of what man|ner, and of what nature are tho&s;e excrements?</HI> The &s;olution is, that they are accidents and humours: but he cleares not that dif|ficultie, namely, if Ie&s;us
<PB N="167" REF="95"> Chri&s;t &s;ticke fa&s;t to his en|trailes.</P>
<P N="22">XXII. It would bee a thing too infinite to &s;et forth all that may be met withall in the Ma&s;&s;es of the whole yeare, and in the whole publique &s;ervice of the Church of <HI>Rome,</HI> which might offend the people, were it but propounded in the vulgar tongue. As that which is &s;aid on Good-fryday.<NOTE N="m" PLACE="marg">Ecce lig|num crucis, in quo &s;alus mundi pe|pendit, ve|nite adore|mus. Deus mi&s;ereatur no&s;tri, Evo|vac.</NOTE> <HI>Loe here the wood of the Cro&s;se, whereon the &s;al|vation of the world hung, come, let us wor&s;hip, God have mercy vpon us, Evo|vac.</HI> The which word, <HI>Evo|vac,</HI> is a word of triumph, which the furious and drun|ken Prie&s;ts of <HI>Bacchus</HI> u&s;ed as they did &s;ing in the ho|nour of their God <HI>Bacchus.</HI>
<PB N="168" REF="96"> Then puts the Prie&s;t off his &s;hooes to wor&s;hip bare|foot the wood of the Cro&s;&s;e.</P>
<P>Then is &s;aid this An|theme.<NOTE N="n" PLACE="marg">Crucem tuam adora|mus, Domi|ne, &amp; &s;an|ctam tuam re&s;urrectio|nem lauda|mus. Crux fidelis, inter omnes, ar|bor vna no|bilis, nulla &s;ylva tan|t&ugrave;m profert, fronde, flo+re, germine. Dulce lig|num, dulces clavos, dulce pondus &s;u|&s;tinet.</NOTE> <HI>Wee adore thy Cro&s;&s;e, O Lord, and prai&s;e thy re&s;urrection.</HI> And in &s;pea|king of the Cro&s;&s;e, <HI>Faithfull Cro&s;&s;e, onely noble among&s;t the trees, there is no forre&s;t brings forth &s;o much in l<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">afe, flower, or budd, This &s;weet wood &s;u&s;taines &s;weet nailes, &s;weet waight.</HI> Whil&s;t the&s;e words are &s;poken, everie one wor&s;hips the Cro&s;&s;e, and when they lift up the Cro&s;&s;e, they &s;ay, <HI>Ave lignum tri|umphale, &amp;c. I &s;alute thee, or haile triumphant Cro&s;&s;e:</HI> which is manife&s;tly &s;poken to the wood. And hereupon mo&s;t of the Doctors main|taine,
<PB N="169" REF="96"> that the Cro&s;&s;e ought to be adored with the wor|&s;hip of <HI>Latria,</HI> which is the highe&s;t kinde of adorati|on.</P>
<P N="23">XXIII. The Saturday before <HI>Ea&s;ter</HI> Ma&s;&s;e is &s;aid in violet: wherein they hallow Incens, and there is virtue given it to drive away divels: and they put out all the can|dles in the Church, and then they light them againe with hallowed fire: and the Dea|con brings three great wax candles at the end of a &s;taffe: then he &s;ticks five graines of incens in a great wax Candle in forme of a Cro&s;&s;e; upon which wax candle, this ble&s;|&s;ing is &s;aid in &s;inging it in a &s;tile, whereof the impietie is ab&s;urd, and the termes ri|diculous. Loe here the very
<PB N="170" REF="97"> words<NOTE N="o" PLACE="marg">In huius igitur no|ctis gratia, &s;u&s;cipe, &s;an|cte Pater, incen&s;i hu|ius &s;acrifi|cium ve&s;|pertinum, quod tibi in hac ce|rei oblati|one &s;olen|ni per mi|ni&s;torum manus de operibus apum &s;acro|&s;ancta red|dit Eccle|&s;ia. Sed iam columnae huius prae|conia novi|mus, quam in honorem Dei rutillans ignis accen|dit. Qui licet &s;it divi&s;us in partes, mu|tuati tamen luminis de|trimenta non novit. Aliter enim liquantibus ceris, quas in &s;ub&s;tan|tiam pretio&s;ae huius lampadis apis mater eduxit. O ver&egrave; bea|ta nox, quae &s;poliauit Aegyptios, &amp;c.</NOTE> <HI>In the grace of this night, receive, holy father, the evening Sacrifice of this incen&s;e, which the holy Church offereth up unto thee in this &s;o|lemne oblation of waxen Can|dles by the hands of Mini&s;ters, of the worke of Bees. But al|ready wee acknowledge the prai&s;es of this columne, which the gli&s;tering fire kindles in the honour of God, which al|though it bee divided into parts, acknowledgeth no lo&s;&s;e of borowed light, for it is fedd by the liquid wax, which the mother Bee hath produced into the &s;ub&s;tance of this precious lampe. O truely happie night, which di&s;poiled the Egypti|ans, and enricht the Hebrewes. Night wherein earthly things
<PB N="171" REF="97"> are blended with cele&s;tiall, and divine with humane; Wee pray thee then Lord, that this waxen candle con&s;ecrated to the honour of thy name, may hold out without failing, to destroy the darkne&s;se of this night, and being acceptable in the odour of a good &s;ent, may be blended and ranked among&s;t the heavenly lights above. Let the morning bringer Lu|cifer meet with it flames, that Lucifer I &s;ay, that cannot &s;et, or goe downe.</HI> All this gallimau|frey and medley of ab&s;urde termes, which give to a wax|en taper, that which belongs to the doctrine of the Go&s;|pell, and placeth a waxen ta|per compo&s;ed of the worke of Bees among&s;t the &s;tarres of heaven, is farre from the
<PB N="172" REF="98"> language of the &s;pirit of God.</P>
<P N="24">XXIIII. On the &s;ame Saturday they hallow their fonts, in which is the water for bapti&s;me, in the&s;e words, <HI>Make this water by thy Ma|je&s;ties Empire,</HI><NOTE PLACE="marg">Note. The God head blending it &s;elfe with water, gives it virtue to regenerate &s;oules, and maketh the water to be|come a new creature, and a cele|&s;tiall race by the immacu|late wombe of the foun|taine.</NOTE> <HI>take the grace of thy onely Sonne by the holy Gho&s;t, which by the &s;ecret admixtion of his God-head make fruitfull this water pre|pared for the regeneration of men; to the end, that having conceived &s;anctification tho|row the immaculate wombe of the divine fountaine, borne againe, as a new creature, may become a celestiall race, and let the mother grace bring forth in the infancie all them, that the Sex di&s;tingui&s;heth unto the body, or the age unto time. Set farre away from
<PB N="173" REF="98"> hence, thou that comman|ding Lord, every uncleane &s;pi|rit, let all wickedne&s;&s;e of dia|bolicall fraud keepe farre a|way, let the mixture of any contrary power here have place, let it not hover over about it to lay any ambu&s;hes, let it not &s;lide in covertly, let it not corrupt by annoying it Let this holy and innocent crea|ture be free from all a&s;&s;aults of the enemie, and be purged by the departure of all wicked|ne&s;se. Let this water be a li|ving well, a regenerating water, a purifying wave, that all they that &s;hall be wa&s;hed in this whole&s;ome lavor, the holy Ghost working in them, may obtaine indulgence of per|fect purgation; wherefore I ble&s;&s;e thee creature of water, by the living God, &dagger; by the true
<PB N="174" REF="99"> God, &dagger; by the holy God, &dagger; by the God, who in the beginning by his word &s;eparated thee from the dry land, &amp;c.</HI> Then hee breathes upon the water in forme of a Cro&s;&s;e, and prayes that tho&s;e waters may be efficatious to purifie the under&s;tanding, and dip|ping the taper three times into the water, he &s;aith, <HI>Let the power of the holy Gho&s;t de|&s;cend in fulne&s;&s;e upon this fountaine.</HI> Then he blowes thri&s;e upon the water in this figure. &dagger; Then powreth hee oyle and creame into it in forme of a Cro&s;&s;e. There is even as much &s;en&s;e in all the&s;e words, as efficacie in the ceremonie. I thinke &s;ome broken-winded Monke, who&s;e braine &s;warmed out extravagant conceptions,
<PB N="175" REF="99"> made the&s;e prayers in an ignorant age; or that &s;ome profane fellow &s;por|ted him &s;elfe in ridicu|lous termes to mocke God.</P>
<P N="25">XXV. Thus when they con&s;ecrate &s;alt, the Bi&s;hop, or Prie&s;t &s;aith, <HI>I conjure thee, creature &s;alt, &amp;c.</HI> And &s;peaking to &s;alt, as if it under&s;tood him, gives it power again&s;t evill &s;pi|rits.</P>
<P>In the Ma&s;&s;e-booke which is in u&s;e at <HI>Paris,</HI> in the Ma&s;&s;e of the holy Virgin <HI>Mary,</HI> is extant a Pa&s;&s;age, which &s;aith, <HI>O faelix puerpera, no&s;tra pians &s;celera; iure matris impera, redemptori. O thou happie woman in childbed, who expia|te&s;t our &s;innes, command by
<PB N="176" REF="100"> the right of a mother, the re|deemer.</HI></P>
<P N="26">XXVI. The&s;e things and many other the like wherewith &s;warmeth the whole Romi&s;h &s;ervice, could they but bee pro|nounced in Engli&s;h with|out exa&s;perating the minds, and without moving in &s;ome di&s;tate, in other &s;ome laughter, in o|thers execration? Who would laugh hearing the Prie&s;t &s;aying in the begin|ning of the Ma&s;&s;e. <HI>Ad Deum qui laetificat iuven|tutem meam. Vnto God that gladds my youth,</HI> Al|beit this Prie&s;t have a gray head.</P>
<P>In a word, the whole body of the Romi&s;h &s;ervice, principally the
<PB N="177" REF="100"> Canon of the Ma&s;&s;e, is compo&s;ed in &s;uch a man|ner, that I doubt not but that the Popes would willingly correct many things in it, if it were in their power: and that they would make the &s;ame alteration, which they have made in the Ma&s;&s;es of the Saints, out of which the Popes, <HI>Pius</HI> the V. and <HI>Clement</HI> the VIII. have ra&s;ed out many Proofes and prayers to the Saints, which are &s;till extant in mo&s;t of the Ma&s;&s;e-bookes. In the which Canon that which mo&s;t di&s;plea&s;eth our Ad|ver&s;aries, is, that there are many clau&s;es, which con|tradict Merits, Purgatorie, and Tran&s;ub&s;tantiation. In private Ma&s;&s;es; In the
<PB N="178" REF="101"> Communion under one kinde, and in an unknowne tongue, and that it is evi|dent, that the prayers of this Canon are in a manner all made to bee &s;aid over the Almes, and over the bread and wine, and not over the bodie of our Lord.<NOTE PLACE="marg">Syn. Trid. Se&s;&s;ion. XXII. Can. 6. Si quis dixerit Canonem Mi&s;&s;ae erro|res contine|re, ideoque abrogandu~ e&s;&s;e, ana|thema &s;it.</NOTE> But they dare not touch this peece, becau&s;e the Councill of <HI>Trent</HI> in the XXII. Se&s;&s;ion thun|dreth and Anathemati&s;eth every man that &s;hall &s;ay, that in the Canon of the Ma&s;&s;e there is any thing to bee corrected, they have bound their owne hands by this decree. This is the &s;ole remedie, that remaines for them, to e&s;trange the people from the under&s;tanding of the
<PB N="179" REF="101"> Ma&s;&s;e, whereunto &s;erveth the barbarous tongue, and the lowe murmur, and the confu&s;ed and inarticu|late &s;inging thereof.</P>
</DIV2>
<DIV2 N="10" TYPE="chapter">
<PB N="180" REF="102">
<HEAD><HI>CHAP. X.</HI> An examination of our Adver&s;aries rea&s;ons: e&s;|pecially of tho&s;e of Moun&s;ieur the Cardinal du Perron.</HEAD>
<P>AS touching the pray|ers of particulars in a tongue not under&s;tood &s;o much as by him him&s;elfe that prayeth, our adver&s;aries ca&s;t downe the bucklers and de|fend not them&s;elves, but abandon their cau&s;e, onely they &s;ay, That <HI>it is the Church.</HI> For this word Church is a covert and &s;tar|ting hole, for every &s;ort of abu&s;e, and a play&s;ter for eve|ry &s;ore. This is it they op|po&s;e
<PB N="181" REF="102"> again&s;t the Word of God, and unto all antiqui|tie, unto rea&s;on, and unto common &s;en&s;e, which in this point are contrarie to the now Church of <HI>Rome</HI> of this time.</P>
<P>But as for the publick &s;er|vice in an unknowne tongue not under&s;tood, our adver&s;a|ries propound &s;ome &s;lender rea&s;ons, which we mu&s;t ex|amine.</P>
<P N="1">I. They &s;ay that the title of the Cro&s;&s;e was writ by <HI>Pilate</HI> in three tongues, in Hebrew, Greeke and La|tine, they will have <HI>Pilate;</HI> that was a Pagan Iudge, give this law to the Chri&s;tian Church. For being a man of great prudence, it is to be pre&s;umed that he had a care that the Ma&s;&s;e &s;hould bee
<PB N="182" REF="103"> &s;ung in a fit tongue. Thus <HI>Pilates</HI> authoritie carieth it away, above the Word of God, and again&s;t the exam|ples of Ie&s;us Chri&s;t, of the Prophets and of the Apo|&s;tles. That if, according to the cu&s;tome of the Ro|manes, the title of the Cro&s;&s;e had beene written but in one tongue, then &s;hould they not, by this rea|&s;on, &s;ing the Ma&s;&s;e but in one tongue, or if <HI>Pilate</HI> had writ nothing, the Ma&s;&s;e had not beene &s;ung at all.</P>
<P N="2"><NOTE PLACE="marg">Du Perron lib. <HI>6.</HI> of his book again&s;t the King of great Brit|taine.</NOTE>II. They have no better grace when they &s;ay, that it is expedient that divine &s;er|vice be &s;aid thorowout and in all places in the &s;ame tongue, that &s;trangers may under&s;tand it. This rea&s;on
<PB N="183" REF="103"> contradicts the former, for if it be expedient, that divine &s;ervice be &s;aid in one and the &s;ame tongue every where, then &s;hall we be forced not to re&s;t upon the in&s;cription of the Cro&s;&s;e in three tongues, and we &s;hall be dri|ven to &s;ay &s;ervice in one onely tongue thorow|out the whole univer&s;all Church.</P>
<P>By the &s;ame rea&s;on, Ser|mons ought to be made eve|ry where in the &s;ame tongue in favour of &s;trangers. Cer|tainely the &s;ervice in Latine doth in no mea&s;ure at all comfort the &s;trangers that are in <HI>France:</HI> For of the&s;e &s;trangers, three fourth parts at the lea&s;t under&s;tand not the Latine, and there will bee found in <HI>France,</HI> ten
<PB N="184" REF="104"> times moe &s;trangers which under&s;tand the French, then the Latine. And the&s;e &s;trangers which under&s;tand the Latine cannot under|&s;tand the Ma&s;&s;e, whereof a great part is pronounced in &s;o low a voice, that they that are neere the Prie&s;t cannot heare his voice. But what &s;hadow of rea&s;on is there for it, that in favour of a few &s;trangers, which are in great townes, all the people of <HI>France</HI> mu&s;t be deprived of the under&s;tanding of divine &s;ervice? and e&s;pecially all the townes and Burroughes wherein there are no &s;tran|gers? That if in one great Towne, as in <HI>Paris,</HI> they would gratifie &s;trangers, there &s;hould be a&s;&s;igned for the <HI>Italians</HI> one Church,
<PB N="185" REF="104"> wherein &s;ervice &s;hould bee &s;aid in <HI>Italian,</HI> and &s;o of other nations, by this meanes every nation &s;hould have at <HI>Paris</HI> the &s;ervice in their owne tongue.</P>
<P N="3">III. They further add that to have every where the &s;ame tongue, is a &s;igne of union, and of concord in the Catholike Church. In thus &s;peaking they declare that it would bee expedient, that the &s;ervice &s;hould neither bee &s;aid in Greeke, nor in Hebrew, tongues neverthe|le&s;&s;e which they &s;ay were authori&s;ed by the in&s;cription of the Cro&s;&s;e. But the vni|on which God approveth and applaudeth in his Word, is not the vnion of one and the &s;ame tongue, but of faith and charitie.
