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AS touching the pray∣ers of particulars in a tongue not understood so much as by him himselfe that prayeth, our adversaries cast downe the bucklers and de∣fend not themselves, but abandon their cause, onely they say, That it is the Church. For this word Church is a covert and star∣ting hole, for every sort of abuse, and a playster for eve∣ry sore. This is it they op∣pose
against the Word of God, and unto all antiqui∣tie, 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 ser∣vice in an unknowne tongue not understood, our adversa∣ries propound some slender reasons, which we must ex∣amine.
I. They say that the title of the Crosse was writ by Pilate in three tongues, in Hebrew, Greeke and La∣tine, 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 exam∣ples of Iesus Christ, of the Prophets and of the Apo∣stles. That if, according to the custome of the Ro∣manes, the title of the Crosse had beene written but in one tongue, then should they not, by this rea∣son, sing the Masse but in one tongue, or if Pilate had writ nothing, the Masse had not beene sung at all.
II. They have no better grace when they say, that it is expedient that divine ser∣vice be said thorowout and in all places in the same tongue, that strangers may understand it. This reason
contradicts the former, for if it be expedient, that divine service be said in one and the same tongue every where, then shall we be forced not to rest upon the inscription of the Crosse in three tongues, and we shall be dri∣ven to say service in one onely tongue thorow∣out the whole universall Church.
By the same reason, Ser∣mons ought to be made eve∣ry where in the same tongue in favour of strangers. Cer∣tainely 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 under∣stand 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 stran∣gers? 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 neverthe∣lesse which they say were authorised by the inscription of the Crosse. But the vni∣on 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 contra∣rie, 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 wit∣nesseth saying, As I live, saith the Lord, every knee shall bow before me, and eve∣ry tongue shall give glory un∣to God. Rom. 14. verse 11. Esay 45.23. For this it was that God gave to his Apo∣stles the gift of divers tongues, to the end, that in all tongues God might bee served and called up∣on.
done for the instruction of the people, but onely to glorifie God by prayers, and thanksgiving, and by their assistance to bring their con∣sent unto that which is done in the Church, and to be partakers of the fruits which the Church obtaines of God by the Liturgie, they say, that the people which understand not, loose not these fruits, nor the ends for the which divine service is instituted: because that the Churches authoritie is a sufficient caution and secu∣ritie for the people: And that it is enough that the Pastors understand for them. But by the same ends for the which they say that di∣vine service is instituted, it is easie to convince them.
For persons assembled and met together to glorifie God by prayers and giving of thankes, ought to know that which they aske, and what they give thankes for. Now these Rabbines will have the people aske they wot not what, and give thankes for they know not why. And seeing that they will have the people assem∣ble to yeeld their consent to what is done and said in the Church, how will they have them approve, and as∣sent unto things they under∣stand not? But if the peo∣ple assist to participate in the good things which the Church receiveth by the publike service, they assist then to bee instructed and comforted, for that is one
of the fruits for which di∣vine service is instituted. And seeing that in the Masse the Priest speaketh to the people, in vaine speakes he to a people that understands him not. And seeing that in the Masse are read Chapters of the Scrip∣tures, wherein God speakes unto men, they ought not to hinder, that God bee not understood by men. The Apostle to the Romanes, Chapter 10. tells us, that faith comes by hearing of the Word of God, not then by an assistance without understanding that which God propoundeth unto us in his Word. And the same Apostle speaking to the people of Corinth, will that in eating the bread of
the Lords Supper, and in drinking of the Cup, they shew forth the Lords death, which cannot be done by persons that assist without understanding the same. Of all these fruits are they de∣prived, that assist and are present at a service where they understand not,
V. As for that, that Du Perron saith, that the Church stands for the peo∣ples caution and securitie: as if it could answer for the people at Gods judge∣ment Seat; I say, that for this Church, that boasts it selfe to bee a caution, it shall stand in need of ano∣ther caution to give us assu∣rance 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 mista∣ken; who then would give his Curate for his cau∣tion. Above all those Pa∣stors shall not bee currant, who to enhaunse their au∣thoritie, and to leade the people on in ignorance at their pleasure, have estran∣ged them from all under∣standing. But why may not the Greeke Church as well be caution as the Ro∣mane? Seeing the Greeke Church is more ancient then the Romane, and the Church of Rome is but her daughter, and received from her the Christian re∣ligion, and boasts her selfe as well to bee Ca∣tholicke,
and to have the chaires of Saint Peter and of many Apostles?
