A
TREATISE
;
Concerning
a
strange
language
in
prayers
and
in
the
service
of
GOD.
CHAP.
I.
That
false
religions
love
obscuritie
:
But
the
true
Religion
setteth
forth
to
the
view
her
doctrine
,
&
holdeth
nothing
hidden
.
IT
is
an
opinion
commonly
received
,
that
ignorance
is
the
mother
of
devotion
.
In
the
matter
of
Gods
service
,
men
admire
most
,
what
they
understand
least
;
and
obscuritie
augments
reverence
,
and
herewith
fareth
it
as
with
beauties
;
the
which
when
men
doe
nothing
but
stand
at
enterview
and
at
gaze
,
they
kindle
and
inflame
the
more
concupiscence
.
Negligence
and
prophanesse
contribute
to
this
evill
;
For
men
having
no
naturall
inclination
to
bee
instructed
in
the
knowledge
of
God
,
they
uoluntarily
disburden
themselves
of
that
care
upon
them
that
make
profession
to
instruct
them
;
rather
then
they
will
take
the
paines
to
learne
,
they
had
rather
beleeve
without
knowing
,
and
follow
others
without
any
further
inquisition
to
informe
themselves
;
and
this
affected
ignorance
cloketh
it selfe
with
the
specious
title
of
respect
towards
the
Church
,
and
of
quicknesse
of
apprehension
;
if
there
be
question
of
putting
forth
a
mans
money
,
there
men
will
be
sure
to
enquire
out
the
best
securities
,
and
men
are
in
this
point
full
of
diffidence
and
distrust
:
but
when
the
point
of
salvatition
falleth
into
debate
,
they
referre
themselves
to
rely
on
the
faith
of
another
,
and
blindfold
their
owne
eyes
with
a
uoluntarie
ignorance
.
Satan
that
seaseth
on
men
by
naturall
handels
,
snares
and
nooses
,
useth
this
inclination
to
seduce
them
,
it
being
easie
for
him
to
make
them
goe
astray
out
of
their
way
that
shunne
the
light
.
He
it
is
,
that
hath
taught
Magicians
and
coniurers
to
insert
and
blend
in
their
coniurations
,
barbarous
and
sustian
termes
not
to
be
understood
.
He
it
is
,
that
instructed
the
Pagan
Priests
to
cover
and
keepe
close
their
misteries
under
a
religious
silence
:
and
to
keepe
aloofe
off
at
a
distance
the
prophane
,
who
now
a
daies
are
termed
the
lay-people
or
the
laiques
.
Thus
[
*
](A20934-e11050-b)
*
Hetrusca
disciplina
.
the
Toscane
discipline
,
wherein
was
contained
the
old
religion
of
the
Romanes
,
[
a
](A20934-e11070-b)
a
Quintilianus
lib.
1.
Carmina
Saliorum
vix
sacerdotibus
suis
satis
intellecta
sed
quae
mutari
vetat
religio
.
and
the
verses
of
the
Salique
Priests
sung
by
those
Priests
of
Mars
,
were
coucht
in
rude
and
barbarous
termes
,
and
such
as
were
not
understood
of
the
people
.
Epiphanius
in
the
heresie
of
the
Ossenians
,
[
b
](A20934-e11120-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
that
the
hereticks
taught
to
pray
with
obscure
words
,
forbidding
to
enquire
after
the
interpretation
of
them
.
Saint
Augustine
in
his
16.
Chapter
,
Quod
vult
Deus
,
affirmes
the
same
of
the
Heracleonites
.
And
Clemens
Alexandrinus
in
his
first
booke
of
Tapisseries
,
saith
that
[
c
](A20934-e11190-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
men
hold
that
prayers
pronounced
in
a
barbarous
tongue
have
more
efficacie
.
Hierome
in
his
Epitaphe
[
d
](A20934-e11220-b)
d
Barbaro
simplices
quosque
terrent
sono
,
ut
quod
non
intelligunt
plus
mirentur
.
of
Lucinius
Andalusien
:
they
affright
the
simple
with
a
barbarous
sound
,
so
that
they
admire
most
what
they
understand
least
.
The
Mahumetans
,
Turks
,
and
Persians
have
their
service
in
the
Arabick
tongue
,
which
the
people
understand
not
.
And
the
Iewes
,
whom
God
hath
given
up
to
reprobate
sense
,
do
read
in
their
Synagogues
the
Law
and
the
Prophets
in
the
Hebrew
tonge
,
whereas
the
most
part
of
their
people
have
but
little
or
no
understanding
thereof
.
They
that
have
the
charge
to
guide
and
instruct
the
people
,
have
beene
carefull
to
foment
and
increase
this
evill
;
for
they
endevour
to
keepe
the
people
in
ignorance
,
with-holding
from
them
the
key
of
knowledge
,
as
our
Saviour
Iesus
Christ
saith
,
Hence
commeth
it
that
they
withdraw
the
people
from
reading
of
the
Scriptures
,
and
that
they
hinder
the
translating
of
them
into
the
vulgar
tongue
.
Hence
commeth
it
,
that
they
labour
so
much
to
cast
an
aspersion
upon
the
Scriptures
,
and
to
make
them
to
be
suspected
by
the
people
,
as
a
dangerous
booke
;
and
that
the
reading
thereof
is
the
cause
of
heresies
.
Hence
came
in
Images
,
which
serve
to
amaze
,
and
to
holde
at
gaze
the
eyes
whilst
they
blinde
their
understandings
;
and
to
afford
them
recreation
,
whilst
they
withdraw
and
bereave
the
of
instruction
Hence
came
that
heape
of
Ceremonies
,
which
are
shaddowes
,
which
growe
apace
,
and
stretch
out
themselves
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
serveth
God
by
custome
,
following
the
thronge
,
and
involveing
themselves
in
the
multitude
.
Hence
came
in
the
Liturgie
in
a
strange
tongue
,
and
not
understood
;
as
if
the
english
tongue
were
too
base
and
triviall
for
divine
service
.
Hence
came
in
the
custome
of
praying
to
God
without
knowing
what
they
asked
of
him
;
as
if
they
were
affraid
to
understand
themselves
.
Hence
came
it
to
passe
,
that
as
in
the
publique
reading
of
the
Scriptures
;
God
is
a
barbarian
unto
men
,
so
also
in
publique
prayers
the
Priest
is
a
barbarian
to
the
Assembly
,
and
in
the
prayers
of
particulars
,
every
one
is
a
barbarian
to
himselfe
.
The
occasions
and
the
change
of
affaires
,
have
herevnto
often
contributed
:
For
the
vulgar
tongue
of
a
countrey
comming
to
be
abbasterdised
by
laps
of
time
,
or
being
suddenly
changed
by
the
confus'd
medley
,
the
blending
,
and
invndation
and
uiolent
breaking
in
of
strange
people
,
the
Pastors
and
leaders
of
the
people
have
not
beene
carefull
to
accommodate
the
publique
service
unto
the
understanding
of
the
new
inhabitants
,
and
to
the
tongue
in
vse
:
So
that
the
Liturgie
became
in
lesse
then
fiftie
yeares
,
not
to
be
understood
by
the
people
And
this
came
to
passe
in
Italie
,
where
the
Latine
was
the
vulgar
in
the
time
of
the
Apostles
,
and
many
ages
after
:
But
the
Latine
being
corrupted
by
the
inundation
of
the
Goths
,
Lumbards
and
French
,
and
by
the
extinguishing
&
abolishing
of
good
letters
and
learning
;
the
Bishops
still
retained
the
service
in
the
ancient
tongue
,
and
suffered
the
people
to
loose
the
understanding
of
it
:
The
like
happened
in
France
and
in
Spaine
,
as
we
shall
see
hereafter
.
True
religion
taketh
a
quite
contrary
way
.
It
resists
this
naturall
inclination
of
men
,
by
which
they
flie
instruction
,
fearing
to
learne
the
will
of
God
,
least
thereby
they
should
oblige
themselves
to
follow
it
:
thorow
the
brightnesse
of
the
Gospell
it
dissipates
the
kingdome
of
the
Prince
of
darknesse
:
For
the
people
ought
to
bee
clearely
instructed
in
the
doctrine
of
saluation
;
seeing
they
have
as
great
a
share
in
salvation
as
the
Pastors
.
Who
shall
not
answer
for
the
people
,
at
the
day
of
iudgement
:
if
the
blinde
leade
the
blinde
,
they
will
both
fall
into
the
ditch
.
The
Prophet
Habacuk
tells
us
,
The
iust
shall
live
by
his
faith
,
and
not
by
the
faith
of
another
.
He
which
beleeves
in
God
by
proxie
,
or
attornie
,
deserves
that
another
should
bee
saved
for
him
betweene
the
false
and
the
true
religion
;
there
is
as
much
difference
,
as
betweene
two
Temples
;
the
one
whereof
hath
his
windowes
and
lights
shut
and
stopt
up
,
the
other
receiveth
in
lights
on
all
sides
;
in
the
one
,
the
people
make
profession
of
a
blinde
obedience
;
in
the
other
,
the
people
demand
instruction
.
The
one
setteth
forth
to
the
view
the
Lampe
of
Gods
Word
;
the
other
suppressing
this
spirituall
light
,
lighteth
up
candells
at
high
noone
:
And
like
as
the
light
which
struck
Saint
Peter
on
the
side
when
hee
slept
in
prison
,
Iohn
.
You
shall
know
the
truth
,
and
the
truth
shall
make
you
free
.
Wherevpon
also
God
said
in
the
5.
Chapter
of
Esay
.
My
people
are
led
captive
,
because
there
is
no
knowledge
;
and
Iesus
Christ
in
the
22.
of
S.
Matthew
said
to
the
Sadduces
,
You
erre
,
not
knowing
the
Scriptures
:
Wherevpon
he
also
said
to
the
Iewes
:
Search
the
Scriptures
;
which
is
a
commandement
,
which
is
not
made
to
the
people
by
the
Church
of
Rome
.
And
God
himselfe
by
his
Prophet
Ieremie
,
in
his
Chapter
31.
promiseth
a
happie
time
,
wherein
every
one
shall
not
teach
his
brother
,
saying
,
Know
yee
the
Lord
,
for
,
saith
the
Lord
,
they
shall
know
me
from
the
least
to
the
greatest
.
God
reiecteth
a
Zeale
without
knowledge
,
Rom.
10.2
.
and
the
Apostle
desireth
that
the
charitie
of
the
Philippians
might
be
with
knowledge
and
all
understanding
.
This
is
the
condemnation
of
the
world
(
SAITH
THE
LORD
)
that
light
is
come
into
the
world
,
but
men
love
darknesse
better
then
the
light
.
For
these
causes
have
wee
taken
away
images
out
of
our
Churches
,
which
speake
not
,
and
have
set
in
their
places
the
holy
Scriptures
,
wherin
God
speaketh
unto
us
,
these
images
are
fallen
downe
to
the
ground
before
the
doctrine
of
the
Gospell
,
as
Dagon
before
the
Arke
of
the
Covenant
,
Bellar.
lib.
2.
de
iustificatione
cap.
7.
§
Iudicium
.
Fides
distinguitur
contra
scientiam
,
&
melius
per
ignorantiam
quàm
per
notitiam
definitur
.
Du
Perron
in
his
booke
against
the
King
of
great
Britaine
.
lib.
6.
ch.
1.
pag.
1080.
as
Cardinall
Bellarmine
doth
,
who
saith
,
that
faith
is
distinguished
against
knowledge
,
and
is
better
defined
by
ignorance
then
by
knowledge
.
Wherevpon
likewise
the
Cardinall
du
Perron
thinks
,
that
the
greater
ignorance
is
,
the
greater
is
the
merit
of
faith
;
saying
,
that
when
as
any
one
understands
not
the
publique
service
,
for
that
the
Priest
speaketh
in
an
unknowne
tongue
,
and
not
understood
,
that
defect
is
recompensed
by
the
merit
of
the
endevour
and
greater
excercise
of
faith
.
Which
is
a
new
kinde
of
merit
,
to
endevour
to
know
nothing
,
and
an
endevour
of
faith
which
consists
in
negligence
;
and
a
faith
which
consists
in
having
none
at
all
,
seeing
that
faith
commeth
by
hearing
of
the
Word
of
God
;
for
it
is
not
to
heare
the
Word
of
God
,
to
heare
a
sound
without
understanding
;
the
Apostle
then
by
this
reckoning
,
was
destitute
of
reason
,
when
he
gave
thanks
to
God
,
for
that
,
that
the
Corinthians
were
rich
in
all
knowledge
.
abound
in
knowledge
and
understanding
,
was
very
inofficious
and
unkinde
;
seeing
that
by
that
knowledge
the
endevour
of
their
faith
slackned
and
enfeebled
,
[
*
](A20934-e11980-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
What
answer
herevnto
make
those
persons
more
unprofitable
then
drones
?
They
say
that
the
soule
is
blessed
which
is
simple
,
and
that
hee
which
walkes
in
simplicitie
,
walkes
with
affiance
:
That
this
is
that
which
is
the
source
and
fountaine
of
all
this
evill
,
to
wit
,
that
amongst
the
people
,
there
are
but
very
few
of
them
,
that
could
in
time
of
need
alleadge
any
testimonies
of
Scriptures
.
This
complaint
of
this
good
Doctor
,
was
at
this
day
ridiculous
:
for
the
people
would
answer
him
,
how
should
wee
be
able
to
alleadg
the
Scriptures
,
whereof
you
have
forbidden
us
the
reading
?
And
indeed
there
is
not
extant
any
approved
and
allowed
translation
in
the
vulgar
tongue
.
It
is
now
adaies
a
badg
of
an
heresie
to
reade
carefully
the
Scriptures
and
to
alleadg
them
.
CHAP.
II.
Two
differences
betweene
us
and
the
Church
of
Rome
,
touching
an
unknowne
tongue
.
COncerning
an
unknowne
tongue
;
when
we
speake
unto
God
,
or
when
God
speaketh
unto
us
;
wee
have
two
sorts
of
differences
with
the
Church
of
Rome
,
the
one
concerning
the
prayers
of
particular
persons
,
the
other
touching
the
publique
service
:
For
in
the
Church
of
Rome
the
people
use
to
pray
without
understanding
themselves
,
and
to
speake
unto
God
and
unto
the
Saints
in
a
tongue
,
which
he
that
prayeth
understandeth
not
,
as
if
it
were
suspected
to
themselves
,
or
they
were
afraid
to
understand
their
own
prayer
:
thinking
that
the
Latine
hath
something
in
it
that
's
more
holy
,
and
that
barbarous
termes
have
more
efficacie
,
and
that
prayer
in
[
*
](A20934-e12070-b)
*
Or
in
any
other
tongue
then
Latine
.
English
is
lesse
acceptable
to
God
.
The
very
same
abuse
hath
intruded
it selfe
into
the
publique
service
,
which
is
performed
in
Latine
,
where
the
people
of
France
,
Germany
and
Spaine
,
understand
nothing
.
Wherevpon
also
the
people
vse
to
say
,
let
's
goe
heare
a
Masse
;
but
not
,
let
us
goe
observe
the
words
,
or
understand
the
Masse
,
they
might
say
farre
better
if
they
said
,
let
us
goe
see
the
Masse
;
for
they
goe
to
it
,
as
unto
a
shew
,
and
not
as
unto
an
instruction
;
and
as
if
it
were
not
enough
that
the
Masse
is
said
in
Latine
;
a
great
part
of
the
Masse
is
pronounced
exceeding
lowe
,
and
with
a
deepe
silence
:
the
rest
is
said
in
confused
termes
,
and
with
quivering
of
an
inarticulate
voice
:
whereof
their
Doctors
render
us
the
reason
,
namely
,
for
that
Shepheards
in
hearing
of
the
Masse
having
learned
the
words
of
consecration
,
CHAP.
III.
Of
prayers
of
particular
persons
in
a
tongue
not
understood
by
themselves
that
pray
.
I.
PRayer
is
a
request
or
supplication
,
which
man
presenteth
unto
God
,
forwarded
and
suggested
by
the
sense
and
feeling
of
our
want
and
necessitie
,
it
is
a
kinde
of
almes
which
man
asketh
of
God
.
Whence
it
followeth
,
that
hee
that
prayeth
ought
to
pray
according
to
his
feeling
,
and
to
apply
his
prayer
accordingly
unto
his
necessitie
;
this
cannot
be
done
by
him
that
prayeth
without
understanding
himselfe
,
and
who
by
custome
sayeth
a
prayer
in
terms
not
understood
:
very
often
it
falleth
out
,
that
the
partie
which
hath
an
intention
to
aske
of
God
something
,
saith
in
his
Latine
prayers
things
farre
from
his
owne
intention
:
Thus
Courtizans
and
women
,
that
understand
the
Latine
iust
as
much
as
the
Greeke
,
doe
say
in
Latine
their
seaven
Psalmes
;
II.
The
Apostle
Saint
Iames
in
his
1.
Chap.
willeth
,
that
when
we
aske
any
thing
of
God
,
wee
aske
it
in
faith
,
not
doubting
at
all
.
Now
it
is
impossible
to
aske
of
God
any
thing
in
faith
and
in
full
assurance
,
when
the
thing
is
not
knowne
which
is
asked
of
God
,
for
faith
implyeth
and
bringeth
knowledge
.
Wherevpon
also
our
Saviour
Iesus
Christ
conioyneth
ordinarily
knowledge
with
faith
,
as
in
the
10
of
Saint
Iohn
,
ver.
38.
That
you
may
know
and
beleeve
that
the
Father
is
in
me
:
and
in
the
17.
Chap.
ver.
8.
They
have
knowne
and
beleeved
that
thou
hast
sent
me
.
Wherfore
insteed
that
Saint
Paul
so
often
saith
,
that
we
are
iustified
by
faith
.
Esay
in
his
53.
Chap.
ver.
11.
saith
,
that
wee
are
iustified
by
knowledge
.
III.
One
cannot
accuse
a
man
in
plainer
tearmes
to
bee
out
of
his
wits
,
then
in
saying
to
him
;
You
know
not
what
you
say
.
But
all
things
which
in
civill
conversation
would
bee
esteemed
absurd
,
in
the
Romish
religion
are
held
for
good
:
as
if
religion
served
to
trouble
the
wits
,
or
were
a
receptacle
of
absurdities
;
and
that
which
otherwaies
is
a
folly
,
here
is
a
devotion
.
God
then
shall
deale
iustly
to
grant
nothing
to
that
person
,
that
knowes
not
what
he
askes
;
and
by
consequent
knoweth
this
,
that
God
hath
denied
him
.
IV.
Here
experience
and
necessitie
reforme
men
by
force
;
for
they
who
shall
have
all
their
life
long
,
made
their
prayers
in
latine
without
understanding
of
themselves
,
in
suddaine
afflictions
and
in
great
griefes
will
change
their
language
,
and
will
cast
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
(
unlesse
he
bee
utterly
brutish
)
will
never
say
Beati
quorum
,
nor
the
Pater
in
Latine
.
V.
But
what
good
grace
can
a
Latine
prayer
have
,
which
a
poore
silly
woman
saith
to
S.
Mary
the
Egyptian
,
or
to
S.
Magdaleine
who
never
understood
the
Latine
?
And
albeit
that
indeed
they
had
learned
their
Latine
in
Paradise
,
yet
so
it
is
,
that
all
that
is
nothing
to
understand
the
voice
without
knowing
the
heart
:
it
is
required
that
he
on
whom
wee
must
call
,
doe
know
the
faith
and
the
repentance
of
him
,
that
prayeth
least
he
heare
an
hypocrite
.
Now
the
Word
of
God
teacheth
us
,
that
God
alone
knoweth
the
hearts
of
men
,
2.
Chron.
6.
ver.
30.
VI.
Above
all
to
be
pittied
is
the
Latine
prayer
of
a
woman
,
or
of
an
Artizan
,
which
prayeth
to
S.
Vrsula
,
or
to
S.
Margarite
,
or
to
S.
Catherine
,
or
to
S.
Chrystopher
,
or
to
S.
Martial
,
or
to
S.
Longius
,
or
to
S.
Lazarus
patron
of
lepers
,
or
to
the
elevē
thousand
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
,
speaketh
to
a
Saint
,
which
hath
no
being
at
all
,
in
a
tongue
which
hee
himselfe
that
prayeth
understandeth
not
,
which
is
an
heape
of
absurditie
.
[
*
](A20934-e12490-b)
*
These
are
not
the
calves
of
the
lips
,
but
the
lips
of
calves
.
Osee
14.2
.
Hi
non
sunt
vituli
labiorum
,
sed
labia
vitulorum
,
Osea
14.2
.
VII
.
That
if
unto
a
man
that
prayeth
in
Latine
,
not
understanding
that
which
he
saith
,
any
one
had
given
one
of
Esops
fables
in
Latine
,
perswading
him
,
that
it
is
a
prayer
to
the
Virgin
Mary
:
such
a
man
,
according
to
the
doctrine
of
the
Church
of
Rome
,
pronouncing
this
fable
with
fervent
affection
,
should
not
cease
to
pray
in
faith
,
and
should
not
loose
the
merit
of
his
prayer
.
VIII
.
That
if
a
French
man
not
understanding
the
Germane
tongue
,
should
come
and
aske
something
of
the
King
in
the
high
Dutch
,
the
King
although
he
understood
the
high
Dutch
,
would
take
this
discourse
for
a
mockerie
,
or
would
thinke
such
a
man
to
be
beside
himselfe
.
IX
.
In
this
point
the
example
of
Iesus
Christ
ought
to
serve
us
for
a
rule
,
who
prescribing
a
forme
of
prayer
unto
his
Disciples
,
gave
them
one
in
their
usuall
and
ordinarie
tongue
,
saying
unto
them
,
When
you
pray
,
say
our
Father
which
art
in
heaven
,
&c.
He
gave
them
not
this
prayer
in
the
Byscane
,
nor
in
the
Arabian
.
For
he
would
have
them
when
they
prayed
,
know
what
they
asked
of
God
;
and
what
were
the
things
whereof
they
stood
in
need
.
X.
And
with
such
excellent
art
is
this
prayer
framed
and
composed
;
that
the
faithfull
speaking
unto
God
,
speaketh
also
unto
himselfe
,
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
;
so
also
the
petitions
which
God
hath
prescribed
us
containe
the
commandements
.
In
asking
of
God
that
his
kingdome
may
come
,
we
oblige
and
binde
over
our selves
to
labour
for
the
advancement
of
this
kingdome
.
In
asking
and
praying
that
the
name
of
God
may
be
hallowed
,
wee
are
advertised
to
hallowe
it
our selves
;
and
we
are
taught
by
this
prayer
,
not
to
covet
another
mans
bread
,
and
to
forgive
them
that
have
trespassed
against
us
,
and
to
eschew
the
temptations
of
evill
;
lessons
which
cannot
be
comprised
by
him
,
that
understands
not
himselfe
,
and
prayeth
in
a
tongue
which
hee
understands
not
.
XI
.
True
it
is
that
God
understands
all
tongues
;
but
withall
,
his
pleasure
is
,
that
he
that
speaketh
unto
him
,
know
what
he
saith
,
and
that
he
speake
as
a
man
,
and
a
reasonable
creature
,
that
is
to
say
,
with
reason
and
understanding
.
God
indeed
understands
thy
tongue
;
but
withall
,
he
understands
that
thou
understands
not
thy selfe
;
it
is
a
grand
abuse
to
thinke
that
wee
speake
unto
God
,
to
the
end
hee
might
understand
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
must
move
the
lips
,
and
suggest
to
the
mouth
words
conformable
to
the
thought
.
XII
.
Thus
prayed
the
Prophets
:
David
prayed
in
his
owne
tongue
,
and
dictated
unto
the
Israelites
the
Psalmes
in
a
tongue
they
understood
:
who
whilst
they
pronounced
the
Psalmes
of
David
,
had
this
contentment
,
whereof
the
Church
of
Rome
hath
deprived
her selfe
:
reading
in
particular
,
and
hearing
read
in
publique
the
Psalmes
of
David
without
all
understanding
of
them
.
XIII
.
The
prodigall
childe
returning
home
to
his
Father
and
saying
;
Father
I
have
sinned
against
heaven
and
before
thee
,
I
am
not
worthy
to
be
called
thy
sonne
,
understood
himselfe
well
:
Luke
15.21
.
Thus
prayed
the
poore
Publican
,
smiting
his
breast
,
and
saying
,
O
God
be
mercifull
unto
mee
a
poore
sinner
,
Luke
18.13
.
XIV
.
Thus
prayed
the
Primitive
Christians
for
the
Apostle
to
the
Colossians
,
Chap.
3.
ver.
16.
had
taught
them
to
exhort
one
another
mutually
in
Psalmes
and
praises
;
so
prayed
the
Apostle
Saint
Paul
being
at
Philippi
,
where
the
faithfull
used
to
goe
forth
of
the
towne
,
and
met
together
by
a
river
side
to
pray
:
Act.
16.
verse
13.
For
Lydia
a
seller
of
purple
had
not
been
touched
either
with
his
prayers
,
or
with
his
exhortations
,
if
hee
had
prayed
,
or
spoke
in
a
tongue
which
shee
understood
not
.
And
none
hath
hitherto
doubted
but
that
the
faithfull
of
the
Church
of
Ierusalem
,
in
the
time
of
the
Apostles
prayed
in
their
vulgar
tongue
,
when
they
prayed
for
the
deliverance
of
Saint
Peter
being
prisoner
:
XV.
The
Apostle
Saint
Paul
in
the
first
to
the
Corinthians
,
hath
a
whole
Chapter
upon
this
subject
;
namely
,
the
14.
wherein
he
utterly
condemnes
prayers
in
an
unknowne
tongue
:
I
know
not
the
meaning
of
the
voice
,
I
shall
be
unto
him
that
speaketh
a
barbarian
,
and
he
that
speaketh
shall
bee
a
barbarian
unto
me
.
If
he
forbid
to
be
a
barbarian
to
another
in
praying
,
then
how
much
more
to
be
a
barbarian
to
ones
selfe
?
And
in
the
15.
ver.
I
will
pray
with
the
spirit
,
and
will
pray
with
the
understanding
also
:
but
this
passage
shall
bee
handled
hereafter
more
at
large
,
when
wee
shall
come
to
speake
of
publique
prayers
.
XVI
.
Thomas
Harding
a
Doctor
of
Lovane
an
English
man
,
the
Target
of
Poperie
in
England
,
in
his
Treatise
of
prayers
in
a
strange
tongue
,
in
the
33.
Section
,
constrained
by
the
evidence
of
the
truth
,
passeth
his
sentence
of
condemnation
against
it
,
saying
,
[
a
](A20934-e12970-b)
a
Est
optabilius
ut
populus
preces
publicas
vernacula
sua
lingua
recitaret
.
it
were
to
bee
wisht
that
the
people
could
say
their
publique
prayers
in
their
vulgar
tongue
;
[
b
](A20934-e12990-b)
b
Hardin
.
Section
.
9.
Non
potest
populus
fateor
,
dicere
Amen
ad
benedictionem
Sacerdotis
aequè
ac
si
Latinam
linguam
perfectè
calleret
.
and
in
the
29.
Section
,
hee
acknowledgeth
that
at
this
day
the
people
cannot
so
easily
say
Amen
to
the
blessing
of
the
Priest
,
as
if
they
understood
the
Latine
.
CHAP.
IV.
That
in
the
Primitive
Church
every
one
prayed
in
his
owne
tongue
.
WEe
have
alreadie
in
the
first
Chapter
alledged
many
of
the
Ancients
,
who
derided
the
superstition
of
those
that
thought
that
prayers
in
a
barbarous
tongue
have
more
efficacie
in
them
.