<PB N="186" REF="105"> Which vnion may bee among&s;t tho&s;e of divers tongues; as on the contra|rie, men of the &s;ame tongue doe often di&s;&s;ent in faith. Which is more. God is glorified, when in divers tongues hee is purely and unanimou&s;ly &s;erved &amp; called upon: as God him&s;elfe wit|ne&s;&s;eth &s;aying, <HI>As I live, &s;aith the Lord, every knee &s;hall bow before me, and eve|ry tongue &s;hall give glory un|to God. Rom.</HI> 14. <HI>ver&s;e</HI> 11. <HI>E&s;ay</HI> 45.23. For this it was that God gave to his Apo|&s;tles the gift of divers tongues, to the end, that in all tongues God might bee &s;erved and called up|on.</P>
<P N="4"><NOTE PLACE="marg">Du Perron the &s;ame.</NOTE>IIII. Al&s;o pre&s;uppo&s;ing that divine &s;ervice bee not
<PB N="187" REF="105"> done for the in&s;truction of the people, but onely to glorifie God by prayers, and thank&s;giving, and by their a&s;&s;i&s;tance to bring their con|&s;ent unto that which is done in the Church, and to be partakers of the fruits which the Church obtaines of God by the Liturgie, they &s;ay, that the people which under&s;tand not, loo&s;e not the&s;e fruits, nor the ends for the which divine &s;ervice is in&s;tituted: becau&s;e that the Churches authoritie is a &s;ufficient caution and &s;ecu|ritie for the people: And that it is enough that the Pa&s;tors under&s;tand for them. But by the &s;ame ends for the which they &s;ay that di|vine &s;ervice is in&s;tituted, it is ea&s;ie to convince them.
<PB N="188" REF="106"> For per&s;ons a&s;&s;embled and met together to glorifie God by prayers and giving of thankes, ought to know that which they aske, and what they give thankes for. Now the&s;e <HI>Rabbines</HI> will have the people aske they wot not what, and give thankes for they know not why. And &s;eeing that they will have the people a&s;&s;em|ble to yeeld their con&s;ent to what is done and &s;aid in the Church, how will they have them approve, and a&s;|&s;ent unto things they under|&s;tand not? But if the peo|ple a&s;&s;i&s;t to participate in the good things which the Church receiveth by the publike &s;ervice, they a&s;&s;i&s;t then to bee in&s;tructed and comforted, for that is one
<PB N="189" REF="106"> of the fruits for which di|vine &s;ervice is in&s;tituted. And &s;eeing that in the Ma&s;&s;e the Prie&s;t &s;peaketh to the people, in vaine &s;peakes he to a people that under&s;tands him not. And &s;eeing that in the Ma&s;&s;e are read Chapters of the Scrip|tures, wherein God &s;peakes unto men, they ought not to hinder, that God bee not under&s;tood by men. The Apo&s;tle to the <HI>Romanes,</HI> Chapter 10. tells us, that faith comes by hearing of the Word of God, not then by an a&s;&s;i&s;tance without under&s;tanding that which God propoundeth unto us in his Word. And the &s;ame Apo&s;tle &s;peaking to the people of <HI>Corinth,</HI><NOTE PLACE="marg">1. <HI>Cor.</HI> 11. <HI>ver.</HI> 26.</NOTE> will that in eating the bread of
<PB N="190" REF="107"> the Lords Supper, and in drinking of the Cup, they &s;hew forth the Lords death, which cannot be done by per&s;ons that a&s;&s;i&s;t without under&s;tanding the &s;ame. Of all the&s;e fruits are they de|prived, that a&s;&s;i&s;t and are pre&s;ent at a &s;ervice where they under&s;tand not,</P>
<P N="5">V. As for that, that <HI>Du Perron</HI> &s;aith, that the Church &s;tands for the peo|ples caution and &s;ecuritie: as if it could an&s;wer for the people at Gods judge|ment Seat; I &s;ay, that for this Church, that boa&s;ts it &s;elfe to bee a caution, it &s;hall &s;tand in need of ano|ther caution to give us a&s;&s;u|rance that it erres not, and that God receives her for caution. Surely at the day
<PB N="191" REF="107"> of judgement, Prie&s;ts &s;hall not an&s;wer for the people. Hee &s;hall finde him&s;elfe deceived and fowly mi&s;ta|ken; who then would give his Curate for his cau|tion. Above all tho&s;e Pa|&s;tors &s;hall not bee currant, who to enhaun&s;e their au|thoritie, and to leade the people on in ignorance at their plea&s;ure, have e&s;tran|ged them from all under|&s;tanding. But why may not the Greeke Church as well be caution as the Ro|mane? Seeing the Greeke Church is more ancient then the Romane, and the Church of <HI>Rome</HI> is but her daughter, and received from her the Chri&s;tian re|ligion, and boa&s;ts her &s;elfe as well to bee Ca|tholicke,
<PB N="192" REF="108"> and to have the chaires of Saint <HI>Peter</HI> and of many Apo&s;tles?</P>
<P N="6"><NOTE PLACE="marg">Du Perron pag. <HI>1079.</HI></NOTE>VI. But &s;aith this Car|dinall, if to profit at a Ma&s;&s;e it were nece&s;&s;arie to under&s;tand it, the deafe, and the per&s;ons that &s;tand a farre off from him that &s;aith &s;ervice, &s;hould receive no benefit by it, if this rea&s;on were of any weight. Then might we as well &s;ay, that we mu&s;t preach in a tongue not under&s;tood, for though it were nece&s;&s;arie to preach in a tongue under&s;tood, yet the deafe, and &s;uch as were at too farre a di&s;tance from the Preacher, would re|ceive no profit by him. I &s;ay then, that where the de|fects of nature hinder from under&s;tanding what is &s;aid,
<PB N="193" REF="108"> we are not for that accoun|table before God: for God imputes not that for a crime which hee him&s;elfe hath done. But we &s;tand accoun|table unto him for the im|peachments, and hindran|ces, which we our &s;elves lay in the way to hinder the un|der&s;tanding of his Word: God &s;upplies the defects of nature by meanes, which are knowne to him&s;elfe: but man after hee hath done evills, cannot remedie them. If the light of the Sunne bee unprofitable to the blinde, it thence followeth, not that the eyes of them that &s;ee, mu&s;t bee put out, even &s;o if any be deafe, yet ought we not for that to de|prive the re&s;t of the people of vnder&s;tanding and he that
<PB N="194" REF="109"> &s;tands farre of from him &s;aith &s;ervice &s;peaking in a tongue under&s;tood, had profited more if he had beene neare: and another time hee may come nearer.</P>
<P N="7">VII. Hee obiects al&s;o that &s;trangers are pre|&s;ent in <HI>England</HI> at the En|gli&s;h &s;ervice without under|&s;tanding the &s;ame, where|unto I &s;ay, that &s;uch are &s;tran|gers pre&s;ent at it, it may bee once or twi&s;e out of curio&s;i+tie, and not for devotion, and that if they under&s;tood the Engli&s;h, they would pro|fit more by it, and that the <HI>French</HI> have at <HI>London,</HI> and other townes the &s;ervice in <HI>French.</HI></P>
<P N="8">VIII. Hee &s;aith more|over that in the time of Chri&s;t Ie&s;us and of the Apo|&s;tles,
<PB N="195" REF="109"> the Iewes a&s;&s;i&s;ted and were pre&s;ent at the ordina|rie &s;ervice, of the Syna|gogues without under&s;tan|ding any thing thereof. Which wee have already &s;hewed to be fal&s;e. For then the Hebrew tongue was un|der&s;tood generally by the people of <HI>Iudea.</HI> It fared not &s;o with the Iewes which are called <HI>Helenists</HI> in the 6. of the <HI>Acts,</HI> who were Iewes tran&s;ported into Aegypt by <HI>Ptolomeus Lagus,</HI> who al&s;o were called <HI>Babe|lim,</HI> and were di&s;per&s;ed abroad in very great num|bers thorow out all <HI>Africa,</HI> &s;o called, becau&s;e they were i&s;&s;ued of the people which had beene tran&s;ported into <HI>Babylon,</HI> for they there read in Synagogues the Greeke
<PB N="196" REF="110"> tran&s;lation of the Septua|gints. Whereupon al&s;o the Apo&s;tle to the <HI>Hebrewes</HI> writing to them, alleadgeth to them the Scripture accor|ding to their tran&s;lation. Of the&s;e Iewes was <HI>Philo</HI> a Iew of <HI>Alexandria,</HI><NOTE PLACE="marg"><HI>See</HI> Scaliger de emendat. Temp. p. <HI>143.</HI></NOTE> A man lear|ned in the Greeke, but ig|norant of the Hebrew. For in <HI>Alexandria</HI> the Greeke tongue was there &s;o com|mon, that the Bi&s;hops, as <HI>Athana&s;ius, Cyrill, Theo|philus, &amp;c.</HI> there prea|ched to the people in Greeke.</P>
<P N="9">IX. It is without rea&s;on that <HI>Du Perron</HI> obiecteth unto us the example of the &s;acrificing Prie&s;ts of the Law, interceading for the people in the Temple, the whil&s;t, that the people were
<PB N="197" REF="110"> without in the Court, and by con&s;equent could not un|der&s;tand that which the Prie&s;t &s;aid. For here the que&s;tion is of the Prie&s;t &s;peaking unto God in the Ma&s;&s;e in the pre&s;ence of the people. And withall, the que&s;tion is of the Ma&s;&s;e, in the which are read Chapters to the people out of the Scripture, all in a tongue, which the people under|&s;tand not. And indeed there are many Prie&s;ts that under&s;tand not their Ma&s;&s;e: to what purpo&s;e then is it to bring us the example of a &s;acrificing Prie&s;t, who &s;pake not to the people, and &s;pake not to God before the peo|ple, the whil&s;t that hee was was within in the holy place? And read not to
<PB N="198" REF="111"> the people any place, nor Chapter of the Law of God? And indeed we finde not in the holy Scripture that the Prie&s;t &s;pake, or pronounced by mouth any prayer whil&s;t that hee was in the holy place, or whil&s;t he was in the Sanctuary as he performed the propitiation for the peo|ple. I thinke that if this Prie&s;t comming out of the Temple to the people that waited for his comming forth in the Court, had &s;po|ken to the congregation in a barbarous and &s;trange tongue, this people would have &s;toned him.</P>
<P N="10">X. Now the&s;e Gentle|men confe&s;&s;e, that by this unknowne tongue the peo|ple is deprived of in&s;truction and of con&s;olation, but they
<PB N="199" REF="111"> &s;ay that their<NOTE N="*" PLACE="marg">Such pray|ers as they thinke fit for them to under&s;tand.</NOTE> prone&s;&s;e and Sermons &s;upply this defect in which they &s;et forth that which is &s;aid in the Ma&s;&s;e: Put wee the ca&s;e that it were &s;o. For it is a maine abu&s;e to doe evill, to the end to bring remedies for the &s;ame: to make wounds, to the end to apply play&s;ters to them. It were better the Prie&s;t made him&s;elfe under&s;tood in the Ma&s;&s;e, in&s;teed of making the poore people hope that within &s;ome yeares they &s;hall learne the explication of it in &s;ome Sermon. But it is mo&s;t fal&s;e, that in their Sermons there is any expli|cation made of the Ma&s;&s;e, neither in regard of the word, nor of the matters;