VI. But saith this Car∣dinall, if to profit at a Masse it were necessarie to understand it, the deafe, and the persons that stand a farre off from him that saith service, should receive no benefit by it, if this reason were of any weight. Then might we as well say, that we must preach in a tongue not understood, for though it were necessarie to preach in a tongue understood, yet the deafe, and such as were at too farre a distance from the Preacher, would re∣ceive no profit by him. I say then, that where the de∣fects of nature hinder from understanding what is said,
we are not for that accoun∣table before God: for God imputes not that for a crime which hee himselfe hath done. But we stand accoun∣table unto him for the im∣peachments, and hindran∣ces, which we our selves lay in the way to hinder the un∣derstanding of his Word: God supplies the defects of nature by meanes, which are knowne to himselfe: but man after hee hath done evills, cannot remedie them. If the light of the Sunne bee unprofitable to the blinde, it thence followeth, not that the eyes of them that see, must bee put out, even so if any be deafe, yet ought we not for that to de∣prive the rest of the people of vnderstanding and he that
stands farre of from him saith service speaking in a tongue understood, had profited more if he had beene neare: and another time hee may come nearer.
VII. Hee obiects also that strangers are pre∣sent in England at the En∣glish service without under∣standing the same, where∣unto I say, that such are stran∣gers present at it, it may bee once or twise out of curiosi¦tie, and not for devotion, and that if they understood the English, they would pro∣fit more by it, and that the French have at London, and other townes the service in French.
VIII. Hee saith more∣over that in the time of Christ Iesus and of the Apo∣stles,
the Iewes assisted and were present at the ordina∣rie service, of the Syna∣gogues without understan∣ding any thing thereof. Which wee have already shewed to be false. For then the Hebrew tongue was un∣derstood 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 Babe∣lim, and were dispersed abroad in very great num∣bers 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 Septua∣gints. Whereupon also the Apostle to the Hebrewes writing to them, alleadgeth to them the Scripture accor∣ding to their translation. Of these Iewes was Philo a Iew of Alexandria, A man lear∣ned in the Greeke, but ig∣norant of the Hebrew. For in Alexandria the Greeke tongue was there so com∣mon, that the Bishops, as Athanasius, Cyrill, Theo∣philus, &c. there prea∣ched 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 un∣derstand 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 under∣stand 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 peo∣ple, 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 peo∣ple. I thinke that if this Priest comming out of the Temple to the people that waited for his comming forth in the Court, had spo∣ken to the congregation in a barbarous and strange tongue, this people would have stoned him.
X. Now these Gentle∣men confesse, that by this unknowne tongue the peo∣ple is deprived of instruction and of consolation, but they
say that their 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 expli∣cation made of the Masse, neither in regard of the word, nor of the matters;
take me a Pesant, or a Trades∣man, 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 un∣derstād in Sermons, why the Priest, praying for the dead, saith, that hee prayeth for them that sleepe a peacea∣ble 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 ac∣cept 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 besee∣cheth 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, confes∣seth his sinnes to God, to the holy Virgin Marie, to Michael the Arch-Angel, to Saint Iohn Baptist, with∣out speaking of Iesus Christ? Or why in the Masse the ho∣ly Virgin is preferred be∣fore Iesus Christ, in saying; communicating, and celebra¦ting in the first place the memorie of the Virgin Ma∣rie: notwithstanding that the sacred Supper was on∣ly instituted for a remem∣brance and commemora∣tion of Christ, and to
shew forth his death.
XI. The Cardinall du Perron findeth that the discommoditie which is in the people not understan∣ding of the service, brin∣geth this profit, that the me∣rit of the peoples endeuour, and the exercise of their faith is thereby the greater. Hee thinkes that the lesse know∣ledge there is, the more me∣rit there is in the faith: and that he that hath least under∣standing, he it is, that hath most faith, and that merits most. Which is the same that Hardinga saith. That the people indeed under∣stand not the Latine of the Masse, but that the pious af∣fection which they thither bring, is so acceptable to God, that thee understanding
of the words cannot be com∣pared unto it. By this rea∣son there is merit in know∣ing nothing, and ignorance shall be ranked amongst the blessings of God, and to in∣struct 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 con∣sisteth in being ignorant, and in not knowing, and is op∣posite to knowledge, as Cardinall Bellarmine hath before told us? Certainely this maxime is a maine prop to uphold the Popes Domi∣nion, and the Authority of the Clergie: seeing it tea∣cheth to beleeve without knowledge, and to follow the Pope and his doctrine, with their eyes shut, with not
so much as enquiring at all af∣ter the will of God, nor af∣ter his Word: which is a light which God offereth us, to the end that we our selves might know the right way. Now albeit that re∣medilesse 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 igno∣rance, besides the follie of it, is a stiffe and wilfull obstina∣cie 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 tran∣slate 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: Wit∣nesse the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Arrians, that the divine ser∣vice cannot be translated in∣to so many tongues without incurring that danger, like as the phrases of the old French would at this day be ridicu∣lous, as appeareth by the
b Romanes: and an hun∣dred yeares hence Ma∣rots translation of the Psalmes will be sottish, fond and ridiculous.