Origen
in
his
8.
booke
against
Celsus
:
[
a
](A20934-e13080-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Grecians
in
their
prayers
use
Greeke
words
,
and
the
Romans
the
Romane
language
,
and
so
every
one
according
to
his
tongue
prayeth
unto
God
,
and
praiseth
him
,
as
hee
is
able
.
Note
that
he
setteth
not
downe
only
his
opinion
,
but
that
hee
sheweth
forth
the
custome
and
practise
of
the
Christian
Church
.
Chrysostome
in
the
Homilie
35.
upon
the
first
to
the
Corinthians
:
[
b
](A20934-e13130-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
If
any
one
speake
onely
in
the
Persian
tongue
,
or
in
any
other
strange
tongue
,
not
knowing
what
hee
saith
,
he
shall
be
a
barbarian
to
himselfe
,
and
not
onely
to
another
man
.
Hierome
in
his
18.
Epistle
to
Marcella
:
[
c
](A20934-e13190-b)
c
In
tota
Christi
villa
tota
rusticitas
est
.
Extra
Psalmos
si●entium
est
Quocunque
te
vertetis
arator
stiuam
tenens
alleluia
decantat
:
Sudans
messor
Psalmis
le
avocat
:
&
curva
attondens
vites
falce
vinitor
aliquid
Davidicum
canit
.
Thorow
out
the
whole
Cittie
of
Iesus
Christ
they
are
all
countrey
swaines
.
Without
Psalmes
there
's
not
a
word
spoken
:
which
way
so
ere
thou
turnest
thee
,
the
very
husbandman
holding
the
plough
sings
praises
to
the
Lord
:
and
the
reapers
and
the
sweating
harvest-men
withdraw
themselves
aside
with
Psalmes
:
and
the
vine-dressor
with
his
hooked
vine-knife
shragging
his
vines
,
sings
something
out
of
David
.
This
is
not
,
nor
cannot
be
done
by
the
common
people
of
the
Church
of
Rome
,
that
have
no
minde
to
sing
at
the
Cart
,
or
in
their
shops
Latine
Psalmes
which
they
understand
not
,
and
where
to
sing
Psalmes
in
English
is
a
badge
of
heresie
.
The
same
Father
in
his
Epitaph
of
Paula
,
saith
that
at
the
performing
of
the
funerall
rites
of
Paula
,
Psalmes
were
by
course
sung
in
the
Hebrew
,
the
Greek
,
in
the
Latine
,
and
in
the
Syriack
tongue
,
Hebreo
,
Greco
,
Latino
,
Syroque
sermone
Psalmi
in
ordine
personabant
.
Every
one
singing
according
to
the
language
of
his
owne
countrey
.
And
not
to
wearie
the
Reader
with
a
multitude
of
passages
in
a
matter
so
evident
:
Thomas
himself
the
Angelicall
Doctor
,
whom
the
Pope
hath
made
a
Saint
,
in
his
Commentarie
upon
the
14.
Chapter
of
the
1.
to
the
Corinth
:
in
the
4.
Lect:
hath
these
words
:
It
is
a
thing
certaine
,
that
he
that
prayeth
and
understands
what
he
saith
,
profiteth
more
then
he
,
which
prayeth
onely
with
the
tongue
,
but
understandeth
not
that
which
he
saith
,
for
he
which
understandeth
is
edified
,
both
in
his
understanding
and
in
his
affection
,
but
his
understanding
that
understands
not
,
receiveth
not
any
fruit
whereby
to
bee
edified
.
And
in
the
same
Lect:
hee
acknowledgeth
that
the
Primitive
Church
prayed
in
the
vulgar
tongue
,
but
that
this
course
was
changed
afterward
.
It
would
be
a
very
pleasant
conceit
to
bring
in
the
Virgin
Mary
,
or
Elizabeth
her
Cozen
,
saying
their
houres
in
a
barbarous
tongue
and
not
understood
,
turning
over
a
chapelet
,
prayer
of
beads
or
Rosarie
:
according
to
the
custome
of
the
Church
of
Rome
,
who
say
their
howres
by
dropping
downe
the
graines
of
a
consecrated
paire
of
beads
.
The
good
women
rub
these
their
beads
against
the
feet
of
an
image
;
they
bring
from
Rome
chests
full
of
hallowed
graines
,
Consecrated
by
the
Pope
,
which
are
sold
dearer
,
because
they
have
more
virtue
.
M.
the
Cardinall
du
Perron
comming
backe
from
Rome
,
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
kissing
of
it
,
one
might
purchase
an
hundred
yeares
of
pardon
;
but
this
priuiledge
was
but
onely
for
the
French
:
one
might
see
silly
women
saying
their
Pater-nosters
in
Latine
,
in
their
way
going
to
market
,
and
the
Spanish
talking
and
conferring
of
affaires
,
turning
over
faire
and
softly
the
graines
of
their
beades
,
saying
at
every
graine
a
Latine
prayer
,
which
is
to
bee
repeated
fiftie
times
over
,
blending
the
Paters
with
the
Aves
,
and
by
saying
five
Aves
,
for
one
Pater-noster
;
for
the
vertue
of
prayers
now
adaies
consists
in
number
,
repeated
over
in
the
same
words
not
understood
:
And
the
poore
people
,
when
they
say
their
Ave
thinke
they
pray
to
the
Virgin
Mary
;
whereas
indeed
they
pray
for
the
Virgin
Mary
.
At
the
end
of
all
this
,
there
is
said
,
It
is
the
Church
,
&c.
and
It
is
an
Apostolicall
tradition
.
For
this
word
Church
is
become
a
cloake
to
cover
a
multitude
of
abuses
.
CHAP.
V.
That
publique
service
in
a
tongue
not
understood
,
is
contrary
to
the
Word
of
God
,
and
to
reason
.
I.
ABuse
in
the
Liturgie
and
publique
service
is
yet
more
pernitious
,
because
God
himselfe
is
therein
wrapped
up
,
and
made
a
barbarian
unto
men
,
and
his
word
by
this
meanes
becomes
not
intelligible
:
as
if
men
would
frustrate
God
of
his
intention
,
which
is
to
speake
unto
us
to
instruct
us
;
as
if
Iesus
Christ
came
downe
from
heaven
of
purpose
to
speake
to
men
without
being
understood
.
For
in
the
Masse
there
are
not
onely
prayers
unto
God
,
but
also
therein
are
read
places
of
Scriptures
in
which
God
speakes
unto
men
.
In
prayers
in
a
tongue
not
understood
,
there
is
used
this
impertinent
excuse
,
that
God
understands
all
tongues
,
as
if
we
spake
with
the
mouth
;
to
the
end
,
to
be
understood
by
God
:
But
here
where
the
businesse
is
concerning
God
speaking
to
men
,
this
excuse
hath
no
place
;
for
when
God
speaketh
unto
men
,
hee
will
bee
heard
and
understood
:
and
indeed
when
for
excuse
it
is
said
,
that
God
understands
al
tongues
,
it
is
presupposed
that
he
unto
whom
he
speaketh
,
should
understand
that
which
is
said
unto
him
.
II.
Therefore
the
Scripture
teacheth
us
that
when
God
is
provoked
to
displeasure
against
his
people
;
hee
makes
them
heavie
of
hearing
,
that
they
may
not
heare
,
and
that
their
hearts
may
not
understand
;
as
God
himselfe
speaketh
by
his
Prophet
Esay
.
Chap.
6.
verse
10.
III.
Besides
it
is
also
one
of
Gods
curses
,
wherewith
hee
punisheth
the
ingratitude
and
the
contempt
of
his
word
,
when
he
speakes
to
a
people
in
a
strange
tongue
,
that
they
may
not
understand
,
as
the
Apostle
teacheth
in
the
first
to
the
Corinthians
,
Chap.
14.
where
he
bringeth
in
God
speaking
thus
by
his
Prophet
Esay
.
I
will
speake
to
this
people
by
men
of
another
tongue
,
and
by
strange
lips
,
and
thus
they
shall
not
understand
,
saith
the
Lord
.
Wherefore
tongues
are
for
a
signe
not
unto
beleevers
,
but
vnto
infidells
.
This
threatning
is
fulfilled
in
the
Church
of
Rome
;
wherein
God
punisheth
the
hardnesse
of
mens
hearts
by
speaking
unto
them
in
a
tongue
which
they
understand
not
.
IIII.
In
this
matter
this
maxime
taken
out
of
the
nature
of
man
,
and
from
the
intention
of
the
creature
ought
to
be
laid
for
the
foundation
;
namely
,
that
the
tongue
was
given
unto
man
to
be
the
interpreter
of
his
thoughts
,
and
messenger
of
his
conceptions
.
Whence
it
followeth
that
to
use
the
tongue
to
a
contrarie
end
,
and
to
speake
to
the
end
to
be
not
understood
,
is
to
turne
nature
topsie
turvie
and
quite
to
overthrowe
her
;
and
as
much
as
in
us
lyeth
to
frustrate
the
Creator
of
his
intention
:
and
to
change
humane
speech
into
an
unprofitable
Echo
,
and
into
a
sound
beating
the
aire
.
Now
if
this
bee
true
in
him
which
speaketh
to
others
in
a
tongue
which
he
understandeth
not
,
it
is
yet
more
true
in
him
which
is
understood
neither
by
himselfe
nor
by
another
.
V.
Out
of
the
selfe
same
maxime
,
it
followeth
that
when
the
Priest
speaketh
Latine
in
the
Church
,
he
ought
to
speake
to
bee
understood
by
some
body
.
Our
adversaries
must
tell
us
,
whether
he
speake
to
bee
understood
by
the
assistants
,
or
to
be
understood
by
himselfe
,
or
to
bee
understood
by
God
,
for
there
is
no
fourth
.
Now
hee
speaketh
not
to
be
understood
of
the
by-standers
,
seeing
hee
speaketh
so
very
lowe
,
and
in
a
tongue
which
the
people
understand
not
:
and
besides
,
in
private
Masses
hee
speaketh
alone
and
without
any
assistants
:
Besides
he
speaketh
not
to
be
understood
of
God
;
for
God
understands
us
without
our
speaking
,
though
we
speake
not
at
all
,
and
before
wee
open
our
mouthes
:
nor
can
it
rather
be
said
,
that
the
Priest
in
the
Masse
speaketh
to
the
end
to
be
understood
by
himselfe
,
for
hee
knew
his
owne
thought
before
hee
spake
:
speech
was
given
man
not
to
informe
himselfe
in
his
own
thoughts
,
but
to
the
end
to
make
it
knowne
to
another
;
he
is
utterly
beside
himselfe
that
speaketh
to
himselfe
,
to
the
end
,
to
understand
himselfe
.
VI.
Add
herevnto
,
that
in
many
places
of
the
Masse
,
the
Priest
speaketh
to
the
people
,
saying
unto
them
,
Oremus
,
&c.
and
Orate
pro
me
fratres
,
&c.
and
many
other
such
like
things
,
wherein
the
Priest
bids
the
people
aske
of
God
such
and
such
things
,
and
to
ioyne
their
prayers
with
his
:
but
the
people
have
no
minde
to
obey
that
his
commandement
,
not
so
much
as
knowing
what
the
Priest
bids
them
doe
;
the
people
might
iustly
say
to
him
,
make
us
understand
thee
,
if
thou
wilt
be
obeyed
.
VII
.
Wherefore
in
the
Church
of
the
Old
Testament
,
the
whole
publique
service
was
performed
in
the
vulgar
tongue
;
and
the
prayers
which
Aaron
and
his
Successors
made
for
the
Hebrew
people
were
made
in
the
Hebrew
tongue
:
which
after
the
captivitie
of
Babylon
being
corrupted
,
yet
was
still
understood
by
the
people
,
as
wee
will
shew
hereafter
.
VIII
.
Our
Lord
Iesus
Christ
instituted
and
celebrated
the
holy
Supper
amongst
his
Disciples
in
the
vulgar
tongue
,
and
that
which
was
understood
by
the
assistants
;
his
will
was
,
that
when
the
faithfull
shall
eat
of
that
bread
,
and
drinke
of
that
cup
,
they
shew
forth
the
Lords
death
untill
he
come
againe
.
1
Cor.
11.
ver.
26.
Now
this
is
not
to
shew
forth
a
thing
,
to
propound
it
in
an
unknowne
tongue
,
not
understood
.
IX
.
To
this
very
selfe
same
end
he
gave
unto
his
Apostles
the
gift
of
divers
tongues
,
to
the
end
,
that
in
all
nations
they
might
establish
the
service
of
God
in
the
tongue
of
the
countrey
,
and
that
in
every
tongue
God
might
be
served
,
in
such
sort
,
that
the
diversitie
of
tongues
which
at
the
building
of
Babel
was
a
curse
,
at
the
building
of
the
Church
is
become
a
blessing
.
X.
The
Apostles
followed
their
Masters
example
;
for
the
Apostle
writing
to
the
Corinthians
,
that
were
Grecians
,
gave
them
in
their
owne
tongue
the
forme
of
the
Celebration
of
the
holy
Supper
.
1
Cor.
11.
XI
.
Would
Iesus
Christ
who
is
the
light
of
the
world
come
to
plunge
it
in
darknesse
,
and
to
make
things
more
obscure
?
And
God
having
spoken
to
his
people
by
Moses
in
a
tongue
understood
,
would
hee
now
wrap
and
infold
up
himselfe
in
darknesse
by
propounding
his
Word
,
and
by
giving
his
Sacraments
in
a
barbarous
and
an
unknowne
tongue
?
XII
.
But
that
which
is
yet
of
more
strength
in
this
matter
,
and
which
clearely
decides
,
and
fully
determins
this
controversie
,
is
the
authoritie
of
the
Apostle
Saint
Paul
,
who
imployed
the
14.
Chapter
of
his
1.
Epistle
to
the
Corinthians
,
in
a
manner
wholly
to
condemne
the
use
of
strange
tongues
,
and
not
understood
in
the
Church
.
If
(
saith
he
)
the
trumpet
give
an
uncertaine
sound
,
who
shall
be
prepared
to
the
warre
?
So
likewise
you
,
except
you
utter
words
which
may
be
understood
,
how
shall
it
be
knowne
what
is
spoken
?
For
yee
shall
speake
unto
the
aire
,
and
a
little
after
.
Wherefore
if
I
know
not
the
meaning
of
the
voice
,
I
shall
bee
a
barbarian
to
him
that
speaketh
,
and
hee
that
speaketh
shall
be
a
barbarian
to
me
:
and
a
little
after
:
If
thou
blesse
with
the
spirit
,
how
shal
he
that
occupieth
the
place
of
the
unlearned
,
say
Amen
,
at
thy
giving
of
thankes
;
saying
,
he
understandeth
not
what
thou
sayest
?
Thou
verily
giuest
thankes
well
,
but
another
is
not
thereby
edified
.
Wherevpon
he
concludeth
,
I
had
rather
in
the
Church
speake
five
words
with
my
understanding
,
that
I
may
teach
others
also
then
ten
thousand
words
in
an
unknowne
tongue
.
du
Perron
answereth
,
that
Saint
Paul
speaketh
not
of
an
unknowne
tongue
which
was
in
the
Church
,
but
of
tongues
infused
and
miraculous
.
This
I
willingly
agree
to
,
for
this
augments
the
force
of
that
place
against
the
ordinarie
service
in
an
unknowne
tongue
.
For
these
miraculous
gifts
of
tongues
were
rare
,
and
given
unto
some
Christians
for
a
small
time
;
to
the
end
to
declare
the
power
of
God
,
and
by
consequent
the
use
of
them
in
the
Church
brought
with
them
a
benefit
,
which
the
Masse
in
Latine
cannot
bring
.
Neverthelesse
,
the
Apostle
forbids
them
the
use
of
this
miraculous
guift
in
the
Church
,
unlesse
they
interpret
them
instantly
;
because
he
will
have
nothing
spoken
in
the
Church
which
is
not
understood
.
How
much
more
condemnes
hee
a
strange
language
in
the
ordinarie
service
,
wherein
that
extraordinary
evill
which
the
Apostle
would
avoid
,
would
become
ordinarie
?
The
Apostle
forbids
not
an
unknowne
tongue
in
the
Church
,
for
that
it
is
miraculous
:
but
because
it
is
not
understood
,
and
because
that
he
which
speaketh
is
a
barbarian
to
him
that
heareth
him
;
&
because
that
is
not
understood
,
which
is
spoken
,
&
because
it
is
to
speak
in
the
aire
,
&
because
the
people
cannot
say
Amen
to
the
thanksgiving
,
they
understand
not
;
and
because
that
they
that
heare
are
not
thereby
edified
,
which
are
truly
reasons
of
moment
:
be
it
that
he
which
speakes
in
an
unknowne
tongue
in
the
Church
,
have
learned
that
tongue
by
miracle
or
by
studie
,
the
question
here
is
not
of
the
manner
by
which
a
tongue
is
learned
,
but
of
the
peoples
instruction
.
Saint
Paul
had
learned
without
miracle
the
Hebrew
tongue
;
and
yet
for
all
that
would
he
not
celebrate
at
Corinth
,
or
at
Rome
the
holy
Supper
amongst
the
Gentiles
,
in
the
Hebrew
tongue
;
in
a
word
he
gives
two
generall
rules
and
without
exception
.
The
one
it
is
better
to
speake
in
the
Church
five
words
understood
,
then
ten
thousand
not
understood
.
The
other
,
it
is
a
curse
of
God
,
when
he
speaketh
to
a
people
in
a
tongue
they
understand
not
.
XIV
.
Others
goe
about
to
escape
by
another
way
.
They
say
that
Saint
Paul
speakes
not
of
the
ordinarie
service
which
is
said
in
the
Church
,
but
of
certaine
hymnes
and
spirituall
songs
.
In
speaking
thus
they
would
perswade
us
,
that
such
hymnes
ought
to
bee
pronounced
in
a
tongue
understood
,
but
that
the
rest
of
the
service
was
said
in
a
tongue
not
understood
by
the
Corinthians
,
but
this
they
know
to
be
false
.
It
being
a
thing
well
knowne
,
that
in
Greece
the
publique
service
was
ever
performed
and
said
in
Greeke
,
and
is
so
said
yet
to
this
day
.
So
that
if
such
hymnes
and
spirituall
songs
ought
to
be
pronounced
in
a
tongue
understood
,
then
much
more
the
ordinarie
prayers
and
the
reading
of
Gods
Word
,
whence
the
people
receive
more
edification
.
XV.
But
it
is
easy
for
us
to
prove
that
the
Apostle
in
this
place
speaketh
of
another
matter
then
of
hymnes
and
spirituall
songs
.
For
when
hee
saith
that
strange
tongues
are
for
a
signe
,
not
unto
the
beleevers
,
but
unto
unbeleevers
:
and
ranketh
that
amongst
the
threatnings
and
curses
of
God
;
when
God
threatens
to
speake
to
a
people
in
a
strange
tongue
,
to
the
end
,
not
to
be
understood
;
it
is
cleere
that
he
speaketh
not
of
hymnes
or
songs
in
which
men
speake
unto
God
,
but
of
the
Word
of
God
,
which
is
directed
unto
men
.
XVI
.
And
when
the
Apostle
saith
,
that
hee
had
rather
speake
five
words
in
the
Church
understood
to
instruct
others
,
then
tenne
thousand
in
a
tongue
,
it
is
evident
he
speaketh
of
whatsoever
is
spoken
in
the
Church
.
XVII
.
And
these
words
,
If
I
know
not
what
is
signified
by
the
words
,
I
shall
be
a
barbarian
to
him
that
speaketh
,
and
he
that
speaketh
shall
be
a
barbarian
unto
me
;
are
they
not
also
as
true
in
him
that
readeth
the
Scriptures
in
publique
,
as
in
him
that
pronounceth
hymnes
?
For
barbarians
are
all
they
esteemed
,
whose
tongue
one
understands
not
:
and
this
is
it
that
Ovid
saith
of
himselfe
being
banished
among
the
Getes
.
Barbarus
hîc
ego
sum
quia
non
intelligor
vlli
.
Et
rident
stolidi
verba
Latina
Getae
.
XVIII
.
Moreover
,
when
the
Priest
pronounceth
prayers
in
the
Masse
,
and
the
people
understand
not
so
much
as
one
word
of
them
;
may
wee
not
,
and
ought
we
not
to
apply
unto
him
the
Apostles
sentence
:
how
shall
hee
which
occupieth
the
place
of
the
unlearned
,
say
Amen
unto
thy
giving
of
thankes
?
for
hee
knoweth
not
what
thou
sayest
.
Chrysostome
comm●nting
on
this
place
,
understood
it
as
we
doe
.
For
hee
brings
in
the
Apostle
speaking
thus
:
[
a
](A20934-e14160-b)
a
Chrys.
Hom.
35.
in
1.
ad
Corinth
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
If
I
speake
not
the
thing
to
you
,
which
may
bee
understood
by
you
,
and
which
may
bee
plaine
and
evident
unto
you
:
but
shew
you
onely
that
I
have
the
gift
of
tongues
,
when
you
have
heard
strange
tongues
,
you
shall
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
?
Saint
Ambrose
in
his
commentarie
on
this
place
,
hath
given
it
the
very
same
sense
.
[
b
](A20934-e14210-b)
b
Si
utique
ad
aedificandam
Ecclesiam
conueneritis
,
ea
debent
dici
quae
intelligant
audientes
Nam
quid
prodest
ut
quis
loquatur
lingua
quam
solus
scit
,
ut
qui
audit
nih●l
proficiat
?
&c.
If
(
saith
he
)
you
meet
together
to
edifie
the
Church
,
those
things
must
be
delivered
which
the
Auditors
understand
:
for
to
what
purpose
or
profit
is
it
that
any
one
speake
a
tongue
which
he
himselfe
onely
understands
,
and
whereof
hee
that
heareth
can
reape
no
fruit
?
and
a
little
after
[
c
](A20934-e14240-b)
c
In
Ecclesia
volo
qumque
verba
loqui
per
legem
,
ut
&
alios
aedificem
quam
prolixam
orationem
habere
in
obscuro
.
The
Apostle
saith
,
I
had
rather
speake
five
words
in
the
Church
acccording
to
the
law
,
that
I
edifie
withall
others
,
then
any
long
and
large
discourse
with
obscuritie
.
Saint
Hierome
in
his
commentarie
on
this
place
,
[
d
](A20934-e14280-b)
d
Omnis
sermo
qui
non
intelligitur
barbarus
iudicatur
.
Every
word
which
is
not
understood
is
adiudged
barbarous
.
And
in
the
same
place
,
[
e
](A20934-e14300-b)
e
Ibid.
Si
quis
incognitis
aliis
linguis
loquatur
,
mens
eius
non
ipsi
efficitur
fine
fructu
,
sed
audienti
:
quic
quid
enim
dicitur
ignorat
.
if
any
man
speake
in
a
tongue
not
understood
unto
another
,
his
spirit
is
unfruitfull
,
not
to
himselfe
,
but
unto
his
hearer
,
for
he
understands
not
what
is
heard
.
Basil
in
his
Ascepticks
is
very
expresse
for
this
point
,
in
his
278.
answer
of
his
briefe
definitions
.
He
asks
,
[
f
](A20934-e14360-b)
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
what
is
this
that
the
spirit
of
a
man
prayeth
,
but
his
understanding
is
without
fruit
?
Then
he
answers
it
.
This
was
spoken
[
by
the
Apostle
]
touching
those
that
make
their
prayers
in
an
unknowne
tongue
unto
them
that
heare
them
;
for
he
saith
,
if
I
pray
in
a
tongue
,
my
spirit
prayeth
,
but
my
understanding
is
without
fruit
.
For
when
the
words
of
the
prayer
are
unknowne
to
them
that
are
there
present
,
his
understanding
that
prayeth
is
without
fruit
,
not
profiting
at
all
.
But
when
the
assistants
understand
the
prayer
,
which
may
profit
them
which
heare
,
then
hee
which
prayeth
hath
this
fruit
,
namely
,
the
bettering
of
those
that
have
thereby
profited
.
And
so
it
fareth
with
ALL
,
and
with
whatsoever
is
delivered
out
of
the
Word
of
God
.
For
it
is
written
,
if
there
bee
any
word
profitable
for
the
building
up
of
faith
.
This
holy
man
understands
this
place
of
the
Apostle
,
not
onely
of
hymnes
or
songs
,
but
of
all
prayer
,
and
of
all
reading
and
pronouncing
of
the
Word
of
God
.
And
concerning
this
wee
have
a
law
of
the
Emperour
Iustinian
which
is
in
Nouvelle
123.
in
the
Greeke
Editions
in
these
words
,
[
g
](A20934-e14450-b)
g
Ad
haec
iubemus
ut
omnes
Episcopi
pariter
&
Presbyteri
non
tacito
modo
,
sed
clara
voce
quae
à
fideli
populo
exandiatur
sacram
oblationem
&
preces
in
sancto
baptismate
ad
hibitas
celebrent
,
quo
maiore
exinde
devotione
in
depromendis
Dei
laudibus
audientum
animi
efferantur
.
Ita
enim
&
Divus
Apostolus
docet
1.
ad
Cor.
epist
we
will
and
command
that
all
Bishops
and
Priests
celebrate
the
sacred
oblation
,
and
the
prayers
therevnto
added
in
holy
Baptisme
not
in
a
lowe
voice
,
but
with
a
lowd
and
cleare
voice
which
may
bee
understood
by
the
faithfull
people
,
that
thereby
the
minds
of
the
hearers
may
be
raised
up
with
greater
devotion
to
set
forth
the
praises
of
the
Lord
God
.
For
so
teacheth
the
holy
Apostle
in
the
first
to
the
Corinthians
.
This
Emperiall
law
is
extant
in
the
Greeke
Coppies
of
Haloander
,
and
is
alledged
by
Cassander
the
Divine
of
Cologne
,
and
is
acknowledged
by
Cardinall
Bellarmine
in
his
2.
booke
of
the
Masse
,
Chap.
12.
Whence
detestable
is
the
fraud
and
perversitie
of
those
that
have
rased
it
out
of
the
Latine
versions
of
Iustinian
.
Herevnto
Bellarmine
answers
,
that
it
belongs
not
to
the
Emperour
to
give
lawes
touching
sacred
matters
.
But
if
this
N
be
not
received
for
a
law
,
at
the
least
it
serveth
for
a
testimonie
of
the
custome
of
the
Church
in
the
Romane
Empire
unto
the
time
of
this
Emperor
,
who
died
about
the
yeare
of
our
Lord
165.
Hee
saith
also
that
commandement
is
onely
given
to
the
Greeke
Churches
:
This
Cardinall
could
not
be
ignorant
that
the
Cittie
of
Rome
,
and
the
Bishop
thereof
were
then
in
the
Emperor
Iustinians
Subjection
,
which
might
appeare
by
the
same
Nouvel
;
in
the
which
,
the
Bishop
of
Rome
is
taxed
by
the
Emperor
at
foure
thousand
Crownes
for
his
entrance
into
his
charge
,
and
the
other
Patriarchs
at
three
thousand
:
For
then
the
Bishops
of
the
principall
Seas
,
payed
first
fruits
to
the
Emperor
,
and
the
same
Emperor
created
two
Bishops
of
Rome
,
namely
,
Silverius
,
and
Vigilius
.
In
a
word
,
this
passage
of
the
Apostle
Saint
Paul
of
the
14.
Chapter
of
the
1.
to
the
Corinthians
;
wherein
is
condemned
the
use
of
strange
tongues
in
the
Church
,
doth
so
racke
our
Adversaries
,
that
some
of
them
of
better
conscience
let
fall
from
them
a
voluntarie
condemnation
thereof
.