<PB N="200" REF="112"> take me a Pe&s;ant, or a Trade&s;|man, that hath heard Ma&s;&s;e fiftie yeares, &amp; you &s;hal finde him wholy ignorant of that which is &s;aid in the Ma&s;&s;e; are the people made to un|der&s;ta~d in Sermons, why the Prie&s;t, praying for the dead, &s;aith, that hee prayeth for them that &s;leepe a peacea|ble &s;leepe? Or why the Prie&s;t pre&s;enting unto God the con&s;ecrated Hoa&s;t, which they &s;ay is the bodie of Ie&s;us Chri&s;t, asks of God, that he would &s;o ac|cept of that offering, as hee did of <HI>Abels</HI> &s;acrifice, that is to &s;ay, of a cal&s;e, or of a lambe offered by Abel? Or why the Prie&s;t be&s;ee|cheth God in the Ma&s;&s;e, that the Angells may take Ie&s;us Chri&s;t which is upon
<PB N="201" REF="112"> the Altar, and carry him up unto the cele&s;tiall Altar? Or why the Prie&s;t calls the bodie of Ie&s;us Chri&s;t. <HI>The&s;e gifts, The&s;e offerings, which God createth daily and quickneth?</HI> Or why the Prie&s;t in his <HI>confiteor,</HI> confe&s;|&s;eth his &s;innes to God, to the holy Virgin <HI>Marie,</HI> to <HI>Michael</HI> the Arch-Angel, to Saint <HI>Iohn Bapti&s;t,</HI> with|out &s;peaking of Ie&s;us Chri&s;t? Or why in the Ma&s;&s;e the ho|ly Virgin is preferred be|fore Ie&s;us Chri&s;t, in &s;aying; <HI>communicating, and celebra+ting in the first place the memorie of the Virgin Ma|rie:</HI> notwith&s;tanding that the &s;acred Supper was on|ly in&s;tituted for a remem|brance and commemora|tion of Chri&s;t, and to
<PB N="202" REF="113"> &s;hew forth his death.</P>
<P N="11">XI. The Cardinall <HI>du Perron</HI> findeth that the di&s;commoditie which is in the people not under&s;tan|ding of the &s;ervice, brin|geth this profit, <HI>that the me|rit of the peoples endeuour, and the exerci&s;e of their faith is thereby the greater.</HI> Hee thinkes that the le&s;&s;e know|ledge there is, the more me|rit there is in the faith: and that he that hath lea&s;t under|&s;tanding, he it is, that hath mo&s;t faith, and that merits mo&s;t. Which is the &s;ame that <HI>Harding</HI><NOTE N="a" PLACE="marg">Harding. De precibus peregtina lingua fa|ctis. Hic pius animo|rum affectus tam e&s;t pro|culdubio Deo gratus, ut nulla <GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">er|borum in|telligentia conferri queat.</NOTE> &s;aith. That the people indeed under|&s;tand not the Latine of the Ma&s;&s;e, <HI>but that the pious af|fection which they thither bring, is &s;o acceptable to God, that thee under&s;tanding
<PB N="203" REF="113"> of the words cannot be com|pared unto it.</HI> By this rea|&s;on there is merit in know|ing nothing, and ignorance &s;hall be ranked among&s;t the ble&s;&s;ings of God, and to in|&s;truct a man in the true knowledge of God, it is to dimini&s;h the merit and the price of his faith. And why not? Seeing that faith con|&s;i&s;teth in being ignorant, and in not knowing, and is op|po&s;ite to knowledge, as Cardinall <HI>Bellarmine</HI> hath before told us? Certainely this maxime is a maine prop to uphold the Popes Domi|nion, and the Authority of the Clergie: &s;eeing it tea|cheth to beleeve without knowledge, and to follow the Pope and his doctrine, with their eyes &s;hut, with not
<PB N="204" REF="114"> &s;o much as enquiring at all af|ter the will of God, nor af|ter his Word: which is a light which God offereth us, to the end that we our &s;elves might know the right way. Now albeit that re|medile&s;&s;e ignorance le&s;&s;ens the fault, yet &s;o it is that it is an evill: as being borne blind excu&s;eth going out of the way. And yet going out of the way is &s;till an evill: But to &s;tudie to be ignorant, and to bee afraid to learne, and to be voluntarily blinde, and to thinke that there is merit in voluntarie igno|rance, be&s;ides the follie of it, is a &s;tiffe and wilfull ob&s;tina|cie not to have a will to learne the Will of God: nor can I conceave what that endeavour is, and that great
<PB N="205" REF="114"> exerci&s;e of faith, which <HI>Du Perron</HI> &s;aith, is in tho&s;e, that doe beleeve without under&s;tanding, &s;eeing it is no labour to know nothing, and to will not to learne.</P>
<P N="12">XII. The &s;ame Prelate in&s;i&s;teth &s;trongly upon the danger, it would bee to tran|&s;late the Liturgie into the Vulgar tongue: &s;aying, that the changing though but of one &s;ole &s;illable, yea but of one letter, in the My&s;terie of the Church, might bring a change in the faith: Wit|ne&s;&s;e the <GAP DESC="foreign"> of the <HI>Arrians,</HI> that the divine &s;er|vice cannot be tran&s;lated in|to &s;o many tongues without incurring that danger, like as the phra&s;es of the old French would at this day be ridicu|lous, as appeareth by the
<PB N="206" REF="115">
<NOTE N="b" PLACE="marg">In the Confines of <HI>Germany</HI> &amp; <HI>Lorraine,</HI> <GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">he language that is not Germane is at this day called <HI>Ro|mane.</HI></NOTE> Romanes: and an hun|dred yeares hence <HI>Ma|rots</HI> tran&s;lation of the P&s;almes will be &s;otti&s;h, fond and ridiculous.</P>
<P>If this objection cary any waight with it, it &s;hould ra|ther have more force to hin|der and debarre the tran&s;la|ting of the holy Scriptures into Latine, and into the vulgar tongues, lea&s;t that &s;ome depravation in a word, or in a &s;illable might alter the doctrine of Salvation. For the Text of the Scrip|ture is of farre more impor|tance, then the Text of the Ma&s;&s;e, &s;eeing that to change but a word in the Scripture is a fault, but the Text of the Ma&s;&s;e hath received a Thou|&s;and changes and additions, as our Adver&s;aries them|&s;elves
<PB N="207" REF="115"> acknowledge. The whil&s;t that this feare hath not hindered the Ancients to make &s;undrie tran&s;lati|ons of the Scriptures Greeke and Latine: the multitude whereof was &s;o diver&s;e, that<NOTE N="c" PLACE="marg">Hieron. praefat. in Euangeli|&s;tas ad Da|ma&s;um. Si Latinis exemplari|bus fides e&s;t adhibenda, re&s;pondeant quibus? tot enim &s;unt exemplaria pen&egrave;, quot codices.</NOTE> Saint <HI>Hierome</HI> &s;aith, there were almo&s;t as many divers ver&s;ions, as there were coppies thereof.<NOTE N="d" PLACE="marg">Vt ad e|xemplaria praeceden|ti<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter"> recutra|tur, &s;i quam dubitatione~ attulerit La|tinorum in|terpretum infinita va|rietas.</NOTE> And Saint <HI>Augustine</HI> in his &s;econd booke of Chri&s;tian doctrine, Chap|ter 11. &s;aith, that the multi|tude of Latine interpreters were in a manner infinite. And our Adver&s;aries con|fe&s;&s;e that their Latine vul|gar Tran&s;lation is very much different from the Hebrew and Greeke Texts. But they confe&s;&s;e not, that this diver&s;itie hath brought
<PB N="208" REF="116"> into the Church of <HI>Rome</HI> any change in the faith, This feare hindred not Saint <HI>Hie|rome</HI> to tran&s;late the Bible into the <HI>Dalmaticke</HI> tongue, nor <HI>Vlfilas</HI> to turne it into the <HI>Goticke</HI> tongue, nor any Nation to tran&s;late it into their owne tongue. And &s;o farre was it from all &s;uch i&s;&s;ue, that the vulgar ver|&s;ions produced any altera|tion in the faith or in the authoritie of the originall Greeke and Hebrew, that on the contrarie the Chur|ches which have at this day, their &s;ervice in the vulgar tongue, are they that have reduced, and brought againe the Hebrew and the Greeke tongues, and have brought to light
<PB N="209" REF="116"> and laid open to the view the Originall Hebrew and Greeke, and have re&s;tored the tran&s;lation of the Scrip|ture into its integritie, which the Church of <HI>Rome</HI> in their tran&s;lation had deformed and disfigu|red.</P>
<P>But there is matter of wonder in it,<NOTE PLACE="marg">See touching the&s;e additi|ons Platinae in the life of Sixtus I. and of Innocent III. in <HI>2</HI> lib. of the Ma&s;&s;e chap. <HI>61.</HI> Bellarmin. <HI>2.</HI> lib. of the Ma&s;&s;e, chap. <HI>17.</HI> acknow|ledgeth that five prayers which are in the offer|torie of the Ma&s;&s;e, were not in it five hundred yeares &s;ince.</NOTE> that Moun|&s;ieur <HI>Du Perron</HI> findeth per|rill in the tran&s;lation of di|vine &s;ervice, and finds it not &s;trange that &s;o many chan|ges have beene made in the in&s;titution of the Lord, and that &s;o many new peeces have beene thru&s;t into the Ma&s;&s;e, many Popes having therevnto added clau&s;es: namely Pope <HI>Pius</HI> the V. all a new cau&s;ed the Ma&s;&s;e-bookes to be reformed, and
<PB N="210" REF="117"> ra&s;ed out an infinite num|ber of Prayers, and of Proofes, and &s;equences which were in the old Ma&s;&s;e bookes, &s;o that the Prie&s;ts found them&s;elves ve|ry much pu&s;&s;el'd.</P>
<P>But to what purpo&s;e is it to alleadge inconvenien|ces, for the which (if our Adver&s;aries be to be belee|ved) the remedy is ready at hand: &s;eeing they af|firme, that the Pope and the Church of <HI>Rome</HI> can|not erre in the faith? For when the Pope &s;hall have examined and approved the Ma&s;&s;e tran&s;lated into French, or into any other vulgar, this tran&s;lation will be well a&s;&s;ured among&s;t our Adver&s;aries, and there will bee nothing to bee &s;po|ken
<PB N="211" REF="117"> again&s;t his approbati|on.</P>
<P>As for this that he &s;aith of the French termes would become ridiculous at the end of two or three hun|dred yeares the &s;ame may be &s;aid of the Latine and of the Greeke, and of eve|ry other tongue, whence it would follow that the Ma&s;&s;e &s;hould not bee &s;aid in Latine, lea&s;t thorow laps of time the tearmes thereof might become ridiculous. The words which in the forme of divine &s;ervice, have beene kept become not ridiculous among&s;t them that approve this &s;er|vice. In the publicke &s;ervice of the Romi&s;h Ma&s;&s;e there are words truly ridiculous, and which never were other
<PB N="212" REF="118"> then worthle&s;&s;e, as <HI>Evovae, Mi&s;erere nobis, &amp; Stabat ma|ter doloro&s;a,</HI> and many the like, which neverthele&s;&s;e in the Church of <HI>Rome</HI> are not ridiculous, becau&s;e they are authori&s;ed by the di|vine &s;ervice. And the&s;e words Alleluja and O&s;anna have long &s;ince cea&s;ed to be vulgar, and yet for all that are not ridiculous, when they are pronounced, or in reading of the Scrip|ture, or in publicke &s;er|vice.</P>
<P N="13">XIII. Finally, <HI>Du Per|ron</HI> objecteth, that if &s;er|vice were not &s;aid in La|tine, there being no more any common tongue, there could no more any Ge|nerall Councills be held: And &s;o all meanes would
