A replie to Iesuit Fishers answere to certain questions propou[n]ded by his most gratious Matie: King Iames By Francis White D: of Div· deane of Carlile, chaplaine to his Matie. Hereunto is annexed, a conference of the right: R:B: of St Dauids wth the same Iesuit*

THE FOVRTH POINT. [ A] THE LITVRGIE, AND [ B] PRIVATE PRAYERS FOR THE IGNORANT, IN AN vnknowne Tongue.

IESVIT.

THe Custome of the Romane [ C] Church, in this Point, is agreeable to the Custome of the Churches in all ages, and also of all Churches now in the world, bearing the name of Christian, though opposite vnto the Romane (only those of the pretended reformation excepted;) which constāt concurrence, is a great figne, that the same is very conforme [ D] vnto reason, and not any where forbidden in Gods Word, which will easily appeare, if we looke particularly vnto the same.

ANSVVER.

YOu lay your foundation of this Article, vpon two apparant vntruths: for the Doctrine and custome of the present [ E] Romane Church, is not onely not agree∣able, but opposite, both to the Doctrine and Practise of the antient Catholicke Church, and also to the custome of other Churches (which are not absolute Protestants.)

First, It is the common voyce of the Fathers, That the Li∣turgie [ A] and Seruice of the Church, was in their dayes, and ought to be vsed in a knowne tongue. Origen saith a, That in his dayes, euery nation prayed to God in their owne Language, the Grecians in Greeke, the Romanes in Latine, and all other people in their proper tongue. Iustin Martyr b, Tertullian c, Clemens A∣lexandrinus d, affirme, That the Priest and the people prayed ioyntly, and in common in the publicke Seruice, which argueth that the peo∣ple vnderstood the Prayers. And S^t. Cyprian e requires, That peoples hearts and words agree, and that they heare and vnderstand themselues, when they pray to God. Saint Basil saith f, When the [ B] words of Prayer are not vnderstood by them which are present, the minde of the Precant is vnfruitfull, neither doth any man hereby reape any profit: S^t. Chrysostome g, S^t. Ambrose h, affirme the like. And S^t. Augustine i requireth people to vnderstand what they pray and sing, for if there be onely sound of voyce without sence, they may bee compared to Parrats, Owsells, or Popiniayes. And some of the best learned Papists, to wit, Thomas Aquinas k, Lyra l, Cassander m, acknowledge, That in the Primatiue Church, the common Seruice was vsed in the vulgar tongue. [ C]

Secondly, it is false, according to the Tenet of Bellarmine [ D] himselfe n, that all other Churches, which differ from the Pro∣testants, haue their publique seruice in Hebrew, Greeke, or La∣tine. Bellonius and Aluares affirme the contrarie of the Arme∣nians o, and Abissines p; and Eckius, of the Indians q; and Sigis∣mundus Baro r, and Hosius s, of the Russians; and Ledesma t, of the Egyptians and Armenians. And AEneus Syluius reporteth, That when Cyrillus u and Methodius had conuerted the Saluons vn∣to Christ, & were suitors that they might administer the common. Pray∣ers

and Seruice among them in their vulgar tongue. The Pope in the [ A] Conclaue consulting about this matter, a voice was heard, as it were from Heauen, saying, Let euerie Spirit praise the Lord, and let euerie tongue acknowledge him, and hereupon they were permitted to vse their owne tongue. And it appeareth by the Decretals, that the Roman Church in former times did ordinarily appoint this; for the words of the Canon are a, For as much as in many places within one Citie and one Diocesse, there be nations mingled to∣gether, speaking diuers tongues, &c. We therefore commaund that the Bishops of such Cities and Diocesses prouide meet men to minister the holy Seruice, according to the diuersitie of their manners and tongues. [ B]

Thirdly, it is repugnant to the nature and end of vocall Prayer b, that the same should be exercised in a forme of words, which people that pray together vnderstand not; for prayer is an ascending of the mind to God c: and according to Aquinas d and other Schole-men e, it is an action of the vnderstanding facultie; and in the same, people confesse their sinnes, and request of God such things as they haue need of f. [ C] They giue thankes for benefits spirituall and temporall, gene∣ral and speciall, conferred vpon them: and the effect of prayer dependeth vpon their inward humiliation, and sence of their wants, 2. Chro. 34.27. Psal. 51.19. and vpon their speciall faith g in the diuine promises, Math. 9.28. Marc. 9.23. and Marc. 11.29. And Tertullian saith h, God is not so much an hearer of the voice, as of the heart: But these things cannot be performed, where people vnderstand not what they confesse, request, or praise God for. And words are appointed to instruct, excite, [ D] and edifie men; and if they vnderstand them not, to what vse serueth vocall prayer i? for we vse not words to teach God, but to instruct and excite our selues. And hereby the Popish

euasion is answered, wherein they affirme, that euen as When a [ A] Supplication is preferred to a King or Iudge, which the Suppliant vn∣derstandeth not, it is all one in what language soeuer the same be, prefer∣red the Iudge vnderstand it a: So likewise because God vnderstandeth all languages, it mattereth not though people pray to him in a strange tongue; for our words in vocal prayer concern our selues mutu∣ally & principally: but God himselfe requireth the vnderstan∣ding and affection of our heart. Read S. Augustines words b ci∣ted in the margent.

Also the Iewes vnder the Law and the Prophets, prayed in a language which they vnderstood: our Sauiour and his Apo∣stles, and the Primitiue Church did the like, and the gift of languages was bestowed vpon Pastors and people, in common, Act. 2.3.

Also the former Doctrine is so apparant, that some of the best [ C] learned Romists teach, that publicke seruice, in a knowne lan∣guage, is most fruitfull and conuenient. Caietan saith c, It appea∣reth by S. Pauls Doctrine, that it is better for the edification of the Church, that common Prayers which are made in the hearing of the people, be said in a vulgar tongue, vnderstood indifferently by Priest and people, than in Latine. Lira saith d, If the people vnderstand the prayer of the Priest, they are better brought to God, and they answere Amen with greater deuotion. And the reason hereof is manifest, for deuotion, compunction, desire, and affection, depend vpon vnderstanding, and follow the same e, and the more distinct and [ D] particular the vnderstanding of the obiect of these is, the more feruent and perfect the actions are.

IESVIT.

For we may imagine a triple state of Liturgie, in an [ E] vnknowne tongue. The first in a language altogether vn∣knowne, in which no man in the Church speakes, no man vn∣derstands besides the celebrant himselfe, nor he neither, but by Enthusiasme or inspiration of the holy Ghost. Without

question it is inconuenient that publique prayer should be [ A] said in a language in this sort vnknowne, and this is proo∣ued by the reasons the Apostle brings against an vnknowne tongue in the Church.

ANSWER.

