The Antibarbarian, Treatise · Chapter 7 – Chapter 8
CHAP. VII. That the Primitive Christian Church thorow out the whole world, uſed a tongue understood in the publique ſervice.
HEre wee have for us the whole Primitive Church. It is a thing without all conteſtation, and witneſſed by the Ancients, that every countrey and nation, even unto the moſt barbarous, had the holy Scriptures tranſlated into their vulgar tongues, to the end, that the people might be inſtructed by the reading of them. Chryſostome in the firſt Homilie upon the 8. of Saint Iohn. aforeign.The Syrians, Egyptians, Indians, Perſians, Ethiopians, and infinite other nations having tranſlated into their tongues, the inſtructions propounded by him, (to wit by Saint Iohn) being barbarous people have learned to be lovers of wiſdome. And Theodoret in his 5. Sermon of the meanes how to correct the indiſpoſitions of the Grecians.bTheod. Graec. affectionum curationis Sermon. 5. foreign, &c. The Hebrew hath not onelyonly beene tranſlated into Greeke, but into the Latine, into the Egyptian, Perſian, Indian, Armenian, Scythique, yea and even into the Polonian: and to ſpeake in a word, into all languages, which the nations uſe at this day.
Saint Hierome tranſlated the Bible into the Dalmatick tongue, as himſelfe witneſſeth in his Epiſtle tocHieron. Sophronio. Quorum tranſlationem diligentiſſimè emendatam, olim meae linguae hominibus dederim. Sophronius.
Saint Auguſtnie in his booke of Chriſtian doctrine Chap. 5.dEx quo factum eſt, ut etiam Script…ra Divina, qua tauti… mor bis humanarum voluntatum ſubvenitur, ab una lingua pro fecta, quae opportunè potuit per totum orbem diſſeminari, per varias inter pretum linguas longè latéque diffuſa innoteſceret Gentibus ad ſalutem. Hence came it that the holy Scriptures which cures ſuch a number of the deſeaſes of mans will, having begun to be ſet forth in a tongue which might fitly be diſperſed abroad thorow the whole earth, was manifeſted to the nations unto ſalvation, being ſpread abroad farre and wide, by the meanes of the divers tongues of ſundry interpreters.
And Vlfilas a Biſhop of the Goths tranſlated the holy Scriptures into the Gothique tongue,Sozom. foreign. as Sozomene witneſſeth in his 6. booke of his hiſtorie, Chap. 37.
Wee may bee bould to avouch that the holy Scriptures were very common among the common people, ſeeing that Saint Hierome in the Epiſtle to Laeta, exhorteth her to exerciſe her daughter Paula in the reading of the holy Scriptures, and commends Fabiola eDeus bone, quo illa feruore, quo ſtudio intenta erat divinis voluminibus.for her diligence in the reading of the holy Scriptures, thoſe ſacred bookes eſpecially the Prophets, and the Evangeliſts, and the Pſalmes. So Chryſoſtome in his 3. Homily of Lazarus, and in the Homily 2. upon Saint Matthew, and in the 3. upon the 2. to the Theſſalonians, and often elſewhere, exhorteth tradeſmen, women, ſimple Idiots to the often and carefull reading of the holy Scriptures.
The Epiſtle unto the Virgin Demetrias, which is the 142. amongſt the Epiſtles of Saint Auguſtine, in the 23. Chap.fIta Scripturas ſanctas lege, ut ſemper memineris Dei illa verba eſſe. Athanaſ. Tomo 2. p. 249▪ adver. eos qui nec quae rendum, nec loquendum ex Scriptura praecipiunt. Edit. Commel. So reade the holy Scriptures, that thou remember evermore that they are the words of God.
Athanaſius 2. Tom. page 249. ſaith, that the Hereticks diſſwaded the people from the Scriptures, ſaying, they were not of eaſie acceſſe, but (ſaith he) the truth is; It is becauſe they flie from being reproved by them.
All this preſuppoſeth that the Scripture in the vulgar tongue, was in the hands of the people: for otherwiſe the exhortation to read them had beene vaine and ridiculous.