<PB N="213" REF="118"> be taken away of deciding points of faith with infal|lible certaintie, and that the Decrees, and ancient Ca|nons would be aboli&s;hed. This objection is refuted by experience. For the Greeke Church and the Romane had not in time pa&s;t, nor ever had a com|mon tongue, and yet in the meane while cea&s;ed they not to celebrate be|tweene them&s;elves Coun|cills. There were cho&s;en out of <HI>Italie</HI> Deputies, which under&s;tood the Greeke, for then the La|tine Church complied with the Greeke; becau&s;e the Emperours re&s;ided in Greece. By who&s;e com|mandement the Bi&s;hop of <HI>Rome</HI> &s;ent his Deputies to
<PB N="214" REF="119"> the Generall Councills, of which none of them were held in <HI>Italie,</HI> although the Bi&s;hops of <HI>Rome</HI> de&s;ired it, and humbly &s;ued to the Emperours for it. But if for the holding of Coun|cills in the We&s;t, it be nece&s;&s;arie that the La|tine tongue bee common every where. The Vniver|&s;ities and Colleges where the Latine are taught eve|ry where, &s;uffice to pre&s;erve the Latine tongue; al|though the publicke &s;ervice were in the vulgar. Wit|ne&s;&s;es hereof might be the Countries, whence Papi|&s;trie is bani&s;hed, where their youth is carefully in|&s;tructed in the Latine tongue, although their &s;ervice bee in their vulgar
<PB N="215" REF="119"> tongues; there al&s;o the Councills and ancient Ca|nons are carefully pre&s;er|ved. It is a great fondne&s;&s;e to thinke that the barbarous Latine of the Ma&s;&s;e &s;erves unto the pre&s;ervation of the Latine tongue: or that the Text of the Ma&s;&s;e &s;erveth for the vnder&s;tanding of <HI>Virgill,</HI> or of <HI>Titus Livius,</HI> or to &s;peake <HI>Tullies</HI> Latine, and to make one a Cicero|nian. Nay in very deed were the Latine of the Ma&s;&s;e as elegant as it is gro&s;&s;e and barbarous, yet would it be but a very weake meanes to pre&s;erve the Latine tongue, the Greeke of the Greeke Liturgie, which is pure, hath not hindred that the Greeke tongue was not then corrupted, when the
<PB N="216" REF="120"> Turkes aboli&s;hed and berea|ved them of their Schooles. And the Liturgie of the <HI>Armenians</HI> which is in the <HI>Armenian</HI> tongue, and the liturgie of the <HI>Ethiopians,</HI> which is in the <HI>Ethiopian</HI> tongue, have not hindered the corruption of the Anci|ent <HI>Armenian</HI> and <HI>Ethiopi|an</HI> language.</P>
<P>As for their founding of the Chri&s;tian faith upon the deci&s;ion of Councills, which are found contrarie one to another, and the new contradicting the ancient: and of whom the Pope al|loweth but what makes for him&s;elfe: oppo&s;ing him&s;elfe often again&s;t generall Coun|cills: It is another que&s;ti|on, which is not for this place. The cleare pa&s;&s;ages
<PB N="217" REF="120"> of Scripture and which have no need to be interpreted, are &s;ufficient unto &s;alvation. Who&s;oever writeth him&s;elfe for an infallible iudge of the &s;en&s;e of the Scripture, &s;ets him&s;elfe above God. For he makes God &s;peake after his owne will, and may change the Scripture under colour of interpreting it: and hath the open way to build and erect an Empire. And hee &s;hould be exempt from all vice, le&s;t he bring an inter|pretation unto it, that may &s;erve to colour his vices, and to feed his avarice, or to un|der&s;hore his Ambition.</P>
<P>Such as the&s;e are the rea|&s;ons of our Adver&s;aries, which are but &s;hifts, and hu|mane rea&s;ons and con&s;idera|tions, without, yea again&s;t
<PB N="218" REF="121"> the Word of God, and which indeed are refuted by experience, and by common &s;en&s;e.</P>
</DIV2>
<DIV2 N="11" TYPE="chapter">
<PB N="219" REF="121">
<HEAD><HI>CHAP. XI.</HI> An examination of the proofes which Moun&s;ieur the Car|dinall du Perron draw|eth from antiquitie for &s;ervice in a tongue not under|&s;tood.</HEAD>
<P>IF our Adver&s;aries rea&s;ons have beene weake, their allegations out of Antiqui|tie have no more colour. <HI>Moun&s;ieur</HI> the Cardinall <HI>Du Perron</HI> is he that hath brought the mo&s;t to this pur|po&s;e.</P>
<P>He &s;aith <HI>that the &s;ervice in the time of the ancient fa|thers was never &s;aid in the Chri&s;tian Religion &s;aving in two tongues, to wit,</HI><NOTE PLACE="marg">Again&s;t the King of great Brittaine. lib. <HI>6.</HI> chap. <HI>1.</HI> p. <HI>1089.</HI></NOTE> <HI>in the
<PB N="220" REF="122"> Greeke tongue and in the La|tine,</HI> this he affirmes with|out proofe, and again&s;t the truth, and we already have given a multitude of proofes to the contrarie. He him|&s;elfe in the beginning of that Chapter acknowled|geth that the <HI>Syrian</HI> Chur|ches had their &s;ervice in the old <HI>Syrian,</HI> and the <HI>Ethio|pian</HI> in the ancient <HI>Ethiopian</HI> tongue. And the <HI>Arme|nians</HI> in the ancient <HI>Arme|nian</HI> tongue. It had beene then his part to proove that the <HI>Armenians</HI> and the <HI>Ethiopians</HI> ever had their Li|turgie in Greeke or in La|tine, which can never bee made to appeare. I &s;ay the &s;ame of the <HI>Indian</HI> and <HI>Per|&s;ian</HI> Churches, the which never had in their Litur|gie,
<PB N="221" REF="122"> no more then in civill v&s;e, any v&s;e of either of the Greeke or of the Latine, unle&s;&s;e that which in this la&s;t age, the Ie&s;uits have brought into &s;ome corners of the <HI>Ea&s;t-Indies.</HI></P>
<P>Hee alledgeth in the Sequell the Iewes, who in their Synagogues u&s;ed the Hebrew tongue, which is not the vulgar in any Countrey of the world. He beareth up him|&s;elfe upon the example of the &s;worne enemies of Ie&s;us Chri&s;t; who&s;e exam|ple if we mu&s;t follow, wee mu&s;t with all circumci&s;e our &s;elves, and renounce Chri|&s;tianitie. We on the con|trarie, doe acknowledg in this, the accompli&s;hment of Gods cur&s;e uppn this
<PB N="222" REF="123"> people. It is that which God had foretold of them: <HI>I will &s;peake to this people by folke of another tongue and by &s;trange lips, and &s;o they &s;hall not under&s;tand mee.</HI> 1. <HI>Cor.</HI> 14. <HI>ver.</HI> 21. <HI>E&s;ay</HI> 28.11. for as for the Iewes in the time of Ie&s;us Chri&s;t and of the Apo&s;tles. Wee have prooved in the &s;ixt Chapter, that the people then under&s;tood the Hebrew tongue.</P>
<P><NOTE PLACE="marg">Du Perron pag. <HI>1077.</HI></NOTE>It is not unto the very Pagans and Mahumetans, but the Cardinall imploy|eth him&s;elfe, and hath his recour&s;e, thinking that the Church of <HI>Rome</HI> hath dealt very wi&s;ely to conforme her &s;elfe unto their example. We mu&s;t needs &s;ay, that the Word of God failes him &s;ee|ing
<PB N="223" REF="123"> he hath recour&s;e to &s;uch examples he &s;aith then that the Turkes and Per&s;ians do their &s;ervice in the Gram|maticall Arabick and not in the vulgar of the &s;imple Turkes and Per&s;ians, that the ver&s;es of the Saliques, in which were contained the ancient &s;ervice of the Ro|mane common-wealth, were hardly under&s;tood of the Prie&s;ts: He might al&s;o add that the <HI>Magicians</HI> farce their conjurations with bar|barous words, &s;uch as are not under&s;tood. If in this que&s;tion the Divell which &s;educed the <HI>Pagans,</HI> and which blinds the <HI>Mahu|metans,</HI> be taken for judge, there mu&s;t be no &s;ervice of God, nor Go&s;pell, needs mu&s;t that cau&s;e be adjudged
<PB N="224" REF="124"> deplorable, and without &s;up|port, that's drived to im|ploy &s;uch poore proofes. We mu&s;t ob&s;erve by the way, that this Prelate ma|king as though hee were very well &s;eene in Hi&s;torie, di&s;covers him&s;elfe to be but a very novice and &s;matterer therein. For the <HI>Arabians</HI> which are neere the halfe of the <HI>Mahumetans,</HI> have the &s;ervice and the <HI>Alcoran</HI> in the vulgar tongue; and the Salique ver&s;es containe but a &s;mall part of the &s;ervice of the <HI>Romanes,</HI> to wit, the &s;ervice of <HI>Mars,</HI> and <HI>Qui|rinus,</HI> for they were the Prie&s;ts of <HI>Mars.</HI> The bo|die of the Romane religi|on was contained in the <HI>To&s;|cane</HI> di&s;cipline, given by <HI>Numa.</HI></P>
<PB N="225" REF="124">
<P>Hee &s;aith further,<NOTE PLACE="marg"><HI>Pag.</HI> 1089.</NOTE> that for the regard of the Ea&s;t-Church, the &s;ervice was therein done onely in Greeke: This wee have convinced to be fal&s;e. Ne|ver had the ancient Chur|ches of <HI>Armenia,</HI> of <HI>Per|&s;ia,</HI> and of the <HI>Indians</HI> their &s;ervice in Greeke. Nor mu&s;t it be doubted that the Church of Ieru&s;alem in the time of the Apo&s;tles cele|brated the Sacraments in the &s;ame tongue in the which Ie&s;us Chri&s;t had in|&s;tituted them,<NOTE PLACE="marg">In primiti|va Eccle&s;ia my&s;teria Hebraic&egrave; celebraban|tur. Sed tem pore Adria|ni I. Impera|toris Graec&egrave; in Eccle&s;ia Orientali Chri&s;tiano|rum, primo celebrari caeperunt.</NOTE> and was un|der&s;tood by the people. <HI>Durand</HI> in his Rational * lib. 4. Chap. 1. &s;aith, <HI>that in the Primitive Church the my&s;teries were celebrated in Hebrew, but that in the time of the Em|perour
<PB N="226" REF="125"> Adrian, they began to be celebrated in Greeke in the We&s;terne Churches of the Chri&s;tians.</HI> Vnder&s;tan|ding by the Ea&s;t-Church that which on the Ea&s;t &s;ide was &s;ubject to the Romane Empire: to wit, <HI>Syria, Iu|dea, Natolia,</HI> or <HI>A&s;ia</HI> the le&s;&s;e, unto the which may al&s;o be added <HI>Egypt.</HI> In the&s;e Countreys every where, where the &s;ervice was done in Greeke, there al&s;o their Sermons or preachings were likewi&s;e done in Greek. An evident proofe that the Greeke tongue was there mo&s;t u&s;ed, although it was different from the ancient vulgar tongues. So <HI>Athana|&s;ius</HI> and <HI>Cyrill,</HI> and <HI>Theophi|lus</HI> preached in Greeke to the people of <HI>Alexandria:</HI>
<PB N="227" REF="125"> and <HI>Cyrill</HI> of <HI>Ieru&s;alem</HI> prea|ched in Greeke at <HI>Ieru&s;alem:</HI> And <HI>Eu&s;ebius</HI> in <HI>Cae&s;aria</HI> of <HI>Palestine:</HI> And <HI>Chry&s;o&s;tome</HI> in <HI>Antioch,</HI> Capitall of <HI>Syria,</HI> and <HI>Ba&s;il</HI> in <HI>Cae&s;aria</HI> of <HI>Cappadocia,</HI> and <HI>Gregorie</HI> of <HI>Nazianzen</HI> at <HI>Nazianzen,</HI><NOTE PLACE="marg">Graeca le|guntur in omnibus fer&egrave; genti|bus, Latina &s;uis finibus exiguis &s;an&egrave; continentur.</NOTE> and <HI>Gregory</HI> of <HI>Ny&s;&s;e</HI> at <HI>Ny&s;&s;e. Cicero</HI> in his Oration for the Poet <HI>Archias,</HI> &s;aith that the Greeke was read in a manner thorowout all na|tions. For the Empire of the Greeke Succe&s;&s;ors of <HI>Alexandria</HI> had planted the Greeke tongue in <HI>Syria,</HI> and in <HI>Egypt,</HI> and in <HI>Cilicia,</HI> and in <HI>Cappadocia,</HI> and <HI>Gala|tia,</HI> and had made it &s;o fami|liar, that the vulgar tongues u&s;ed before the raigne of <HI>Seleucides,</HI> and of <HI>Ptolomie,</HI> were le&s;&s;e familiar then the