Nicholas
de
Lyra
in
his
notes
on
this
Chapter
speaketh
thus
:
[
a
](A20934-e14680-b)
a
Hic
consequenter
idem
o●●endit
in
oratione
publica
,
quia
si
populus
intelligat
orationem
seu
benedictionem
sacerdotis
,
melius
reducitur
in
Deum
,
&
deuotius
respondet
Amen
.
Heere
consequently
the
Apostle
sheweth
the
same
concerning
publique
prayer
,
for
that
if
the
people
understand
the
prayer
and
blessing
of
the
Priest
,
they
are
the
more
easily
caried
on
to
thinke
on
God
,
and
to
answer
more
devoutly
Amen
.
Also
,
if
the
Priest
blesse
in
minde
,
that
is
to
say
,
without
being
understood
of
the
people
,
what
benefit
reape
the
simple
people
that
understand
him
not
?
Anselme
whom
the
Pope
hath
Canoniz'd
for
a
Saint
,
in
his
exposition
on
this
Chapter
.
[
b
](A20934-e14730-b)
b
Bonum
est
quod
Ioqueris
,
sed
alter
non
aedificatur
in
verbis
tuis
quae
non
intelligit
.
Ideo
cum
ad
Ecclesiam
propter
aedificationem
conueniatis
,
ea
debent
in
Ecclesia
dici
quae
intelligantur
ab
hominibus
,
&
praestent
aedificationem
audientibus
.
That
which
thou
sayest
is
good
,
but
another
is
not
edified
by
thy
words
,
which
hee
understands
not
;
therefore
seeing
you
are
assembled
together
in
the
Church
for
edification
,
there
must
be
nothing
spoken
in
the
Church
,
but
what
is
understood
by
the
people
,
and
may
bring
edification
to
the
hearers
.
Thomas
the
chiefe
of
the
Schoolemen
in
his
commentarie
upon
this
very
Chapter
of
the
Apostle
,
in
the
fourth
Lect:
findeth
himselfe
so
pusled
,
that
at
the
last
he
is
faine
to
say
,
that
this
commandement
of
the
Apostle
was
good
for
the
Primitive
Church
,
but
that
now
it
is
no
more
in
practise
,
because
the
faithfull
are
better
instructed
.
[
c
](A20934-e14770-b)
c
Sed
qu
are
non
dantur
benedictiones
in
vulgari
,
vt
intelligatur
à
populo
,
&
conforment
se
magis
eis
?
R.
Dicendum
est
quod
hoc
forte
fuit
in
Ecclesia
primitiua
,
sed
postquam
fideles
instructi
sunt
&
sciunt
quae
audiunt
in
communi
officio
,
fiunt
benedictiones
in
Latino
.
Wherefore
(
saith
he
)
are
not
the
blessings
given
in
the
vulgar
tongue
,
that
the
people
might
understand
them
,
and
conforme
themselves
the
better
unto
them
?
His
answer
is
;
We
must
say
,
that
it
may
be
this
was
done
in
the
Primitive
Church
,
but
since
,
the
people
were
afterward
instructed
,
and
knew
what
they
heard
in
the
Common
service
,
the
blessings
were
delivered
in
Latine
.
And
in
his
fifth
Lect:
he
saith
,
that
in
the
Primitive
Church
,
it
had
beene
a
follie
to
pray
in
an
unknowne
tongue
,
because
men
were
rude
,
but
that
now
all
are
instructed
,
wherein
he
much
deceiveth
himselfe
.
For
never
were
the
people
more
ignorant
then
they
were
in
the
time
of
this
Thomas
,
and
in
the
two
hundred
yeares
following
And
even
now
that
the
Scripture
is
set
forth
to
the
sight
,
and
that
learning
florisheth
,
scarce
of
an
hundred
persons
of
the
Church
of
Rome
,
shall
there
bee
found
two
,
that
know
what
is
contained
in
the
Masse
,
or
that
so
much
as
take
the
paines
once
to
enquire
after
it
.
Harding
a
great
Defendor
of
Popery
in
England
,
in
his
3.
Article
of
his
disputation
against
Iewel
in
the
30.
Section
hath
followed
the
impietie
of
Thomas
,
speaking
thus
.
[
d
](A20934-e14870-b)
d
Hardin
.
Art.
3.
Sect.
30.
Quod
autem
Divus
Paulus
morem
precandi
lingua
in
Ecclesia
tanquam
fructus
&
aedificationi●
ex
pertem
improbare
videtur
,
&
quinque
verba
aut
sententias
intellectas
&
perceptas
,
ex
quibus
reliquus
populus
instituatur
decem
mil
libus
pe
reg●ino
incognito
sermone
pronuntiatis
anteponere
,
ista
omnia
ad
illorum
temporum
conditionem
referenda
sunt
,
quae
hodierno
Ecclesiae
statui
longè
dissimilis
est
.
As
for
that
it
seemeth
that
Saint
Paul
disalloweth
prayer
made
in
the
Church
in
an
unknowne
tongue
,
as
being
fruitlesse
,
and
without
edification
,
and
that
he
preferreth
five
words
or
sentences
understood
wherewith
the
people
might
bee
instructed
,
before
ten
thousand
pronounced
in
a
strange
tongue
and
not
understand
;
all
things
ought
to
be
referred
to
the
condition
of
those
times
,
which
is
very
unlike
to
the
estate
of
the
Church
of
this
time
.
Marke
this
audacious
boldnesse
and
impietie
,
which
hewes
downe
the
authority
of
Gods
Word
even
by
the
very
root
.
For
if
it
bee
permitted
unto
men
to
say
,
that
was
the
law
at
the
beginning
,
and
so
they
were
taught
in
the
time
of
the
Apostles
;
but
now
this
is
changed
,
and
the
Church
being
better
tutored
doth
otherwaies
.
What
remaines
there
but
to
change
the
whole
Word
of
God
?
And
to
give
the
Pope
authoritie
to
casheere
Gods
lawes
,
and
to
plucke
God
out
of
his
throne
to
set
up
the
Pope
above
God
?
Cardinall
Cajetan
was
ashamed
of
this
:
For
in
his
commentarie
upon
the
fourteenth
of
the
first
to
the
Corinthians
,
hee
speaketh
as
one
desiring
,
that
the
Latine
were
banished
out
of
the
publique
service
,
and
that
it
were
performed
in
the
vulgar
.
[
e
](A20934-e14930-b)
e
Ex
hac
Pauli
ùoctrina
habetur
quod
melius
ad
aedificationem
Ecclesiae
est
orationes
publicas
quae
audiente
populo
dicuntur
dici
lingua
communi
clericis
&
populo
quam
dici
Latiné
.
By
this
doctrine
of
Saint
Paul
(
saith
hee
)
it
is
to
bee
gathered
,
that
it
is
better
for
the
edification
of
the
Church
,
that
the
publique
prayers
which
are
said
in
the
hearing
of
the
people
,
were
said
in
a
tongue
common
as
well
to
the
Clergie
as
to
the
people
,
then
to
say
it
in
the
Latine
.
Which
is
a
very
notable
confession
of
a
Cardinall
of
so
great
authority
in
the
Church
of
Rome
.
CHAP.
VI.
Proofe
hereof
even
by
the
example
of
the
Church
of
the
old
Testament
.
BY
what
hath
beene
hitherto
said
,
it
appeareth
that
in
this
question
concerning
a
tongue
not
understood
,
which
is
used
in
the
publique
service
,
we
have
the
Word
of
God
,
and
reason
,
and
the
confession
of
our
Adversaries
on
our
side
.
Wherevnto
we
must
add
the
example
of
the
ancient
Church
,
as
well
of
the
old
as
of
the
new
Testament
,
which
ought
to
serve
us
for
a
rule
.
I.
To
fetch
the
matter
from
the
beginning
:
God
gave
his
lawe
in
a
tongue
understood
:
and
the
forme
of
prayers
and
blessings
,
which
God
prescribed
to
Aaron
to
make
before
the
people
,
was
in
the
vulgar
tongue
of
Gods
people
;
as
are
those
prayers
and
blessings
which
are
read
in
the
6.
of
Numbers
,
verse
23.
and
following
,
and
in
the
10.
Chap.
ver.
35.
and
36.
and
then
of
thanksgiving
in
the
oblation
of
first-fruits
,
Deut.
26.
ver.
3.
and
the
forme
of
prayer
after
the
payment
of
Tithes
in
the
third
yeare
,
Deut.
26.
ver.
13.
in
a
word
,
all
the
publique
prayers
which
were
made
by
the
Priests
or
by
the
people
,
were
made
in
a
tongue
understood
by
the
people
.
And
David
dictated
to
the
people
Psalmes
which
were
sung
in
the
Temple
upon
instruments
of
Musique
in
the
Hebrew
tongue
,
which
was
the
tongue
used
in
Israel
.
II.
During
the
captivitie
of
Babylon
,
the
Hebrew
tongue
degenerated
from
it
puritie
.
Notwithstanding
the
which
,
the
change
was
not
so
great
,
but
that
the
Hebrew
tongue
,
in
the
which
Moses
and
the
Prophets
writ
,
was
still
understood
by
the
Iewes
.
Not
onely
for
that
the
people
were
exercised
in
the
reading
and
hearing
of
those
bookes
,
as
well
in
their
private
houses
,
as
in
the
Synagogues
euery
Sabboth
;
but
also
for
that
the
corruption
was
not
so
great
,
but
that
the
common
people
easily
understand
the
Hebrew
,
by
reason
of
the
proximitie
and
neare
resemblance
betweene
the
Iewish
and
the
Hebrew
tongue
.
Whence
also
in
the
new
Testament
the
Iudaique
tongue
is
often
called
the
Hebrew
;
as
in
27.
of
Saint
Matthew
,
verse
33.
where
Golgotha
,
which
is
a
word
of
the
Iudaique
tongue
,
is
said
to
be
an
Hebrew
word
:
but
the
Hebrews
say
Golgoleth
,
that
is
to
say
,
scalpe
or
scull
,
and
in
the
Chap.
19.
of
Saint
Iohn
,
verse
19.
it
is
said
that
Gabbatha
in
Hebrew
signifieth
pavement
,
although
Gabbatha
bee
a
Syrian
word
.
For
that
the
Iewes
after
their
returne
from
the
captivitie
of
Babylon
,
understood
the
Hebrew
tongue
,
and
the
Text
of
the
bookes
of
the
Lawe
,
appeares
by
the
8.
Chapter
of
Nehemiah
,
ver.
2.
where
it
is
said
that
Esdras
the
Priest
brought
the
law
before
the
congregation
of
men
and
women
,
and
of
all
them
of
hearing
;
and
it
is
added
that
Esdras
read
in
the
booke
in
the
presence
of
the
men
and
of
the
women
,
and
of
as
many
as
were
capable
to
understand
:
and
the
eares
of
the
people
were
attentive
to
the
reading
.
This
could
not
bee
done
in
the
Church
of
Rome
,
in
the
which
the
Deacon
reades
the
Gospell
,
and
the
Subdeacon
reades
the
Epistle
in
Latine
before
women
,
peisants
,
and
trades-men
,
that
understand
them
not
,
and
consequently
cannot
bee
attentive
therevnto
.
The
exposition
which
the
Levites
added
unto
this
Lecture
,
which
is
mentioned
in
the
Sequell
,
was
not
to
interpret
the
termes
thereof
into
another
tongue
,
but
to
expound
the
meaning
and
sense
of
them
,
as
Nicholas
de
Lyra
acknowledgeth
upon
the
8.
of
Nehemiah
.
[
f
](A20934-e15250-b)
f
Esdras
legit
in
eo
aperté
,
id
est
intelligibiliter
declarando
ea
quae
videbantur
obscura
.
Iospehus
Esdras
read
in
the
booke
plainely
,
that
is
to
say
,
intelligibly
,
opening
and
declaring
the
things
which
seemed
obscure
.
III.
[
g
](A20934-e15280-b)
g
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
cap.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Iosephus
in
his
12.
and
in
his
16.
Chapter
of
his
booke
of
the
Empire
of
reason
,
describes
the
Martyrdome
of
seven
brethren
,
and
of
their
mother
,
by
the
crueltie
of
King
Antiochus
th'
illustrious
:
and
saith
,
that
the
mother
exhorted
her
children
,
and
especially
the
yongest
to
die
constantly
for
the
law
of
God
,
and
that
shee
spake
to
them
in
the
Hebrew
tongue
.
It
is
to
be
presumed
shee
spake
in
Hebrew
that
shee
might
not
bee
understood
by
Antiochus
,
who
was
a
Grecian
:
and
seeing
shee
spake
thus
to
the
youngest
and
least
,
it
appeares
that
then
amongst
the
Iewes
,
even
women
and
children
spake
Hebrew
.
IIII.
In
the
fourth
Chapter
of
Saint
Luke
,
verse
16.
and
following
;
our
Lord
Iesus
being
in
the
Synagogue
of
Nazareth
,
taketh
the
booke
of
the
Prophet
Esay
,
and
reades
before
the
people
a
long
passage
of
Esay
:
then
addeth
,
This
day
is
accomplished
this
Scripture
which
you
heare
:
which
words
doe
witnesse
that
the
auditors
and
by-standers
well
understood
the
words
of
that
place
.
Is
it
credible
,
that
in
the
Synagogues
of
the
Iewes
the
Scriptures
were
read
in
a
tongue
not
understood
,
seeing
that
in
the
Scriptures
God
speakes
to
the
people
to
the
end
to
be
understood
.
V.
In
the
22.
of
the
Acts
verse
2.
the
Apostle
Saint
Paul
makes
an
oration
to
the
Iewes
in
the
Hebrew
tongue
,
which
made
them
the
more
attentive
:
Which
he
would
not
have
done
if
they
had
not
understood
it
.
And
this
Apostle
would
not
have
spoken
to
a
people
in
a
tongue
not
understood
:
as
also
the
sequell
of
the
Chapter
,
especially
the
22.
verse
,
sheweth
that
the
Iewes
understood
him
very
well
.
CHAP.
VII
.
That
the
Primitive
Christian
Church
thorow
out
the
whole
world
,
used
a
tongue
understood
in
the
publique
service
.
HEre
wee
have
for
us
the
whole
Primitive
Church
.
It
is
a
thing
without
all
contestation
,
and
witnessed
by
the
Ancients
,
that
every
countrey
and
nation
,
even
unto
the
most
barbarous
,
had
the
holy
Scriptures
translated
into
their
vulgar
tongues
,
to
the
end
,
that
the
people
might
be
instructed
by
the
reading
of
them
.
Chrysostome
in
the
first
Homilie
upon
the
8.
of
Saint
Iohn
.
[
a
](A20934-e15500-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Syrians
,
Egyptians
,
Indians
,
Persians
,
Ethiopians
,
and
infinite
other
nations
having
translated
into
their
tongues
,
the
instructions
propounded
by
him
,
(
to
wit
by
Saint
Iohn
)
being
barbarous
people
have
learned
to
be
lovers
of
wisdome
.
And
Theodoret
in
his
5.
Sermon
of
the
meanes
how
to
correct
the
indispositions
of
the
Grecians
.
[
b
](A20934-e15550-b)
b
Theod.
Graec.
affectionum
curationis
Sermon
.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
The
Hebrew
hath
not
onely
beene
translated
into
Greeke
,
but
into
the
Latine
,
into
the
Egyptian
,
Persian
,
Indian
,
Armenian
,
Scythique
,
yea
and
even
into
the
Polonian
:
and
to
speake
in
a
word
,
into
all
languages
,
which
the
nations
use
at
this
day
.
Saint
Hierome
translated
the
Bible
into
the
Dalmatick
tongue
,
as
himselfe
witnesseth
in
his
Epistle
to
[
c
](A20934-e15610-b)
c
Hieron
.
Sophronio
.
Quorum
translationem
diligentissimè
emendatam
,
olim
meae
linguae
hominibus
dederim
.
Sophronius
.
Saint
Augustnie
in
his
booke
of
Christian
doctrine
Chap.
5.
[
d
](A20934-e15650-b)
d
Ex
quo
factum
est
,
ut
etiam
Script●ra
Divina
,
qua
tauti●
mor
bis
humanarum
voluntatum
subvenitur
,
ab
una
lingua
pro
fecta
,
quae
opportunè
potuit
per
totum
orbem
disseminari
,
per
varias
inter
pretum
linguas
longè
latéque
diffusa
innotesceret
Gentibus
ad
salutem
.
Hence
came
it
that
the
holy
Scriptures
which
cures
such
a
number
of
the
deseases
of
mans
will
,
having
begun
to
be
set
forth
in
a
tongue
which
might
fitly
be
dispersed
abroad
thorow
the
whole
earth
,
was
manifested
to
the
nations
unto
salvation
,
being
spread
abroad
farre
and
wide
,
by
the
meanes
of
the
divers
tongues
of
sundry
interpreters
.
And
Vlfilas
a
Bishop
of
the
Goths
translated
the
holy
Scriptures
into
the
Gothique
tongue
,
Wee
may
bee
bould
to
avouch
that
the
holy
Scriptures
were
very
common
among
the
common
people
,
seeing
that
Saint
Hierome
in
the
Epistle
to
Laeta
,
exhorteth
her
to
exercise
her
daughter
Paula
in
the
reading
of
the
holy
Scriptures
,
and
commends
Fabiola
[
e
](A20934-e15790-b)
e
Deus
bone
,
quo
illa
feruore
,
quo
studio
intenta
erat
divinis
voluminibus
.
for
her
diligence
in
the
reading
of
the
holy
Scriptures
,
those
sacred
bookes
especially
the
Prophets
,
and
the
Evangelists
,
and
the
Psalmes
.
So
Chrysostome
in
his
3.
Homily
of
Lazarus
,
and
in
the
Homily
2.
upon
Saint
Matthew
,
and
in
the
3.
upon
the
2.
to
the
Thessalonians
,
and
often
elsewhere
,
exhorteth
tradesmen
,
women
,
simple
Idiots
to
the
often
and
carefull
reading
of
the
holy
Scriptures
.
The
Epistle
unto
the
Virgin
Demetrias
,
which
is
the
142.
amongst
the
Epistles
of
Saint
Augustine
,
in
the
23.
Chap.
[
f
](A20934-e15870-b)
f
Ita
Scripturas
sanctas
lege
,
ut
semper
memineris
Dei
illa
verba
esse
.
Athanas
.
Tomo
2.
p.
249
▪
adver
.
eos
qui
nec
quae
rendum
,
nec
loquendum
ex
Scriptura
praecipiunt
.
Edit.
Commel
.
So
reade
the
holy
Scriptures
,
that
thou
remember
evermore
that
they
are
the
words
of
God
.
Athanasius
2.
Tom.
page
249.
saith
,
that
the
Hereticks
disswaded
the
people
from
the
Scriptures
,
saying
,
they
were
not
of
easie
accesse
,
but
(
saith
he
)
the
truth
is
;
It
is
because
they
flie
from
being
reproved
by
them
.
All
this
presupposeth
that
the
Scripture
in
the
vulgar
tongue
,
was
in
the
hands
of
the
people
:
for
otherwise
the
exhortation
to
read
them
had
beene
vaine
and
ridiculous
.
This
Scripture
was
read
in
the
Church
in
a
tongue
understood
by
the
people
,
as
appeareth
in
these
words
,
As
it
was
read
to
you
to
day
,
this
had
beene
a
great
absurditie
to
put
the
people
in
minde
of
a
reading
,
wherein
they
had
understood
nothing
.
Sulpitiue
Severus
in
the
life
of
Saint
Martin
reciteth
,
Out
of
the
mouth
of
babes
and
sucklings
thou
hast
establisht
thy
praise
,
because
of
thine
enemies
,
to
destroy
the
enemie
and
avenger
.
Wherevpon
was
raised
a
crie
of
the
people
against
this
Defensor
:
beleeving
that
,
that
Lecture
so
fell
out
to
be
read
by
the
very
providence
of
God
.
Our
Adversaries
themselves
acknowledge
that
in
the
Church
of
the
Apostles
and
many
ages
after
;
the
service
and
the
prayers
were
made
and
performed
in
a
tongue
understood
by
the
people
.
Lyranus
upon
the
14.
Chapter
of
the
first
to
the
Corinthians
,
In
the
Primitive
Church
blessings
and
all
other
things
were
done
in
the
vulgar
tongue
.
We
have
heard
before
Thomas
Aquinas
,
and
Harding
the
Englishman
,
who
acknowledge
that
in
the
Primitive
Church
men
prayed
in
a
tongue
understood
,
but
they
say
,
that
it
was
good
for
that
season
and
time
,
but
that
afterwards
that
custome
was
changed
,
because
the
people
are
better
instructed
.
Lactantius
in
his
5.
booke
of
divine
Institutions
in
the
20.
Chapter
,
derides
the
Pagans
who
conceale
their
mysteries
from
the
people
fearing
to
bee
mockt
,
and
least
their
error
should
come
to
be
knowne
.
[
a
](A20934-e16160-b)
a
Hinc
fida
silentia
sacris
instituta
sunt
ab
hominibus
callidis
ut
populus
nesciat
quid
colat
.
Hence
it
commeth
(
saith
hee
)
that
subtile
men
have
taken
order
that
there
should
bee
kept
a
faithfull
silence
and
nothing
should
be
made
knowne
of
their
sacred
service
,
least
the
people
should
know
what
they
worship
.
Saint
Augustine
in
his
booke
of
the
Maister
,
1.
Chapter
.
When
[
b
](A20934-e16220-b)
b
August
.
lib
de
Magistro
c.
1.
Quare
non
opus
est
locutione
cum
oramus
,
id
est
sonantibus
verbis
,
nisi
fortè
sicut
sacerdotes
faciunt
significandae
mentis
suae
causa
Non
ut
Deus
sed
ut
homines
audiant
.
we
pray
(
saith
he
)
there
is
no
need
of
of
words
,
that
is
to
say
,
of
words
which
are
sounded
forth
,
unlesse
it
be
as
the
Priests
doe
,
to
make
the
people
understand
their
minds
and
conceptions
,
not
that
God
should
heare
them
,
but
that
men
might
heare
them
.
In
the
Councell
of
Lateran
held
under
Innocent
the
III.
in
the
yeare
1215.
in
the
9.
chapter
is
extant
this
ordinance
or
Canon
.
[
e
](A20934-e16280-b)
e
Queniam
in
plerisque
partib
intra
eandem
civitatem
atque
dioecesim
permixti
sunt
populi
diversarum
linguarum
habentes
sub
vna
fide
varios
ritus
&
mo●es
,
districtè
praecipimus
,
ut
Pontifices
hujusmodi
civit●tum
sive
dioecesum
provideant
vi●os
idoneos
qui
secundum
diversitatem
rituum
&
ling●arum
di●●●a
officia
illis
celebre●●
,
&
Ecclesiastica
Sacramenta
ministrent
,
instruendo
cos
verbo
pariter
&
exemplo
.
For
as
much
as
in
most
parts
in
one
&
the
same
Cittie
or
Diocese
,
the
people
of
diverse
tongues
are
blended
and
mixt
together
,
having
under
one
and
the
same
faith
,
sundry
Ceremonie
and
rites
we
straitly
charge
&
command
,
that
the
Bishops
of
such
townes
or
Dioceses
provide
men
fit
,
who
may
celebrate
divine
service
according
to
the
diversity
of
ceremonies
and
tongues
,
and
administer
the
Sacraments
of
the
Church
,
instructing
them
both
by
word
and
example
.
Behold
here
a
Councell
which
our
Adversaries
reckon
amongst
the
Generall
Councills
to
bee
one
of
them
,
authorised
by
the
presence
and
approbation
of
so
renowned
a
Pope
,
who
not
onely
permits
,
but
withall
commands
to
celebrate
the
divine
service
in
another
tongue
,
then
in
the
Latine
amongst
people
of
diverse
tongue
;
and
observe
that
he
speaketh
of
people
divers
in
language
,
but
agreeing
in
faith
.
That
it
might
not
bee
thought
,
that
hee
spake
onely
of
the
Greeks
and
Latines
,
who
at
that
time
were
alreadie
of
diverse
beleefes
,
and
separated
in
Communion
one
from
the
other
,
and
this
not
onely
in
some
few
places
,
in
most
parts
and
places
.
Isidore
in
his
first
booke
of
Ecclesiasticall
Offices
,
Chap.
10.
[
e
](A20934-e16340-b)
e
Est
autem
lectio
non
parua
audientium
aedificatio
.
Vnde
oportet
ut
quando
psallitur
,
ab
omnibus
psallatu●
:
cum
oratur
,
oretur
ab
omnibus
.
Quando
lectio
legitur
facto
silentio
aequè
audiatur
à
cunctis
.
Reading
is
no
small
edification
to
them
that
heare
.
Whence
it
is
meet
,
that
when
the
Psalmes
are
said
or
sung
,
they
should
bee
said
or
sung
by
all
,
and
when
prayer
is
said
,
it
should
be
said
by
all
,
and
when
reading
is
in
hand
,
that
it
be
heard
with
reverent
silence
of
all
.
And
yet
even
unto
this
day
in
the
Church
of
Rome
,
the
order
of
reading
is
conferd
by
the
Bishop
,
pronouncing
to
him
these
words
:
[
f
](A20934-e16380-b)
f
Studete
verba
Dei
,
videlicet
lectiones
sacr●s
distinctè
&
ane●rè
ad
intelligentiam
&
aedificationem
fidelium
ab
que
omni
me●dacio
falsitatis
profer●e
,
&c.
quatenus
auditores
vestros
verbo
patiter
&
exemplo
vestro
docere
possitis
.
Study
you
to
pronounce
the
words
of
God
,
that
is
,
to
say
the
sacred
lessons
,
distinctly
and
plainely
,
to
the
end
,
that
the
faithfull
may
understand
them
,
and
be
edified
by
them
,
without
all
error
of
falshood
:
And
alitle
after
,
In
such
sort
that
you
may
instruct
your
Auditors
both
by
word
,
and
by
example
.
This
is
found
extant
in
the
Pontificall
,
deformed
by
Pope
Clement
the
Eighth
,
in
the
Chapt:
of
the
ordination
of
Readers
.
This
forme
of
ordination
is
ancienter
then
the
abuse
which
crept
in
afterward
:
And
I
wonder
at
this
,
that
the
said
Pope
having
corrected
many
things
in
the
Pontificall
,
caused
not
this
clause
utterly
to
bee
expung'd
and
put
out
,
which
enwraps
and
infolds
in
flat
periurie
the
readers
of
the
Church
of
Rome
,
who
are
bound
in
their
ordination
to
reade
in
such
sort
and
manner
that
the
faithfull
may
understand
their
readings
,
and
that
they
may
edifie
their
hearers
:
for
in
making
them
reade
the
Scriptures
in
Latine
,
they
bereave
them
of
the
meanes
to
accomplish
that
promise
,
which
they
have
made
unto
God
.
Wherefore
Iohn
Bellet
in
his
recitall
of
Cassander
in
his
Summe
of
divine
Offices
,
in
the
Prologue
,
after
hee
had
commended
the
custome
of
the
Primitive
Church
,
wherein
it
was
not
permitted
any
thing
should
be
spoken
in
the
Church
in
a
strange
language
,
without
a
present
addition
of
the
interpretation
thereof
;
hee
addeth
:
[
g
](A20934-e16480-b)
g
Quid
autem
in
nostris
temporibus
est
agendum
?
vbi
nullus
vel
rarus
invenitur
legens
vel
audiens
quod
intelligat
?
videns
vel
agens
quod
a●●maduertat
?
Iam
videtur
esse
completum
quod
à
Propheta
dict
ur
:
Et
erit
sacerdos
quasi
de
populo
vnus
.
Videtur
ergò
potiù●
ess●
tacendum
quam
psallendum
:
potiùs
silendum
quam
tripudiandum
.
