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: 〈 in non-Latin alphabet 〉 . 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: 〈 in non-Latin alphabet 〉 , 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: 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.

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.

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: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, Ile 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,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.Supra quae propitio & ſereno vultu reſpicere digneris, & accepta habere ſicut accepta habere dignatus es munera pueri tui iuſti Abel, & ſacrificium Patriarchae noſtri Abrahae. The people would be yet more offended by the words, which follow: 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,Supplices te rogamus, omnipotens D us, i • be haec preferri per manus ſancti Angeli tui in ſublime altare tuum in cō ſpectu 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 Qui pridie quàm pateretur acce pit panem in ſanctas & venerabiles manus ſuas & elevatis oc • lis in coelum ad te Deum patrem ſuū omnipotentē tibi gratias agens, benedixit fregit, dedit que 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 Sathā 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, 1 Cor. 11.28. 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,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.

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 legebātur. 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 hūdred 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,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.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,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,Vt in ſacrificio tantùm panis & calix offeratur. That in ſacrifice nothing be offered but bread and the Cup. 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, 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,Vt cum altari aſſiſtitur, ſemper ad Patrem dirigatur oratio. not permitting ſo much as to addreſſe it onely to the perſon of the Sonne. How much leſſe would theſe fathers have ſuffered, that in the Euchariſt there ſhould be offered prayers to Saints, and to Angells?

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, Oramus te Domine, per mertia Sanctorum, quorum reliq • iae hic ſunt, ut indulgere digneris omni peccata mea. 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:Buckler or ſhield of faith, in the Chapt. of the invocation of Saints. and that many of theſe Saints never were men, being imaginarie perſons, or forged at pleaſure, as we have elſewhere ſhewed, they would bee yet much more aſtoniſht, and would grone under the burthen of ſo cruell a captivitie.

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,Piè creden dum eſt, & ſacris authoritatibus comprobatur, quod Angeli comites aſſiſtāt orantibus. Chap. 25. anſwereth, that theſe brethren are the Angells: But the words immediatly following contradict his anſwer; 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: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.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: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.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.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 wordsIn 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, Note. The God head blending it ſelfe with water, gives it virtue to regenerate ſoules, and maketh the water to become a new creature, and a celeſtiall race by the immaculate wombe of the fountaine. 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.Syn. Trid. Seſſion. XXII. Can. 6. Si quis dixerit Canonem Miſſae errores continere, ideoque abrogandū eſſe, anathema ſit. But they dare not touch this peece, becauſe the Councill of Trent in the XXII. Seſſion thundreth and Anathematiſeth every man that ſhall ſay, that in the Canon of the Maſſe there is any thing to bee corrected, they have bound their owne hands by this decree. This is the ſole remedie, that remaines for them, to eſtrange the people from the underſtanding of the Maſſe, whereunto ſerveth the barbarous tongue, and the lowe murmur, and the confuſed and inarticulate ſinging thereof.

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.

Du Perron lib. 6. of his book againſt the King of great Brittaine.II. They have no better grace when they ſay, that it is expedient that divine ſervice 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 driven to ſay ſervice in one onely tongue thorowout the whole univerſall Church.

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.

Du Perron the ſame.IIII. Alſo preſuppoſing that divine ſervice bee not done for the inſtruction of the people, but onely to glorifie God by prayers, and thankſgiving, and by their aſſiſtance to bring their conſent 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 ſecuritie 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 divine 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 aſſemble to yeeld their conſent to what is done and ſaid in the Church, how will they have them approve, and aſſent unto things they underſtand not? But if the people 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 divine 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 Scriptures, 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, 1. Cor. 11. ver. 26. 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 deprived, 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 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?

Du Perron pag. 1079. VI. But ſaith this Cardinall, 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 receive no profit by him. I ſay then, that where the defects of nature hinder from underſtanding what is ſaid, we are not for that accountable before God: for God imputes not that for a crime which hee himſelfe hath done. But we ſtand accountable unto him for the impeachments, and hindrances, which we our ſelves lay in the way to hinder the underſtanding 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 deprive 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 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, See Scaliger de emendat. Temp. p. 143. A man learned in the Greeke, but ignorant of the Hebrew. For in Alexandria the Greeke tongue was there ſo common, that the Biſhops, as 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 theirSuch 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 underſtād 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 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 〈 in non-Latin alphabet 〉 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 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, thatHieron. 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.Vt ad exemplaria praecedenti • recutratur, ſi quam dubitationē 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,See touching theſe additions 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. acknowledgeth that five prayers which are in the offertorie of the Maſſe, were not in it five hundred yeares ſince. that Mounſieur 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.

COncerning Africa, Mounſieur du Perron ſpeakes thus. Lib. 6. c. 1. p. 1091. Saint Auguſtine witneſſeth to us, that in Africa the cuſtome which was amongſt the people of pronouncing in ſinging of the Pſalmes, De doctrina Chriſtiana. lib. 2. cap. 13. 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 〈 in non-Latin alphabet 〉 , 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.Latina didici ſine vllo metu atque cruciatu, inter etiam blandimenta nu tricum, & ioca arridentium. ſaith, hee had learned the Latine amongſt the blandiſhments and flatteries of his Nurces: for that his Father was a Courtier and an officer of the Romane Emperour: as witneſſeth Poſsidonius in the life of Saint Augustine. And therefore alſo in the books of Saint Auguſtine there are many paſſages by the which it appeareth, that the people of Africa underſtood the Latine, better then the Punicke tongue. As in theSer. 16. de verbis Apoſtoli. Proverbium notum eſt Punicum, quod quidē 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, Cum dicimus bovē 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.Volens cauſam Donatiſtarum ad ipſius humilimi vulgi & omnino imperitorū & idiotarum notitiam pervenire, & eorum, quā tùm 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.