<PB N="228" REF="126"> Greeke: For evermore prea|ching ought to be accom|modated to the eare of the &s;imple people, even &s;o in the Churhes of <HI>Ga&s;cogne,</HI> and of <HI>Languedock</HI> Sermons and publicke &s;ervice are perfor|med in <HI>French,</HI> although different from the tongue of the Countrey. But the <HI>French</HI> is there in &s;uch &s;ort under&s;tood by the people, that they farre better love the <HI>French</HI> then the <HI>Ga&s;|cogne,</HI> and under&s;tand it with like facilitie. <HI>Moun&s;ieur</HI> the Cardinall was not ignorant of this, which appeareth by this, that he maintaines one|ly that in the Ea&s;t the Greek was not the vulgar tongue, but maintaines not that the Greeke was not there un|der&s;tood, by that meanes he
<PB N="229" REF="126"> wanders from the que&s;tion. For our difference is not, that the publike &s;ervice ought to be &s;aid in a vulgar tongue, but whether it ought to bee done in a tongue under&s;tood of the people. Saint <HI>Hie|rome</HI> in the preface of his &s;econd booke upon the Epi&s;tle to the <HI>Galathians,</HI> &s;aith that the tongue of the <HI>Galathians</HI> was like to that of the Gauls of <HI>Treves.</HI> But there he &s;peakes of the tongue that the <HI>Galathians</HI> had brought to the Coun|trey, and not of that, which they there had learned. The Cardinall <HI>Du Perron</HI> u&s;eth this place of Saint <HI>Hierome</HI> to prove that in <HI>Galatia</HI> the Greeke was not the vulgar tongue. But he fa&s;ifies this place according to his won|ted
<PB N="230" REF="127"> manner, which maketh wholly again&s;t him. The words of Saint <HI>Hierome</HI> are, <HI>Galatas, excepto &s;ermone Grae|co, quo omnis Oriens loquitur, propriam eandem linguam ha|bere quam Treveros: That the Galathians be&s;ides the Greeeke tongue which all the Ea&s;t u&s;eth, have a tongue proper, like to that of them of Treves.</HI> This place &s;peakes clearely, that the Greeke was current in <HI>Galatia,</HI> as in all the Ea&s;t. But the Cardinall alleadgeth Saint <HI>Hierome</HI> in the&s;e words, <HI>The tongue of the Galathians was like to that of the Gaules neere to Treves.</HI> This fal&s;ification is evident. Be&s;ides, the Apo&s;tle writing to the <HI>Galathians</HI> in Greeke, pre&s;uppo&s;ed that they under|&s;tood the Greeke. The <HI>Ly|caonian</HI>
<PB N="231" REF="127"> language which is mentioned in the 14. Chap|ter of the <HI>Acts,</HI> ver&s;e 11. was rather a dialect, then a diver|&s;itie of tongues, and though indeed it had beene a tongue a part of it &s;elfe; yet &s;o it is that it appeareth, that the Greeke tongue was under|&s;tood by <HI>Lycaonians,</HI> &s;eeing that <HI>Paul</HI> and <HI>Barnabas</HI> &s;peake to the multitude, the pre&s;&s;e and throngue of the people in Greeke.</P>
</DIV2>
<DIV2 N="12" TYPE="chapter">
<PB N="232" REF="128">
<HEAD><HI>CHAP. XII.</HI> By what meanes the Latine tongue is brought into divine &s;ervice in France and in Spaine.</HEAD>
<P>FRom the Ea&s;t <HI>Du Perron</HI> pa&s;&s;eth on to the We&s;t, and &s;aith, that thorowout all the We&s;t the &s;ervice was done in Latine: for where|&s;oever the publike &s;ervice was done in Latine, there al&s;o were preached the Ser|mons in the &s;ame tongue: and the Letany was there under&s;tood by women and children. It will not bee found that in times pa&s;t, the &s;ervice hath beene in La|tine in any Countrey.
<PB N="233" REF="128"> Where the Latine was not under&s;tood thus among&s;t rhe Gauls the &s;ervice was done in Latine, becau&s;e the Latine was there more u&s;ed then the ancient French tongue, which was &s;o abo|li&s;hed by little and little, in &s;uch &s;ort, that the Gaules were called Romanes, and are &s;o ordinarily called by <HI>Gregorie</HI> of <HI>Tours,</HI> and di|&s;tingui&s;hed by that name from the <HI>Franks</HI> and <HI>Burgu|nians,</HI> which were &s;tran|gers. and the tongue of the Countrey was called <HI>Roman:</HI> different from the tongue of the Court, which was high-Dutch, &s;uch as is &s;poken in <HI>Guelders</HI> and <HI>Iubiers.</HI> This difference continued &s;till un|to the time of <HI>Charlemagne.</HI> For in the third Councill of
<PB N="234" REF="129"> <HI>Tours</HI> held under his raigne, in the yeare 812. Chap. 17. there is commandement gi|ven to every Bi&s;hop to have<NOTE N="a" PLACE="marg">Et ut ea&s;|dem homi|lias qui&s;que apert&egrave; tra~s|ferre &s;tudeat in ru&s;ticam Romanam linguam aut Theoti&s;cam quo facilius cuncti po&s;|&s;int intelli|gere quae dicantur.</NOTE> Homilies or Sermons in two tongues, to wit, in the countrey Romane tongue, that is the tongue of the common people, and in the <HI>Theotisk</HI> or <HI>Tudesk,</HI> that is to &s;ay, in the high-Dutch tongue, to the end that all might under&s;tand the Ser|mons. Now this was the time wherein the <HI>French-Church</HI> began by the violence of this King, to receive the Romi&s;h &s;ervice, notwith|&s;tanding the re&s;i&s;tance of the Clergie, who before that had the <HI>Ambro&s;ian</HI> &s;ervice, and was not in any thing &s;ubject to the Bi&s;hop of <HI>Rome.</HI></P>
<PB N="235" REF="129">
<P>Vnder the Empire of <HI>Marcus Aurelius</HI> about the yeare of our Lord 168. the Chri&s;tian Religion be|gan to &s;pread it &s;elfe a|mong&s;t the <HI>Gaules,</HI> and then fir&s;t began there to be Martyrs, as &s;aith <HI>Sulpitius Severus</HI> a <HI>Gaulois</HI> Author, neere about that time in his 2. booke of his &s;acred Hi&s;to|rie,<NOTE N="b" PLACE="marg">Sub Aure|lio deinde Antonini &s;ilio per&s;e|cutio iquinta agitata. Ac tum primum intra Gallias martyria vi|&s;a, &s;erius trans Alpes Dei religio|ne tran&s;|gre&s;&s;a.</NOTE> <HI>under Aurelius</HI> (&s;aith he) <HI>the Sonne of Antoninus the fift per&s;ecution was rai&s;ed up, and then fir&s;t were &s;eene Martyrs in France, the Reli|gion of God having very &s;lowly pa&s;&s;ed over the Alps.</HI> At this time the Latine tongue was &s;o familiar among&s;t the <HI>Gaules,</HI> that it was more u&s;ed then the old <HI>Gaulois,</HI> and the language of the Countrey was called <HI>Roman,</HI> and the
<PB N="236" REF="130"> <HI>French Romans,</HI> as we have &s;aid. Be&s;ides it is to be pre|&s;umed that this Latine of the <HI>Gaules</HI> or old <HI>French-men</HI> was not &s;o poli&s;hed nor &s;o congruous as that of the towne of <HI>Rome.</HI> Where|upon al&s;o <HI>Pacatus</HI> in a <HI>Pane|girick</HI> to <HI>Theodo&s;ius,</HI><NOTE PLACE="marg">Tum diffi|cilius pro genita at|quae haere|ditaria ora~|di facilitate non e&s;&s;e fa|&s;tidio rude~ hunc &amp; in|cultum Tra~|&s;alpini &s;er|monis hor|rorem.</NOTE> excu&s;eth him&s;elfe in that he &s;pake not Latine &s;o well as they that were borne in <HI>Italie.</HI> Then were the contracts and law|pleas, and all the acts of ju&s;tice done in Latine. The <HI>Gottick</HI> lawes which were ob&s;erved from the &s;traits of <HI>Gibraltar</HI> unto the river of <HI>Loyre</HI> abridged by the Code of <HI>Theodo&s;ius</HI> by the Kings of the <HI>Vi&s;igots</HI> were Latines, as teacheth <HI>Fauchet</HI> the mo&s;t learned <HI>French</HI> An|tiquarie that wee have,
<PB N="237" REF="130"> in the life of King <HI>Clo|vis.</HI></P>
<P>In the yeare of our Lord 252. under the Emperour <HI>Decius,</HI> according as ob&s;er|veth <HI>Gregorie</HI> of <HI>Tours</HI> in the fir&s;t booke of his Hi|&s;torie, <HI>Gratian</HI> came to <HI>Tours</HI> to preach the Go&s;pell a|mong&s;t the Pagans, and <HI>Sa|turnine</HI> to <HI>Tholou&s;e,</HI> and <HI>Dio|ny&s;ius</HI> to <HI>Paris,</HI> where he was Bi&s;hop, and there &s;uffe|red Martyrdome. This is he, whom they fal&s;ely &s;ur|name <HI>Diony&s;ius Areopagita. Saturnine</HI> was ca&s;t downe headlong from the Capitoll of <HI>Tholou&s;e.</HI> The&s;e mens tongues being Latine, and preaching to a people that &s;pake Latine, it is no mar|vaile if they e&s;tabli&s;hed the &s;ervice in Latine: not after
<PB N="238" REF="131"> the Romi&s;h manner, but with diver&s;e Ceremonies, according to the nece&s;&s;itie of the times, and decen&s;ie of the places, to reclaime and civilize the Pagans. Which diver&s;itie continued untill the <HI>Ambro&s;ian</HI> &s;ervice was received by the <HI>Gaules,</HI> which among&s;t them bore the &s;way untill the time of <HI>Charlemaigne,</HI> who brought in the Romi&s;h &s;er|vice.</P>
<P>The <HI>Franks</HI> being en|tred <HI>France,</HI> and having made them&s;elves ma&s;ters unto the river of <HI>Loire:</HI> (for the re&s;t unto the <HI>Pire|ne</HI> was held by the <HI>Vi&s;igots,</HI> unto the time of <HI>Clovis,</HI> who left not the <HI>Vi&s;igots,</HI> that raigned al&s;o in <HI>Spaine,</HI> any more but <HI>Languedoc,</HI>
<PB N="239" REF="131"> which the Romanes called <HI>Septimania,</HI><NOTE PLACE="marg">Fauchet in the life of Cloves. chap. <HI>15.</HI></NOTE> and a &s;mall part of <HI>Guien</HI>) the Latine or Romane tongue was cor|rupted, and fell from her puritie, yet for all that not in &s;uch &s;ort that divine &s;er|vice which was done in La|tine, was not &s;till under|&s;tood. Wee have former|ly heard the witne&s;&s;e of <HI>Sulpitius Severus</HI> in the life of Saint <HI>Martin,</HI> reciting that one of the people ta|king up the P&s;alter in the place of the ab&s;ent Dea|con or Reader began to reade the 8. P&s;alme, wherein there is, <HI>ut de&s;truas inimicum &amp; defen&s;orem:</HI> which rai&s;ed &s;uch a &s;hout of the people again&s;t one called <HI>Defen&s;or,</HI> who oppo|&s;ed him&s;elfe again&s;t the
<PB N="240" REF="132"> election of <HI>Martin</HI> unto the Bi&s;hopricke.</P>
<P><HI>Pro&s;per</HI> of <HI>Aquitan</HI> writ about the yeare of our Lord, 450. He in 1. booke of the contemplative life Chap. 23 will have the preachers lan|guage <HI>to bee &s;imple and plaine, &s;it &s;implex &amp; apertus etiam&s;i minus Latinus, di&s;ci|plinatus tamen &amp; gravis, let it be &s;imple and open, although it be not &s;o good latine, yet let it be regular and grave, that it may not hinder any, though he be ignorant to under&s;tand it.</HI> Now he &s;peakes of the people of <HI>Guien.</HI></P>