What
cou●se
must
we
take
in
these
our
times
,
wherein
either
none
,
or
but
very
few
are
found
,
that
understand
what
they
reade
,
or
what
they
heare
?
that
seeth
,
or
practiseth
what
they
observe
?
now
seemeth
to
be
come
to
passe
that
which
was
said
by
the
Prophet
;
The
Priest
shall
be
as
one
of
the
people
.
It
seemeth
then
that
it
were
better
to
be
silent
,
then
to
sing
,
and
rather
to
hold
our
peace
then
to
danse
.
Thus
derided
hee
the
singing
and
mimique
gestures
of
the
Priest
.
All
the
Churches
of
the
world
,
which
are
not
subiect
to
the
Pope
,
yea
and
even
some
of
them
which
are
subject
to
him
are
for
us
in
this
point
.
For
in
Greece
the
service
is
said
in
Greeke
,
and
by
more
then
a
thousand
yeares
after
Iesus
Christ
the
tongue
of
the
liturgie
was
the
vulgar
tongue
;
and
now
whereas
by
the
empire
of
the
Turks
,
and
by
the
abolishing
of
schooles
and
learning
the
tongue
is
altered
,
yet
so
it
is
,
that
the
vulgar
Greeke
is
not
so
farre
corrupted
,
that
the
Greeke
of
the
liturgie
is
not
understood
of
the
people
:
and
if
it
were
otherwise
,
yet
so
it
is
that
the
example
of
antiquitie
by
the
space
of
a
thousand
yeares
&
upward
,
ought
to
be
more
considerable
with
us
,
then
the
corruption
of
but
yesterdaies
birth
.
Cassiodore
who
writ
about
the
yeare
520.
or
530.
of
our
Lord
,
hath
an
excellent
passage
upon
this
subject
,
upon
the
Psalme
44.
[
h
](A20934-e16530-b)
h
Perscrutemur
cur
Ecclesia
Dei
de
vestis
varietate
laudetur
,
cui
totum
simplex
convenit
atque
unum
.
Sed
hic
varietatem
aut
linguas
multiplices
significat
,
quia
omnes
gen
tes
secundum
suam
patriam
in
Ecclesia
psallunt
,
ut
authori
virtutum
pulcherimam
diversitatem
demonstrent
.
Let
us
carefully
seeke
out
,
why
the
Church
of
God
is
praised
and
commended
for
her
varietie
of
partie
coloured
garments
.
But
here
this
signifieth
the
varietie
,
or
diversitie
of
tongues
for
that
all
nations
said
the
Psalter
in
the
Church
according
to
their
severall
tongues
of
their
countries
to
shew
forth
unto
the
author
of
virtues
a
most
beautifull
diversitie
.
Harding
[
i
](A20934-e16570-b)
i
Hardingus
lib.
de
precibus
linguae
pereg●
.
Sect.
38.
Quae
gentes
preces
publicas
vernaculo
semper
sermone
habuerunt
,
&c.
quales
sunt
Moscovitae
,
Armenij
,
&
Aethiopes
,
&c.
Ruscianis
,
Moravis
,
alijsque
quibusdam
anie
600.
ab
hinc
annos
permissum
fuit
ut
Missam
lingua
Dalmatica
celebrarent
.
acknowledgeth
that
the
Muscouits
,
Armenians
,
and
Ethiopians
have
ever
had
their
publique
prayers
in
their
vulgar
tongue
,
and
that
to
the
Russians
,
Moravians
,
and
to
other
people
it
was
permitted
from
about
600.
yeares
to
have
the
service
in
the
Dalmatick
tongue
.
The
Churches
of
the
Abissines
or
Ethiopians
have
their
service
in
the
Ethiopian
tongue
,
as
witnesseth
Francis
Aluares
a
Portugall
Munck
,
who
lived
seaven
yeares
in
the
Court
of
the
Great
Neguz
of
Ethiope
in
his
3.
Chap.
of
his
Ethiopian
Historie
.
[
k
](A20934-e16740-b)
k
Et
in
tanto
consecra
nella
sua
lingua
con
le
proprie
nostre
parole
,
&
non
la
lieva
.
Et
il
medesimo
fa
nel
calice
,
&
non
l'alza
.
Dice
sopra
quello
le
proprie
nostre
parolo
nella
sua
lingua
.
Onely
(
saith
he
)
he
consecrates
in
his
owne
with
our
very
words
,
and
he
makes
no
elevation
,
he
doth
the
same
over
the
cup
,
and
elevates
it
not
,
and
saith
over
the
same
our
very
words
in
his
owne
tongue
.
Cassander
in
his
Liturgicks
hath
translated
these
very
words
of
Alvares
into
Latine
.
Who
also
in
the
15.
Chapter
of
the
same
booke
,
cites
the
commentaries
of
Sigismund
Liber
De
rebus
Muscoviticis
,
speaking
thus
.
[
l
](A20934-e16800-b)
l
In
singulis
templis
unicum
tantum
altare
,
&
in
dies
singulos
unum
quod
que
sacrum
faciendum
putant
.
To
tum
sacrum
seu
Missa
gentili
ac
vernacula
lingua
apud
illos
peragi
solet
.
The
Muscovites
have
but
one
altar
in
every
temple
,
and
thinke
that
every
day
they
ought
to
celebrate
once
the
Sacrament
and
all
the
service
,
where
the
service
is
used
to
be
said
in
the
countrie
language
and
vulgar
tongue
.
In
a
word
,
no
Church
,
nor
people
had
divine
service
in
Latine
,
saving
they
that
are
subject
to
the
Pope
.
Nay
there
will
be
some
Churches
found
,
which
obey
him
,
the
which
yet
in
this
point
would
never
be
conformable
to
the
Church
of
Rome
.
Bellarmine
in
his
revisalls
of
the
bookes
de
verbo
Dei
,
acknowledgeth
that
among
the
Muscovites
,
and
Armenians
,
and
Maronites
,
there
are
some
Romane
Catholicks
,
that
have
not
their
publique
service
in
Latine
.
The
Custome
of
the
Ancient
Church
,
as
well
in
the
East
,
as
in
the
West
,
was
that
the
Priest
and
the
people
answered
one
another
,
the
Priest
saying
,
Lift
up
your
hearts
on
high
;
and
the
people
answering
,
Wee
lift
them
up
to
the
Lord
.
The
Priest
saying
,
the
Lord
be
with
you
;
and
the
people
answering
,
And
with
thy
spirit
:
and
every
where
saying
,
Amen
to
the
prayers
of
the
Priest
with
a
great
noise
,
as
it
were
a
thunder
,
as
appeareth
in
the
Liturgies
attributed
to
Basil
,
&
to
Chrysostome
,
and
Hierome
in
his
preface
upon
the
second
book
of
the
Epistle
to
the
Calathians
,
saith
[
m
](A20934-e16980-b)
m
Ad
similitudinem
coelestis
tonit●ui
Amen
reboat
.
that
at
Rome
the
(
peoles
)
Amen
echoed
like
the
thunder
from
heaven
.
Which
Bellarmine
in
his
26.
Chapter
of
his
second
booke
of
the
Word
of
God
.
[
n
](A20934-e17030-b)
n
Tunc
quia
Christiani
erant
pauci
omnes
simul
psallebant
in
Ecclesia
,
&
respondebant
in
divinis
officij
:
at
postea
crescente
populo
divisa
sunt
magis
officia
&
solis
clericis
relictum
est
ut
communes
&
preces
&
laudes
in
Ecclesia
peragant
.
Then
(
saith
he
)
because
the
Christians
were
but
few
in
number
,
all
did
sing
together
in
the
Church
,
and
answered
one
another
in
the
divine
service
.
But
afterwards
the
people
increasing
,
the
divine
service
was
more
seperated
and
divided
,
and
was
reserved
and
sequestred
to
the
Clergie
men
onely
to
say
in
the
Church
common
prayers
and
praises
.
This
he
saith
,
according
to
his
wonted
fidelitie
,
for
he
knew
well
enough
that
the
most
populous
Churches
that
were
ever
in
the
world
,
were
the
Churches
of
Constantinople
,
and
of
Rome
in
the
fourth
and
fifth
Ages
:
in
the
which
these
responds
of
the
people
were
made
,
as
well
as
in
the
lesse
frequented
,
and
wherein
all
the
service
was
done
in
the
vulgar
tongue
.
Besides
this
is
not
to
divide
a
service
,
but
rather
to
have
reduced
the
people
to
silence
,
and
not
to
permit
any
to
speake
but
the
Clergie
.
I
say
then
that
these
answers
of
the
people
are
an
evident
proofe
,
that
the
people
understood
that
which
the
Pastor
said
,
for
otherwise
how
could
they
have
made
answer
to
words
not
understood
?
But
this
custome
ceased
in
the
Church
of
Rome
,
when
the
people
lost
their
understanding
of
divine
service
,
the
Priest
being
become
a
barbarian
to
the
people
,
the
people
likewise
became
mute
and
deafe
to
the
words
of
the
Priest
.
And
hereupon
it
is
to
the
purpose
to
take
into
our
consideration
the
words
of
the
Iesuit
Salmeron
in
his
commentarie
upon
the
first
to
the
Corinthians
,
Chap.
14.
[
o
](A20934-e17130-b)
o
Disp.
22.
§.
Ac
subdit
Ne
benedicens
sacerdos
dicat
,
Ego
quidem
intelligo
,
&
gratis
ago
peregrina
lingua
,
respondet
Apostolus
[
At
alter
non
aedificatur
]
id
est
inde
nullam
deriuari
aedificationem
Ecclesiae
,
cuius
imprimis
ratio
habenda
erat
.
Nam
omnia
tunc
ad
aedificationem
Ecclesiae
fieri
solebant
,
ut
docet
Apostolus
,
ita
ut
nolit
vllas
preces
publicas
,
in
Ecclesia
celebrari
ignoto
prorsus
sermone
.
Least
the
Priest
that
gives
the
blessing
,
might
say
,
I
understand
well
what
I
say
,
when
I
give
thankes
in
a
strange
tongue
;
The
Apostle
tells
him
,
YEA
BVT
ANOTHER
IS
NOT
EDEFIED
THEREBY
,
that
is
to
say
,
there
redounds
not
thence
any
edification
to
the
Church
,
unto
which
chiefly
and
above
all
there
should
regard
be
had
.
For
then
AT
THAT
TIME
ought
all
things
to
be
done
to
the
edification
and
consolation
of
the
Church
,
as
the
Apostle
teacheth
,
in
such
sort
,
that
he
will
not
have
any
publique
prayer
to
be
made
in
the
Church
in
a
tongue
which
is
not
understood
of
all
.
Now
if
this
was
the
Apostles
decree
,
as
this
Iesuit
acknowledgeth
,
who
gave
the
Pope
power
to
change
it
?
and
to
forbid
to
performe
divine
service
in
vulgar
tongues
?
as
Bellarmine
acknowledgeth
,
saying
,
[
p
](A20934-e17160-b)
p
Bellar.
lib.
2.
de
verbo
Dei
c.
15.
§.
At
Catholica
.
Prohibetur
ne
in
publico
&
communi
usu
Ecclesiae
scripturae
legantur
vel
canantur
vulgaribus
linguis
.
is
it
forbidden
to
read
or
sing
the
Scriptures
in
the
Church
in
the
vulgar
tongue
?
But
if
in
the
Apostles
times
all
the
publique
prayers
ought
to
be
said
in
a
tongue
understood
,
because
(
saith
this
Doctor
)
all
things
ought
to
be
done
to
the
edification
and
consolation
of
the
Church
;
have
not
wee
now
the
same
necessitie
at
this
day
?
and
should
the
now
Pastors
of
the
Church
have
lesse
care
of
the
edification
of
the
Church
?
Wherefore
when
the
Councell
of
Trent
[
q
](A20934-e17200-b)
q
Si
quis
dixerit
lingua
tantùm
vulgari
Missam
celebrari
debere
anathema
fit
.
in
the
9.
Canon
of
the
XXII
.
Session
anathematized
,
and
scorch't
and
ouercast
with
thunderbolts
all
those
that
say
,
that
the
Eucharist
which
they
call
the
Masse
,
ought
to
be
celebrated
in
the
vulgar
tongue
;
doe
they
not
include
and
enwrap
the
Apostle
Saint
Paul
,
and
the
Prophets
and
the
Apostles
,
and
the
whole
ancient
and
Primitive
Church
in
this
excommunication
?
Sixtus
Senensis
in
his
sixt
booke
of
his
Bibliothek
in
the
Annotation
263.
to
refute
Cardinall
Caietan
,
who
saith
,
that
publique
prayers
ought
rather
to
bee
said
in
a
tongue
understood
,
then
in
Latine
,
alledgeth
Ambrose
de
Compsa
,
who
[
r
](A20934-e17260-b)
r
Miratus
sum
Caietanum
non
esse
deterritum
à
fructu
huiusmodi
traditionis
,
quae
primum
à
Luthero
,
immò
à
diabolo
in
Luthero
loquente
inventa
est
.
saith
,
that
this
tradition
was
invented
by
Luther
,
or
rather
by
the
divell
that
spake
in
Luther
:
in
the
meane
while
Luther
hath
taught
in
this
point
,
nothing
else
but
what
the
Apostle
Saint
Paul
hath
taught
,
by
the
very
confession
even
of
our
Adversaries
,
as
wee
have
prooved
.
But
Polidore
Virgil
,
a
learned
man
amongst
our
Adversaries
,
taketh
up
his
complaint
against
the
abuse
which
is
committed
in
the
Church
of
Rome
,
saying
,
[
s
](A20934-e17330-b)
s
Polidor
.
Virgil
:
de
Inventor
.
rerum
lib.
6.
cap.
2.
Cantores
nostri
in
templis
nostris
constrepunt
,
ut
nihil
praeter
vocem
audiatur
,
&
qui
interfunt
,
ejusmodi
vocum
concentu
quo
eorum
aures
maximè
calent
,
contenti
de
vi
verborum
nihil
curant
.
Vnde
ventum
eò
est
,
ut
omnis
divini
cultus
ratio
in
istis
cantoribus
sita
esse
videatur
.
Our
singers
make
a
noise
in
our
Churches
,
so
that
nothing
can
be
heard
but
their
voices
,
and
all
that
are
present
,
contenting
themselves
with
the
harmonie
of
such
voices
,
wherewith
their
eares
are
tickled
,
take
no
care
at
all
for
the
sense
of
their
words
,
whence
the
matter
is
come
to
this
passe
:
That
amongst
the
people
,
the
whole
divine
service
consists
in
nothing
else
but
in
these
Chanters
or
singers
,
and
a
great
sort
of
the
people
come
to
Church
to
heare
them
,
as
it
were
to
the
Stage
.
But
which
is
yet
more
,
Sixtus
Senensis
on
the
place
above
alledged
,
after
Ambrose
de
Compsa
,
acknowledgeth
that
in
the
Church
of
Rome
very
often
the
very
Priests
themselves
understand
not
that
which
they
say
.
[
t
](A20934-e17390-b)
t
Illud
potiùs
vituperandumerat
,
quod
solùm
qui
suppient
locum
idiotae
,
●lerumque
non
intelligunt
quid
oretur
,
verum
etiam
saepenumerò
nec
ipsi
presbyteri
aut
diaconi
,
qui
orant
aut
legunt
.
Not
onely
(
saith
he
)
they
that
fill
the
place
of
the
simple
and
unlearned
understand
not
for
the
most
part
that
which
is
said
in
the
prayer
,
but
also
very
often
,
noe
not
the
very
Priests
themselves
,
nor
Deacons
that
pray
or
read
understand
them
,
which
is
a
grosse
abuse
,
&c.
This
the
[
u
](A20934-e17420-b)
u
Du
Perron
in
his
book
against
the
King
of
great
Brittaine
,
booke
6.
chap.
1.
pag.
1079.
Cardinall
du
Perron
could
not
dissemble
,
saying
,
that
if
there
be
any
Church-men
,
that
understand
them
not
,
it
is
their
fault
that
gave
them
orders
.
For
hee
was
not
ignorant
that
the
Countrey
is
full
of
Priests
,
that
hardly
can
read
,
so
farre
are
they
from
understanding
the
Latine
.
Estius
a
Doctor
of
Doway
in
his
Commentarie
upon
the
14.
Chapter
of
the
first
to
the
Corinthians
,
forbids
to
the
utmost
of
his
power
an
unknowne
tongue
in
the
publike
service
.
Neverthelesse
this
confession
slipt
from
him
.
[
x
](A20934-e17510-b)
x
Quamvis
per
se
bonum
sit
ut
officia
divina
celebrentur
ea
lingua
quam
plebs
intelligat
,
id
enim
per
se
confert
ad
plebis
aedisicationem
,
ut
benè
probat
hic
locus
.
It
is
(
saith
hee
)
a
good
thing
of
it selfe
,
that
divine
service
should
be
celebrated
in
a
tongue
understood
by
the
people
:
for
that
serueth
of
i●
selfe
unto
the
edification
of
the
people
,
as
it
is
well
prooved
by
this
place
of
Saint
Paul
.
And
therefore
Caietans
opinion
being
formally
and
abstractedly
considered
is
true
.
CHAP.
VIII
.
Two
causes
which
move
the
Pope
and
his
Clergie
,
to
will
that
the
Masse
,
and
the
whole
ordinary
service
be
said
in
the
Latine
tongue
.
PApistrie
is
a
pile
or
timpanie
rather
of
doctrines
and
ceremonies
,
cemented
and
built
with
admirable
skill
.
All
the
subtilties
and
counsells
&
cunning
sleights
of
humane
wit
have
beene
imployed
in
the
framing
of
it
.
Whereupon
it
is
not
to
be
wondred
at
,
that
the
Apostle
stiles
this
structure
of
the
sonne
of
perdition
the
mysterie
of
iniquitie
.
In
this
very
point
,
whereof
we
treate
,
the
Pope
and
his
Clergie
have
propounded
to
themselves
two
ends
,
whereof
the
former
is
to
keepe
the
people
in
ignorance
,
and
to
inure
them
to
beleeve
without
knowing
,
and
to
follow
their
eyes
being
blindfolded
,
and
to
obey
without
all
enquirie
into
any
thing
:
this
evidently
appeares
in
this
,
that
they
have
entertained
a
feare
,
least
in
deed
the
Latine
should
bee
too
well
understood
,
and
therefore
have
ordered
that
the
principall
parts
of
the
Masse
should
bee
said
in
so
low
a
fumbling
murmure
,
that
the
Priests
voice
cannot
be
heard
;
to
the
same
end
tends
their
forbidding
to
reade
the
Scriptures
.
And
Images
,
and
implicite
faith
,
and
their
Maxime
that
the
Pope
cannot
erre
in
the
faith
.
For
in
effect
his
empire
is
founded
upon
the
blindnesse
of
the
people
,
and
publique
ignorance
is
his
firmest
prop.
The
second
end
which
the
Pope
propounds
to
himselfe
in
the
establishment
of
the
Latine
tongue
in
the
publike
service
,
hath
beene
to
plant
among
the
nations
,
he
hath
conquered
the
badges
and
cognisances
of
his
Empire
.
The
custome
and
manner
of
great
Monarcks
,
is
to
give
their
language
to
the
people
subdued
by
them
,
to
the
end
to
civilize
and
reclaime
them
unto
their
governement
.
Thus
did
the
Romanes
to
the
Gaules
and
Spanish
,
and
the
King
of
Spaine
ties
the
Indians
to
speake
Spanish
:
who
becomming
Spanish
in
their
language
,
become
also
such
in
affection
.
The
Pope
doth
the
like
,
in
giving
to
the
people
he
hath
conquered
,
his
tongue
together
with
his
religion
.
The
simple
people
thinke
,
that
their
religion
ought
to
be
Romish
as
well
as
the
tongue
,
which
is
used
in
that
religion
,
and
that
the
Christian
faith
,
and
the
tongue
came
both
to
them
from
the
same
place
.
CHAP.
IX
.
The
third
cause
for
the
which
they
will
not
have
the
Masse
understood
by
the
people
.
The
clauses
of
the
Masse
which
would
offend
the
people
if
they
understood
them
.
BVt
the
principall
cause
why
the
Pope
will
not
have
the
Masse
to
be
understood
by
every
one
,
is
because
the
Masse
containes
many
things
,
which
if
the
people
understood
,
they
would
thereby
bee
either
instructed
,
or
scandalized
.
For
the
Masse
is
full
of
clauses
,
whereof
some
of
them
are
contrary
to
Popery
,
and
are
conformable
to
our
Religion
,
others
of
them
are
clearely
opposite
and
contrary
to
the
doctrine
of
the
Gospell
,
and
some
of
them
contrary
to
common
sense
.
I.
For
example
,
the
people
should
be
instructed
and
taught
not
to
beleeve
the
point
of
merits
,
if
they
understood
the
words
of
the
Masse
.
Which
condemnes
them
,
when
the
Priest
askes
of
God
that
he
would
receive
us
into
the
company
of
the
Saints
:
Non
aestimator
meriti
,
sed
veniae
largitor
:
Not
by
regarding
or
having
any
respect
to
our
deserts
,
but
by
granting
us
pardon
.
II.
Also
the
people
that
are
taught
to
pray
for
the
soules
departed
out
of
this
life
which
broyle
in
purgatory
,
would
be
astonisht
to
heare
the
Priest
pray
for
the
deceased
in
these
words
:
[
a
](A20934-e17760-b)
a
Memento
etiam
,
Domine
,
famulorum
&
famularum
tuarum
qui
nos
praecesserunt
cum
signo
fidei
&
dormiunt
in
somno
pacis
.
Remember
,
Lord
,
thy
servants
,
and
handmaids
which
have
gone
before
us
with
the
signet
and
stampe
of
faith
,
and
who
sleepe
the
sleepe
of
peace
.
Hee
that
hath
given
the
Priest
money
to
pray
for
one
of
his
deceased
friends
,
at
this
Memento
of
the
Masse
,
would
say
,
I
gave
money
indeed
for
a
soule
,
which
I
beleeved
was
tormented
in
burning
fire
,
but
now
that
I
perceive
it
sleepes
in
peace
,
I
le
beware
hereafter
how
I
give
any
money
to
draw
it
out
of
torment
.
III.
So
the
poore
people
being
taught
to
beleeve
,
that
after
the
words
of
consecration
the
bread
is
transubstantiated
into
the
bodie
of
our
Lord
,
and
that
,
that
which
the
Priest
holds
between
his
hands
,
is
not
bread
,
but
the
naturall
body
of
Iesus
Christ
,
would
bee
much
amased
to
heare
the
Priest
say
these
words
over
the
consecrated
Hoste
:
Per
quem
[
Christum
]
haec
omnia
,
Domine
,
semper
bona
creas
,
sanctificas
,
vivificas
,
benedicis
,
&
praestas
nobis
.
By
the
which
Iesus
Christ
,
ô
Lord
,
thou
createst
for
us
daily
all
these
good
things
thou
sanctifiest
them
,
and
dost
blesse
them
,
and
dost
bestowe
them
upon
us
.
For
he
would
thinke
it
very
strange
,
that
the
Priest
calls
the
body
of
Iesus
Christ
,
all
these
good
things
:
and
that
the
Priest
sayes
,
that
God
creates
daily
Iesus
Christ
,
seeing
that
God
creates
onely
the
things
which
had
no
being
before
they
were
created
:
and
that
God
doth
no
more
create
the
glorious
body
of
his
Sonne
Iesus
Christ
,
and
that
it
is
a
great
abuse
to
say
that
God
doth
alwaies
create
a
thing
,
which
is
alwaies
in
its
perfection
.
Hee
would
wonder
,
hearing
that
the
Priest
saith
,
that
God
daily
quickens
Iesus
Christ
,
as
if
every
moment
God
raised
him
up
againe
.
And
scruples
would
arise
in
the
minds
of
the
people
,
hearing
the
Priest
say
these
words
unto
God
.
Per
Christum
haec
omomnia
bona
creas
&
praestas
nobis
,
thou
createst
for
us
,
and
bestowest
and
conferrest
upon
us
all
these
good
things
by
Iesus
Christ
:
for
hee
that
hath
any
liberty
of
iudgement
,
would
say
in
himselfe
.
A
man
may
well
say
,
that
these
good
things
which
the
Priest
hath
before
him
,
are
not
Iesus
Christ
himselfe
,
seeing
God
gives
us
them
by
and
thorow
Iesus
Christ
.
And
God
doth
not
create
nor
quicken
Iesus
Christ
by
Iesus
Christ
.
Herevpon
every
man
in
his
right
wits
would
say
,
questionlesse
this
prayer
was
said
in
times
past
in
another
sense
;
for
every
word
is
proper
and
fitting
to
be
said
over
a
quantitie
of
Bread
and
Wine
set
upon
the
table
,
but
not
over
the
body
of
Iesus
Christ
.
IIII.
The
people
would
not
be
lesse
astonisht
,
seeing
the
Priest
offering
unto
God
the
consecrated
Host
in
these
words
,
[
b
](A20934-e17840-b)
b
Supra
quae
propitio
ac
sereno
vultu
respicere
digneris
.
Vpon
the
which
things
vouchsafe
to
looke
with
a
mercifull
and
gratious
countenance
.
For
hee
would
say
,
how
comes
this
to
passe
?
That
the
body
of
Iesus
Christ
,
which
is
but
one
,
is
called
,
these
things
,
as
if
hee
had
many
bodies
?
And
what
an
abuse
is
this
that
the
Priest
prayeth
that
God
would
daigne
to
looke
upon
his
Sonne
Iesus
Christ
with
a
mercifull
and
gratious
eye
;
as
if
hee
feared
that
Iesus
Christ
were
not
acceptable
and
pleasing
to
his
Father
;
or
as
if
Iesus
Christ
had
need
to
be
prayed
for
unto
God
,
or
to
have
our
recommendation
unto
God
to
accept
him
?
For
observe
,
that
by
these
things
the
Priest
understands
and
meanes
the
Hoast
,
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
saith
that
he
offers
unto
God
an
immaculate
Hoast
,
an
holy
bread
,
a
cup
of
everlasting
salvation
:
and
then
he
adds
,
upon
which
things
vouchsafe
,
&c.
V.
Vpon
the
which
things
(
saith
hee
)
daigne
to
looke
with
a
propitious
and
gratious
countenance
,
and
to
accept
them
as
thou
didst
daigne
to
accept
the
offerings
of
thy
righteous
sonne
Abel
,
and
the
Sacrifice
of
our
Patriarch
Abraham
.
For
enquiring
but
what
were
the
offerings
which
Abel
offered
unto
God
,
and
having
learned
,
that
it
was
a
calfe
,
or
a
lambe
,
he
would
bee
provoked
to
the
heart
to
heare
this
comparison
,
wherein
Iesus
Christ
is
compared
to
a
beast
:
and
wherein
the
Priest
beseecheth
God
,
that
the
body
of
Iesus
Christ
may
be
as
acceptable
unto
him
,
as
a
calfe
or
a
lambe
offered
by
Abel
.
For
we
have
already
shewed
that
by
These
things
,
he
meanes
the
consecrated
Hoaste
;
and
the
Cup
which
he
paralels
and
compares
with
the
offerings
of
Abel
,
and
not
our
faith
or
devotion
with
that
of
Abel
.
VI.
The
like
subject
of
scandall
would
offer
it selfe
in
the
words
following
,
wherein
the
Priest
adjoyneth
,
[
c
](A20934-e18000-b)
c
Supplices
te
rogamus
,
omnipotens
D
us
,
i●be
haec
preferri
per
manus
sancti
Angeli
tui
in
sublime
altare
tuum
in
conspectu
divinae
majestatis
tuae
.
Wee
humbly
b●seech
thee
,
ô
Almightie
God
,
command
that
these
things
may
be
carryed
by
the
hands
of
thine
holy
Angell
,
unto
thine
high
Altar
into
the
presence
of
thy
divine
Majestie
.