If this objection cary any waight with it, it should ra∣ther have more force to hin∣der and debarre the transla∣ting 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 Scrip∣ture is of farre more impor∣tance, 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 Thou∣sand changes and additions, as our Adversaries them∣selves
acknowledge. The whilst that this feare hath not hindered the Ancients to make sundrie translati∣ons of the Scriptures Greeke and Latine: the multitude whereof was so diverse, thatc Saint Hierome saith, there were almost as many divers versions, as there were coppies thereof.d And Saint Augustine in his second booke of Christian doctrine, Chap∣ter 11. saith, that the multi∣tude of Latine interpreters were in a manner infinite. And our Adversaries con∣fesse that their Latine vul∣gar 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 Hie∣rome 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 ver∣sions produced any altera∣tion in the faith or in the authoritie of the originall Greeke and Hebrew, that on the contrarie the Chur∣ches which have at this day, their 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 Scrip∣ture into its integritie, which the Church of Rome in their translation had deformed and disfigu∣red.
But there is matter of wonder in it, that Moun∣sieur Du Perron findeth per∣rill in the translation of di∣vine service, and finds it not strange that so many chan∣ges 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 num∣ber of Prayers, and of Proofes, and sequences which were in the old Masse bookes, so that the Priests found themselves ve∣ry much pussel'd.
But to what purpose is it to alleadge inconvenien∣ces, for the which (if our Adversaries be to be belee∣ved) the remedy is ready at hand: seeing they af∣firme, that the Pope and the Church of Rome can∣not 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 spo∣ken
against his approbati∣on.
As for this that he saith of the French termes would become ridiculous at the end of two or three hun∣dred yeares the same may be said of the Latine and of the Greeke, and of eve∣ry 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 ser∣vice. 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 ma∣ter dolorosa, and many the like, which neverthelesse in the Church of Rome are not ridiculous, because they are authorised by the di∣vine 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 Scrip∣ture, or in publicke ser∣vice.
XIII. Finally, Du Per∣ron objecteth, that if ser∣vice were not said in La∣tine, there being no more any common tongue, there could no more any Ge∣nerall Councills be held: And so all meanes would
be taken away of deciding points of faith with infal∣lible certaintie, and that the Decrees, and ancient Ca∣nons 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 com∣mon tongue, and yet in the meane while ceased they not to celebrate be∣tweene themselves Coun∣cills. There were chosen out of Italie Deputies, which understood the Greeke, for then the La∣tine Church complied with the Greeke; because the Emperours resided in Greece. By whose com∣mandement 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 Coun∣cills in the West, it be necessarie that the La∣tine tongue bee common every where. The Vniver∣sities and Colleges where the Latine are taught eve∣ry where, suffice to preserve the Latine tongue; al∣though the publicke service were in the vulgar. Wit∣nesses hereof might be the Countries, whence Papi∣strie is banished, where their youth is carefully in∣structed in the Latine tongue, although their service bee in their vulgar
tongues; there also the Councills and ancient Ca∣nons are carefully preser∣ved. 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 Cicero∣nian. 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 berea∣ved 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 Anci∣ent Armenian and Ethiopi∣an 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 al∣loweth but what makes for himselfe: opposing himselfe often against generall Coun∣cills: It is another questi∣on, 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 inter∣pretation unto it, that may serve to colour his vices, and to feed his avarice, or to un∣dershore his Ambition.
Such as these are the rea∣sons of our Adversaries, which are but shifts, and hu∣mane reasons and considera∣tions, without, yea against
the Word of God, and which indeed are refuted by experience, and by common sense.
Du Perron lib. 6. of his book against the King of great Brit∣taine.
Du Perron the same.
1. Cor. 11. ver. 26.
Du Perron pag. 1079.
See Scaliger de emendat. Temp. p. 143.
Such pray∣ers as they thinke fit for them to understand.
Harding. De precibus peregtina lingua fa∣ctis. Hic pius animo∣rum affectus tam est pro∣culdubio Deo gratus, ut nulla ••er∣borum in∣telligentia conferri queat.
In the Confines of Germany & Lorraine, ••he language that is not Germane is at this day called Ro∣mane.
Hieron. praefat. in Euangeli∣stas ad Da∣masum. Si Latinis exemplari∣bus fides est adhibenda, respondeant quibus? tot enim sunt exemplaria penè, quot codices.
Vt ad e∣xemplaria praeceden∣ti•• recutra∣tur, si quam dubitationē attulerit La∣tinorum in∣terpretum infinita va∣rietas.
See touching these additi∣ons Platinae in the life of Sixtus I. and of Innocent III. in 2 lib. of the Masse chap. 61. Bellarmin. 2. lib. of the Masse, chap. 17. acknow∣ledgeth that five prayers which are in the offer∣torie of the Masse, were not in it five hundred yeares since.