<P>Much about the &s;ame time lived <HI>Sidonius Apolina|ris</HI> Bi&s;hop of <HI>Clermunt</HI> in <HI>Auvernie,</HI> who maried the daughter of the Emperour <HI>Avitus,</HI> by whom hee had
<PB N="241" REF="132"> children. This Bi&s;hop,<NOTE PLACE="marg">Vt ni&s;i vel pauci&s;&s;imi quique me|ram Latiaris linguae pro prietatem de triviali|um barbari&s;|morum ru|bigine vin|dicav eris, eam brevi abolitam defleamus.</NOTE> who writ all his letters in Latine, preacht al&s;o in La|tine. In the tenth Epi&s;tle of the &s;econd booke, hee complaines that in his time among&s;t the common people the puritie and proprietie of the Latine tongue fell away, and de|generated into Barba|ri&s;me; and in his Epi&s;tle to <HI>Perpetuus</HI> Pope (for &s;o then were &s;tiled all the Bi|&s;hops a little more re&s;pected then the common &s;ort of Bi&s;hops) which is the ninth of the &s;eaventh booke there is a Latine Sermon made by the &s;aid <HI>Sidonius</HI> to the people of <HI>Bourges,</HI> an un|doubted proofe that the peo|ple of <HI>Bourges</HI> under&s;tood the Latine.</P>
<PB N="242" REF="133">
<P>Now albeit that the med|ley of the <HI>Vi&s;igots</HI> and of the <HI>Franks</HI> among the <HI>Gaules,</HI> had altered the latine tongue yet &s;o it was that the Latine could not thereby be utterly rooted out, but rather the Kings of the <HI>Franks,</HI> who&s;e language was that of <HI>Guel|ders,</HI> to accommodate them|&s;elves unto, and to com|ply with their people, lear|ned the Latine tongue, as witne&s;&s;eth <HI>Fortunatus,</HI> &s;peaking of King <HI>Aribert.</HI></P>
<Q><L>Cum &s;is progenitus clara de gente Sicamber,</L>
<L>Floret in eloquio lingua Latina tuo.</L></Q>
<P>But thorow laps of time the Latine being aba&s;tardi|&s;ed among&s;t the <HI>Gauls,</HI> and
<PB N="243" REF="133"> the <HI>Thioi&s;e</HI> aboli&s;ht, the Ro|mane was corrupted in &s;uch &s;ort, that it became another tongue from the Latine. And alreadie in the time of the &s;econd race of our Kings the tongue of the Countrey was no more La|tine: and neverthele&s;&s;e tho|row the negligence of Bi|&s;hops, and by the ignorance of people, there was no care taken to put the divine &s;er|vice into the vulgar tongue. One might &s;ee that then the &s;tuddie of the Bi&s;hops was to adorne their Churches, and to heape together re|liques, and to finde out men that had a faire Organe to diver&s;ifie and de&s;cant on a Church &s;ong and make their voices &s;ound out the loude&s;t. Images were not
<PB N="244" REF="134"> as yet received into them, nor the &s;ingle life of the Clergie, nor the power of the Popes, nor Purgatorie, nor Romi&s;h indulgences. But the Warres of the French in <HI>Italie</HI> again&s;t the <HI>Lumbards</HI> in the time of <HI>Pe|pin,</HI> and of his Sonne <HI>Char|lemagne,</HI> brought a &s;trait communion betweene our Kings and the Bi&s;hop of <HI>Rome,</HI> who in that warre u&s;ed all his power, and was a mortall enemy of the <HI>Lum|bards:</HI> Whence it fell out that <HI>Pepin,</HI> and after him <HI>Charles</HI> his Sonne, and <HI>Lewis le Debonnaire, Charles</HI> his Sonne, be&s;towed on the Bi&s;hops of <HI>Rome</HI> great pre|&s;ents, and gave them all the lands and po&s;&s;e&s;&s;ions, which the Pope holdeth at this
<PB N="245" REF="134"> day in <HI>Italie:</HI> re&s;erving ne|verthele&s;&s;e the Royaltie. Vnto the&s;e benefits <HI>Char|lemaigne</HI> added this: That at the reque&s;t of Pope <HI>Adrian</HI> I.<NOTE PLACE="marg">See Durand in the <HI>5.</HI> book of his Ratio|onal chap. <HI>2.</HI> and Fauchet in <HI>7.</HI> booke of his french Antiquities in the yeare. <HI>796.</HI></NOTE> hee aboli&s;hed out of the Kingdome of France the <HI>Ambro&s;ian</HI> Ser|vice, and e&s;tabli&s;hed therein by force, and Maugre the Clergie of France, the Ro|mi&s;h or <HI>Gregorian</HI> &s;ervice. By this change the Latine tongue in the publike &s;er|vice was fully e&s;tabli&s;hed: for that which was but done formerly thorow the negli|gence of the Bi&s;hops of France, from thenceforth was done by law, according as the &s;ervitude increa&s;ed, from age to age. It would be now a crime of Here&s;ie, and a manife&s;t rebellion a|gain&s;t
<PB N="246" REF="135"> the papall Sea, to goe about to have divine &s;ervice in any other tongue, then in the Latine or Ro|mane. At this day one of the mo&s;t e&s;&s;entiall Marks of the Romi&s;h Hierarchie, is the Romi&s;h language. And I wot not, whether it was by chance, or by conjecture, or by in&s;piration, that <HI>Ireneus</HI> above fourteene hundred yeares agoe, in this word <HI>Latine,</HI> found out the name of <HI>Antichri&s;t,</HI> and the num|ber of &s;ix hundred &s;ixtie &s;ix.</P>
<P>The like matters happe|ned in <HI>Spaine,</HI> where the La|tine tongue became &s;o fre|quent and &s;o familiar, that in the times of the Empe|rours <HI>Domitian</HI> and <HI>Trajan,</HI> and a long time after them,
<PB N="247" REF="135"> the Latine tongue was there as familiar, as at <HI>Rome,</HI> ex|cept in <HI>Arragon,</HI> and in the <HI>Cantabrick</HI> Mountaines, which is the countrey of <HI>Bi&s;|cay</HI> and in <HI>Galicia. Seneca</HI> and <HI>Quintilian</HI> and <HI>Martiall,</HI> excellent Authors of the La|ine tongue, were <HI>Spaniards;</HI> The Father and the Mother of <HI>Martial</HI> were called <HI>Fronto</HI> and <HI>Flacilla,</HI> which are Romane names, as al&s;o the names of <HI>Martial</HI> and of <HI>Quintilian,</HI> an evident &s;igne, that the language was there Romane. Whereupon we need not wonder, if when the Chri&s;tian religion thither entred, the ordinarie &s;ervice was done in Latine, not for all that, after the forme, nor by the ordinance of the Bi|&s;hop of <HI>Rome,</HI> who indeed
<PB N="248" REF="136"> there was re&s;pected, by rea|&s;on of the dignitie of the Cittie, but had not there any power, nor juri&s;dicti|on.</P>
<P>In the yeare of our Lord' 408. <HI>Gen&s;eric</HI> King of the <HI>Va~|dals</HI> Conquered <HI>Spaine</HI> up|on the Romane Empire, which a while after he left to pa&s;&s;e over into <HI>Africa,</HI> and left the place to the <HI>Vi&s;igots,</HI> who raigning formerly in <HI>Aquitane,</HI> made them&s;elves ma&s;ters of <HI>Spaine</HI> in the yeare of our Lord, 417. The lawes of the <HI>Vi&s;igots</HI> were Latine: and although their tongue was <HI>Gotick,</HI> yet did they ac|commodate them&s;elves to the Latine: Whence likewi&s;e their Councills and generall A&s;&s;emblies were made in La|tine. The office or ordinarie
<PB N="249" REF="136"> &s;ervice of the Orthodox <HI>Spa|niards</HI> (for the <HI>Vi&s;igots</HI> at the beginning were <HI>Arians</HI>) was called the <HI>Mo&s;arabicke,</HI> or <HI>Toletain</HI> office: whereof may be &s;eene an abridgement in <HI>I&s;idore</HI> in his fir&s;t booke of Eccle&s;ia&s;tick offices, which <HI>I&s;idore</HI> borne in <HI>Sevill</HI> writ in the yeare of our Lord a|bout 630.</P>
<P>In the yeare 713. the <HI>Sa|ra&s;ins</HI> aboli&s;hed in <HI>Spaine</HI> the kingdome of the <HI>Goths,</HI> &s;lue their King <HI>Roderick</HI> in bat|tell, and extingui&s;hed in the mo&s;t part of <HI>Spaine</HI> the Chri|&s;tian Religion. And held <HI>Spaine</HI> for many ages, un|till that the re&s;idue of the Chri&s;tians, which were reti|red &amp; fled into the Mou~tains having recollected their for|ces in the end, drove out the
<PB N="250" REF="137"> <HI>Mores,</HI> and replaced againe the Chri&s;tian Religion in <HI>Spaine,</HI> and e&s;tabli&s;hed ma|ny pettie kingdomes. Their &s;ervice was done yet in La|tine, according to the an|cient forme, albeit by rea&s;on of the mixture of the <HI>Sara|&s;ins</HI> they had lo&s;t the u&s;e of the Latine tongue. Their office or &s;ervice was the an|cient, to wit the <HI>Mozorabick</HI> office: which &s;till continu|ed in <HI>Spaine,</HI> untill about the yeare of our Lord, 1080. in the which King <HI>Alphon&s;us</HI> to gratifie Pope <HI>Gregorie</HI> the VII.<NOTE PLACE="marg">Roderick Archbi&s;hop of Toledo. lib. <HI>6.</HI> chap. <HI>25.</HI> and <HI>26.</HI></NOTE> by &s;trong hand, and Maulgre the e&s;tates of the Countrey e&s;tabli&s;hed in <HI>Spaine</HI> the Romi&s;h &s;ervice, then the Latine tongue which heretofore was u&s;ed by cu&s;tome, was now e&s;ta|bli&s;hed
<PB N="251" REF="137"> by law. And &s;o hath continued unto this day.</P>
</DIV2>
<DIV2 N="13" TYPE="chapter">
<PB N="252" REF="138">
<HEAD><HI>CHAP. XIII.</HI> Of England and Germany, and and how the Romi&s;h &s;ervice and the Latine tongue were thither brought in.</HEAD>
<P>IT will not be ami&s;&s;e to &s;ay &s;omewhat al&s;o of <HI>England,</HI> which in times pa&s;t was cal|led <HI>Brittaine.</HI><NOTE N="a" PLACE="marg">Etenim circiter non gentos ab hinc annos con&s;tat ple|bem in non|nullis regio|nibus p<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">eces &s;uas publi|cas ignota lingue reci|ta&s;te, id quod in An|glia no&s;tra fui&s;&s;e factita|tum, manife|&s;tum faciam.</NOTE> <HI>Harding</HI> in the fir&s;t Section of his trea|ti&s;e <HI>Of prayers in a &s;trange tongue,</HI> &s;aith about nine hun|dred yeares &s;ince publike prayers have begun in &s;ome Countreys to bee &s;aid in a tongue not under&s;tood, e&s;pe|cially in <HI>England.</HI> This Do|ctor very much ver&s;ed in An|tiquity findeth not the u&s;e of the Latine tongue in <HI>En|gland</HI>
<PB N="253" REF="138"> to bee more ancient &s;ince the terme of nine hundred yeares: and hee hath in this &s;poken accor|ding to the truth.</P>
<P>We mu&s;t then know that <HI>England</HI> received the Chri|&s;tian religion, before there were any Churches erected among&s;t the <HI>Gaules</HI> or old <HI>French. Nicephorus</HI> in his &s;econd booke, Chap. 40. &s;aith, that <HI>Simon Zelotes</HI> the Apo&s;tle <HI>brought the doctrine of the Go&s;pell unto the We|&s;terne Sea, and unto the I&s;les of Brittaine. Gildas</HI> an <HI>Engli&s;h</HI> Author who lived in the &s;ixt age, and <HI>Polidore Virgil</HI> in his &s;econd booke of his Hi|&s;torie &s;ay, that <HI>Io&s;eph</HI> of <HI>Ari|mathea</HI> there fir&s;t preached the Go&s;pell <HI>Balaeus</HI> in his fir&s;t Centurie, alleadgeth