This
surely
is
enough
to
offend
a
minde
that
hath
but
never
so
little
clearenesse
and
light
of
iudgement
in
it
:
what
(
will
hee
say
)
aske
we
of
God
,
that
an
Angell
may
come
,
and
that
he
may
take
the
Ho●st
out
of
the
Priests
hand
?
Needeth
it
that
the
eternall
Sonne
of
God
,
bee
offered
unto
his
Father
by
an
Angell
?
Or
hath
hee
any
need
of
the
mediation
of
Angels
to
bee
acceptable
to
his
Father
?
Or
if
the
Priest
desire
the
Angell
to
come
,
and
take
the
Hoast
from
betweene
his
hands
,
Why
doth
hee
eate
it
a
little
while
after
these
words
?
Why
staies
hee
not
the
comming
of
the
Angell
?
It
seemes
then
hee
feares
he
is
not
heard
,
as
also
that
in
calling
Iesus
Christ
These
things
,
hee
speakes
manifestly
against
his
owne
intention
,
for
Iesus
Christ
is
not
these
things
,
but
a
person
.
And
here
will
present
it selfe
againe
the
same
thought
:
that
is
,
that
these
prayers
are
good
being
said
over
the
Almes
,
and
over
some
quantitie
of
Bread
and
Wine
not
Transubstantiated
,
set
upon
the
Table
,
according
to
the
custome
of
the
Primitive
Church
;
but
are
absurd
being
spoken
of
Iesus
Christ
.
Without
doubt
these
prayers
elder
then
the
beleefe
of
Transubstantiation
,
have
lost
their
first
signification
thorow
the
change
of
the
doctrine
.
VII
.
The
words
following
afford
like
subject
of
offence
,
when
the
Priest
adjoynes
;
Vt
quotquot
ex
haec
altaris
participatione
sacrosanctum
filij
tui
corpus
sumpserimus
:
To
the
end
that
all
and
everie
one
of
us
,
which
have
taken
from
this
Altar
the
sacred
body
of
thy
Sonne
.
For
to
what
purpose
useth
hee
these
words
,
when
none
participates
with
him
?
seeing
in
the
most
of
their
Masses
the
Priest
eateth
alone
,
and
drinkes
alway
alone
?
And
in
private
Masses
there
are
none
present
,
and
yet
the
Priest
speakes
in
them
,
as
if
a
number
partaked
in
the
same
.
VIII
.
There
would
bee
also
a
subject
whereout
to
take
offence
in
the
words
,
which
are
used
as
the
consecration
is
made
which
they
speake
onely
by
way
of
recitall
,
that
is
to
say
,
in
forme
of
narration
and
rehearsall
as
when
a
historie
is
related
.
Whereas
the
Church
of
Rome
will
have
them
spoken
effectivè
as
seconded
with
an
effect
,
and
as
if
God
thereby
declaring
that
hee
will
have
that
bread
become
flesh
.
When
God
said
,
Let
th●re
bee
light
,
and
let
the
earth
bring
forth
hearbes
,
&c.
these
words
were
effective
and
operative
,
and
produced
light
and
plants
.
But
hee
that
recites
what
God
spake
,
Let
there
be
light
,
by
this
recitall
produceth
not
light
.
Yet
for
all
that
,
the
words
of
the
Priest
are
but
a
meere
recitall
of
that
which
Iesus
Christ
spake
.
The
words
of
the
Priest
are
,
Who
[
d
](A20934-e18120-b)
d
Qui
pridie
quàm
pateretur
acce
pit
panem
in
sanctas
&
venerabiles
manus
suas
&
elevatis
oc●lis
in
coelum
ad
te
Deum
patrem
suum
omnipotentem
tibi
gratias
agens
,
benedixit
fregit
,
deditque
discipulis
suis
dicens
,
Accipite
&
manducate
ex
hoc
omnes
,
Hoc
est
enim
corpumeum
.
(
meaning
Iesus
Christ
)
the
day
before
hee
suffered
,
tooke
bread
into
his
sacred
and
venerable
hands
,
and
when
hee
had
lift
up
his
eyes
to
heaven
unto
thee
his
Father
Almightie
,
giving
thee
thankes
blessed
it
,
brake
it
,
and
gave
it
to
his
Disciples
,
saying
,
For
this
is
my
body
.
All
this
is
but
a
meere
recitall
of
that
which
Iesus
Christ
hath
done
:
Which
cannot
have
any
effective
virtue
,
and
this
is
fortified
by
these
words
,
Accipite
,
Manducate
,
by
which
it
is
evident
that
the
Priest
expresseth
not
that
which
hee
doth
,
or
would
doe
,
but
onely
that
which
Iesus
Christ
hath
done
.
For
ordinarily
when
the
Priest
pronounceth
these
words
,
there
is
no
body
that
taketh
or
eateth
after
the
Priest
.
And
the
private
Masses
are
without
Communicants
.
IX
.
It
might
also
fall
out
that
some
one
of
the
people
more
curious
then
others
would
take
the
boldnesse
to
search
the
holy
Scriptures
,
and
would
observe
that
the
Apostle
Saint
Paul
in
the
first
to
the
Corinthians
,
Chapter
11.
verse
24.
witnesseth
that
Iesus
Christ
said
,
This
is
my
body
which
is
broken
for
you
.
And
there
above
out
of
a
curiositie
which
is
doubtlesse
the
way
to
heresie
,
would
be
inquisitive
,
why
the
Priest
omits
these
words
,
which
is
broken
for
you
.
For
these
are
the
words
that
are
the
deciders
of
the
difference
.
It
being
most
cleere
and
evident
,
that
as
the
body
of
our
Lord
in
the
Eucharist
is
not
broken
really
,
but
sacramentally
;
that
so
also
the
bodie
of
our
Lord
is
not
really
but
sacramentally
betweene
the
hands
of
the
Priest
.
Nor
is
there
any
reason
to
require
that
these
words
which
is
broken
for
you
should
bee
a
Sacramentall
and
figurative
manner
of
speech
,
and
that
these
words
,
This
is
my
body
,
should
be
taken
in
any
other
manner
.
In
a
word
,
it
is
certaine
that
the
bread
in
the
Sacrament
is
in
the
same
manner
the
body
of
Christ
,
as
that
it
is
broken
in
.
Now
broken
it
is
not
really
,
nor
then
likewise
is
the
body
of
Iesus
Christ
therein
broken
really
.
But
Sathan
hath
endeavoured
to
damne
and
stop
up
this
window
,
thorough
which
the
light
shineth
in
unto
us
so
clearely
,
having
this
Word
utterly
out
of
the
Bibles
of
the
Church
of
Rome
,
wherein
,
in
steed
of
frangitur
,
there
is
inserted
tradetur
,
in
steed
of
is
broken
,
they
have
put
shall
be
given
.
X.
From
the
bread
the
Priest
passeth
to
the
Cup
,
and
recites
the
words
of
our
Lord
,
saying
,
that
Iesus
Christ
having
taken
the
Cup
,
said
,
Accipite
,
bibite
ex
eo
omnes
.
Hic
est
enim
calix
sanguinis
mei
novi
&
aeterni
Testamenti
,
mysterium
fidei
.
Take
yee
,
drinke
yee
all
hereof
:
for
this
is
the
Cup
of
my
bloud
of
the
New
and
eternall
Testament
,
the
Mysterie
of
faith
.
There
also
many
subjects
of
scandall
offer
themselves
.
For
seeing
the
Priest
witnesseth
that
Iesus
Christ
said
,
Drinke
yee
all
hereof
.
Why
is
it
the
priviledge
of
Priests
and
Kings
onely
to
drinke
of
this
Cup
?
If
it
belong
to
Priests
and
Kings
onely
,
that
this
word
Drinke
yee
is
directed
,
then
must
the
like
be
said
of
this
word
Eate
yee
:
For
these
words
are
directed
to
the
same
persons
.
Then
should
there
bee
none
but
Priests
and
Kings
,
that
ought
to
eat
of
the
Sacrament
.
Add
moreover
that
the
Apostles
being
in
the
company
of
Iesus
Christ
,
held
not
the
ranke
of
Pastors
,
but
of
sheepe
,
and
of
Disciples
.
Therefore
the
Apostle
willeth
,
that
the
people
of
Corinth
examine
themselves
,
and
so
eat
of
this
bread
and
drinke
of
this
Cup.
XI
.
Above
all
,
these
words
afford
subject
of
offence
in
this
,
that
the
Priest
changeth
the
words
of
our
Lord
:
For
the
words
of
the
Masse
are
neither
found
in
Saint
Paul
,
nor
in
any
of
the
Evangelists
.
Saint
Paul
saith
,
that
the
Lord
said
,
This
Cup
is
the
New
Testament
in
my
bloud
:
doe
this
in
remembrance
of
me
Excellent
words
.
For
these
words
This
is
my
body
,
and
those
,
This
Cup
is
the
New
Testament
,
ought
to
bee
understood
after
the
same
manner
.
Now
neither
the
Cup
,
nor
that
which
is
in
it
,
is
really
a
Testament
,
but
sacramentally
and
in
signification
.
Nor
then
the
bread
,
which
they
call
the
Hoast
,
is
really
the
body
of
Iesus
Christ
,
but
sacramentally
,
and
in
signification
.
Therefore
that
this
might
not
be
discerned
,
the
words
of
our
Lord
have
bene
changed
in
the
Text
of
the
Masse
.
For
in
the
place
of
these
words
,
This
Cup
is
the
New
Testament
,
The
Priest
saith
,
This
is
the
Cup
of
my
bloud
of
the
New
and
eternall
Testament
.
XII
.
To
the
same
end
in
the
place
,
and
instead
of
these
words
,
Doe
this
in
remembrance
of
me
,
the
Priest
saith
,
The
Mysterie
of
faith
,
which
is
a
strange
depravation
,
made
of
purpose
,
because
the
word
in
remembrance
,
expounds
these
words
,
This
is
my
body
,
to
●it
,
that
the
bread
is
called
the
body
of
the
Lord
,
because
it
is
the
commemoration
of
it
,
according
as
the
Scripture
denominates
the
signes
and
commemorations
by
the
names
of
the
things
signified
.
XIII
.
Behold
here
yet
another
subject
of
scruple
&
of
scandall
,
that
the
people
would
receive
if
the
Masse
were
said
in
a
tongue
understood
:
And
this
is
it
,
A
great
while
before
the
words
which
are
called
the
words
of
consecration
,
there
are
prayers
in
the
Masse
,
wherein
the
unconsecrated
bread
is
called
the
sacrifice
,
or
immaculate
Hoast
,
which
is
offered
to
God
for
the
sinnes
of
the
quicke
and
the
dead
,
in
these
words
,
[
a
](A20934-e18490-b)
a
Suscipe
hanc
immaculatam
hostiam
,
quam
ego
indignus
famulus
tuns
offero
tibi
Deo
meo
vivo
&
vero
,
pro
innumerabilibus
peccatis
&
offensionibus
&
negligentijs
meis
,
&
pro
omnibus
circumstantibus
,
sed
&
pro
omnibus
fidelibus
Christianis
vivis
atque
defunctis
.
Receive
this
immaculate
Hoast
,
which
I
thine
unworthy
servant
offer
unto
thee
my
living
and
true
God
for
my
numberlesse
sinnes
and
offences
,
and
negligences
,
and
for
all
them
that
stand
round
about
,
and
withall
for
all
faithfull
Christians
quick
and
dead
.
He
saith
,
the
like
thing
over
the
unconsecrated
Cup.
All
this
is
full
of
difficulties
.
For
the
unconsecrated
bread
is
not
the
same
Hoast
with
that
which
is
consecrated
,
which
is
said
to
bee
the
true
body
of
Iesus
Christ
;
by
this
meanes
behold
in
the
Masse
two
Hoasts
of
divers
natures
,
and
two
sorts
of
Sacrifices
.
And
that
which
is
more
strange
and
of
more
difficult
disgestion
is
,
that
the
Priest
offers
unto
God
in
Sacrifice
unconsecrated
bread
,
for
satisfaction
for
our
sinnes
:
Which
is
to
offer
a
morsell
of
bread
for
payment
for
our
sinnes
,
and
for
the
price
of
our
redemption
.
[
b
](A20934-e18520-b)
b
Bell
lib.
2.
de
Missa
cap.
17.
§.
Offertorium
Quinque
illae
orationes
,
Suscipe
sancte
pater
,
&c.
Offerimus
tibi
Domine
,
&c.
Veni
sanctificator
,
&c.
In
spiritu
humilitatis
,
&c.
Suscipo
Sancta
Trinitas
,
&c.
Neque
antiquae
admodum
sunt
,
●eque
in
Romana
Ecclesia
ante
quingentos
annos
legebantur
.
Bellarmine
in
his
2.
booke
of
the
Masse
,
Chap.
17.
seemeth
to
condescend
and
to
yeeld
as
much
touching
these
prayers
,
for
hee
saith
,
that
they
are
not
very
ancient
,
&
that
untill
within
these
five
hundred
yeares
they
were
not
said
in
the
Church
of
Rome
:
for
there
are
five
prayers
in
ranke
of
like
nature
in
that
part
of
the
Masse
,
which
is
called
the
offertorie
,
the
which
this
so
renowned
Cardinall
hath
beene
bould
to
accuse
of
noveltie
,
and
hath
observed
,
that
Innocent
the
III.
who
writ
of
the
Masse
in
the
yeare
1214.
hath
made
no
mention
of
them
.
But
that
by
these
prayers
the
Priest
makes
an
oblation
,
and
offers
in
sacrifice
unconsecrated
bread
,
Bellarmine
acacknowledgeth
it
in
his
first
booke
of
the
Masse
,
Chap.
27.
saying
,
[
c
](A20934-e18580-b)
c
Bellarm.
c.
27.
§.
Primo
Negari
non
debet
,
panem
&
vinum
aliquo
modo
in
Missa
offerri
,
&
proinde
pertinere
ad
rem
quae
sacrificatur
.
Haec
propositio
patet
primum
ex
ipsa
Liturgia
.
Nam
cum
ante
consecrationem
dicimus
,
Suscipe
sancte
Pater
,
hanc
immaculatam
hostiam
,
certè
pronomen
HANC
demonstrat
ad
sensum
id
quod
tunc
manibus
tenemus
,
id
autem
panis
est
.
Et
similes
sunt
in
Liturgia
non
paucae
sententiae
,
quae
panem
offerri
manifestissimè
demonstrant
.
It
must
not
bee
denied
,
that
bread
and
wine
are
in
some
manner
offered
in
the
Masse
.
This
may
appeare
first
of
all
by
the
Liturgie
it selfe
:
for
when
,
before
consecration
,
wee
say
,
Suscipe
,
sancte
pater
hanc
immaculatam
Hostiam
:
Receive
ô
holy
father
,
this
immaculate
Hoast
:
Certainely
this
Pronounce
HANC
demonstrates
sensibly
that
which
we
then
hold
in
our
hands
:
but
it
is
bread
which
we
hold
.
And
in
the
Liturgie
(
so
hee
calls
the
Masse
)
there
are
many
sentences
,
which
manifestly
shew
that
bread
is
offered
.
Behold
here
then
in
the
Masse
an
Hoast
offered
in
sacrifice
for
the
sinnes
of
the
quick
and
of
the
dead
,
which
is
not
the
bodie
of
Christ
,
but
unconsecrated
bread
.
But
as
concerning
that
,
which
the
said
Cardinall
saith
,
that
these
prayers
are
new
,
and
brought
in
within
these
five
hundred
yeares
,
he
saith
true
in
some
sort
.
It
is
true
,
that
it
is
a
very
new
thing
to
sacrifice
unto
God
unconsecrated
bread
for
the
sinnes
of
men
.
But
to
call
the
bread
and
the
wine
of
the
holy
Supper
,
which
the
people
brought
,
and
which
the
Pastor
offered
unto
God
,
sacrifices
,
and
holy
oblations
,
it
is
a
thing
very
ancient
,
and
a
prayer
conformable
to
the
Word
of
God
,
which
calls
Almes
&
prayers
,
and
al
holy
actions
,
sacrifices
.
[
d
](A20934-e18630-b)
d
Bellarm.
Ibid.
§.
Deinde
.
Veteres
Patres
passim
ita
tradunt
.
Ireneus
lib.
4.
cap
32.
dicit
Ecclesiam
offerre
Deo
sacrificium
ex
creaturis
,
id
est
ex
pane
&
vino
.
Cyprianus
lib.
2.
Epist.
3.
dicit
Christum
obtulisse
patricalicem
vino
&
aqua
mistum
.
Et
in
sermone
de
eleemosyna
,
reprehendens
divites
foeminas
,
quae
non
adferebant
panem
consecrandum
.
Locuples
(
inquit
)
&
dives
,
in
Dominicum
sine
sacrificio
venis
,
&
partem
de
sacrificio
,
quod
pauper
obtulit
,
sumis
.
Vbi
per
sacrificium
panem
intelligit
,
qui
per
sacerdotes
Deo
sacrificandus
erat
.
The
fathers
of
the
first
Ages
spake
thus
.
So
spake
Ireneus
in
his
4.
booke
,
Chap.
32.
saying
,
The
Church
offereth
to
God
a
sacrifice
of
his
creatures
;
that
is
to
say
of
bread
and
wine
.
And
Cyprian
in
the
Epistle
3.
of
the
2.
booke
,
saith
that
Christ
offered
unto
his
Father
a
Cup
blended
with
wine
and
water
.
And
in
his
Sermon
Of
Almes
,
reproving
the
rich
women
,
that
brought
not
bread
to
Church
for
an
offering
,
said
unto
them
,
Thou
rich
and
wealthy
woman
,
that
commest
to
the
Supper
of
the
Lord
without
a
sacrifice
,
that
takest
part
of
the
sacrifice
which
the
poore
hath
offered
:
Where
it
is
evident
,
that
by
these
sacrifices
he
calls
the
offerings
of
bread
and
of
wine
not
consecrated
,
brought
by
the
people
,
as
freely
acknowledgeth
the
same
Cardinall
in
the
same
place
.
But
that
which
is
more
expresse
in
this
matter
,
is
that
the
Priest
on
Christmasse
day
,
adioyneth
,
[
e
](A20934-e18710-b)
e
Oblata
,
Domine
,
munera
nova
unigeniti
tui
nativitate
sanctifica
.
O
Lord
Hallow
by
the
new
birth
of
thy
Sonne
,
these
offerings
which
we
have
offered
unto
thee
.
He
speaketh
of
an
oblation
already
offered
,
and
yet
this
is
spoken
before
consecration
.
The
title
of
the
24.
Canon
of
the
third
Councill
of
Carthage
is
such
,
[
f
](A20934-e18750-b)
f
Vt
in
sacrificio
tantùm
panis
&
calix
offeratur
.
That
in
sacrifice
nothing
be
offered
but
bread
and
the
Cup.
[
g
](A20934-e18770-b)
g
Ipse
Canon
Vt
in
Sacramentis
corporis
&
sanguinis
Domi
i
,
nihil
ampl●ùs
offeratur
,
quàm
ipse
Dominus
tradidit
,
hoc
est
panis
&
vinum
aqua
mixtum
.
Nec
ampliùs
in
sacrificijs
offeratur
,
quàm
de
uvis
&
frumentis
.
And
in
the
Text
of
the
Canon
there
is
,
That
in
the
Sacraments
of
the
bodie
and
blood
of
our
Lord
,
nothing
bee
offered
but
what
the
Lord
hath
ordained
,
namely
of
bread
and
of
wine
mingled
with
water
;
and
that
nothing
bee
offered
in
sacrifices
,
but
that
which
commeth
of
the
grape
and
wheat
.
XIIII
.
But
behold
here
the
things
,
which
as
much
,
or
more
then
the
precedent
,
would
give
the
people
a
very
strong
impression
,
and
would
discover
unto
them
the
abuses
of
the
Masse
,
were
it
but
pronounced
with
an
audible
voice
in
the
vulgar
tongue
.
The
Priest
in
the
beginning
of
the
Masse
saith
his
Confiteor
,
in
these
words
,
[
h
](A20934-e18820-b)
h
Confiteor
Deo
omnipotenti
,
beatae
Matiae
,
semper
Virgini
:
beato
Iohanni
Baptistae
,
sanctis
Apostolis
●etro
&
Paulo
:
omnibus
Sanctis
,
&
vobis
,
fratres
;
quia
peccavi
nimis
cogitatione
,
verbo
,
opere
Mea
culpa
,
mea
culpa
,
mea
maxima
culpa
.
Ideò
precor
b●atam
Mariam
semper
Virginem
,
be●tum
Micha●lem
Archang●lum
,
beatum
Iohannem
Baptu●●a●
,
sanctos
Apostostol●●ke
trum
&
Paulum
,
omnes
Sancto●
,
&
vos
fratres
,
orate
pro
me
ad
Dominum
Deum
nostrum
.
I
confesse
unto
Almighty
God
,
and
to
the
blessed
Marie
ever
a
Virgin
:
To
blessed
Iohn
Baptist
,
to
the
holy
Apostles
Peter
and
Paul
,
to
all
the
Saints
,
and
to
you
brethren
,
I
have
too
exceedingly
sinned
in
thought
,
word
,
and
deed
.
Mine
offence
,
mine
offence
,
mine
exceeding
great
offence
.
Wherefore
I
beseech
the
blessed
Marie
ever
a
Virgin
,
the
blessed
Michael
Archangell
,
the
blessed
Iohn
Baptist
,
the
holy
Apostles
Peter
and
Paul
,
all
the
Saints
,
and
you
brethren
,
to
pray
for
me
unto
the
Lord
our
God
.
In
this
confession
the
Priest
confesseth
his
sinnes
to
the
dead
departed
this
life
,
contrarie
to
the
example
of
all
the
prayers
and
confessions
,
which
are
found
in
the
Scriptures
,
all
which
are
made
unto
God
onely
.
For
even
as
it
is
God
onely
,
whom
we
have
especially
offended
,
Tibi
soli
peccavi
,
Psalme
51.
verse
6.
I
have
sinned
against
thee
onely
,
so
also
is
it
God
alone
,
that
can
forgive
us
our
sinnes
,
and
it
is
he
alone
that
understands
the
prayers
of
the
heart
:
because
hee
it
is
onely
that
knowes
the
hearts
of
men
,
2.
Chron.
6.
ver.
30.
and
it
is
to
be
noted
,
that
by
the
23.
Canon
of
the
third
Councill
of
Carthage
it
is
expresly
forbidden
to
direct
in
the
Eucharist
any
prayer
to
any
other
then
to
the
person
of
the
Father
,
XV.
But
that
which
is
yet
worse
in
this
confession
,
is
,
that
the
Priest
prayeth
to
have
for
intercessors
unto
God
the
Archangell
Michael
,
Iohn
Baptist
,
Peter
,
and
Paul
,
&c.
never
so
much
as
making
in
one
word
mention
of
the
intercession
of
Iesus
Christ
,
who
neverthelesse
went
up
into
heaven
of
purpose
to
make
request
for
us
,
as
Saint
Paul
teacheth
us
,
Rom.
8.
verse
33.
We
have
an
Advocate
with
the
Father
,
to
wit
,
Iesus
Christ
the
righteous
.
For
he
it
is
,
who
is
the
propitiation
for
our
sinnes
,
1
Iohn
2.
ver.
1.
and
2.
thus
in
their
Letanies
they
say
to
every
Saint
,
Ora
pro
nobis
,
But
unto
Iesus
Christ
.
Miserere
nobis
,
dispoiling
him
of
the
office
of
Intercessor
.
XVI
.
That
if
the
Masse
were
said
in
English
,
would
not
the
people
bee
offended
,
hearing
the
Priest
saying
in
his
entering
into
the
Masse
,
We
beseech
thee
,
Lord
,
by
the
merits
of
the
Saints
,
whose
reliques
are
herevnder
,
that
thou
wilt
vouchsafe
to
forgive
mee
all
my
sinnes
.
What
?
(
would
the
people
say
)
must
then
the
Lords
Table
needs
be
changed
into
a
Sepulcher
?
And
must
the
Masse
bee
said
ouer
dead-mens
bones
?
And
why
is
salvation
prayed
for
thorow
the
merits
of
the
Saints
?
As
if
Iesus
Christ
had
not
sufficiently
satisfied
for
us
?
or
as
if
to
obtaine
remission
of
our
sinnes
,
it
were
behovefull
that
men
,
that
have
beene
sinners
,
and
that
have
had
need
of
pardon
themselves
,
doe
merit
the
remission
of
our
sinnes
for
us
?
For
the
effecting
whereof
must
there
bee
found
out
payments
for
debts
already
payed
,
and
for
which
Iesus
Christ
hath
fully
satisfied
?
And
if
the
Saints
have
merited
any
thing
,
God
in
giving
them
eternall
salvation
hath
more
then
sufficiently
payed
them
their
merits
.
It
is
a
point
of
iniustice
to
will
,
that
the
same
money
should
serve
to
make
two
purchases
,
when
scarcely
they
have
beene
sufficient
for
to
compasse
the
first
.
Besides
,
they
told
us
that
the
Saints
are
not
Mediators
of
redemption
,
but
onely
of
intercession
:
but
now
I
see
that
the
Masse
speakes
of
them
as
of
mediators
of
redemprion
,
in
as
much
as
it
saith
,
that
they
have
deserved
for
us
salvation
,
and
remission
of
our
sinnes
.
XVII
.
But
if
the
people
knew
that
amongst
these
Saints
,
whose
bones
are
stooved
up
under
the
Altar
,
and
unto
whose
merits
the
Priest
hath
recourse
,
that
there
are
many
of
them
,
whose
Sanctitie
is
very
doubtfull
;
namely
,
those
whom
the
Pope
hath
foisted
into
the
Catalogue
of
his
Saints
with
commandement
to
call
upon
them
:
and
that
of
those
reliques
,
the
greatest
part
of
them
are
false
and
suborned
:
XVIII
.
The
people
likewise
would
have
a
iust
ground
to
bee
offended
,
knowing
that
the
Priest
in
private
Masses
,
and
without
assistants
,
saith
Orate
,
fratres
,
&c.
pray
brethren
,
&c.
For
who
are
these
brethren
,
to
whom
he
speaketh
being
all
alone
?
Pope
Innocent
III.
in
the
second
booke
of
the
Mysteries
of
the
Masse
,
Pray
my
brethren
,
that
my
sacrifice
,
and
yours
may
bee
acceptable
unto
almighty
God
:
For
this
sacrifice
is
not
made
for
Angels
,
nor
by
Angels
.
As
also
that
if
these
words
,
Pray
ye
,
my
brethren
,
bee
directed
to
Angels
,
even
so
also
these
words
,
Take
ye
,
eate
ye
,
will
bee
directed
unto
them
:
and
so
must
wee
beleeve
,
that
in
solitarie
Masses
the
Angels
are
present
in
the
roome
of
the
people
to
eate
.
XIX
.
But
what
would
the
people
say
hearing
these
words
of
the
Canon
of
the
Masse
,
Communicantes
&
memoriam
venerantes
imprimis
gloriosae
semperque
Virginis
Mariae
.
Communicating
and
honouring
the
memorie
chiefly
of
the
glorious
and
ever
a
Virgin
Mary
.
To
what
purpose
is
it
to
say
,
Communicating
together
,
when
none
communicates
?
But
who
could
endure
that
the
Communion
of
the
holy
Sacrament
should
bee
celebrated
IN
THE
FIRST
PLACE
for
the
honour
the
memorie
of
the
Virgin
Mary
?
Seeing
that
the
Institution
of
the
Sacred
Supper
by
Iesus
Christ
carieth
it
expresly
,
that
it
is
instituted
in
remembrance
of
Iesus
Christ
,
who
said
,
Doe
this
in
remembrance
of
me
?