This first imagination, is a Chimera, or 〈◊〉〈◊〉; for there was neuer in the world any such kind of common or ordinarie Ser∣uice or Liturgie. And S. Paul 1. Cor. 14. condemneth in generall, the vse of vnknowne tongues in the congregation, vnlesse they [ B] be interpreted, and referred to mentall edification. As for the vnlearned Ideot which is ready to ioine with the Priest in pray∣er, what is it to him, whether the Priest speake by Enthusiasme, or by discipline, an vnknown language? his ignorance and im∣possibilitie of speciall concurrence in prayer, is the same, as well in the one as in the other.

IESVIT.

Secondly, in a language vnknowne to most, euen of the [ C] better sort of the Church, yet some know it, and other may with facilitie learne it. To vse a language in the Church for publique prayer in this sort vnknowne, cannot be proo∣ued vnlawfull, nor forbidden by the Apostle, seeing the reasons brought by him against a language vnknowne, make not against this: For S. Paul reprehends in the publique Liturgie, a language vnknowne, as the Minister of the Church, that supplies the place of the Ideot and ignorant, [ D] cannot vpon his knowledge of the goodnesse of the prayer, say thereunto Amen, in the name of them all. But when the language is knowne to some of the Church, and may with facilitie be learned of others, there is, or may easily be found one able to supplie the place of Jdeot, and ignorant, and an∣swere in their person Amen, out of his intelligence of the prayer in that vnknowne tongue.

ANSVVER. [ E]

That is forbidden by the Apostle to bee vsed in prayer, (and consequently it is vnlawfull) whereby all states and sorts of people being of ripe yeres, may not be edified in their vn∣derstanding; and to which, being read pronounced or heard,

they are not able to say Amen, hauing some distinct vnderstan∣ding [ A] of the things which are spoken, 1. Cor. 14.16, 17. 19, 20. but all states and sorts of people being of riper yeares, cannot be edified in their vnderstanding, neither are they able to say Amen, &c. to prayers which are heard by them, being read or pronounced in a strange language: Ergo, Common prayer read and pronounced in the Church in a strange tongue, is prohibi∣ted by the Apostle, and consequently such forme of ordinarie prayer is vnlawfull. The Iesuit restraineth the words of S. Paul, either to the Minister supplying the place of the Idiot, or to the Clerke of the congregation. But the Apostle requireth, that [ B] all those which ioyne in prayer, and among these the Idiots, and vulgar sort be edified in their minds, and they must pray, and giue thanks, vnderstanding the sence of words spoken, and vpon this vnderstanding, say Amen. And except (saith he) ye vtter by the tongue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significant words, or words carrying a perspicuous sence with them, ye shall speake in the ayre, and be as Barbarians to the hearers, v. 9.11. and the Idiot a mentioned by him, v. 16. is not the Priest, or the Clarke alone, but the vul∣gar sort of people, ignorant of the language and words which are vsed in preaching, reading, or praying, as all the Fathers b, [ C] and sundry Pontificians c deliuer, which comment vpon this text. As for the Latine, the same is as vncouth to a great part of the congregation, as to the Chineses: they can onely gape at it, and returne home from Masse and Mattens, as wise as they went, for ought they learne by the language. The old rule was, Barbarus hic ego sum, quia non intelligor vlli, and accordingly, your Masse Priests are meere barbarians, to the ordinarie sort of people.

IESVIT.

Notwithstanding, the Roman Church doth not approoue the vsage of a language in this sort vnknowne, as appea∣reth by the late dispensation of Paulus the fift vnto Je∣suits, to turne the Liturgie of the Masse into the vulgar lan∣guage [ E] of China, and to vse the same till the Latine lan∣guage grow more knowne and familiar in that countrey. For though publike prayers in a language thus vnknowne,

cannot be prooued vnlawfull, yet it is vndecent to vse a [ A] language which to the whole multitude of the hearers may seeme barbarous and vncouth.

ANSVVER.

In the Roman Church vntill Lutber began more freelie to manifest your abuses to the world, palpable ignorance was so predominant in many places, that most Priests a, and other re∣ligious persons were ignorant of the latine tongue, and vnder∣stood [ B] not the Psalmes, lessons, and prayers which themselues read in the Church. Matthew Paris b speaking of England saith, Clarkes and men in Orders were so illiterate, that he was a mirhor among his fellowes which had learned Grammer. Catherinus saith c: Not only they which supply the place of the Idiot doe many times notvn∣derstand what is prayed, but also Priests and Deacons themselues are ignorant of what they pray or reade. Ioseph Angles saith: Many Clerkes and religious persons, and Nunnes, pray in Greeke and Latine, which neither doe, nor can vnderstand the meaning of the words.

Neither is it held necessarie in our Aduersaries Tenet, that either Priest or people should vnderstand the seruice of the Church. For Suares saith d, It is not necessarie at this day, for the Minister to vnderstand the language wherein the Masse is said, but it is sufficient that it be vttered in the faith of the Church. And Ledesma [ D] saith e, Prayers and prayses, performed by them which vnderstand them not, are pleasing to God, and Christ: for if (saith he) Prayers profite such as are absent, and heare them not, much more shall they profit them which are present, though they vnderstood them not. This reason concludeth as well, that it is not necessarie for the people to be present at common seruice, nor yet that it is requisite they should so much as desire the prayers of the Church; for Infidels and Infants are many times benefitted by the Churches pray∣ers, when they in their owne persons, by reason of tender [ E] yeares, or ignorance, can require or wish no such thing. Now if one should argue as Ledesma the Iesuit doth, Prayers profite such as vnderstand nothing of prayer, and which desire not the Church to pray for them: Therefore it is not necessarie that common people shall know any thing in generall or particu∣lar, touching the nature of prayer, or that they should desire to

reape benefit by common prayer, he concludeth as firmely [ A] from this antecedent, as the Iesuit doth from the former.

IESVIT.