<PB N="254" REF="139"> many other witne&s;&s;es, <HI>Ter|tullian</HI><NOTE N="b" PLACE="marg">Britanno+rum in ac|ce&s;&s;a loca Chri&s;to ve|ro &s;ubdita.</NOTE> who writ at the end of the &s;econd age in 7. Chap. of his booke again&s;t the Iewes, &s;aith, that <HI>the inacce&s;|&s;ible places of the Brittaines are &s;ubject to the true Christ.</HI><NOTE N="c" PLACE="marg"><GAP DESC="foreign">, &amp;c. <GAP DESC="foreign">.</NOTE> And <HI>Theodoret</HI> in his 9. booke of the meanes to cure the indi&s;po&s;ition of the Greekes. <HI>Our fi&s;hers and toule-gatherers and our curri|er</HI> (&s;o qualifieth he the Apo|&s;tles) <HI>have brought to all men the Evangelicall Lawes, and have per&s;waded not onely the Romanes, and tho&s;e which are tributaries to them, but even the Scithians, Indians, &amp;c. and tho&s;e of Brittaine to receive the lawes of him that was crucified.</HI></P>
<P>Some<NOTE N="d" PLACE="marg">We&s;t-mona&s;teri|en&s;is &amp; Gal|fridus.</NOTE> Authors affirme, that in the yeare 185. <HI>Lucius</HI>
<PB N="255" REF="139"> King of <HI>Brittaine</HI> &s;ent to Pope <HI>Eleutherius,</HI> praying to bee in&s;tructed by him in the Chri&s;tian religion, and that he aboli&s;hed Pagani&s;me out of all <HI>Brittaine,</HI> &s;o that there was not left &s;o much as one infidell. Which is a a &s;torie invented in favour of the Pope. For the&s;e Hi&s;to|rians place in this I&s;le peace|able <HI>Brittaine</HI> Kings raig|ning in the South-part of the I&s;le, which was &s;ubject to the Romanes, and which had no other King but the Emperor of <HI>Rome.</HI> The e&s;tate of this I&s;le under the Ro|manes, may be &s;eene in <HI>Cor|nelius Tacitus</HI> in the life of <HI>Iulius Agricola,</HI> and in <HI>Xiphilinus</HI> an Epitomi&s;er of <HI>Dion,</HI> in the life of <HI>Nero,</HI> and of <HI>Severus</HI> Emperours. At
<PB N="256" REF="140"> this time the Chri&s;tians of South-<HI>Brittaine</HI> &s;uffered per|&s;ecution under the Ro|manes, that were Pagans. And as for the Northerly part, which at this day is cal|led <HI>Scotland,</HI> and the Coun|trey of <HI>Northumberland</HI> it was Heatheni&s;h, and was &s;o a long time after <HI>Eleutheri|us.</HI><NOTE N="e" PLACE="marg">Hieron. Oceano. Scotorum &amp; A&s;otorum ritu, ac de republica Platonis, promi&s;cuas uxores ac communes liberos ha|beant.</NOTE> Saint <HI>Hierome</HI> in his Epi&s;tle to <HI>Oceanus</HI> &s;peaketh of the Scots, as having in his time their wives com|mon 200. yeares after <HI>Elu|therius.</HI> And<NOTE N="f" PLACE="marg">Idem lib. 2. in lovi|nianum, Cum ip&s;e adole&s;cen|tulus in Gallia vi|derim Scottos gentem Britannam humanis ve&s;cicarnibus, &amp; cum per &s;ylvas porcorum greges &amp; armentorum pecudum&abque; reperiam, pa&s;torum nates &amp; foeminarum papillas &s;olere ab&s;cindere, &amp; has &s;olas ciborum delicias arbitrari. Scot|torum natio vxores proprias non habet, &amp;c.</NOTE> in 2. lib. a|gain&s;t <HI>Iovinian,</HI> he &s;ayeth, he had &s;eene the Scotch ea|ting mans fle&s;h. And <HI>Gal|fride</HI> in his 2. Chapter of
<PB N="257" REF="140"> his third booke of his Hi|&s;torie &s;peaketh of them as of Pagans. Furthermore the Chri&s;tians of this I&s;le cele|brated Ea&s;ter preci&s;ely the fourteenth of the moneth of <HI>March,</HI> contrarie to the rules of the church of <HI>Rome,</HI> which they would not have done, had they beene brought to Chri&s;tianitie by the Church of <HI>Rome.</HI></P>
<P>This I&s;le &s;o continued under the government of the Romane Pagans untill the time of <HI>Diocle&s;ian</HI> in the yere 286. The Senate of <HI>Rome</HI> &s;ent thither <HI>Caura&s;ius</HI> to op|po&s;e the cour&s;es of the bar|barous, but he enleagu'd him&s;elfe with the I&s;landers, and thence drove out the Romanes, and made him|&s;elfe King, and after that
<PB N="258" REF="141"> time, one while the Ro|manes prevailing, another while the I&s;landers, that I&s;&s;e was but weakely held by the Romane Empire.</P>
<P>In the yeare of our Lord, 307. <HI>Constantine</HI> Sonne of <HI>Constantius</HI> and of <HI>Helene,</HI> a Chri&s;tian woman governed that I&s;land. Being Pagan, he tooke the title of Ro|mane Emperour, and pa&s;&s;ed thorow the <HI>Gaules,</HI> and from thence into <HI>Italie,</HI> and made him&s;elfe ab&s;olute Empe|rour. Then becomming Chri&s;tian, he granted peace to the Churches of <HI>Brit|taine.</HI></P>
<P>In the yeare 383. <HI>Maxi|mus</HI> a Chri&s;tian and Or|thodox Prince govern'd <HI>Brittaine:</HI> for as then all that part of the I&s;le which
<PB N="259" REF="141"> was &s;ubject to the Romanes was Chri&s;tian. This <HI>Maxi|mus</HI> invaded with a maine armie the <HI>Gaules,</HI> and con|quered them, and tooke the title of Romane Emperour again&s;t <HI>Gratian,</HI> Sonne to <HI>Theodo&s;ius.</HI></P>
<P>In the yeare of our Lord, 434. The Romane Empire being fallen into the We&s;t, and rent by the <HI>Goths, Franks, Vandals,</HI> and <HI>Bour|gagnions,</HI> the Romanes a|bandoned the I&s;le of <HI>Brit|taine.</HI> Which moved the I&s;landers to conferre the kingdome upon <HI>Constantine,</HI> the brother of the King of <HI>Brittaine Armorique,</HI> who was i&s;&s;ued of their nation, a Chri&s;tian and vertuous man.</P>
<P>In the yeare 446. accor|ding to <HI>We&s;tmona&s;terien&s;is,</HI>
<PB N="260" REF="142"> calculation. The Pelagian here&s;ie reinforcing it &s;elfe in the I&s;land of <HI>Brittaine,</HI> the Bi&s;hops of the Countrey a&s;&s;embled in a Synod, writ into <HI>France</HI> to <HI>Germanicus</HI> Bi&s;hop of <HI>Auxerre</HI> and to <HI>Lewis</HI> Bi&s;hop of <HI>Troyes</HI> in <HI>Champagne,</HI> men renowned for their learning and piety, and prayed them to come to them, to a&s;&s;i&s;t them with their aide and coun&s;ell, which they did, and with &s;ucce&s;&s;e, God ble&s;&s;ing their travell. This Hi&s;torian &s;aith not that the Pope &s;ent them, as &s;ome doe fable, but that they came at the reque&s;t of the I&s;landers.</P>
<P>In the yeare of our Lord, 449. three &s;hips of the <HI>Anglo&s;axons</HI> came from the Ea&s;t Fri&s;es, landed in the
<PB N="261" REF="142"> I&s;le of <HI>Brittaine,</HI> and tooke the &s;ame beaten way of tho&s;e others which &s;ome foure yeares before arived there in great multitude. This na|tion was high-Dutch, and Pagani&s;h, &s;erving <HI>Saturne, Iupiter,</HI> and <HI>Mercurie,</HI> who having &s;et foot in the I&s;le could not be driven out a gaine, and at length made it &s;elfe mi&s;tre&s;&s;e of the Ea&s;t and South-part of the I&s;le, and there e&s;tabli&s;ht Paga|ni&s;me, dividing the Coun|trey into many pettie king|domes, and called the Countrey <HI>England.</HI> But be&s;ides the Chri&s;tians living under the Dominion of the Pagan Saxons, all the Oc|cidentall part, to wit <HI>Corn|wall,</HI> and the Countrey in times pa&s;t called <HI>Cambria,</HI>
<PB N="262" REF="143"> and now <HI>Wales,</HI> was Chri|&s;tian. The Scotch had al|ready receaved Chri&s;tiani|tie: in &s;uch &s;ort that the I&s;le was halfe Chri&s;ti|an.</P>
<P>In the yeare 596. Pope <HI>Gregorie</HI> judged the time fit to improve the authoritie of his Sea: for the Chri&s;tians of <HI>England</HI> not being fit to give in&s;truction to the pet|tie Pagan kings, by rea&s;on of their continuall warrs, and tho&s;e pettie kings be|ing &s;avage, and ea&s;ie to bee per&s;waded: and the Chri|&s;tians of that I&s;land living under other lawes, and other ceremonies then tho&s;e of the Church of <HI>Rome,</HI> he &s;ent <HI>Augu&s;tine,</HI> Monke of Saint <HI>Bennet</HI> (for as then in the We&s;t, there was but
<PB N="263" REF="143"> that &s;ole order of Monkes) into <HI>England,</HI> a man fit and indu&s;trious to travell and to take paines for two things. The one to reduce the Chri|&s;tians of the I&s;le unto the forme, and to the &s;ervice of the Church of <HI>Rome,</HI> and to induce them to acknowledge his Sea. The other to endevour to draw &s;ome of tho&s;e pettie Pagan kings to the Chri|&s;tian Religion.</P>
<P>This <HI>Austin</HI> came to <HI>England</HI> with a traine of fortie per&s;ons, and pre&s;en|ted him&s;elfe to one of the pettie kings named <HI>Ethel|bert</HI> King of <HI>Kent,</HI> who re|received him with honour. A while after in&s;inuating in|to the Queenes fauour and good liking, he per&s;waded
<PB N="264" REF="144"> her to embra&s;e the Chri&s;ti|an faith. The Queene a while after drew in her hus|band, who was followed by a multitude of Pagans. Of this King the above na|med <HI>Augu&s;tine</HI> obtained permi&s;&s;ion to communicate with the Chri&s;tians of the North-part of <HI>England,</HI> whom he exhorted to ioyne them&s;elves with him, be|cau&s;e (as faith <HI>We&s;tmona&s;teri|en&s;is) Sanctum Pa&s;cha &amp; alia perplura vnitati Eccle&s;iae con|contraria faciebant. They did keepe the holy Ea&s;ter, and many other things in a contra|rie manner to the vnitie of the Church.</HI> The&s;e Chri&s;tians before they would commu|nicate with him, con&s;ulted a certaine per&s;on of the I&s;le, who lived a &s;olitarie life,
<PB N="265" REF="144"> e&s;teemed a prudent man, and of holy life, and they asked him whether at <HI>Au|gu&s;tines</HI> per&s;wa&s;ion they &s;hould part with their anci|ent cu&s;tomes. To whom this good man an&s;wered, <HI>if he bee a man of God, follow him, but</HI> (&s;aid they) <HI>how &s;hall we di&s;cerne whether hee bee a a man of God or no?</HI> he an|&s;wered them, <HI>You &s;hall know him by his humilitie, and if he induce you by his ex|ample to beare the Cro&s;&s;e of Chri&s;t.</HI> So they made their appearance in the Synod a&s;&s;igned, where <HI>Augu&s;tine</HI> received them with contempt, and vouch|&s;afed not &s;o much as to ri&s;e up from of his &s;eat when they entred. This was the cau&s;e, that they likewi&s;e
<PB N="266" REF="145"> contemned him and contra|dicted what&s;oever be pro|pounded, accu&s;ing him of pride: and although <HI>Grego|rie</HI> had &s;ent him the <HI>Pal|lium,</HI><NOTE PLACE="marg">The robe.</NOTE> and had &s;tiled him Arch-bi&s;hop, neverthe|le&s;&s;e they declared unto him, that they acknow|ledged not his authoritie, nor would obey him in any thing. Wherewith <HI>Au|gu&s;tine</HI> being netled, threat|ned them that the <HI>Anglo-Saxons</HI> &s;hould revenge it upon them, and hee lyed not. So <HI>Aethelfrid</HI> King of <HI>Northumberland,</HI> al|though hee were a Pagan, favouring this <HI>Augu&s;tine,</HI> in hatred of the&s;e Chri&s;tians his enemies, fell upon them, and made a great &s;laughter of them. They