By
this
relation
,
Iesus
Christ
should
have
said
,
Doe
this
IN
THE
FIRST
PLACE
in
remembrance
of
my
Mother
.
We
ought
to
speake
of
the
holy
and
blessed
Virgin
with
all
respect
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
instituted
to
shew
forth
the
Lords
death
,
but
not
to
shew
forth
the
death
of
the
holy
Virgin
:
sith
shee
suffered
not
death
for
our
redemption
.
XX.
Some
comfort
had
it
beene
,
if
the
Priest
having
said
,
that
this
communion
is
celebrated
in
the
first
place
,
to
honour
the
mememorie
of
the
blessed
Virgin
,
he
had
added
,
that
it
is
likewise
done
in
the
remembrance
of
Iesus
Christ
.
But
this
is
it
which
hee
omits
:
[
i
](A20934-e19200-b)
i
Communicantes
&
memoriam
venerantes
imprimis
gloriosae
semperque
virginis
Mariae
genetricis
Dei
&
Domini
nostri
Iesu
Christi
,
sed
&
beatorum
Apostolo
rum
ac
mart●●um
tuorum
Petri
,
Pauli
,
&c.
Lini
,
Gleri
,
Clementis
,
&c.
Cosmae
,
Damiani
,
&
omnium
Sanctorum
tuorum
,
quorum
meritis
precibusque
roga●●nus
ut
in
omnibus
protectionis
tuae
muniamur
auxilio
,
per
eundem
Christum
,
&c.
Communicating
and
honouring
the
memorie
in
the
first
place
of
the
glorious
ever
Virgin
Marie
,
Mother
of
our
God
and
Lord
Iesus
Christ
,
but
likewise
of
all
thy
holy
Apostles
,
Peter
,
Paul
,
&c.
Cosmus
and
Damian
,
and
all
thy
Saints
by
the
merits
and
prayers
of
whom
wee
beseech
thee
,
that
in
all
things
we
may
be
furnished
with
the
succours
of
thy
protection
by
the
same
Iesus
Christ
our
Lord
.
He
maketh
indeed
mention
of
Iesus
Christ
,
but
hee
doth
not
say
,
that
this
communion
is
done
in
his
memorie
,
onely
he
saith
that
in
the
first
place
hee
celebrates
the
memory
of
the
Virgin
Mary
,
and
next
the
memorie
of
the
Saints
,
amongst
whom
hee
thrusts
in
many
Popes
.
And
alwaies
falls
backe
upon
the
merits
of
the
Saints
,
and
saith
,
precibus
meritisque
.
Not
contenting
himselfe
that
the
prayers
of
the
Saints
bestead
us
,
hee
willeth
,
that
they
merit
for
us
the
grace
of
God
.
XXI
.
About
the
end
of
the
Masse
the
Priest
having
taken
the
Hoast
and
the
Cup
,
maketh
his
prayer
for
himselfe
.
[
k
](A20934-e19250-b)
k
Corpus
tuum
,
Domine
,
quod
sumpsi
,
&
sanguis
que
potavi
adhaereat
visceribus
meis
.
Thy
body
,
Lord
,
which
I
have
taken
,
and
thy
blood
,
which
I
have
drunke
,
cleaveth
close
to
my
entralles
:
Hee
should
rather
have
prayed
with
the
Apostle
,
that
Iesus
Christ
would
dwell
in
his
heart
by
faith
,
Ephes.
3.19
.
and
that
his
body
might
be
the
temple
of
the
holy
Ghost
,
1
Cor.
6.16
.
for
as
Saint
Iohn
saith
in
his
first
Epistle
,
Chap.
4.
verse
13.
By
this
we
know
that
we
abide
in
him
,
and
he
in
us
,
because
he
hath
given
us
of
his
spirit
.
But
to
imagine
that
the
body
of
Iesus
Christ
sitting
at
the
right
hand
of
God
sticketh
fast
to
the
guts
and
entrailes
of
a
Priest
,
it
is
in
dishonouring
Iesus
Christ
to
defile
ones
selfe
with
carnall
thoughts
.
And
the
rather
for
that
our
Adversaries
hold
that
the
wicked
;
yea
beasts
,
doe
also
eate
the
bodie
of
our
Lord
,
into
whose
entrailes
also
wee
must
beleeve
that
the
glorious
bodie
of
the
Sonne
of
God
,
is
clapt
up
.
And
that
hee
was
annexed
to
Iudas
his
entrailes
after
he
had
participated
in
the
Sacrament
.
Pope
Innocent
III.
in
4.
booke
of
the
Mysteries
of
the
Masse
,
Chap.
16.
propoundeth
an
important
question
:
[
l
](A20934-e19330-b)
l
Si
fortè
secessus
vel
fluxus
aut
vomitus
post
solam
Eucharistiae
perceptionem
evenerit
,
ex
accidentibus
&
humoribus
generatur
.
If
(
saith
he
)
any
one
having
nothing
else
in
his
belly
but
the
consecrated
Hoast
,
and
the
bloud
of
the
Cup
,
be
seased
on
by
a
scowring
,
or
flux
of
the
belly
,
of
what
manner
,
and
of
what
nature
are
those
excrements
?
The
solution
is
,
that
they
are
accidents
and
humours
:
but
he
cleares
not
that
difficultie
,
namely
,
if
Iesus
Christ
sticke
fast
to
his
entrailes
.
XXII
.
It
would
bee
a
thing
too
infinite
to
set
forth
all
that
may
be
met
withall
in
the
Masses
of
the
whole
yeare
,
and
in
the
whole
publique
service
of
the
Church
of
Rome
,
which
might
offend
the
people
,
were
it
but
propounded
in
the
vulgar
tongue
.
As
that
which
is
said
on
Good-fryday
.
[
m
](A20934-e19380-b)
m
Ecce
lignum
crucis
,
in
quo
salus
mundi
pependit
,
venite
adoremus
.
Deus
misereatur
nostri
,
Evovac
.
Loe
here
the
wood
of
the
Crosse
,
whereon
the
salvation
of
the
world
hung
,
come
,
let
us
worship
,
God
have
mercy
vpon
us
,
Evovac
.
The
which
word
,
Evovac
,
is
a
word
of
triumph
,
which
the
furious
and
drunken
Priests
of
Bacchus
used
as
they
did
sing
in
the
honour
of
their
God
Bacchus
.
Then
puts
the
Priest
off
his
shooes
to
worship
barefoot
the
wood
of
the
Crosse
.
Then
is
said
this
Antheme
.
[
n
](A20934-e19440-b)
n
Crucem
tuam
adoramus
,
Domine
,
&
sanctam
tuam
resurrectionem
laudamus
.
Crux
fidelis
,
inter
omnes
,
arbor
vna
nobilis
,
nulla
sylva
tantùm
profert
,
fronde
,
flore
,
germine
.
Dulce
lignum
,
dulces
clavos
,
dulce
pondus
sustinet
.
Wee
adore
thy
Crosse
,
O
Lord
,
and
praise
thy
resurrection
.
And
in
speaking
of
the
Crosse
,
Faithfull
Crosse
,
onely
noble
amongst
the
trees
,
there
is
no
forrest
brings
forth
so
much
in
l●afe
,
flower
,
or
budd
,
This
sweet
wood
sustaines
sweet
nailes
,
sweet
waight
.
Whilst
these
words
are
spoken
,
everie
one
worships
the
Crosse
,
and
when
they
lift
up
the
Crosse
,
they
say
,
Ave
lignum
triumphale
,
&c.
I
salute
thee
,
or
haile
triumphant
Crosse
:
which
is
manifestly
spoken
to
the
wood
.
And
hereupon
most
of
the
Doctors
maintaine
,
that
the
Crosse
ought
to
be
adored
with
the
worship
of
Latria
,
which
is
the
highest
kinde
of
adoration
.
XXIII
.
The
Saturday
before
Easter
Masse
is
said
in
violet
:
wherein
they
hallow
Incens
,
and
there
is
virtue
given
it
to
drive
away
divels
:
and
they
put
out
all
the
candles
in
the
Church
,
and
then
they
light
them
againe
with
hallowed
fire
:
and
the
Deacon
brings
three
great
wax
candles
at
the
end
of
a
staffe
:
then
he
sticks
five
graines
of
incens
in
a
great
wax
Candle
in
forme
of
a
Crosse
;
upon
which
wax
candle
,
this
blessing
is
said
in
singing
it
in
a
stile
,
whereof
the
impietie
is
absurd
,
and
the
termes
ridiculous
.
Loe
here
the
very
words
[
o
](A20934-e19510-b)
o
In
huius
igitur
noctis
gratia
,
suscipe
,
sancte
Pater
,
incensi
huius
sacrificium
vespertinum
,
quod
tibi
in
hac
cerei
oblatione
solenni
per
ministorum
manus
de
operibus
apum
sacrosancta
reddit
Ecclesia
.
Sed
iam
columnae
huius
praeconia
novimus
,
quam
in
honorem
Dei
rutillans
ignis
accendit
.
Qui
licet
sit
divisus
in
partes
,
mutuati
tamen
luminis
detrimenta
non
novit
.
Aliter
enim
liquantibus
ceris
,
quas
in
substantiam
pretiosae
huius
lampadis
apis
mater
eduxit
.
O
verè
beata
nox
,
quae
spoliauit
Aegyptios
,
&c.
In
the
grace
of
this
night
,
receive
,
holy
father
,
the
evening
Sacrifice
of
this
incense
,
which
the
holy
Church
offereth
up
unto
thee
in
this
solemne
oblation
of
waxen
Candles
by
the
hands
of
Ministers
,
of
the
worke
of
Bees
.
But
already
wee
acknowledge
the
praises
of
this
columne
,
which
the
glistering
fire
kindles
in
the
honour
of
God
,
which
although
it
bee
divided
into
parts
,
acknowledgeth
no
losse
of
borowed
light
,
for
it
is
fedd
by
the
liquid
wax
,
which
the
mother
Bee
hath
produced
into
the
substance
of
this
precious
lampe
.
O
truely
happie
night
,
which
dispoiled
the
Egyptians
,
and
enricht
the
Hebrewes
.
Night
wherein
earthly
things
are
blended
with
celestiall
,
and
divine
with
humane
;
Wee
pray
thee
then
Lord
,
that
this
waxen
candle
consecrated
to
the
honour
of
thy
name
,
may
hold
out
without
failing
,
to
destroy
the
darknesse
of
this
night
,
and
being
acceptable
in
the
odour
of
a
good
sent
,
may
be
blended
and
ranked
amongst
the
heavenly
lights
above
.
Let
the
morning
bringer
Lucifer
meet
with
it
flames
,
that
Lucifer
I
say
,
that
cannot
set
,
or
goe
downe
.
All
this
gallimaufrey
and
medley
of
absurde
termes
,
which
give
to
a
waxen
taper
,
that
which
belongs
to
the
doctrine
of
the
Gospell
,
and
placeth
a
waxen
taper
composed
of
the
worke
of
Bees
amongst
the
starres
of
heaven
,
is
farre
from
the
language
of
the
spirit
of
God
.
XXIIII
.
On
the
same
Saturday
they
hallow
their
fonts
,
in
which
is
the
water
for
baptisme
,
in
these
words
,
Make
this
water
by
thy
Majesties
Empire
,
take
the
grace
of
thy
onely
Sonne
by
the
holy
Ghost
,
which
by
the
secret
admixtion
of
his
God-head
make
fruitfull
this
water
prepared
for
the
regeneration
of
men
;
to
the
end
,
that
having
conceived
sanctification
thorow
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
distinguisheth
unto
the
body
,
or
the
age
unto
time
.
Set
farre
away
from
hence
,
thou
that
commanding
Lord
,
every
uncleane
spirit
,
let
all
wickednesse
of
diabolicall
fraud
keepe
farre
away
,
let
the
mixture
of
any
contrary
power
here
have
place
,
let
it
not
hover
over
about
it
to
lay
any
ambushes
,
let
it
not
slide
in
covertly
,
let
it
not
corrupt
by
annoying
it
Let
this
holy
and
innocent
creature
be
free
from
all
assaults
of
the
enemie
,
and
be
purged
by
the
departure
of
all
wickednesse
.
Let
this
water
be
a
living
well
,
a
regenerating
water
,
a
purifying
wave
,
that
all
they
that
shall
be
washed
in
this
wholesome
lavor
,
the
holy
Ghost
working
in
them
,
may
obtaine
indulgence
of
perfect
purgation
;
wherefore
I
blesse
thee
creature
of
water
,
by
the
living
God
,
†
by
the
true
God
,
†
by
the
holy
God
,
†
by
the
God
,
who
in
the
beginning
by
his
word
separated
thee
from
the
dry
land
,
&c.
Then
hee
breathes
upon
the
water
in
forme
of
a
Crosse
,
and
prayes
that
those
waters
may
be
efficatious
to
purifie
the
understanding
,
and
dipping
the
taper
three
times
into
the
water
,
he
saith
,
Let
the
power
of
the
holy
Ghost
descend
in
fulnesse
upon
this
fountaine
.
Then
he
blowes
thrise
upon
the
water
in
this
figure
.
†
Then
powreth
hee
oyle
and
creame
into
it
in
forme
of
a
Crosse
.
There
is
even
as
much
sense
in
all
these
words
,
as
efficacie
in
the
ceremonie
.
I
thinke
some
broken-winded
Monke
,
whose
braine
swarmed
out
extravagant
conceptions
,
made
these
prayers
in
an
ignorant
age
;
or
that
some
profane
fellow
sported
him selfe
in
ridiculous
termes
to
mocke
God
.
XXV
.
Thus
when
they
consecrate
salt
,
the
Bishop
,
or
Priest
saith
,
I
conjure
thee
,
creature
salt
,
&c.
And
speaking
to
salt
,
as
if
it
understood
him
,
gives
it
power
against
evill
spirits
.
In
the
Masse-booke
which
is
in
use
at
Paris
,
in
the
Masse
of
the
holy
Virgin
Mary
,
is
extant
a
Passage
,
which
saith
,
O
faelix
puerpera
,
nostra
pians
scelera
;
iure
matris
impera
,
redemptori
.
O
thou
happie
woman
in
childbed
,
who
expiatest
our
sinnes
,
command
by
the
right
of
a
mother
,
the
redeemer
.
XXVI
.
These
things
and
many
other
the
like
wherewith
swarmeth
the
whole
Romish
service
,
could
they
but
bee
pronounced
in
English
without
exasperating
the
minds
,
and
without
moving
in
some
distate
,
in
other
some
laughter
,
in
others
execration
?
Who
would
laugh
hearing
the
Priest
saying
in
the
beginning
of
the
Masse
.
Ad
Deum
qui
laetificat
iuventutem
meam
.
Vnto
God
that
gladds
my
youth
,
Albeit
this
Priest
have
a
gray
head
.
In
a
word
,
the
whole
body
of
the
Romish
service
,
principally
the
Canon
of
the
Masse
,
is
composed
in
such
a
manner
,
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
same
alteration
,
which
they
have
made
in
the
Masses
of
the
Saints
,
out
of
which
the
Popes
,
Pius
the
V.
and
Clement
the
VIII
.
have
rased
out
many
Proofes
and
prayers
to
the
Saints
,
which
are
still
extant
in
most
of
the
Masse-bookes
.
In
the
which
Canon
that
which
most
displeaseth
our
Adversaries
,
is
,
that
there
are
many
clauses
,
which
contradict
Merits
,
Purgatorie
,
and
Transubstantiation
.
In
private
Masses
;
In
the
Communion
under
one
kinde
,
and
in
an
unknowne
tongue
,
and
that
it
is
evident
,
that
the
prayers
of
this
Canon
are
in
a
manner
all
made
to
bee
said
over
the
Almes
,
and
over
the
bread
and
wine
,
and
not
over
the
bodie
of
our
Lord.
CHAP.
X.
An
examination
of
our
Adversaries
reasons
:
especially
of
those
of
Mounsieur
the
Cardinal
du
Perron
.
AS
touching
the
prayers
of
particulars
in
a
tongue
not
understood
so
much
as
by
him
himselfe
that
prayeth
,
our
adversaries
cast
downe
the
bucklers
and
defend
not
themselves
,
but
abandon
their
cause
,
onely
they
say
,
That
it
is
the
Church
.
For
this
word
Church
is
a
covert
and
starting
hole
,
for
every
sort
of
abuse
,
and
a
playster
for
every
sore
.
This
is
it
they
oppose
against
the
Word
of
God
,
and
unto
all
antiquitie
,
unto
reason
,
and
unto
common
sense
,
which
in
this
point
are
contrarie
to
the
now
Church
of
Rome
of
this
time
.
But
as
for
the
publick
service
in
an
unknowne
tongue
not
understood
,
our
adversaries
propound
some
slender
reasons
,
which
we
must
examine
.
I.
They
say
that
the
title
of
the
Crosse
was
writ
by
Pilate
in
three
tongues
,
in
Hebrew
,
Greeke
and
Latine
,
they
will
have
Pilate
;
that
was
a
Pagan
Iudge
,
give
this
law
to
the
Christian
Church
.
For
being
a
man
of
great
prudence
,
it
is
to
be
presumed
that
he
had
a
care
that
the
Masse
should
bee
sung
in
a
fit
tongue
.
Thus
Pilates
authoritie
carieth
it
away
,
above
the
Word
of
God
,
and
against
the
examples
of
Iesus
Christ
,
of
the
Prophets
and
of
the
Apostles
.
That
if
,
according
to
the
custome
of
the
Romanes
,
the
title
of
the
Crosse
had
beene
written
but
in
one
tongue
,
then
should
they
not
,
by
this
reason
,
sing
the
Masse
but
in
one
tongue
,
or
if
Pilate
had
writ
nothing
,
the
Masse
had
not
beene
sung
at
all
.
By
the
same
reason
,
Sermons
ought
to
be
made
every
where
in
the
same
tongue
in
favour
of
strangers
.
Certainely
the
service
in
Latine
doth
in
no
measure
at
all
comfort
the
strangers
that
are
in
France
:
For
of
these
strangers
,
three
fourth
parts
at
the
least
understand
not
the
Latine
,
and
there
will
bee
found
in
France
,
ten
times
moe
strangers
which
understand
the
French
,
then
the
Latine
.
And
these
strangers
which
understand
the
Latine
cannot
understand
the
Masse
,
whereof
a
great
part
is
pronounced
in
so
low
a
voice
,
that
they
that
are
neere
the
Priest
cannot
heare
his
voice
.
But
what
shadow
of
reason
is
there
for
it
,
that
in
favour
of
a
few
strangers
,
which
are
in
great
townes
,
all
the
people
of
France
must
be
deprived
of
the
understanding
of
divine
service
?
and
especially
all
the
townes
and
Burroughes
wherein
there
are
no
strangers
?
That
if
in
one
great
Towne
,
as
in
Paris
,
they
would
gratifie
strangers
,
there
should
be
assigned
for
the
Italians
one
Church
,
wherein
service
should
bee
said
in
Italian
,
and
so
of
other
nations
,
by
this
meanes
every
nation
should
have
at
Paris
the
service
in
their
owne
tongue
.
III.
They
further
add
that
to
have
every
where
the
same
tongue
,
is
a
signe
of
union
,
and
of
concord
in
the
Catholike
Church
.
In
thus
speaking
they
declare
that
it
would
bee
expedient
,
that
the
service
should
neither
bee
said
in
Greeke
,
nor
in
Hebrew
,
tongues
neverthelesse
which
they
say
were
authorised
by
the
inscription
of
the
Crosse
.
But
the
vnion
which
God
approveth
and
applaudeth
in
his
Word
,
is
not
the
vnion
of
one
and
the
same
tongue
,
but
of
faith
and
charitie
.
Which
vnion
may
bee
amongst
those
of
divers
tongues
;
as
on
the
contrarie
,
men
of
the
same
tongue
doe
often
dissent
in
faith
.
Which
is
more
.
God
is
glorified
,
when
in
divers
tongues
hee
is
purely
and
unanimously
served
&
called
upon
:
as
God
himselfe
witnesseth
saying
,
As
I
live
,
saith
the
Lord
,
every
knee
shall
bow
before
me
,
and
every
tongue
shall
give
glory
unto
God
.
Rom.
14.
verse
11.
Esay
45.23
.
For
this
it
was
that
God
gave
to
his
Apostles
the
gift
of
divers
tongues
,
to
the
end
,
that
in
all
tongues
God
might
bee
served
and
called
upon
.
V.
As
for
that
,
that
Du
Perron
saith
,
that
the
Church
stands
for
the
peoples
caution
and
securitie
:
as
if
it
could
answer
for
the
people
at
Gods
judgement
Seat
;
I
say
,
that
for
this
Church
,
that
boasts
it selfe
to
bee
a
caution
,
it
shall
stand
in
need
of
another
caution
to
give
us
assurance
that
it
erres
not
,
and
that
God
receives
her
for
caution
.
Surely
at
the
day
of
judgement
,
Priests
shall
not
answer
for
the
people
.
Hee
shall
finde
himselfe
deceived
and
fowly
mistaken
;
who
then
would
give
his
Curate
for
his
caution
.
Above
all
those
Pastors
shall
not
bee
currant
,
who
to
enhaunse
their
authoritie
,
and
to
leade
the
people
on
in
ignorance
at
their
pleasure
,
have
estranged
them
from
all
understanding
.
But
why
may
not
the
Greeke
Church
as
well
be
caution
as
the
Romane
?
Seeing
the
Greeke
Church
is
more
ancient
then
the
Romane
,
and
the
Church
of
Rome
is
but
her
daughter
,
and
received
from
her
the
Christian
religion
,
and
boasts
her selfe
as
well
to
bee
Catholicke
,
and
to
have
the
chaires
of
Saint
Peter
and
of
many
Apostles
?
VII
.
Hee
obiects
also
that
strangers
are
present
in
England
at
the
English
service
without
understanding
the
same
,
whereunto
I
say
,
that
such
are
strangers
present
at
it
,
it
may
bee
once
or
twise
out
of
curiositie
,
and
not
for
devotion
,
and
that
if
they
understood
the
English
,
they
would
profit
more
by
it
,
and
that
the
French
have
at
London
,
and
other
townes
the
service
in
French
.
VIII
.
Hee
saith
moreover
that
in
the
time
of
Christ
Iesus
and
of
the
Apostles
,
the
Iewes
assisted
and
were
present
at
the
ordinarie
service
,
of
the
Synagogues
without
understanding
any
thing
thereof
.
Which
wee
have
already
shewed
to
be
false
.
For
then
the
Hebrew
tongue
was
understood
generally
by
the
people
of
Iudea
.
It
fared
not
so
with
the
Iewes
which
are
called
Helenists
in
the
6.
of
the
Acts
,
who
were
Iewes
transported
into
Aegypt
by
Ptolomeus
Lagus
,
who
also
were
called
Babelim
,
and
were
dispersed
abroad
in
very
great
numbers
thorow
out
all
Africa
,
so
called
,
because
they
were
issued
of
the
people
which
had
beene
transported
into
Babylon
,
for
they
there
read
in
Synagogues
the
Greeke
translation
of
the
Septuagints
.
Whereupon
also
the
Apostle
to
the
Hebrewes
writing
to
them
,
alleadgeth
to
them
the
Scripture
according
to
their
translation
.
Of
these
Iewes
was
Philo
a
Iew
of
Alexandria
,
Athanasius
,
Cyrill
,
Theophilus
,
&c.
there
preached
to
the
people
in
Greeke
.
IX
.
It
is
without
reason
that
Du
Perron
obiecteth
unto
us
the
example
of
the
sacrificing
Priests
of
the
Law
,
interceading
for
the
people
in
the
Temple
,
the
whilst
,
that
the
people
were
without
in
the
Court
,
and
by
consequent
could
not
understand
that
which
the
Priest
said
.
For
here
the
question
is
of
the
Priest
speaking
unto
God
in
the
Masse
in
the
presence
of
the
people
.
And
withall
,
the
question
is
of
the
Masse
,
in
the
which
are
read
Chapters
to
the
people
out
of
the
Scripture
,
all
in
a
tongue
,
which
the
people
understand
not
.
And
indeed
there
are
many
Priests
that
understand
not
their
Masse
:
to
what
purpose
then
is
it
to
bring
us
the
example
of
a
sacrificing
Priest
,
who
spake
not
to
the
people
,
and
spake
not
to
God
before
the
people
,
the
whilst
that
hee
was
was
within
in
the
holy
place
?
And
read
not
to
the
people
any
place
,
nor
Chapter
of
the
Law
of
God
?
And
indeed
we
finde
not
in
the
holy
Scripture
that
the
Priest
spake
,
or
pronounced
by
mouth
any
prayer
whilst
that
hee
was
in
the
holy
place
,
or
whilst
he
was
in
the
Sanctuary
as
he
performed
the
propitiation
for
the
people
.
I
thinke
that
if
this
Priest
comming
out
of
the
Temple
to
the
people
that
waited
for
his
comming
forth
in
the
Court
,
had
spoken
to
the
congregation
in
a
barbarous
and
strange
tongue
,
this
people
would
have
stoned
him
.
X.
Now
these
Gentlemen
confesse
,
that
by
this
unknowne
tongue
the
people
is
deprived
of
instruction
and
of
consolation
,
but
they
say
that
their
[
*
](A20934-e20370-b)
*
Such
prayers
as
they
thinke
fit
for
them
to
understand
.
pronesse
and
Sermons
supply
this
defect
in
which
they
set
forth
that
which
is
said
in
the
Masse
:
Put
wee
the
case
that
it
were
so
.
For
it
is
a
maine
abuse
to
doe
evill
,
to
the
end
to
bring
remedies
for
the
same
:
to
make
wounds
,
to
the
end
to
apply
playsters
to
them
.
It
were
better
the
Priest
made
himselfe
understood
in
the
Masse
,
insteed
of
making
the
poore
people
hope
that
within
some
yeares
they
shall
learne
the
explication
of
it
in
some
Sermon
.
But
it
is
most
false
,
that
in
their
Sermons
there
is
any
explication
made
of
the
Masse
,
neither
in
regard
of
the
word
,
nor
of
the
matters
;
take
me
a
Pesant
,
or
a
Tradesman
,
that
hath
heard
Masse
fiftie
yeares
,
&
you
shal
finde
him
wholy
ignorant
of
that
which
is
said
in
the
Masse
;
are
the
people
made
to
understand
in
Sermons
,
why
the
Priest
,
praying
for
the
dead
,
saith
,
that
hee
prayeth
for
them
that
sleepe
a
peaceable
sleepe
?
Or
why
the
Priest
presenting
unto
God
the
consecrated
Hoast
,
which
they
say
is
the
bodie
of
Iesus
Christ
,
asks
of
God
,
that
he
would
so
accept
of
that
offering
,
as
hee
did
of
Abels
sacrifice
,
that
is
to
say
,
of
a
calse
,
or
of
a
lambe
offered
by
Abel
?
Or
why
the
Priest
beseecheth
God
in
the
Masse
,
that
the
Angells
may
take
Iesus
Christ
which
is
upon
the
Altar
,
and
carry
him
up
unto
the
celestiall
Altar
?
Or
why
the
Priest
calls
the
bodie
of
Iesus
Christ
.
These
gifts
,
These
offerings
,
which
God
createth
daily
and
quickneth
?
Or
why
the
Priest
in
his
confiteor
,
confesseth
his
sinnes
to
God
,
to
the
holy
Virgin
Marie
,
to
Michael
the
Arch-Angel
,
to
Saint
Iohn
Baptist
,
without
speaking
of
Iesus
Christ
?