Thirdly, a language may be tearmed vnknowne, be∣cause it is not the vulgar, though most men of better sort vnderstand it. Such was antiently the Latine language in the whole Roman Empire, and now in the Latin Church; for not onely Priests vnderstand the same (or if some few [ B] doe not, it is the fault of Bishops that or daine them) but al∣so an innumerable companie of Lay men, not onely addicted to learning, but also other Gentlemen, yea manie of the vulgar, partly by reason of the affinitie their Mother tongue hath with the Latin, partly out of Education, which commonly when they are children they haue. How then can the Seruice or Liturgy in Latin be said absolutely to be in an vnknowne tongue, which the most part (besides women) [ C] in some sort vnderstand? Moreouer the prayers which S. Paul speaketh of, were extempor all, made in publike mee∣tings, according to the deuotion of the speaker: therefore it was necessarie that hee should pray in a knowne lan∣guage, that those which heard him, might know when to say Amen; and whether the prayer for matter was such as they might lawfully say Amen therunto. But now theSer∣uice and Liturgie of the Church hath set offices for euerie Festiuall day approoued by the Church, which by continu∣all [ D] vse, are made so knowne and so vulgar vnto common people, as no man is so ignorant that vsing diligence or at∣tention, may not in short time come to vnderstand them. And hereunto serue exhortations, sermons, Catechismes, priuate instructions, Manualls and Primers in vulgar languages, where the prayers vsed for the Church are found; which shew that the latine seruice cannot be vn∣knowne [ E] to anie tbat will vse diligence to vnderstand it, neither can anie doubt, but that he may lawfully say Amen to it,

ANSVVER. [ A]

The summe of this argument is; It is lawfull to make com∣mon prayer in a language which most people vnderstand, but such is the Latine tongue: for (besides Women) Priests and Lay men, both Gentlemen and Plebeians, partly by educati∣on, and partly by helpe of Sermons, Catechismes, and priuate instructions, &c. vnderstand Latine prayers.

Neither part ofthis argument is true. [ B]

First, although the Moietie or Maior part of people in some congregarions, did vnderstand Latine Seruice, yet because a great part vnderstandeth it not, there is no reason (especially the thing required being good in it selfe) to respect one part with neglect and detriment of the other. For if many 〈◊〉〈◊〉 in the congregation vnderstand Greeke, Latine, or French, shall it therefore be lawfull in an ordinarie course, to reade the holy Scriptures, or to make Sermons in these tongues, when as ma∣nie or very many people are ignorant in these languages? The Papalls in their seruice, not onely reade their common Prayet, [ C] but also the Lessons and Portions of holy Scriptures in the La∣tine tongue, of which a great part of the affemblie is igno∣rant.

Secondly, it is false, considering the state of the Church in generall, that the Maior part of people vnderstandthe Latin ser∣uice, or that by Sermons, or Catechising, &c. they are 〈◊〉〈◊〉 hereunto. Of the ignorance of Priests I haue formerly spoken, and manie learned Papists which maintaine Latine Seruice: hold it not generally necessarie for Priest or people to vnder∣stand the words of the Seruice. Suares the 〈◊〉〈◊〉 saith a, It is [ D] not at this day necessarie for the Priest or Minister to vnderstand the language in which the Masse is said. And Ledesma saith b, Although the antient Church required that the Clergie should vnderstand that which they read andprayed, yet they sought not this in the people, ney∣ther is it behoouefull for the people in what language the Priest saith Masse or prayeth for them; and euen as the children crying 〈◊〉〈◊〉 in the Gospell, without knowledge of what they said, pleased our Saui∣our, Matth. 21, so likewise God accepteth the prayers of people, al∣though they vnderstand not what they aske or speake.

Thirdly, if according to your owne concession, it be expedi∣ent [ E] to haue vnlearned persons taught the sence of the publike seruice, by Catechismes, Manualls, and priuate instruction: then it is farre more reasonable to haue the same vttered in a vulgar language, because hereby there ensueth an immediate

edification of all persons present at diuine seruice: and the [ A] other meanes by Catechising, &c. is a going about the bush, the effect is vncertaine, and vnsufficient to affoord distinct vnder∣standing of an vnknowne language.

IESVIT.

Now, that S. Paul did command that Seruice should be in such a language, as euery woman in the Church might bee able to vnderstand it word by word, is in∣credible, [ B] nor are our Aduersaries able to prooue it.

ANSWER.

A most ridiculous Paralogisme, for admitting, that S. Paul descended not precisely to euery single word, explained in such manner, that euery particular woman might at the first hea∣ring vnderstand the same, yet the conclusion followeth not, That he commanded not the common Seruice should be in a knowne language.

First, your selues acknowledge that Preaching and Prophe∣cying [ C] should be in a knowne tongue: and yet euery word, or perhaps euery sentence cannot (speaking morally) bee vttered so plainely, that euery person shall at the first sight, distinctly conceiue the meaning.

Secondly, the ignorance of the distinct notion of euery word, hindereth not sufficient edification, when the ordinarie, necessarie, and common passages of the publike Seruice are intelligible.

IESVIT. [ D]

Neither can they shew by any records of Antiquitie, that such a Custome was in the Primatiue Church; yea the contrarie may more than probably bee shewed, be∣cause the drift of the Church, in appointing Liturgies, or set formes of publicke Prayer, at the Oblation of the Eu∣charisticall Sacrifice, was not the peoples instruction, but for other reasons. [ E]

First, That by this publike Seruice, a continuall daily tribute of homage, of Prayer, of Thankesgiuing, might be publikely offered, and paid vnto God.

Secondly, That Christians by their personall assistance [ A] at this publicke Seruice, might protest and exercise ex∣teriourly Acts of Religion, common with the whole Church, represented by the Synaxis or Ecclesiasticall meeting of eue∣rie Christian Parish.

Finally, To the end that euerie Christian by his pre∣sence, yeelding consent vnto the publicke Prayers, Prai∣ses,! and Thankesgiuings of the Church, and as it were, subscribing and setting his Seale vnto them, by this as∣sisting [ B] at them, might ordinarily participate of the gra∣ces, benefits, and fruits which the Church doeth ob∣taine by her Liturgies and publicke Oblations. Now for this end, there is no need that euery one should vnder∣stand word by word, the Prayers that are said in the publicke; but it suffiseth, that the Church in generall, and in particular, Pastours and Ecclesiasticall persons, de∣dicated vnto the Ministeries of the Church, and who [ C] watch, being bound to giue an account of soules commit∣ted vnto their charge; haue particular notice of all the Prayers that are said, and that all that will, may be taught and instructed in particular, if they will vse diligence and desire it.

ANSWER.

We can prooue by Records of Antiquitie, that the publike [ D] Seruice was ioyntly performed by the Ministers, and peo∣ple, a [ E] in a language common to both. And the drift of the an∣tient Church in their Seruice, was, that God might bee ho∣noured by voyce, heart, and minde of all which were present, Iohn 4. 24. But God in the state of the Gospel, is not honou∣red with dumbe shewes, and with lip labour, nor with Prayers and Praises which the Offerers vnderstand not.

The reasons which you produce to prooue, That it is not necessarie for vnlearned people to vnderstand the Common Seruice or Liturgie, are lame and disjointed.