<PB N="267" REF="145"> had in a Towne called <HI>Ban|gor</HI> a great Mona&s;tery, wherein there were &s;ome twelve hundred Monkes, who were all poore arti|&s;ans getting their living by their trade: of whom this Pagan King made a ma&s;&s;acre and a &s;acrifice unto <HI>Augu&s;tine,</HI> but as for the Saxon Chri&s;tians converted by <HI>Augu&s;tine</HI> from Pagani&s;me, they re|ceived the Romane &s;ervice, &s;uch as <HI>Augu&s;tine</HI> plea&s;ed to give them, and &s;ubjected them&s;elves to <HI>Augu|&s;tine</HI> &s;ent by the Bi&s;hop of <HI>Rome,</HI> about the yeare 600. of our Lord. Which is the time which <HI>Har|ding</HI> pointeth out unto us, &s;aying, that at the lea&s;t nine hundred, or a thou|&s;and
<PB N="268" REF="146"> yeares &s;ince &s;ervice was done in <HI>England</HI> in a tongue not under&s;tood, ac|knowledging that it was this <HI>Augu&s;tine,</HI> who to|gether with the Romane &s;ervice thither brought in the romane language, which ever after that time forward continued in <HI>England</HI> in their publike &s;ervice, unto the time of the reformati|on: every age from that time on-ward patched on &s;ome peece in religion. In &s;uch &s;ort, that had <HI>Augu&s;tine</HI> lived againe &s;even or eight hundred yeares after his death, he &s;hould have found in <HI>England,</HI> and at <HI>Rome</HI> too quite another religion then that which he prea|ched. This that we have re|cited concerning this <HI>Au|gu&s;tine,</HI>
<PB N="269" REF="146"> and of his entrie, and of his carriage and behaviour in <HI>England</HI> is ex|tant in <HI>Bede</HI> in his &s;econd chap. of the &s;econd booke of the Hi&s;torie of the <HI>Anglo&s;ax|ons.</HI> In <HI>Geffrey</HI> of <HI>Monmouth,</HI> in his 4. chap. of his eight booke of the Hi&s;torie <HI>of the two Brittaines,</HI> and in the flower of the Hi&s;to|ries of <HI>Matthew</HI> of <HI>Westmin|&s;ter.</HI></P>
<P><HI>Bede</HI> in the 4. book of his Hi&s;torie &s;aith that in the yeare of our Lord 668. one &s;urnamed, <HI>Stephen</HI> taught the people of <HI>Northumber|land</HI> to follow the Romi&s;h &s;inging in publike &s;ervice As then the Romi&s;h &s;ervice was not yet received in <HI>France,</HI> nor in <HI>Spaine.</HI> This &s;elfe-&s;ame <HI>Augu&s;tine</HI> pa&s;&s;ing
<PB N="270" REF="147"> thorow <HI>France,</HI> and there ob|&s;erving the &s;ervice different from the Romi&s;h Liturgie, asked advice of <HI>Gregorie</HI> his Ma&s;ter how he &s;hould carry him&s;elfe in that diver&s;itie. <HI>Gregorie</HI> an&s;wered him that he &s;hould follow that which he found good, and &s;hould accommodate him&s;elfe un|to, and comply with the Churches wherein hee was. This is extant in the Interrogatories of the &s;aid <HI>Augu&s;tine</HI> added to the end of the workes of <HI>Grego|rie</HI> the fir&s;t.</P>
<P>As for <HI>Germany,</HI> Chri&s;tia|nitie came in thither very late. <HI>Radbod</HI> King of the Fri&s;ons in the yeare 700. of our Lord, was a Pagan: and <HI>Franconia</HI> began to receive the Go&s;pell. And the Saxons
<PB N="271" REF="147"> again&s;t whom <HI>Charlemagne</HI> made &s;o great warres in the yeare 775. and following, were Pagans, and were ran|ged to Chri&s;tianitie by the &s;word, as were al&s;o the Fri|&s;ons.</P>
<P><HI>Suibert</HI> in the yeare 704. and following, very much ad|vanced Chri&s;tianitie along the Rhine, and in the Countrey of <HI>Brandenbourge.</HI> But it appeares not to us by Hi&s;tories in what tongue hee e&s;tabli&s;hed the &s;er|vice.</P>
<P>In the yeare 719. <HI>Wino|frid,</HI> &s;urnamed <HI>Boniface,</HI> prea|ched the Go&s;pell to the <HI>Ger|mane</HI> Pagans, &s;ent by <HI>Gregory</HI> II. Pope, a great defendor of images. This <HI>Boniface</HI> being wholy given to the advan|cing of the Papal Sea, I
<PB N="272" REF="148"> doubt not but that hee gave to the <HI>Germanes</HI> newly converted from Pagani&s;me, the &s;ervice in the Romane forme, and tongue.</P>
</DIV2>
<DIV2 N="14" TYPE="chapter">
<PB N="273" REF="148">
<HEAD><HI>CHAP. XIIII.</HI> Concerning Africa, and how the &s;ervice in the Latine tongue entred thi|ther.</HEAD>
<P>COncerning <HI>Africa,</HI> Moun&s;ieur <HI>du Perron</HI> &s;peakes thus.<NOTE PLACE="marg"><HI>Lib.</HI> 6. <HI>c.</HI> 1. <HI>p.</HI> 1091.</NOTE> Saint <HI>Augu|&s;tine witne&s;&s;eth to us, that in Africa the cu&s;tome which was among&s;t the people of pro|nouncing in &s;inging of the P&s;almes,</HI><NOTE PLACE="marg">De doctrina Chri&s;tiana. lib. 2. cap. 13.</NOTE> <HI>Floret &s;anctificatio mea, in&s;tead of &s;aying, Flore|bit, was &s;o deeply rooted tho|row long u&s;e among&s;t the peo|ple, that there was no meanes to bereave them or to weane them from it, and yet never|thele&s;se it is certaine that the
<PB N="274" REF="149"> Latine tongue was not vulgar any where out of Italie, and the townes of the Romane Colonies, &s;pread abroad thorow the Empire: as was Carthage in Africa, where|in the Latine tongue was vulgar, whence it was that Saint Augu&s;tine (as &s;uch) &s;aith, that hee learned it from the blandi&s;hments and hugging of his Nur|&s;es.</HI></P>
<P>This Prelat doth accor|ding to his accu&s;tomed manner, which is to proove a thing, which is not in controver&s;ie, and &s;o to wander from the que|&s;tion. Hee &s;aith, that the Latine tongue was not vulgar in <HI>Africa:</HI> but that is not the que&s;tion. Wee di&s;pute not here of
<PB N="275" REF="149"> the vulgar tongue, but of a tongue under&s;tood by the people. It matters not whether the Latine was, or was not the vulgar tongue in <HI>Africa:</HI> the que&s;tion is whether it was there under&s;tood or no. In this part of <HI>Africa,</HI> which he noteth to us, the Liturgie was &s;aid in La|tine, becau&s;e the Latine tongue was there more common and better under|&s;tood by the people then the <HI>Punick</HI> tongue, which was their ancient vulgar tongue. It is already much that <HI>Du Perron</HI> yeeldeth us that the Latine tongue was the vulgar tongue of <HI>Carthage</HI> a Capitall towne of <HI>Africa.</HI> Hee confe&s;&s;eth al&s;o the like of the townes
<PB N="276" REF="150"> of <HI>Africa,</HI> which were Colonies. Now the vul|gar tongue of the ca|pitall towne of the coun|trey being Latine, where the Procon&s;uls Court was, and the officers of the Emperour, and where the cau&s;es were judged in La|tine, and wherein there were an innumerable mul|titude of people, and ma|ny other townes being Ro|mane Colonies: and tho|row out all the&s;e townes, they whom the Romanes called <HI>Curiales,</HI> &amp; the Greeks <GAP DESC="foreign">, whom in <HI>France</HI> we call <HI>les Gens du Roy,</HI> being La|tine, it is no wonder, if all the people thorow the maine Countrey were ac|cu&s;tomed to &s;peake Latine, and that the Latine tongue
<PB N="277" REF="150"> there was more u&s;uall then the Punick tongue, which was the vulgar tongue. Wherefore as at <HI>Carthage,</HI> &s;o al&s;o at <HI>Bonne,</HI> and in o|ther townes of <HI>Africa</HI> &s;ubject to the Romanes, not onely the Liturgie, but al&s;o their Sermons were made in Latine. In Latine it was that Saint <HI>Cyprian,</HI> and <HI>Aurelius,</HI> and <HI>Au|gustine</HI> preached. The which <HI>Augustine</HI> being borne in the towne of <HI>Thaga&s;t</HI> or <HI>Tege&s;t</HI> in <HI>Numi|dia,</HI> where the people were halfe barbarous, and farre from <HI>Carthage:</HI> yet ne|verthele&s;&s;e in the 1 of his Confe&s;&s;ions, Chapter 14.<NOTE PLACE="marg">Latina didici &s;ine vllo me|tu atque cru|ciatu, inter etiam blan|dimenta nu tricum, &amp; io|ca arridenti|um.</NOTE> &s;aith, hee had learned the Latine among&s;t the blan|di&s;hments and flatteries of
<PB N="278" REF="151"> his Nurces: for that his Father was a Courtier and an officer of the Romane Emperour: as witne&s;&s;eth <HI>Po&s;sidonius</HI> in the life of Saint <HI>Augustine.</HI> And therefore al&s;o in the books of Saint <HI>Augu&s;tine</HI> there are many pa&s;&s;ages by the which it appeareth, that the people of <HI>Africa</HI> un|der&s;tood the Latine, better then the Punicke tongue. As in the<NOTE N="a" PLACE="marg">Ser. 16. de verbis Apo|&s;toli. Prover|bium notum e&s;t Punicum, quod quide~ Latin&egrave; vobis dicam, quia Punic&egrave; non omnes no|&s;tis.</NOTE> 26. Sermon of the words of the Apo&s;tle, hee &s;peaketh thus to the people. <HI>There is a Punicke proverbe well knowne, which I will tell you in Latine, becau&s;e you doe not all of you under&s;tand the Punicke.</HI> And upon the 50. P&s;alme. <HI>We all know that in Latine wee &s;ay not &s;anguines, nor &s;an|guina.</HI>
<PB N="279" REF="151"> And in his &s;econd booke of Chri&s;tian doctrine, Chapter 10. <HI>Cum dicimus bovem,</HI><NOTE N="b" PLACE="marg">Cum di|cimus bove~ intelligimus pecus, quod omnes no|bi&s;cum La|tinae linguae homines hoc nomine vocunt.</NOTE> When wee &s;ay OXE, <HI>we meane that beast, which all they which with us are Latinists by tongue doe call by that name.</HI> And in his fir&s;t booke of retracta|tions, Chapter 20.<NOTE N="c" PLACE="marg">Volens cau&s;am Do|nati&s;tarum ad ip&s;ius hu|milimi vul|gi &amp; omnino imperitoru~ &amp; idiotarum notitiam pervenire, &amp; eorum, qua~|t&ugrave;m fieri po&s;&s;et per nos, inhaere|re memoriae, P&s;almum qui eis can|taretur per literas Lati|nas feci.</NOTE> <HI>De&s;iring that the cau&s;e of the Dona|ti&s;ts might come to the know|ledge of the common people, and of the mo&s;t ignorant and of very Idiots, and that by our meanes it might bee deepely imprinted in their memories, I have put it into Latine in a P&s;alme for them to &s;ing.</HI></P>
<P>By all this hitherto laid open it appeareth as cleare as day that the Primitive and ancient Church in
<PB N="280" REF="152"> <HI>Greece, Egypt, A&s;ia, Ar|menia, Ethiopia, Africa</HI> &s;ub|ject to the Romanes, In <HI>Italie,</HI> in <HI>France, Spaine,</HI> and <HI>England</HI> divine &s;er|vice was &s;aid in a tongue under&s;tood. And this Moun&s;ieur <HI>Du Perron</HI> co|vertly without any words acknowledged, in that hee dur&s;t not &s;ay, that in the&s;e Churches &s;ervice was &s;aid in an unknowne tongue, but maintaines that it was not &s;aid in the vulgar tongue, and that is fal&s;e too in <HI>Italie,</HI> in <HI>Greece,</HI> and in the mo&s;t part of <HI>A&s;ia</HI> the le&s;&s;e, In the Towne of <HI>Carthage,</HI> and and in all the Romane Colonies of <HI>Africa:</HI> and in all of them it is true without exception, that Sermons
<PB N="281" REF="152"> and &s;ervice were perfor|med and done in the &s;ame tongue.</P>
</DIV2>
<TRAILER>FINIS.</TRAILER>
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<PB REF="153">
<P><HI>LONDON,</HI> Printed by <HI>George Mil|ler,</HI> for <HI>George Ed|wards,</HI> dwelling in <HI>Greene-Arbor,</HI> with|out <HI>New-gate.</HI> 1630.</P>
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