Or
why
in
the
Masse
the
holy
Virgin
is
preferred
before
Iesus
Christ
,
in
saying
;
communicating
,
and
celebrating
in
the
first
place
the
memorie
of
the
Virgin
Marie
:
notwithstanding
that
the
sacred
Supper
was
only
instituted
for
a
remembrance
and
commemoration
of
Christ
,
and
to
shew
forth
his
death
.
XI
.
The
Cardinall
du
Perron
findeth
that
the
discommoditie
which
is
in
the
people
not
understanding
of
the
service
,
bringeth
this
profit
,
that
the
merit
of
the
peoples
endeuour
,
and
the
exercise
of
their
faith
is
thereby
the
greater
.
Hee
thinkes
that
the
lesse
knowledge
there
is
,
the
more
merit
there
is
in
the
faith
:
and
that
he
that
hath
least
understanding
,
he
it
is
,
that
hath
most
faith
,
and
that
merits
most
.
Which
is
the
same
that
Harding
[
a
](A20934-e20490-b)
a
Harding
.
De
precibus
peregtina
lingua
factis
.
Hic
pius
animorum
affectus
tam
est
proculdubio
Deo
gratus
,
ut
nulla
●erborum
intelligentia
conferri
queat
.
saith
.
That
the
people
indeed
understand
not
the
Latine
of
the
Masse
,
but
that
the
pious
affection
which
they
thither
bring
,
is
so
acceptable
to
God
,
that
thee
understanding
of
the
words
cannot
be
compared
unto
it
.
By
this
reason
there
is
merit
in
knowing
nothing
,
and
ignorance
shall
be
ranked
amongst
the
blessings
of
God
,
and
to
instruct
a
man
in
the
true
knowledge
of
God
,
it
is
to
diminish
the
merit
and
the
price
of
his
faith
.
And
why
not
?
Seeing
that
faith
consisteth
in
being
ignorant
,
and
in
not
knowing
,
and
is
opposite
to
knowledge
,
as
Cardinall
Bellarmine
hath
before
told
us
?
Certainely
this
maxime
is
a
maine
prop
to
uphold
the
Popes
Dominion
,
and
the
Authority
of
the
Clergie
:
seeing
it
teacheth
to
beleeve
without
knowledge
,
and
to
follow
the
Pope
and
his
doctrine
,
with
their
eyes
shut
,
with
not
so
much
as
enquiring
at
all
after
the
will
of
God
,
nor
after
his
Word
:
which
is
a
light
which
God
offereth
us
,
to
the
end
that
we
our selves
might
know
the
right
way
.
Now
albeit
that
remedilesse
ignorance
lessens
the
fault
,
yet
so
it
is
that
it
is
an
evill
:
as
being
borne
blind
excuseth
going
out
of
the
way
.
And
yet
going
out
of
the
way
is
still
an
evill
:
But
to
studie
to
be
ignorant
,
and
to
bee
afraid
to
learne
,
and
to
be
voluntarily
blinde
,
and
to
thinke
that
there
is
merit
in
voluntarie
ignorance
,
besides
the
follie
of
it
,
is
a
stiffe
and
wilfull
obstinacie
not
to
have
a
will
to
learne
the
Will
of
God
:
nor
can
I
conceave
what
that
endeavour
is
,
and
that
great
exercise
of
faith
,
which
Du
Perron
saith
,
is
in
those
,
that
doe
beleeve
without
understanding
,
seeing
it
is
no
labour
to
know
nothing
,
and
to
will
not
to
learne
.
XII
.
The
same
Prelate
insisteth
strongly
upon
the
danger
,
it
would
bee
to
translate
the
Liturgie
into
the
Vulgar
tongue
:
saying
,
that
the
changing
though
but
of
one
sole
sillable
,
yea
but
of
one
letter
,
in
the
Mysterie
of
the
Church
,
might
bring
a
change
in
the
faith
:
Witnesse
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
Arrians
,
that
the
divine
service
cannot
be
translated
into
so
many
tongues
without
incurring
that
danger
,
like
as
the
phrases
of
the
old
French
would
at
this
day
be
ridiculous
,
as
appeareth
by
the
[
b
](A20934-e20560-b)
b
In
the
Confines
of
Germany
&
Lorraine
,
●he
language
that
is
not
Germane
is
at
this
day
called
Romane
.
Romanes
:
and
an
hundred
yeares
hence
Marots
translation
of
the
Psalmes
will
be
sottish
,
fond
and
ridiculous
.
If
this
objection
cary
any
waight
with
it
,
it
should
rather
have
more
force
to
hinder
and
debarre
the
translating
of
the
holy
Scriptures
into
Latine
,
and
into
the
vulgar
tongues
,
least
that
some
depravation
in
a
word
,
or
in
a
sillable
might
alter
the
doctrine
of
Salvation
.
For
the
Text
of
the
Scripture
is
of
farre
more
importance
,
then
the
Text
of
the
Masse
,
seeing
that
to
change
but
a
word
in
the
Scripture
is
a
fault
,
but
the
Text
of
the
Masse
hath
received
a
Thousand
changes
and
additions
,
as
our
Adversaries
themselves
acknowledge
.
The
whilst
that
this
feare
hath
not
hindered
the
Ancients
to
make
sundrie
translations
of
the
Scriptures
Greeke
and
Latine
:
the
multitude
whereof
was
so
diverse
,
that
[
c
](A20934-e20620-b)
c
Hieron
.
praefat.
in
Euangelistas
ad
Damasum
.
Si
Latinis
exemplaribus
fides
est
adhibenda
,
respondeant
quibus
?
tot
enim
sunt
exemplaria
penè
,
quot
codices
.
Saint
Hierome
saith
,
there
were
almost
as
many
divers
versions
,
as
there
were
coppies
thereof
.
[
d
](A20934-e20640-b)
d
Vt
ad
exemplaria
praecedenti●
recutratur
,
si
quam
dubitationem
attulerit
Latinorum
interpretum
infinita
varietas
.
And
Saint
Augustine
in
his
second
booke
of
Christian
doctrine
,
Chapter
11.
saith
,
that
the
multitude
of
Latine
interpreters
were
in
a
manner
infinite
.
And
our
Adversaries
confesse
that
their
Latine
vulgar
Translation
is
very
much
different
from
the
Hebrew
and
Greeke
Texts
.
But
they
confesse
not
,
that
this
diversitie
hath
brought
into
the
Church
of
Rome
any
change
in
the
faith
,
This
feare
hindred
not
Saint
Hierome
to
translate
the
Bible
into
the
Dalmaticke
tongue
,
nor
Vlfilas
to
turne
it
into
the
Goticke
tongue
,
nor
any
Nation
to
translate
it
into
their
owne
tongue
.
And
so
farre
was
it
from
all
such
issue
,
that
the
vulgar
versions
produced
any
alteration
in
the
faith
or
in
the
authoritie
of
the
originall
Greeke
and
Hebrew
,
that
on
the
contrarie
the
Churches
which
have
at
this
day
,
their
service
in
the
vulgar
tongue
,
are
they
that
have
reduced
,
and
brought
againe
the
Hebrew
and
the
Greeke
tongues
,
and
have
brought
to
light
and
laid
open
to
the
view
the
Originall
Hebrew
and
Greeke
,
and
have
restored
the
translation
of
the
Scripture
into
its
integritie
,
which
the
Church
of
Rome
in
their
translation
had
deformed
and
disfigured
.
But
there
is
matter
of
wonder
in
it
,
Du
Perron
findeth
perrill
in
the
translation
of
divine
service
,
and
finds
it
not
strange
that
so
many
changes
have
beene
made
in
the
institution
of
the
Lord
,
and
that
so
many
new
peeces
have
beene
thrust
into
the
Masse
,
many
Popes
having
therevnto
added
clauses
:
namely
Pope
Pius
the
V.
all
a
new
caused
the
Masse-bookes
to
be
reformed
,
and
rased
out
an
infinite
number
of
Prayers
,
and
of
Proofes
,
and
sequences
which
were
in
the
old
Masse
bookes
,
so
that
the
Priests
found
themselves
very
much
pussel'd
.
But
to
what
purpose
is
it
to
alleadge
inconveniences
,
for
the
which
(
if
our
Adversaries
be
to
be
beleeved
)
the
remedy
is
ready
at
hand
:
seeing
they
affirme
,
that
the
Pope
and
the
Church
of
Rome
cannot
erre
in
the
faith
?
For
when
the
Pope
shall
have
examined
and
approved
the
Masse
translated
into
French
,
or
into
any
other
vulgar
,
this
translation
will
be
well
assured
amongst
our
Adversaries
,
and
there
will
bee
nothing
to
bee
spoken
against
his
approbation
.
As
for
this
that
he
saith
of
the
French
termes
would
become
ridiculous
at
the
end
of
two
or
three
hundred
yeares
the
same
may
be
said
of
the
Latine
and
of
the
Greeke
,
and
of
every
other
tongue
,
whence
it
would
follow
that
the
Masse
should
not
bee
said
in
Latine
,
least
thorow
laps
of
time
the
tearmes
thereof
might
become
ridiculous
.
The
words
which
in
the
forme
of
divine
service
,
have
beene
kept
become
not
ridiculous
amongst
them
that
approve
this
service
.
In
the
publicke
service
of
the
Romish
Masse
there
are
words
truly
ridiculous
,
and
which
never
were
other
then
worthlesse
,
as
Evovae
,
Miserere
nobis
,
&
Stabat
mater
dolorosa
,
and
many
the
like
,
which
neverthelesse
in
the
Church
of
Rome
are
not
ridiculous
,
because
they
are
authorised
by
the
divine
service
.
And
these
words
Alleluja
and
Osanna
have
long
since
ceased
to
be
vulgar
,
and
yet
for
all
that
are
not
ridiculous
,
when
they
are
pronounced
,
or
in
reading
of
the
Scripture
,
or
in
publicke
service
.
XIII
.
Finally
,
Du
Perron
objecteth
,
that
if
service
were
not
said
in
Latine
,
there
being
no
more
any
common
tongue
,
there
could
no
more
any
Generall
Councills
be
held
:
And
so
all
meanes
would
be
taken
away
of
deciding
points
of
faith
with
infallible
certaintie
,
and
that
the
Decrees
,
and
ancient
Canons
would
be
abolished
.
This
objection
is
refuted
by
experience
.
For
the
Greeke
Church
and
the
Romane
had
not
in
time
past
,
nor
ever
had
a
common
tongue
,
and
yet
in
the
meane
while
ceased
they
not
to
celebrate
betweene
themselves
Councills
.
There
were
chosen
out
of
Italie
Deputies
,
which
understood
the
Greeke
,
for
then
the
Latine
Church
complied
with
the
Greeke
;
because
the
Emperours
resided
in
Greece
.
By
whose
commandement
the
Bishop
of
Rome
sent
his
Deputies
to
the
Generall
Councills
,
of
which
none
of
them
were
held
in
Italie
,
although
the
Bishops
of
Rome
desired
it
,
and
humbly
sued
to
the
Emperours
for
it
.
But
if
for
the
holding
of
Councills
in
the
West
,
it
be
necessarie
that
the
Latine
tongue
bee
common
every
where
.
The
Vniversities
and
Colleges
where
the
Latine
are
taught
every
where
,
suffice
to
preserve
the
Latine
tongue
;
although
the
publicke
service
were
in
the
vulgar
.
Witnesses
hereof
might
be
the
Countries
,
whence
Papistrie
is
banished
,
where
their
youth
is
carefully
instructed
in
the
Latine
tongue
,
although
their
service
bee
in
their
vulgar
tongues
;
there
also
the
Councills
and
ancient
Canons
are
carefully
preserved
.
It
is
a
great
fondnesse
to
thinke
that
the
barbarous
Latine
of
the
Masse
serves
unto
the
preservation
of
the
Latine
tongue
:
or
that
the
Text
of
the
Masse
serveth
for
the
vnderstanding
of
Virgill
,
or
of
Titus
Livius
,
or
to
speake
Tullies
Latine
,
and
to
make
one
a
Ciceronian
.
Nay
in
very
deed
were
the
Latine
of
the
Masse
as
elegant
as
it
is
grosse
and
barbarous
,
yet
would
it
be
but
a
very
weake
meanes
to
preserve
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
Turkes
abolished
and
bereaved
them
of
their
Schooles
.
And
the
Liturgie
of
the
Armenians
which
is
in
the
Armenian
tongue
,
and
the
liturgie
of
the
Ethiopians
,
which
is
in
the
Ethiopian
tongue
,
have
not
hindered
the
corruption
of
the
Ancient
Armenian
and
Ethiopian
language
.
As
for
their
founding
of
the
Christian
faith
upon
the
decision
of
Councills
,
which
are
found
contrarie
one
to
another
,
and
the
new
contradicting
the
ancient
:
and
of
whom
the
Pope
alloweth
but
what
makes
for
himselfe
:
opposing
himselfe
often
against
generall
Councills
:
It
is
another
question
,
which
is
not
for
this
place
.
The
cleare
passages
of
Scripture
and
which
have
no
need
to
be
interpreted
,
are
sufficient
unto
salvation
.
Whosoever
writeth
himselfe
for
an
infallible
iudge
of
the
sense
of
the
Scripture
,
sets
himselfe
above
God
.
For
he
makes
God
speake
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
should
be
exempt
from
all
vice
,
lest
he
bring
an
interpretation
unto
it
,
that
may
serve
to
colour
his
vices
,
and
to
feed
his
avarice
,
or
to
undershore
his
Ambition
.
Such
as
these
are
the
reasons
of
our
Adversaries
,
which
are
but
shifts
,
and
humane
reasons
and
considerations
,
without
,
yea
against
the
Word
of
God
,
and
which
indeed
are
refuted
by
experience
,
and
by
common
sense
.
CHAP.
XI
.
An
examination
of
the
proofes
which
Mounsieur
the
Cardinall
du
Perron
draweth
from
antiquitie
for
service
in
a
tongue
not
understood
.
IF
our
Adversaries
reasons
have
beene
weake
,
their
allegations
out
of
Antiquitie
have
no
more
colour
.
Mounsieur
the
Cardinall
Du
Perron
is
he
that
hath
brought
the
most
to
this
purpose
.
He
saith
that
the
service
in
the
time
of
the
ancient
fathers
was
never
said
in
the
Christian
Religion
saving
in
two
tongues
,
to
wit
,
in
the
Greeke
tongue
and
in
the
Latine
,
this
he
affirmes
without
proofe
,
and
against
the
truth
,
and
we
already
have
given
a
multitude
of
proofes
to
the
contrarie
.
He
himselfe
in
the
beginning
of
that
Chapter
acknowledgeth
that
the
Syrian
Churches
had
their
service
in
the
old
Syrian
,
and
the
Ethiopian
in
the
ancient
Ethiopian
tongue
.
And
the
Armenians
in
the
ancient
Armenian
tongue
.
It
had
beene
then
his
part
to
proove
that
the
Armenians
and
the
Ethiopians
ever
had
their
Liturgie
in
Greeke
or
in
Latine
,
which
can
never
bee
made
to
appeare
.
I
say
the
same
of
the
Indian
and
Persian
Churches
,
the
which
never
had
in
their
Liturgie
,
no
more
then
in
civill
vse
,
any
vse
of
either
of
the
Greeke
or
of
the
Latine
,
unlesse
that
which
in
this
last
age
,
the
Iesuits
have
brought
into
some
corners
of
the
East-Indies
.
Hee
alledgeth
in
the
Sequell
the
Iewes
,
who
in
their
Synagogues
used
the
Hebrew
tongue
,
which
is
not
the
vulgar
in
any
Countrey
of
the
world
.
He
beareth
up
himselfe
upon
the
example
of
the
sworne
enemies
of
Iesus
Christ
;
whose
example
if
we
must
follow
,
wee
must
with
all
circumcise
our selves
,
and
renounce
Christianitie
.
We
on
the
contrarie
,
doe
acknowledg
in
this
,
the
accomplishment
of
Gods
curse
uppn
this
people
.
It
is
that
which
God
had
foretold
of
them
:
I
will
speake
to
this
people
by
folke
of
another
tongue
and
by
strange
lips
,
and
so
they
shall
not
understand
mee
.
1.
Cor.
14.
ver.
21.
Esay
28.11
.
for
as
for
the
Iewes
in
the
time
of
Iesus
Christ
and
of
the
Apostles
.
Wee
have
prooved
in
the
sixt
Chapter
,
that
the
people
then
understood
the
Hebrew
tongue
.
Hee
saith
further
,
that
in
the
Primitive
Church
the
mysteries
were
celebrated
in
Hebrew
,
but
that
in
the
time
of
the
Emperour
Adrian
,
they
began
to
be
celebrated
in
Greeke
in
the
Westerne
Churches
of
the
Christians
.
Vnderstanding
by
the
East-Church
that
which
on
the
East
side
was
subject
to
the
Romane
Empire
:
to
wit
,
Syria
,
Iudea
,
Natolia
,
or
Asia
the
lesse
,
unto
the
which
may
also
be
added
Egypt
.
In
these
Countreys
every
where
,
where
the
service
was
done
in
Greeke
,
there
also
their
Sermons
or
preachings
were
likewise
done
in
Greek
.
An
evident
proofe
that
the
Greeke
tongue
was
there
most
used
,
although
it
was
different
from
the
ancient
vulgar
tongues
.
So
Athanasius
and
Cyrill
,
and
Theophilus
preached
in
Greeke
to
the
people
of
Alexandria
:
and
Cyrill
of
Ierusalem
preached
in
Greeke
at
Ierusalem
:
And
Eusebius
in
Caesaria
of
Palestine
:
And
Chrysostome
in
Antioch
,
Capitall
of
Syria
,
and
Basil
in
Caesaria
of
Cappadocia
,
and
Gregorie
of
Nazianzen
at
Nazianzen
,
Nysse
.
Cicero
in
his
Oration
for
the
Poet
Archias
,
saith
that
the
Greeke
was
read
in
a
manner
thorowout
all
nations
.
For
the
Empire
of
the
Greeke
Successors
of
Alexandria
had
planted
the
Greeke
tongue
in
Syria
,
and
in
Egypt
,
and
in
Cilicia
,
and
in
Cappadocia
,
and
Galatia
,
and
had
made
it
so
familiar
,
that
the
vulgar
tongues
used
before
the
raigne
of
Seleucides
,
and
of
Ptolomie
,
were
lesse
familiar
then
the
Greeke
:
For
evermore
preaching
ought
to
be
accommodated
to
the
eare
of
the
simple
people
,
even
so
in
the
Churhes
of
Gascogne
,
and
of
Languedock
Sermons
and
publicke
service
are
performed
in
French
,
although
different
from
the
tongue
of
the
Countrey
.
But
the
French
is
there
in
such
sort
understood
by
the
people
,
that
they
farre
better
love
the
French
then
the
Gascogne
,
and
understand
it
with
like
facilitie
.
Mounsieur
the
Cardinall
was
not
ignorant
of
this
,
which
appeareth
by
this
,
that
he
maintaines
onely
that
in
the
East
the
Greek
was
not
the
vulgar
tongue
,
but
maintaines
not
that
the
Greeke
was
not
there
understood
,
by
that
meanes
he
wanders
from
the
question
.
For
our
difference
is
not
,
that
the
publike
service
ought
to
be
said
in
a
vulgar
tongue
,
but
whether
it
ought
to
bee
done
in
a
tongue
understood
of
the
people
.
Saint
Hierome
in
the
preface
of
his
second
booke
upon
the
Epistle
to
the
Galathians
,
saith
that
the
tongue
of
the
Galathians
was
like
to
that
of
the
Gauls
of
Treves
.
But
there
he
speakes
of
the
tongue
that
the
Galathians
had
brought
to
the
Countrey
,
and
not
of
that
,
which
they
there
had
learned
.
The
Cardinall
Du
Perron
useth
this
place
of
Saint
Hierome
to
prove
that
in
Galatia
the
Greeke
was
not
the
vulgar
tongue
.
But
he
fasifies
this
place
according
to
his
wonted
manner
,
which
maketh
wholly
against
him
.
The
words
of
Saint
Hierome
are
,
Galatas
,
excepto
sermone
Graeco
,
quo
omnis
Oriens
loquitur
,
propriam
eandem
linguam
habere
quam
Treveros
:
That
the
Galathians
besides
the
Greeeke
tongue
which
all
the
East
useth
,
have
a
tongue
proper
,
like
to
that
of
them
of
Treves
.
This
place
speakes
clearely
,
that
the
Greeke
was
current
in
Galatia
,
as
in
all
the
East
.
But
the
Cardinall
alleadgeth
Saint
Hierome
in
these
words
,
The
tongue
of
the
Galathians
was
like
to
that
of
the
Gaules
neere
to
Treves
.
This
falsification
is
evident
.
Besides
,
the
Apostle
writing
to
the
Galathians
in
Greeke
,
presupposed
that
they
understood
the
Greeke
.
The
Lycaonian
language
which
is
mentioned
in
the
14.
Chapter
of
the
Acts
,
verse
11.
was
rather
a
dialect
,
then
a
diversitie
of
tongues
,
and
though
indeed
it
had
beene
a
tongue
a
part
of
it selfe
;
yet
so
it
is
that
it
appeareth
,
that
the
Greeke
tongue
was
understood
by
Lycaonians
,
seeing
that
Paul
and
Barnabas
speake
to
the
multitude
,
the
presse
and
throngue
of
the
people
in
Greeke
.
CHAP.
XII
.
By
what
meanes
the
Latine
tongue
is
brought
into
divine
service
in
France
and
in
Spaine
.
FRom
the
East
Du
Perron
passeth
on
to
the
West
,
and
saith
,
that
thorowout
all
the
West
the
service
was
done
in
Latine
:
for
wheresoever
the
publike
service
was
done
in
Latine
,
there
also
were
preached
the
Sermons
in
the
same
tongue
:
and
the
Letany
was
there
understood
by
women
and
children
.
It
will
not
bee
found
that
in
times
past
,
the
service
hath
beene
in
Latine
in
any
Countrey
.
Where
the
Latine
was
not
understood
thus
amongst
rhe
Gauls
the
service
was
done
in
Latine
,
because
the
Latine
was
there
more
used
then
the
ancient
French
tongue
,
which
was
so
abolished
by
little
and
little
,
in
such
sort
,
that
the
Gaules
were
called
Romanes
,
and
are
so
ordinarily
called
by
Gregorie
of
Tours
,
and
distinguished
by
that
name
from
the
Franks
and
Burgunians
,
which
were
strangers
.
and
the
tongue
of
the
Countrey
was
called
Roman
:
different
from
the
tongue
of
the
Court
,
which
was
high-Dutch
,
such
as
is
spoken
in
Guelders
and
Iubiers
.
This
difference
continued
still
unto
the
time
of
Charlemagne
.
For
in
the
third
Councill
of
Tours
held
under
his
raigne
,
in
the
yeare
812.
Chap.
17.
there
is
commandement
given
to
every
Bishop
to
have
[
a
](A20934-e22310-b)
a
Et
ut
easdem
homilias
quisque
apertè
transferre
studeat
in
rusticam
Romanam
linguam
aut
Theotiscam
quo
facilius
cuncti
possint
intelligere
quae
dicantur
.
Homilies
or
Sermons
in
two
tongues
,
to
wit
,
in
the
countrey
Romane
tongue
,
that
is
the
tongue
of
the
common
people
,
and
in
the
Theotisk
or
Tudesk
,
that
is
to
say
,
in
the
high-Dutch
tongue
,
to
the
end
that
all
might
understand
the
Sermons
.
Now
this
was
the
time
wherein
the
French-Church
began
by
the
violence
of
this
King
,
to
receive
the
Romish
service
,
notwithstanding
the
resistance
of
the
Clergie
,
who
before
that
had
the
Ambrosian
service
,
and
was
not
in
any
thing
subject
to
the
Bishop
of
Rome
.
Vnder
the
Empire
of
Marcus
Aurelius
about
the
yeare
of
our
Lord
168.
the
Christian
Religion
began
to
spread
it selfe
amongst
the
Gaules
,
and
then
first
began
there
to
be
Martyrs
,
as
saith
Sulpitius
Severus
a
Gaulois
Author
,
neere
about
that
time
in
his
2.
booke
of
his
sacred
Historie
,
[
b
](A20934-e22420-b)
b
Sub
Aurelio
deinde
Antonini
silio
persecutio
iquinta
agitata
.
Ac
tum
primum
intra
Gallias
martyria
visa
,
serius
trans
Alpes
Dei
religione
transgressa
.
under
Aurelius
(
saith
he
)
the
Sonne
of
Antoninus
the
fift
persecution
was
raised
up
,
and
then
first
were
seene
Martyrs
in
France
,
the
Religion
of
God
having
very
slowly
passed
over
the
Alps.
At
this
time
the
Latine
tongue
was
so
familiar
amongst
the
Gaules
,
that
it
was
more
used
then
the
old
Gaulois
,
and
the
language
of
the
Countrey
was
called
Roman
,
and
the
French
Romans
,
as
we
have
said
.
Besides
it
is
to
be
presumed
that
this
Latine
of
the
Gaules
or
old
French-men
was
not
so
polished
nor
so
congruous
as
that
of
the
towne
of
Rome
.
Whereupon
also
Pacatus
in
a
Panegirick
to
Theodosius
,
In
the
yeare
of
our
Lord
252.
under
the
Emperour
Decius
,
according
as
observeth
Gregorie
of
Tours
in
the
first
booke
of
his
Historie
,
Gratian
came
to
Tours
to
preach
the
Gospell
amongst
the
Pagans
,
and
Saturnine
to
Tholouse
,
and
Dionysius
to
Paris
,
where
he
was
Bishop
,
and
there
suffered
Martyrdome
.
This
is
he
,
whom
they
falsely
surname
Dionysius
Areopagita
.
Saturnine
was
cast
downe
headlong
from
the
Capitoll
of
Tholouse
.
These
mens
tongues
being
Latine
,
and
preaching
to
a
people
that
spake
Latine
,
it
is
no
marvaile
if
they
established
the
service
in
Latine
:
not
after
the
Romish
manner
,
but
with
diverse
Ceremonies
,
according
to
the
necessitie
of
the
times
,
and
decensie
of
the
places
,
to
reclaime
and
civilize
the
Pagans
.
Which
diversitie
continued
untill
the
Ambrosian
service
was
received
by
the
Gaules
,
which
amongst
them
bore
the
sway
untill
the
time
of
Charlemaigne
,
who
brought
in
the
Romish
service
.
The
Franks
being
entred
France
,
and
having
made
themselves
masters
unto
the
river
of
Loire
:
(
for
the
rest
unto
the
Pirene
was
held
by
the
Visigots
,
unto
the
time
of
Clovis
,
who
left
not
the
Visigots
,
that
raigned
also
in
Spaine
,
any
more
but
Languedoc
,
which
the
Romanes
called
Septimania
,
Sulpitius
Severus
in
the
life
of
Saint
Martin
,
reciting
that
one
of
the
people
taking
up
the
Psalter
in
the
place
of
the
absent
Deacon
or
Reader
began
to
reade
the
8.
Psalme
,
wherein
there
is
,
ut
destruas
inimicum
&
defensorem
:
which
raised
such
a
shout
of
the
people
against
one
called
Defensor
,
who
opposed
himselfe
against
the
election
of
Martin
unto
the
Bishopricke
.
Prosper
of
Aquitan
writ
about
the
yeare
of
our
Lord
,
450.
He
in
1.
booke
of
the
contemplative
life
Chap.
23
will
have
the
preachers
language
to
bee
simple
and
plaine
,
sit
simplex
&
apertus
etiamsi
minus
Latinus
,
disciplinatus
tamen
&
gravis
,
let
it
be
simple
and
open
,
although
it
be
not
so
good
latine
,
yet
let
it
be
regular
and
grave
,
that
it
may
not
hinder
any
,
though
he
be
ignorant
to
understand
it
.