First, Although the sole or principall end of appointing set

formes of publicke Prayer, was not to teach or instruct people [ A] in knowledge, but to worship God, &c. yet because the lat∣ter cannot intirely be performed without the former, because they which come to God with sound of words, without sence and vnderstanding of matter, offer the sacrifice of fooles; therefore the placing of the one, excludeth not the other: for although the end of priuate Prayer, is to worship God, Psal. 50. 15. yet our Aduersaries themselues holde it requi∣site a, that such Prayer be made in a knowne Language. Also, one end of celebrating and receiuing the holy Eucharist, is, to commemorate and shew foorth the Lords death, vntill his comming [ B] againe, 1. Cor. 11. 25, 26: but without vnderstanding the Language wherein the Lords Supper is administred, peo∣ple cannot call to remembrance, or shew foorth the Lords death, at least wisè so clearly and distinctly, as is fit for them to doe.

Secondly, A distinct and explicite inward deuotion, ioyned [ C] with externall saying Amen, is more effectuall and pleasing to God, than a confused and generall. But when people vnder∣stand the publike Prayers and Seruice of the Church, in a fa∣miliar Language, they are inabled to conioyne distinctly and explicitly, inward and outward deuotion, mentall and vocall saying Amen. Therefore it is most expedient and necessarie for the Church, to celebrate Diuine Mysteries, and offer pub∣licke Prayers, in a Language which the people vnderstand. [ D]

IESVIT.

Moreouer the Churches antiently, euen in the purest times of Christianitie, had Chancells, into which, Lay∣men might not enter, and so could not particularly, and distinctly vnderstand the Prayers said by the publicke Minister of the Church: within the said Chancels, they did also vse to say a good part of the Liturgie secretly, so [ E] that their voyce was not audible vnto any; yea, the Greeke Church did antiently vse a vaile, wherewith the Priest was for the time of the sacred Oblation compassed about,

which are manifest signes, that the Church did neuer [ A] thinke it necessarie, that all the publicke Liturgie should be heard, much lesse word by word vnderstood by the whole vulgar multitude present thereat.

ANSWER.

It is not certaine at what time Chancells began, neither were all Lay Persons prohibited to enter: for the Emperour had his seate within the Chancell, vntill the dayes of Theo∣dosius [ B] the Elder, as Theoderit a and Sozomene b report.

And although Lay persons were not seated in the Quire or Chancell, yet the Seruice was pronounced by the Ministers in that place, with an audible voyce, so as the people in the bo∣die of the Church heard the same. Iustinian c the Emperour made this Decree following: Wee command that all Bishops and [ C] Priests, (within the Romane Monarchie) shall celebrate the sacred Oblation of the Lords Supper, &c. not in secret, but with a lowd and cleare voyce, that the mindes of the hearers may bee stirred vp with more deuotion to expresse the praises of the Lord God, for so tea∣cheth the Apostle, 1. Cor. 14. Honorius d in gemma Animae, lib. 1. cap. 103. It is reported, that in antient time, when the Canon of the Masse was openly recited, &c. Iohn Billet e, cited by Cassander, saith, In times past, the Masse was pronounced with a lowd voyce: whereupon Lay people knew the same, &c. And mumbling and whis∣pering [ D] in the Masse, is not much more antient than Pope Innocent the third.

The Liturgies also fathered vpon S. Basil, and S. Chrysostome, haue a knowne Mother (to wit, the late Roman Church:) but there is (besides many other iust exceptions) so great dissimili∣tude betweene the supposed Fathers and the Children, that

they rather argue the dishonest dealing of their Mother, than [ A] serue as lawfull witnesses of that which the Aduersarie inten∣deth to prooue by them a.

The Vaile in the Greeke Church, of which S. Chrysostome speakes, Hom. 61. ad Pop. Antioch. was not vsed to depriue the people of hearing, but it was a ceremonie, admonishing, and signifying, that prophane and vncleane persons were vnwor∣thie to behold or pertake the sacred mysteries b. And as this Father sheweth, Hom. 3. in Ephes. c, the drawing open of the [ B] curtaines signified the opening of Heauen, and the descending of Angels at the celebration of the holy Eucharist.

Metrophanes a Monke of Greece d, [ E] in a certaine tractate, te∣stifyeth the forme or vse of the Vaile or Curtaine in the East Church to be, That the Priest may within or vnder the same, prepare aforehand the things requisit for the administration of [ C] the Sacrament: and when this is done, then the Canopie is drawne, at the pronouncing of the holy Creed (which is vttered with a loud voice, euen as all other parts of the Liturgie are, that all people may heare.) Now this action signifieth (according to Dio∣nisius) that God reuealeth these mysteries, to those only which are Orthodoxall in Faith, and hee communicates his diuine grace to none but those which are sound in the diuine worship, and to such all things are manifested, whether men or women, poore or rich, &c. The Iesuit therfore is ignorant of the reason, wherefore the Greeke Church vseth a Canopie, and shutteth [ D] and openeth the same at the holy Communion; for the same was not done to take away audience of any part of the Seruice from lay people (for the whole Liturgie from the beginning to the ending was pronounced with a loud voice) but to ad∣monish and signifie the due preparation which all persons were to vse when they pertake the sacred mysteries.

IESVIT. [ A]

Besides it is certaine, that the Scripture was not read in any language but Greeke, ouer all the Church of the East, as S. Hierom witnesseth. Also the Greeke Liturgie of S. Basil was vsed in all the Church of the East, and yet the Grecian was not the vulgar language of all the Countries of the East, as is apparant by manifest testimonies of the Cappadocians, Mesopotamians, Galatians, Lycaonions, [ B] Egyptians, Syrians; yea that all these countries, and most of the Orient had their proper language distinct from the Greeke, is manifest out of the Acts of the Apostles. No lesse manifest is it, that the Latine Liturgie was common anti∣ently for all the Churches of the Westerne parts, euen in Africke, as appeareth by testimonies of Augustine: but it is manifest, that the Latine was not the vulgar language for all nations of the West. And though the better sort vn∣derstood [ C] it, yet some of the vulgar multitude onely knew their owne mother tongue, as may be gathered out of the same S. Augustine, who writes that he pleading in Latine against Cryspinus a Bishop of the Donats, for possession of a village in Africke, whereunto the consent of the villagers was required, they did not vnderstand his speech, till the same was interpreted to them in the vulgar African lan∣guage. So that the Christian Church did neuer iudge it re∣quisit, [ D] that the publique Liturgie should be commonly tur∣ned into the Mother language of euery nation, nor necessa∣rie, that the same should be presently vnderstood word by word by euerie one of the vulgar Assistants, neither doth the end of the publique diuine Seruice require it.

ANSWER.

Omitting things doubtfull, this is apparant, that common [ E] people both of the East and West, had the vse of the Scrip∣tures in such a language as they vnderstood; for otherwise the Fathers would not haue exhorted them to read the holy Scrip∣ture, but such exhortations are most frequent in S. Chrysostome, S. Hierome, and in other Fathers, Read before, pag. 279.

And that the people of Asia vnderstood Greeke, and the [ A] Africans Latine, is prooued by the learned of our part, out of many Authors a; and where this was wanting, people had Translations and Seruice in their natiue tongue b. Also such people as were conuerted to Christianitie, if they wanted Translations in their Mother tongue, were careful to learne the ordinarie language, in which diuine Seruice was vsed, and wherein the holy Scriptures were commonly read. But what proofe can the Aduersarie make, that Christian people (altoge∣ther ignorant of the language vsed in the publique Seruice) came into those congregations, and were pertakers of the ho∣ly [ B] Sacraments?

IESVIT.

As for the comfort that some few want, in that they do not so perfectly vnderstand the particulars of diuine Seruice, it may by other meanes bee aboundantly supplied, [ C] without turning the publique Liturgies into innumerable vulgar languages, which would bring a mightie confusion into the Christian Church.

First, the whole Church should not be able to iudge of the Liturgie of euerie countrie, when differences arise about the Translation thereof, so diuers errours and here∣sies may creepe into particular countries, and the whole Church neuer able to take notice of them. [ D]

Secondly, particular countries could not be certaine that they haue the Scripture truely translated; for thereof they can haue no other assured proofe, but onely the Churches approbation, nor can she approoue what she doth not vn∣derstand.

Thirdly, were vulgar Translations, so many as there be languages in the world, it could not be otherwise but that some would be in many places ridiculous, incongru∣ous, [ E] and full of mistakings, to the great preiudice of soules, specially, in languages that haue no great extents, nor many learned men that naturally speakethem.

Fourthly, the Liturgies would be often changed toge∣ther

with the language, which doth much alter in euerie [ A] age, as experience sheweth.

Fiftly, in the same countrie, by reason of different dia∣lects, some prouinces vnderstand not one another. And in the island of Iaponia, as some write, there is one language for noble men, another for rustickes, another for men, an∣other for women. Into what language then should the Iaponian Liturgie be turned?

Finally, by this vulgar vse of Liturgie, the studie of [ B] the two learned languages would bee giuen ouer, and in short time come to be extinct, as we see that no antient lan∣guage now remaines in humane knowledges, but such as haue beene as it were incorporated in the publique Litur∣gies of the Church, and the common vse of learned tongues being extinct, there would follow want of meanes for Christians to meet in generall Councells, to communicate one with another in matters of Faith. Jn a word, extreame [ C] Barbarisme would be brought vpon the world.

ANSVVER.

They cannot be some few onely in this case, but the maior part, yea an hundred to one, which want the benefit and com∣fort of the holy Scriptures, and publique Seruice of the Church. And to supplie this want, by preaching or priuate in∣struction, it is (morally speaking) impossible, & it may be perfor∣med more compendiously and easily, if Papists would chuse [ D] rather to follow S. Pauls doctrine, 1. Cor. 14. than stifly to ad∣here to the late custome of the Roman Church.

Now the reasons which the Aduersarie and his consorts vse, to prooue the inconuenience of Translations, &c. are no other than such as will make against Preaching and Catechi∣sing in a knowne tongue, as well as vsing publique Seruice in the same. For are Romists able to translate Catechismes, Homi∣lies, Meditations, and priuate Prayers into a vulgar tongue, and to accommodate all sorts of people according to the diuersitie of their languages, without detriment to the common Faith, [ E] and shall it be impossible to do the like in translating Scripture, and the Seruice of the Church? And to the reasons, I answer.

First, the whole Church, whensoeuer it is requisite, may iudge of translated or peculiar Liturgies, by the helpes of the learned and iuditious, who vnderstand both the vulgar lan∣guage

of the place, and also Latine or other Language, fit for [ A] Ecclesiasticke communication.

Secondly, It may take notice of heresies, and iudge of Trans∣lations, by the same meanes. And in the third, fourth, fift, and sixt place, as the obiected inconueniences are preuented in Preaching, Catechising, and priuate Prayers, so they may bee preuented in publicke Liturgies, yea, God Almightie will giue a blessing, and bee assistant to such as obserue his owne Ordi∣nance. The same also would be so farre from causing Igno∣rance and barbarisme in the world, that nothing could more increase good literature, and polish barbarous Languages, than [ B] the often comparing of one Language with another, and the re∣fining and inlarging of that which is rude, and ouer-narrow and sparing, out of Tongues more ample and elegant. Experience teacheth this in Great Britaine, whose deficient and rude na∣tiue Language, by meanes of all sorts of Translations, is made most polite and copious.

IESVIT.

Priuate Prayer for ignorant people in their vulgar Lan∣guages, [ C] we practise, we allow; yea, the Pater noster and the Creed, are to be knowne of all in their mother Tongues, which two formes containe the whole substance of Prayer: For the end of Prayer being threefold, to praise God for his infinite perfections, to giue him thankes for his benefits be∣stowed vpon vs, to demand of him such necessaries as we want, as well for the maintaining of this present, as for the attaining vnto eternall life: The Creed being a summe of the [ D] perfections of God, and his benefits towards man, affoords sufficient knowledge to complie with the two former ends of Prayer; and the Pater noster being an abridgement of all those things which we need, containes a full instruction for the third. Other Prayers doe but more plainely expresse things contained in the Pater noster and the Creed, and our many Bookes doe shew, that these kind of Prayers in vulgar Languages, are by vs written, esteemed, and practised. We [ E] adde, that ordinarily speaking, Common people doe more pro∣fit by saying Prayers in their mother tongues, than in the Latine; because not onely their affections are mooued vnto pietie, but also their vnderstanding edified with knowledge.

Notwithstanding, some Prayers, though translated into [ A] English, be so difficile to be vnderstood, as they will rather distract ignorant (especially curious people) than instruct; of which kind, are many Psalmes of Dauid: and these Prayers (as wee thinke) may more profitably be said in La∣tine. So that I see no great difference either in practise, or in Doctrine, betweene Protestants and the Romance Church, concerning priuate Prayers in a Language vnknowne.

ANSVVER. [ B]

The Opposition of Protestants hath brought you to this a, and yet you enterfere in your Tenet: for many of your fellowes teach, That it is not necessarie to make priuate Prayer in a knowne Language. And as you permit vulgar Translations of holy Scripture, rather to satisfie the importunitie of people, than for any good will you beare the Scripture: so likewise, if your Kingdome were as absolute in the World, as sometimes it was, wee may iustly suspect, that you would recall your later [ C] Indulgences, and reduce each thing to the old Center.