Now
he
speakes
of
the
people
of
Guien
.
Much
about
the
same
time
lived
Sidonius
Apolinaris
Bishop
of
Clermunt
in
Auvernie
,
who
maried
the
daughter
of
the
Emperour
Avitus
,
by
whom
hee
had
children
.
This
Bishop
,
Now
albeit
that
the
medley
of
the
Visigots
and
of
the
Franks
among
the
Gaules
,
had
altered
the
latine
tongue
yet
so
it
was
that
the
Latine
could
not
thereby
be
utterly
rooted
out
,
but
rather
the
Kings
of
the
Franks
,
whose
language
was
that
of
Guelders
,
to
accommodate
themselves
unto
,
and
to
comply
with
their
people
,
learned
the
Latine
tongue
,
as
witnesseth
Fortunatus
,
speaking
of
King
Aribert
.
Cum
sis
progenitus
clara
de
gente
Sicamber
,
Floret
in
eloquio
lingua
Latina
tuo
.
But
thorow
laps
of
time
the
Latine
being
abastardised
amongst
the
Gauls
,
and
the
Thioise
abolisht
,
the
Romane
was
corrupted
in
such
sort
,
that
it
became
another
tongue
from
the
Latine
.
And
alreadie
in
the
time
of
the
second
race
of
our
Kings
the
tongue
of
the
Countrey
was
no
more
Latine
:
and
neverthelesse
thorow
the
negligence
of
Bishops
,
and
by
the
ignorance
of
people
,
there
was
no
care
taken
to
put
the
divine
service
into
the
vulgar
tongue
.
One
might
see
that
then
the
studdie
of
the
Bishops
was
to
adorne
their
Churches
,
and
to
heape
together
reliques
,
and
to
finde
out
men
that
had
a
faire
Organe
to
diversifie
and
descant
on
a
Church
song
and
make
their
voices
sound
out
the
loudest
.
Images
were
not
as
yet
received
into
them
,
nor
the
single
life
of
the
Clergie
,
nor
the
power
of
the
Popes
,
nor
Purgatorie
,
nor
Romish
indulgences
.
But
the
Warres
of
the
French
in
Italie
against
the
Lumbards
in
the
time
of
Pepin
,
and
of
his
Sonne
Charlemagne
,
brought
a
strait
communion
betweene
our
Kings
and
the
Bishop
of
Rome
,
who
in
that
warre
used
all
his
power
,
and
was
a
mortall
enemy
of
the
Lumbards
:
Whence
it
fell
out
that
Pepin
,
and
after
him
Charles
his
Sonne
,
and
Lewis
le
Debonnaire
,
Charles
his
Sonne
,
bestowed
on
the
Bishops
of
Rome
great
presents
,
and
gave
them
all
the
lands
and
possessions
,
which
the
Pope
holdeth
at
this
day
in
Italie
:
reserving
neverthelesse
the
Royaltie
.
Vnto
these
benefits
Charlemaigne
added
this
:
That
at
the
request
of
Pope
Adrian
I.
The
like
matters
happened
in
Spaine
,
where
the
Latine
tongue
became
so
frequent
and
so
familiar
,
that
in
the
times
of
the
Emperours
Domitian
and
Trajan
,
and
a
long
time
after
them
,
the
Latine
tongue
was
there
as
familiar
,
as
at
Rome
,
except
in
Arragon
,
and
in
the
Cantabrick
Mountaines
,
which
is
the
countrey
of
Biscay
and
in
Galicia
.
Seneca
and
Quintilian
and
Martiall
,
excellent
Authors
of
the
Laine
tongue
,
were
Spaniards
;
The
Father
and
the
Mother
of
Martial
were
called
Fronto
and
Flacilla
,
which
are
Romane
names
,
as
also
the
names
of
Martial
and
of
Quintilian
,
an
evident
signe
,
that
the
language
was
there
Romane
.
Whereupon
we
need
not
wonder
,
if
when
the
Christian
religion
thither
entred
,
the
ordinarie
service
was
done
in
Latine
,
not
for
all
that
,
after
the
forme
,
nor
by
the
ordinance
of
the
Bishop
of
Rome
,
who
indeed
there
was
respected
,
by
reason
of
the
dignitie
of
the
Cittie
,
but
had
not
there
any
power
,
nor
jurisdiction
.
In
the
yeare
of
our
Lord
'
408.
Genseric
King
of
the
Vandals
Conquered
Spaine
upon
the
Romane
Empire
,
which
a
while
after
he
left
to
passe
over
into
Africa
,
and
left
the
place
to
the
Visigots
,
who
raigning
formerly
in
Aquitane
,
made
themselves
masters
of
Spaine
in
the
yeare
of
our
Lord
,
417.
The
lawes
of
the
Visigots
were
Latine
:
and
although
their
tongue
was
Gotick
,
yet
did
they
accommodate
themselves
to
the
Latine
:
Whence
likewise
their
Councills
and
generall
Assemblies
were
made
in
Latine
.
The
office
or
ordinarie
service
of
the
Orthodox
Spaniards
(
for
the
Visigots
at
the
beginning
were
Arians
)
was
called
the
Mosarabicke
,
or
Toletain
office
:
whereof
may
be
seene
an
abridgement
in
Isidore
in
his
first
booke
of
Ecclesiastick
offices
,
which
Isidore
borne
in
Sevill
writ
in
the
yeare
of
our
Lord
about
630.
In
the
yeare
713.
the
Sarasins
abolished
in
Spaine
the
kingdome
of
the
Goths
,
slue
their
King
Roderick
in
battell
,
and
extinguished
in
the
most
part
of
Spaine
the
Christian
Religion
.
And
held
Spaine
for
many
ages
,
untill
that
the
residue
of
the
Christians
,
which
were
retired
&
fled
into
the
Mountains
having
recollected
their
forces
in
the
end
,
drove
out
the
Mores
,
and
replaced
againe
the
Christian
Religion
in
Spaine
,
and
established
many
pettie
kingdomes
.
Their
service
was
done
yet
in
Latine
,
according
to
the
ancient
forme
,
albeit
by
reason
of
the
mixture
of
the
Sarasins
they
had
lost
the
use
of
the
Latine
tongue
.
Their
office
or
service
was
the
ancient
,
to
wit
the
Mozorabick
office
:
which
still
continued
in
Spaine
,
untill
about
the
yeare
of
our
Lord
,
1080.
in
the
which
King
Alphonsus
to
gratifie
Pope
Gregorie
the
VII
.
CHAP.
XIII
.
Of
England
and
Germany
,
and
and
how
the
Romish
service
and
the
Latine
tongue
were
thither
brought
in
.
IT
will
not
be
amisse
to
say
somewhat
also
of
England
,
which
in
times
past
was
called
Brittaine
.
[
a
](A20934-e24120-b)
a
Etenim
circiter
non
gentos
ab
hinc
annos
constat
plebem
in
nonnullis
regionibus
p●eces
suas
publicas
ignota
lingue
recitaste
,
id
quod
in
Anglia
nostra
fuisse
factitatum
,
manifestum
faciam
.
Harding
in
the
first
Section
of
his
treatise
Of
prayers
in
a
strange
tongue
,
saith
about
nine
hundred
yeares
since
publike
prayers
have
begun
in
some
Countreys
to
bee
said
in
a
tongue
not
understood
,
especially
in
England
.
This
Doctor
very
much
versed
in
Antiquity
findeth
not
the
use
of
the
Latine
tongue
in
England
to
bee
more
ancient
since
the
terme
of
nine
hundred
yeares
:
and
hee
hath
in
this
spoken
according
to
the
truth
.
We
must
then
know
that
England
received
the
Christian
religion
,
before
there
were
any
Churches
erected
amongst
the
Gaules
or
old
French
.
Nicephorus
in
his
second
booke
,
Chap.
40.
saith
,
that
Simon
Zelotes
the
Apostle
brought
the
doctrine
of
the
Gospell
unto
the
Westerne
Sea
,
and
unto
the
Isles
of
Brittaine
.
Gildas
an
English
Author
who
lived
in
the
sixt
age
,
and
Polidore
Virgil
in
his
second
booke
of
his
Historie
say
,
that
Ioseph
of
Arimathea
there
first
preached
the
Gospell
Balaeus
in
his
first
Centurie
,
alleadgeth
many
other
witnesses
,
Tertullian
[
b
](A20934-e24290-b)
b
Britannorum
in
accessa
loca
Christo
vero
subdita
.
who
writ
at
the
end
of
the
second
age
in
7.
Chap.
of
his
booke
against
the
Iewes
,
saith
,
that
the
inaccessible
places
of
the
Brittaines
are
subject
to
the
true
Christ
.
[
c
](A20934-e24310-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
Theodoret
in
his
9.
booke
of
the
meanes
to
cure
the
indisposition
of
the
Greekes
.
Our
fishers
and
toule-gatherers
and
our
currier
(
so
qualifieth
he
the
Apostles
)
have
brought
to
all
men
the
Evangelicall
Lawes
,
and
have
perswaded
not
onely
the
Romanes
,
and
those
which
are
tributaries
to
them
,
but
even
the
Scithians
,
Indians
,
&c.
and
those
of
Brittaine
to
receive
the
lawes
of
him
that
was
crucified
.
Some
[
d
](A20934-e24380-b)
d
West-monasteriensis
&
Galfridus
.
Authors
affirme
,
that
in
the
yeare
185.
Lucius
King
of
Brittaine
sent
to
Pope
Eleutherius
,
praying
to
bee
instructed
by
him
in
the
Christian
religion
,
and
that
he
abolished
Paganisme
out
of
all
Brittaine
,
so
that
there
was
not
left
so
much
as
one
infidell
.
Which
is
a
a
storie
invented
in
favour
of
the
Pope
.
For
these
Historians
place
in
this
Isle
peaceable
Brittaine
Kings
raigning
in
the
South-part
of
the
Isle
,
which
was
subject
to
the
Romanes
,
and
which
had
no
other
King
but
the
Emperor
of
Rome
.
The
estate
of
this
Isle
under
the
Romanes
,
may
be
seene
in
Cornelius
Tacitus
in
the
life
of
Iulius
Agricola
,
and
in
Xiphilinus
an
Epitomiser
of
Dion
,
in
the
life
of
Nero
,
and
of
Severus
Emperours
.
At
this
time
the
Christians
of
South
-
Brittaine
suffered
persecution
under
the
Romanes
,
that
were
Pagans
.
And
as
for
the
Northerly
part
,
which
at
this
day
is
called
Scotland
,
and
the
Countrey
of
Northumberland
it
was
Heathenish
,
and
was
so
a
long
time
after
Eleutherius
.
[
e
](A20934-e24550-b)
e
Hieron
.
Oceano
.
Scotorum
&
Asotorum
ritu
,
ac
de
republica
Platonis
,
promiscuas
uxores
ac
communes
liberos
habeant
.
Saint
Hierome
in
his
Epistle
to
Oceanus
speaketh
of
the
Scots
,
as
having
in
his
time
their
wives
common
200.
yeares
after
Elutherius
.
And
[
f
](A20934-e24590-b)
f
Idem
lib.
2.
in
lovinianum
,
Cum
ipse
adolescentulus
in
Gallia
viderim
Scottos
gentem
Britannam
humanis
vescicarnibus
,
&
cum
per
sylvas
porcorum
greges
&
armentorum
pecudumque
reperiam
,
pastorum
nates
&
foeminarum
papillas
solere
abscindere
,
&
has
solas
ciborum
delicias
arbitrari
.
Scottorum
natio
vxores
proprias
non
habet
,
&c.
in
2.
lib.
against
Iovinian
,
he
sayeth
,
he
had
seene
the
Scotch
eating
mans
flesh
.
And
Galfride
in
his
2.
Chapter
of
his
third
booke
of
his
Historie
speaketh
of
them
as
of
Pagans
.
Furthermore
the
Christians
of
this
Isle
celebrated
Easter
precisely
the
fourteenth
of
the
moneth
of
March
,
contrarie
to
the
rules
of
the
church
of
Rome
,
which
they
would
not
have
done
,
had
they
beene
brought
to
Christianitie
by
the
Church
of
Rome
.
This
Isle
so
continued
under
the
government
of
the
Romane
Pagans
untill
the
time
of
Dioclesian
in
the
yere
286.
The
Senate
of
Rome
sent
thither
Caurasius
to
oppose
the
courses
of
the
barbarous
,
but
he
enleagu'd
himselfe
with
the
Islanders
,
and
thence
drove
out
the
Romanes
,
and
made
himselfe
King
,
and
after
that
time
,
one
while
the
Romanes
prevailing
,
another
while
the
Islanders
,
that
Isse
was
but
weakely
held
by
the
Romane
Empire
.
In
the
yeare
of
our
Lord
,
307.
Constantine
Sonne
of
Constantius
and
of
Helene
,
a
Christian
woman
governed
that
Island
.
Being
Pagan
,
he
tooke
the
title
of
Romane
Emperour
,
and
passed
thorow
the
Gaules
,
and
from
thence
into
Italie
,
and
made
himselfe
absolute
Emperour
.
Then
becomming
Christian
,
he
granted
peace
to
the
Churches
of
Brittaine
.
In
the
yeare
383.
Maximus
a
Christian
and
Orthodox
Prince
govern'd
Brittaine
:
for
as
then
all
that
part
of
the
Isle
which
was
subject
to
the
Romanes
was
Christian
.
This
Maximus
invaded
with
a
maine
armie
the
Gaules
,
and
conquered
them
,
and
tooke
the
title
of
Romane
Emperour
against
Gratian
,
Sonne
to
Theodosius
.
In
the
yeare
of
our
Lord
,
434.
The
Romane
Empire
being
fallen
into
the
West
,
and
rent
by
the
Goths
,
Franks
,
Vandals
,
and
Bourgagnions
,
the
Romanes
abandoned
the
Isle
of
Brittaine
.
Which
moved
the
Islanders
to
conferre
the
kingdome
upon
Constantine
,
the
brother
of
the
King
of
Brittaine
Armorique
,
who
was
issued
of
their
nation
,
a
Christian
and
vertuous
man
.
In
the
yeare
446.
according
to
Westmonasteriensis
,
calculation
.
The
Pelagian
heresie
reinforcing
it selfe
in
the
Island
of
Brittaine
,
the
Bishops
of
the
Countrey
assembled
in
a
Synod
,
writ
into
France
to
Germanicus
Bishop
of
Auxerre
and
to
Lewis
Bishop
of
Troyes
in
Champagne
,
men
renowned
for
their
learning
and
piety
,
and
prayed
them
to
come
to
them
,
to
assist
them
with
their
aide
and
counsell
,
which
they
did
,
and
with
successe
,
God
blessing
their
travell
.
This
Historian
saith
not
that
the
Pope
sent
them
,
as
some
doe
fable
,
but
that
they
came
at
the
request
of
the
Islanders
.
In
the
yeare
of
our
Lord
,
449.
three
ships
of
the
Anglosaxons
came
from
the
East
Frises
,
landed
in
the
Isle
of
Brittaine
,
and
tooke
the
same
beaten
way
of
those
others
which
some
foure
yeares
before
arived
there
in
great
multitude
.
This
nation
was
high-Dutch
,
and
Paganish
,
serving
Saturne
,
Iupiter
,
and
Mercurie
,
who
having
set
foot
in
the
Isle
could
not
be
driven
out
a
gaine
,
and
at
length
made
it selfe
mistresse
of
the
East
and
South-part
of
the
Isle
,
and
there
establisht
Paganisme
,
dividing
the
Countrey
into
many
pettie
kingdomes
,
and
called
the
Countrey
England
.
But
besides
the
Christians
living
under
the
Dominion
of
the
Pagan
Saxons
,
all
the
Occidentall
part
,
to
wit
Cornwall
,
and
the
Countrey
in
times
past
called
Cambria
,
and
now
Wales
,
was
Christian
.
The
Scotch
had
already
receaved
Christianitie
:
in
such
sort
that
the
Isle
was
halfe
Christian
.
In
the
yeare
596.
Pope
Gregorie
judged
the
time
fit
to
improve
the
authoritie
of
his
Sea
:
for
the
Christians
of
England
not
being
fit
to
give
instruction
to
the
pettie
Pagan
kings
,
by
reason
of
their
continuall
warrs
,
and
those
pettie
kings
being
savage
,
and
easie
to
bee
perswaded
:
and
the
Christians
of
that
Island
living
under
other
lawes
,
and
other
ceremonies
then
those
of
the
Church
of
Rome
,
he
sent
Augustine
,
Monke
of
Saint
Bennet
(
for
as
then
in
the
West
,
there
was
but
that
sole
order
of
Monkes
)
into
England
,
a
man
fit
and
industrious
to
travell
and
to
take
paines
for
two
things
.
The
one
to
reduce
the
Christians
of
the
Isle
unto
the
forme
,
and
to
the
service
of
the
Church
of
Rome
,
and
to
induce
them
to
acknowledge
his
Sea
.
The
other
to
endevour
to
draw
some
of
those
pettie
Pagan
kings
to
the
Christian
Religion
.
This
Austin
came
to
England
with
a
traine
of
fortie
persons
,
and
presented
himselfe
to
one
of
the
pettie
kings
named
Ethelbert
King
of
Kent
,
who
re-received
him
with
honour
.
A
while
after
insinuating
into
the
Queenes
fauour
and
good
liking
,
he
perswaded
her
to
embrase
the
Christian
faith
.
The
Queene
a
while
after
drew
in
her
husband
,
who
was
followed
by
a
multitude
of
Pagans
.
Of
this
King
the
above
named
Augustine
obtained
permission
to
communicate
with
the
Christians
of
the
North-part
of
England
,
whom
he
exhorted
to
ioyne
themselves
with
him
,
because
(
as
faith
Westmonasteriensis
)
Sanctum
Pascha
&
alia
perplura
vnitati
Ecclesiae
concontraria
faciebant
.
They
did
keepe
the
holy
Easter
,
and
many
other
things
in
a
contrarie
manner
to
the
vnitie
of
the
Church
.
These
Christians
before
they
would
communicate
with
him
,
consulted
a
certaine
person
of
the
Isle
,
who
lived
a
solitarie
life
,
esteemed
a
prudent
man
,
and
of
holy
life
,
and
they
asked
him
whether
at
Augustines
perswasion
they
should
part
with
their
ancient
customes
.
To
whom
this
good
man
answered
,
if
he
bee
a
man
of
God
,
follow
him
,
but
(
said
they
)
how
shall
we
discerne
whether
hee
bee
a
a
man
of
God
or
no
?
he
answered
them
,
You
shall
know
him
by
his
humilitie
,
and
if
he
induce
you
by
his
example
to
beare
the
Crosse
of
Christ
.
So
they
made
their
appearance
in
the
Synod
assigned
,
where
Augustine
received
them
with
contempt
,
and
vouchsafed
not
so
much
as
to
rise
up
from
of
his
seat
when
they
entred
.
This
was
the
cause
,
that
they
likewise
contemned
him
and
contradicted
whatsoever
be
propounded
,
accusing
him
of
pride
:
and
although
Gregorie
had
sent
him
the
Pallium
,
of
the
two
Brittaines
,
and
in
the
flower
of
the
Histories
of
Matthew
of
Westminster
.
Bede
in
the
4.
book
of
his
Historie
saith
that
in
the
yeare
of
our
Lord
668.
one
surnamed
,
Stephen
taught
the
people
of
Northumberland
to
follow
the
Romish
singing
in
publike
service
As
then
the
Romish
service
was
not
yet
received
in
France
,
nor
in
Spaine
.
This
selfe-same
Augustine
passing
thorow
France
,
and
there
observing
the
service
different
from
the
Romish
Liturgie
,
asked
advice
of
Gregorie
his
Master
how
he
should
carry
himselfe
in
that
diversitie
.
Gregorie
answered
him
that
he
should
follow
that
which
he
found
good
,
and
should
accommodate
himselfe
unto
,
and
comply
with
the
Churches
wherein
hee
was
.
This
is
extant
in
the
Interrogatories
of
the
said
Augustine
added
to
the
end
of
the
workes
of
Gregorie
the
first
.
As
for
Germany
,
Christianitie
came
in
thither
very
late
.
Radbod
King
of
the
Frisons
in
the
yeare
700.
of
our
Lord
,
was
a
Pagan
:
and
Franconia
began
to
receive
the
Gospell
.
And
the
Saxons
against
whom
Charlemagne
made
so
great
warres
in
the
yeare
775.
and
following
,
were
Pagans
,
and
were
ranged
to
Christianitie
by
the
sword
,
as
were
also
the
Frisons
.
Suibert
in
the
yeare
704.
and
following
,
very
much
advanced
Christianitie
along
the
Rhine
,
and
in
the
Countrey
of
Brandenbourge
.
But
it
appeares
not
to
us
by
Histories
in
what
tongue
hee
established
the
service
.
In
the
yeare
719.
Winofrid
,
surnamed
Boniface
,
preached
the
Gospell
to
the
Germane
Pagans
,
sent
by
Gregory
II.
Pope
,
a
great
defendor
of
images
.
This
Boniface
being
wholy
given
to
the
advancing
of
the
Papal
Sea
,
I
doubt
not
but
that
hee
gave
to
the
Germanes
newly
converted
from
Paganisme
,
the
service
in
the
Romane
forme
,
and
tongue
.
CHAP.
XIIII
.
Concerning
Africa
,
and
how
the
service
in
the
Latine
tongue
entred
thither
.
COncerning
Africa
,
Mounsieur
du
Perron
speakes
thus
.
Augustine
witnesseth
to
us
,
that
in
Africa
the
custome
which
was
amongst
the
people
of
pronouncing
in
singing
of
the
Psalmes
,
Floret
sanctificatio
mea
,
instead
of
saying
,
Florebit
,
was
so
deeply
rooted
thorow
long
use
amongst
the
people
,
that
there
was
no
meanes
to
bereave
them
or
to
weane
them
from
it
,
and
yet
neverthelesse
it
is
certaine
that
the
Latine
tongue
was
not
vulgar
any
where
out
of
Italie
,
and
the
townes
of
the
Romane
Colonies
,
spread
abroad
thorow
the
Empire
:
as
was
Carthage
in
Africa
,
wherein
the
Latine
tongue
was
vulgar
,
whence
it
was
that
Saint
Augustine
(
as
such
)
saith
,
that
hee
learned
it
from
the
blandishments
and
hugging
of
his
Nurses
.
This
Prelat
doth
according
to
his
accustomed
manner
,
which
is
to
proove
a
thing
,
which
is
not
in
controversie
,
and
so
to
wander
from
the
question
.
Hee
saith
,
that
the
Latine
tongue
was
not
vulgar
in
Africa
:
but
that
is
not
the
question
.
Wee
dispute
not
here
of
the
vulgar
tongue
,
but
of
a
tongue
understood
by
the
people
.
It
matters
not
whether
the
Latine
was
,
or
was
not
the
vulgar
tongue
in
Africa
:
the
question
is
whether
it
was
there
understood
or
no.
In
this
part
of
Africa
,
which
he
noteth
to
us
,
the
Liturgie
was
said
in
Latine
,
because
the
Latine
tongue
was
there
more
common
and
better
understood
by
the
people
then
the
Punick
tongue
,
which
was
their
ancient
vulgar
tongue
.
It
is
already
much
that
Du
Perron
yeeldeth
us
that
the
Latine
tongue
was
the
vulgar
tongue
of
Carthage
a
Capitall
towne
of
Africa
.
Hee
confesseth
also
the
like
of
the
townes
of
Africa
,
which
were
Colonies
.
Now
the
vulgar
tongue
of
the
capitall
towne
of
the
countrey
being
Latine
,
where
the
Proconsuls
Court
was
,
and
the
officers
of
the
Emperour
,
and
where
the
causes
were
judged
in
Latine
,
and
wherein
there
were
an
innumerable
multitude
of
people
,
and
many
other
townes
being
Romane
Colonies
:
and
thorow
out
all
these
townes
,
they
whom
the
Romanes
called
Curiales
,
&
the
Greeks
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whom
in
France
we
call
les
Gens
du
Roy
,
being
Latine
,
it
is
no
wonder
,
if
all
the
people
thorow
the
maine
Countrey
were
accustomed
to
speake
Latine
,
and
that
the
Latine
tongue
there
was
more
usuall
then
the
Punick
tongue
,
which
was
the
vulgar
tongue
.
Wherefore
as
at
Carthage
,
so
also
at
Bonne
,
and
in
other
townes
of
Africa
subject
to
the
Romanes
,
not
onely
the
Liturgie
,
but
also
their
Sermons
were
made
in
Latine
.
In
Latine
it
was
that
Saint
Cyprian
,
and
Aurelius
,
and
Augustine
preached
.
The
which
Augustine
being
borne
in
the
towne
of
Thagast
or
Tegest
in
Numidia
,
where
the
people
were
halfe
barbarous
,
and
farre
from
Carthage
:
yet
neverthelesse
in
the
1
of
his
Confessions
,
Chapter
14.
[
a
](A20934-e26270-b)
a
Ser.
16.
de
verbis
Apostoli
.
Proverbium
notum
est
Punicum
,
quod
quidem
Latinè
vobis
dicam
,
quia
Punicè
non
omnes
nostis
.
26.
Sermon
of
the
words
of
the
Apostle
,
hee
speaketh
thus
to
the
people
.
There
is
a
Punicke
proverbe
well
knowne
,
which
I
will
tell
you
in
Latine
,
because
you
doe
not
all
of
you
understand
the
Punicke
.
And
upon
the
50.
Psalme
.
We
all
know
that
in
Latine
wee
say
not
sanguines
,
nor
sanguina
.
And
in
his
second
booke
of
Christian
doctrine
,
Chapter
10.
Cum
dicimus
bovem
,
[
b
](A20934-e26310-b)
b
Cum
dicimus
bovem
intelligimus
pecus
,
quod
omnes
nobiscum
Latinae
linguae
homines
hoc
nomine
vocunt
.
When
wee
say
OXE
,
we
meane
that
beast
,
which
all
they
which
with
us
are
Latinists
by
tongue
doe
call
by
that
name
.
And
in
his
first
booke
of
retractations
,
Chapter
20.
[
c
](A20934-e26330-b)
c
Volens
causam
Donatistarum
ad
ipsius
humilimi
vulgi
&
omnino
imperitorum
&
idiotarum
notitiam
pervenire
,
&
eorum
,
quantùm
fieri
posset
per
nos
,
inhaerere
memoriae
,
Psalmum
qui
eis
cantaretur
per
literas
Latinas
feci
.
Desiring
that
the
cause
of
the
Donatists
might
come
to
the
knowledge
of
the
common
people
,
and
of
the
most
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
Psalme
for
them
to
sing
.
By
all
this
hitherto
laid
open
it
appeareth
as
cleare
as
day
that
the
Primitive
and
ancient
Church
in
Greece
,
Egypt
,
Asia
,
Armenia
,
Ethiopia
,
Africa
subject
to
the
Romanes
,
In
Italie
,
in
France
,
Spaine
,
and
England
divine
service
was
said
in
a
tongue
understood
.
And
this
Mounsieur
Du
Perron
covertly
without
any
words
acknowledged
,
in
that
hee
durst
not
say
,
that
in
these
Churches
service
was
said
in
an
unknowne
tongue
,
but
maintaines
that
it
was
not
said
in
the
vulgar
tongue
,
and
that
is
false
too
in
Italie
,
in
Greece
,
and
in
the
most
part
of
Asia
the
lesse
,
In
the
Towne
of
Carthage
,
and
and
in
all
the
Romane
Colonies
of
Africa
:
and
in
all
of
them
it
is
true
without
exception
,
that
Sermons
and
service
were
performed
and
done
in
the
same
tongue
.
FINIS
.