But taking you at the best, it 〈◊〉〈◊〉 strange to vs, that you should approoue a knowne Tongue as most fit for priuate Prayer, and account the same a Canker in the publike Liturgie. One of your Order is not ashamed to traduce our Seruice, be∣cause it is vsed in a common Language, as pernicious, prophane, sacrilegious, detestable, and opposite to all Religion, and Apostolicall Tradition b. But hauing examined whatsoeuer this Author, or your selfe can say, I obserue in neither of you so much as one probable Argument, to support the high conceit you haue of [ D] your Roman Seruice, and the partiall respect, or rather despect, you carrie against ours. It is Custome therefore, and not Veri∣tie, which hath emboldened you; and you leane vpon a broken Reed, when you ground your Faith, in this and other Questi∣ons, vpon the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Trident Synod. Sapientiam sibi adi∣munt, qui sine iudicio inuenta maiorum probant, & ab alijs more pecu∣dum ducuntur (saith Lactantius c:) They remooue wisedome from themselues, which without iudgement maintaine the in∣uentions of their Elders, and which like Animals are led by o∣ther mens Deuices. [ E]

Notes

• a

  Orig. c. 〈◊〉〈◊〉 lib. 8. Germane Christiani, nè vsita∣tis quidem in sacra Scriptura Dei no∣minib' vtuntur in∣tèr praecandum, sed Graeci Graecis, Ro∣mani Romanis, sin∣guliquè praecentur propria lingua, De∣umquè celebrent pro viribus, & om∣nium linguarū Do∣minus, omnib' lin∣guis praecantes ex∣audit, tàm variè lo∣quentes, haud se∣cus quam consonos (vt ità dicam) & v∣nius vocis homines intelligens.
• b

  Justin. Apol. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• c

  Tertul. Apol. c. 39. Coimus 〈◊〉〈◊〉 coetum & cogregationem, vt ad Deum quasi manufacta, praecationibus ambiamus orantes.
• d

  Clem. Alex. Strom. li. 7.
• e

  Cyp. d. Orat. Dom. n. 22. Quandò stamus ad orationem fratres dilectissimi vigilare & incumbere ad praeces toto corde debemus, &c. Ib. Quomodò te audiri à Deo postulas cum te ipse non audias? &c.
• f

  Basil. li. Quest. ex Var. Script. loc. q. 278. Cum ignota fuerint praesentibus verba orationis, in fructuosa est mens orantis cum nemo vtilitatem capiat.
• g

  Chrys. 1. Cor. Hom. 35.
• h

  Ambros. sup. 1. Cor. c. 14. Quem potest habere 〈◊〉〈◊〉 qui ignorat quae loquatur &c. Imperi∣tus audiens quod nòn intelligit, nescit finem orationis. Quid prodest vt quis lingua loquatur, quam solus scit, vt qui audit nihil proficiat.
• i

  Aug. sup. Psal. 18. conc. 2.
• k

  Aquin. sup. 1 Cor. 14. sect. 5.
• l

  Lira. in 1. Cor. c. 14. Caeterū hic consequentèr idem ostendit in oratione publica. Quià si 〈◊〉〈◊〉 intelligat orationēseu benedictioné Sacerdotis; meliùs reducitur in Deum, & deuoti' respondet amen, &c. Propter quod in Primitiua Ecclesia bene∣dictiones & caetera communia 〈◊〉〈◊〉 in vulgari.
• m

  〈◊〉〈◊〉. 〈◊〉〈◊〉. ca. 28. Canonicampraecem & impri∣mis Dominici corporis & sanguinis consecrationem ità veteres legebant, vt à populo intelligi, & Amen ac∣clamari posset.
• n

  Bellarm. Re∣cog. li. d. Verb. Dei, 2. ca. 16. Sunt inter Ruthenos & Arme∣nos Catholici, vt etiàm intèr 〈◊〉〈◊〉 sunt Maronitae Ca∣tholoci, qui tamen diuina officia, non celebrant Graecè, vel Hebraicè, vel Latinè.
• o

  Petrus. Bel∣lon. [ E] Obseru. li. 3.
• p

  〈◊〉〈◊〉. 〈◊〉〈◊〉. Hist. AEthiop.
• q

  Eckius. Enchir.
• r

  Sigism. Baro. hist. Moscou.
• s

  Ho∣sius. d. Sacr. Vernac. Apud Russos neque Graecae, neque Latinae linguae in sactis vsus est,
• t

  Ledesm. d. script. ling. vulg. ca. 33.
• u

  AEneas, Syluius Hist. Bohem. ca. 13. 〈◊〉〈◊〉 Cyrillum, cum Romae ageret, Romano pon∣tifici supplicasse, vt Sclauorum lingua eius gentis hominibus, quam 〈◊〉〈◊〉, rem diuinam faciens vti possit. De qua re dum in sacro Senatu disceptaretur, essentquè non patici contradictores, auditam vocem tanquam de Coelo in haec verba missam. Omnis Spiritus laudet Dominum, & omnis lingua confiteatur ei. 〈◊〉〈◊〉 datum Cy∣rillo indultum.
• a

  Decret. Gre. tit. 31. d. Offic. Iud. Ord. c. 14. Quoniā in plerisquè parti∣bus intrà eandē ci∣uitatem atquè Di∣ocesim, permixti sunt, populi diuer∣sarum linguarum, habentes sub vna side, varios ritus & mores, districte praecipimus, vt Pontifices huiusmodi 〈◊〉〈◊〉 siue diocesium prouideant viros Idoneos, qui secundùm diuersitates rituum & linguarum, diuina illis officia celebrent, & Ecclesiastica Sacramenta ministrent.
• b

  Gabriel. in Can. Miss. lect. 62. B. Oporter quod vo∣calis oratio, innotes cat populo, pro quo offertur. Quod 〈◊〉〈◊〉 non potest, nisi sit vocalis. Debet nā∣què se populus in hac Ministris Ec∣clesiae conformari. Ipsum Deūsecundū modum sibi possi∣bilem deprecando. Et ideo rationabi∣litèr statuit Eccle∣sia, vt Ministri Ec∣clesiae 〈◊〉〈◊〉 o∣rationes etiàm alta voce pronuncient, vt ad notitiam om∣nium poterint per∣uenire. The ends of vocall prayer set downe by Biel. 1. Excitatio interio∣ris Deuotionis, 2. Mentis illuminatio. 3. Facilior recordatio rerum tempore orandi. 4. Mentis ab euagatione custodia. 5. Plenior debiti redditio, hoc est mente & corpore. 6. Redundantia quaedā ab anima in corpus, ex vehementi affectione, & deuotione. 7. Iustructio proximorū. Aquin. sup. 1. Cor. 14. Ille qui intelligit, reficitur & quantum ad intellectum, & quantum ad affectum: sed 〈◊〉〈◊〉 eius qui non intelligit, est sine fructu refectionis. Ib. Quantum ad fructum deuotionis spiritualis, priua∣tur qui non attendit ad ea, quae orat seu non intelligit.
• c

  Damasc. d. fid. lib. 3. cap. 24. Clem. Alex. 〈◊〉〈◊〉 lib. 7.
• d

  Aquin. 22. q. 83. ar. 1.
• e

  Caiet. Ib. ar. 1. Richard. 4. d. 15. art. 4. q. 1. Gabr. in Can. Miss. Lect. 61. Nauar. En∣chir. c. 1. n. 8.13. Azor. Moral. Instit. 1. li. 9. ca. 29. q. 3. Suar. d. Orat. c. 3. Nugnus. in 3. q. 85. ar. 4. Dub. 1. ad. 6.
• f

  A∣lex. 〈◊〉〈◊〉. 4. q. 25. m. 1. ar. 1. Oratio est expressio desiderij, propter bonum adipiseendum vel malum remouendum, [ E] informata per verbum interius velexterius. Ib. Resol. Duo sunt necessaria oranti, consideratio propriae miseriae, & 〈◊〉〈◊〉 misericordiae, propria miseria consideranda est, ne pigritet implorare defectuum suorum supplementum. 〈◊〉〈◊〉 misericordia consideranda est, nè de obtinendo quod sibi necessarium est, 〈◊〉〈◊〉.
• g

  Aug. Epist. 121. Fides, Spes, & Charitas ad Deum perducunt orantem, hoc est credentem, sperantem, 〈◊〉〈◊〉, & quae petat à Domino in Dominica oratione considerantem.
• h

  Tert. lib. d. Orat. c. 13. Deus 〈◊〉〈◊〉 non vocis sed cordis 〈◊〉〈◊〉, est, sicut conspector.
• i

  Aug Ep. 121. c. 11. Nobis ergo verba necessaria sunt, quibus 〈◊〉〈◊〉, & inspiciamus quid petamus, non quibus Dominum seu docendum, seu flectendum esse credamus.
• a

  Ledesm. d. Scrip. Vern. ling. c. 13. Sicut enim qui aliquid à principi∣bus petunt, nihil ad eos attinet, qua lin∣gua mediatores ab eis constituti apud ipsum Principem negotium tractent, &c. Nequè etiā refert, qua lingua patronus, apud Iudicem causam clientis 〈◊〉〈◊〉, &c.
• b

  Aug. Epist. 121. ca. 11. Nobis ergo verba necessaria sunt quibus commoneamur, & inspiciamus quid petamus, non qui∣bus [ B] Dominum seu docendum seu flectendum esse 〈◊〉〈◊〉. Idem. d. Magist. c. 1. Non opus est locutione cum oramus, id est sonantibus verbis, nisi fortè sicut Sacerdotes faciunt, significandae mentis suae causa, non vt Deus exaudiat, sed vt homines audiant, & consensione quadam per commemorationem, suspendantur in 〈◊〉〈◊〉. Idem. d. Doctr. Chr. lib. 4. cap. 10. Quid prodest locutionis integritas, quam non sequitur intellectus audientis, cum lo∣quendi nulla sit causa, si quod loquimur non intelligunt, propter quos vt intelligant loquimur.
• c

  Caiet. in 1. Cor. 14. v. 17. Ex hac Pauli Doctrina habetur, quodmeli∣us ad aedificationé Ecclesiae est, Orati∣ones 〈◊〉〈◊〉 quae audiéte populo di∣cuntur dici lingua communi Clericis & populo quam di∣ci Latinè.
• d

  Lira. in 1. Cor. 14. Si populus in∣telligat orationem Sacerdotis, meliùs reducitur in Deum, & deuotiùs respondet, Amen.
• e

  Azor. Instit. Moral. tom. 1. lib. 9. c. 34. q. 8. Affectus 〈◊〉〈◊〉 intellectum, vbi autèm nullus earum 〈◊〉〈◊〉 quae petuntur vel dicuntur, habetur intelle∣ctus, aut general tèr tantùm, ibi exiguus assurgit affectus.
• 1. Cor. 14.
• 1. Cor. 14.16.
• a

  Suar. 3. Disp. 83. Sect. 1.
• b

  Chrys. Sup. 1. Cor. 14. Hom. 35. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Oecumen. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theod. 1. Cor. 14. Ambros. ibid. Primasius. ib. Sedu∣lius. ib. Anselm. idio∣ta est ineruditus, qui nihil scit, nisi quod proprietas naturae dat. Haimo. ib. Dicitur idiota, proptiam liuguam [ D] tantummodo sciens, in qua natus & nutritus est. Si igitur, talis astiterit tibi, dum aut mysterium Missae solem∣niter celebras, aut sermonem 〈◊〉〈◊〉, aut benedictionem tribuis, quomodo 〈◊〉〈◊〉 Amen super tuam benedictio∣nem?
• c

  Aquin. in 1. Cor. 14. Ledesm. d. script. c. 〈◊〉〈◊〉. idiotae graecè dicuntur plebei & ignari homines.
• a

  Explic. Cath. loc. Script. part. 3. Explic. 48. pa. 1155. Si peccatum est ab Ecclesia, potius pec∣catum est quia plc∣rique accersiti sunt qui neque intelli∣gunt 〈◊〉〈◊〉 quae orant & fantur, neque hi quid respondent vel ad quid respō∣dent. Biel. Can. Mis. lect. 62. Ios. Ang∣les in 4. Sent. Ap∣pend. ad poenit. d. Attent. q. 5. Diff. 2. Concl. 2 Multi elerici & Religiosi: & moniales Graece vel latine orantes, nec sensum verborum intelligunt, [ C] nec intelligere possunt.
• b

  Math. Paris. Cronic. in Will. Conquest. pa. 7. Clerici quoque & ordinati adeo literatura carebant, vt caeteris esset stupori, qui Grammaticam didicisset.
• c

  Catherin. Annot. Caietan. sup. 1. Cor. 14. Qui supplent locum Idiotae, plerumque non intelligunr quid oretur, verum etiam saepenumero nec 〈◊〉〈◊〉 praesbyteri, aut Diaconi, qui orant, aut legunt.
• d

  Suares. 3. disp. 83. Sect. 1. Etiam nunc non est ne∣cesse, vt minister linguam intelligat, in qua Missa dici, tur, &c.
• e

  Ledesm. d. Scrip. Qua vis ling. le∣gend. ca. 13.
• a

  Suar. in 3. 〈◊〉〈◊〉 3. Dis. 83. Sec. 1. E∣tiam nunc non est necesse vt minister linguam intelligat in qua Missa dici∣tur.
• b

  Ledesm. d. Diu. Script. ca. 13. nu. 1. 10, 11, 12.
• a

  Just. Mart. Apol. 2. 〈◊〉〈◊〉. 2. Cor. Hom. 18. Basil. Hexam. Hom. 4. August. in Psal. 54. Ambros. Hex∣am. lib. 3. cap. 5. Leo de ieiun. 7. mens. Serm. 3. 〈◊〉〈◊〉. 〈◊〉〈◊〉 Eccles. Offic. lib. 1. cap. 10. Justinian. Nouel. Const. de Eccles. diuers. cap. Constit. 123.
• a

  Azor. Instit. Mor. tom. 1. lib. 9. c. 34. q. 8. Qui pri∣uatim ac libere o∣rant, consultius fa∣cerent illi quidem, si ea lingua & ser∣mone, mentem su∣am coram Deo ef∣funderent, quam rectius callent. Af∣fectus enim conse∣quitur intellectum: vbi autem nullus rerum earum, quae petuntur, vel dicuntur, habetur intellectus, aut gene∣ralis tantum, ibi exiguus assurgit affectus. 795. August. Epist. 121. Qui 〈◊〉〈◊〉 orare cupit, verba quae in∣telligit conuenienter adhibet, vt seipsum ad Orationem internam excitet. Citat, Ledesma. de Sacr. ver∣nac. cap. 14. pag. 102.
• Vid. Liturg. impress. Antuerp. an. 1560. Basil. in Liturg. fol. 34. Chrys. in Liturg. fol. 53. Basil. ibid. fol. 34.38.39.41.43. 46. Chrys. Hom. 61. ad Sop.
• a

  Theod. Hist. Eccl. l. 5. c. 17.
• b

  Sosom. Hist. Eccles. lib. 7. cap. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Concil. 6. Gene∣ral. Can. 69. apud Caranz. Nulli omnium qui sit in Laicorum numero liceat intra sacrum Altare ingredi. Ab 〈◊〉〈◊〉 tamen nequaquam prohibita potestate & authoritate Regia, quandoquidem voluerit, &c.
• c

  Justin. Imp. 〈◊〉〈◊〉 No. Constit. 123. Iubemus vt omnes Episcopi pariter & Presbyteri, non ta∣cito modo sed clara voce, quae a popu∣lo exaudiatur, 〈◊〉〈◊〉 oblationem, & praeces in Sancto Baptismate adhibi∣tas celebrent, quo maiore exinde de∣uotione in depro∣mendis Domini Dei laudibus, au∣dientium animi ef∣ferantur. Ita enim & D. Apostolus do∣cet dicens in 1. ad Cor. Epist.
• d

  Honor. in Gem. Animae. lib. 1. cap. 103. d. Canon. Fertur dum Canon pri∣mitus publice quotidie recitaretur, ab omnibus per vsum sciretur, & cum eum Pastoresin in agro super panem, & 〈◊〉〈◊〉 dicerent, repente carnem & sanguinem ante se inuenirent, atque inde diuinitus percussi interirent, vnde Synodali Decreto sub Anathemate praeceptum est, vt nullus Canonem dicat, nisi in libro, & in Sacris vestibus, & nisi super altare & super sacrificium.
• e

  Iohn Billet. d. diuin. Offic. Secreta dicitur, quia secreto pronun∣ciatur, cum olim tamen alta voce diceretur, vnde & ab 〈◊〉〈◊〉 bus Laicis sciebatur. Contigit igitur vt quadam die Pastores super lapidem quendam ponerent panem, qui ad horum verborum prolationem, in carnem conuer∣sus est, forsan transubstantiatus est panis in corpus Christi, in quos diuinitus facta est 〈◊〉〈◊〉 vindicta. Nam percussi sunt diuino iuditio caelitus misso, vnde statutum fuit, vt de caetero sub silentio diceretur, velideo ne vi∣leseat, [ E] sicut & sacra Scriptura ne vilescat.
• a

  Read Phil. Morn. d. Miss. & part. lib. 1. cap. 6. pag. 88. tit. Liturgiae huius Saeculi. Claud. Espenc. d. Miss. Priuat. pag. 220.
• b

  Chrys. Hom. 61. ad pop. Antioch. Cum audieris ore∣mus omnes com∣munitèr, cum vela videris retrahi, tūc supernè Coelum aperiri cogita, & Angelos descendere. Sicut itaquè prophanorum fas est adesse neminem, ità nec vllum quidem Sacratorum & Sordidorum, &c. Indigni sunt & oculi 〈◊〉〈◊〉 hisce spectaculis, indignae sunt & aures, si bestia inquit tangat montem lapidabitur.
• c

  Idem. sup. Ephes. Ho. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Hieron. praefat. in Paralip. Basil. d. Spir. sanct. cap. 29. Hieron. in proem. 2. li. com. ad Galat. Act. Apost. cap. 2. & 10. & 11. & 14. Hiero. 〈◊〉〈◊〉 viris 〈◊〉〈◊〉. in Anton. Theoderit. in Histor. SS. Patr. Hist. 13. Aug. Epist. 57. & d. Doctr. Christ. lib. 2. cap. 13. Aug. in Psal. 123. & in Exposit. Epist. ad Rom. & li. 2. contrà 〈◊〉〈◊〉. li. 83.
• a

  Reade Doct. Bilson of Christ, subiect. pa. 647. &c. Morn. d. Miss. lib. 2. cap. 6.
• b

  Orig. c. Cels. 〈◊〉〈◊〉. 8. Theod. Hist. Eccles. lib. 4. cap. 27. 〈◊〉〈◊〉. lib. 3. cap. 15. Basil. Epist. ad Neo∣caes. 63. Hier. ad Heliod. Epitaph. Nepotian. & Epist. ad Eustoch. Epi∣taph. Paul. Aug. Confess. lib. 1. cap. 14. Orig. in Leuit. Hom. 5. Basil. praef. in Psal 〈◊〉〈◊〉. Epist. 18. Chrys. in Epist. ad Coloss. Hom. 9.
• Turselin. in vita Za∣uerij.
• a

  Antonin. sum. mor. Tit. 23. c. 9. §. 5. Praeces in ore Lai∣corum, qui igno∣rant sensum, tantū valent quantum in ore sacerdotum in∣telligentium: sicut Lapis praetiosus ae∣què valet in manu eius, qui ignorat virtutem.
• b

  Ledesm. Iesu∣ita. d. Diu. Script. & Miss. Quauis Lingua, c. 1. Eorum temerariam, & im∣piam, tantoque ip∣sorum 〈◊〉〈◊〉 có∣sensu receptam có∣suetudinem. Quo∣ties execranda illa sua sacra peragunt. Cultum tam perni∣ciosum, &c. De hac iam execranda, Sa∣crilega, & Aposto∣lorum Traditioni contraria, vulgari Missae & Officio∣rum diuinorum ce∣lebratione, ac publicae Ecclesiae Orationis vernaculae Linguae, prophana recitatione.
• c

  〈◊〉〈◊〉. d. Orig. Error. lib. 2. cap. 8.