This Scripture was read in the Church in a tongue underſtood by the people, as appeareth in theſe words,foreign. frequent in the Homilies of the Fathers both Greek and Latine, As it was read to you to day, this had beene a great abſurditie to put the people in minde of a reading, wherein they had underſtood nothing.
Sulpitiue Severus in the life of Saint Martin reciteth,Inter Epiſcopos qui affuerant praecipué Defenſor quidam nomine dicitur reſtitiſſe, &c. Nam cum fortuitu lector, cui legendi eo die officium erat, intercluſus à populo d… fuiſſet turbatis miniſtris, dum expectatur qui non aderat, unus è circumſtantibus ſumpto Pſalterio, quem primum verſum invenit artipuit: Pſalmus autem hic erat, ex ore infantium, &c. that one called Defenſor oppoſed himſelfe againſt the receiving of Saint Martin into his Biſhoprick, ſaying, that he was a groſſe and ſordid fellow, but when one day as in the abſence of the Deacon, one of the people taking up the Pſalter, began to reade in the Church the 8. Pſalme, where it is ſaid, Out of the mouth of babes and ſucklings thou hast eſtabliſht thy praiſe, becauſe of thine enemies, to deſtroy the enemie and avenger. Wherevpon was raiſed a crie of the people againſt this Defenſor: beleeving that, that Lecture ſo fell out to be read by the very providence of God.
Our Adverſaries themſelves acknowledge that in the Church of the Apoſtles and many ages after; the ſervice and the prayers were made and performed in a tongue underſtood by the people. Lyranus upon the 14. Chapter of the firſt to the Corinthians, In Primitivae Eccleſia benedictiones & caetera omnia fiebāt in vulgari.In the Primitive Church bleſsings and all other things were done in the vulgar tongue. We have heard before Thomas Aquinas, and Harding the Engliſhman, who acknowledge that in the Primitive Church men prayed in a tongue underſtood, but they ſay, that it was good for that ſeaſon and time, but that afterwards that cuſtome was changed, becauſe the people are better inſtructed.
Lactantius in his 5. booke of divine Inſtitutions in the 20. Chapter, derides the Pagans who conceale their myſteries from the people fearing to bee mockt, and leaſt their error ſhould come to be knowne.aHinc fida ſilentia ſacris inſtituta ſunt ab hominibus callidis ut populus neſciat quid colat. Hence it commeth (ſaith hee) that ſubtile men have taken order that there ſhould bee kept a faithfull ſilence and nothing ſhould be made knowne of their ſacred ſervice, leaſt the people ſhould know what they worſhip.
Saint Auguſtine in his booke of the Maiſter, 1. Chapter. When bAuguſt. lib de Magiſtro c. 1. Quare non opus eſt locutione cum oramus, id eſt ſonantibus verbis, niſi fortè ſicut ſacerdotes faciunt ſignificandae mentis ſuae cauſa Non ut Deus ſed ut homines audiant.we pray (ſaith he) there is no need of of words, that is to ſay, of words which are ſounded forth, unleſſe it be as the Prieſts doe, to make the people underſtand their minds and conceptions, not that God ſhould heare them, but that men might heare them.
In the Councell of Lateran held under Innocent the III. in the yeare 1215. in the 9. chapter is extant this ordinance or Canon.eQueniam in pleriſ que partib intra eandem civitatem atque dioeceſim permixti ſunt populi diverſarum linguarum habentes ſub vna fide varios ritus & mo…es, diſtrictè praecipimus, ut Pontifices hujuſmodi civit…tum ſive dioeceſum provideant vi…os idoneos qui ſecundum diverſitatem rituum & ling…arum di…a officia illis celebre…, & Eccleſiaſtica Sacramenta miniſtrent, inſtruendo cos verbo pariter & exemplo. For as much as in moſt parts in one & the ſame Cittie or Dioceſe, the people of diverſe tongues are blended and mixt together, having under one and the ſame faith, ſundry Ceremonie and rites we ſtraitly charge & cō mand, that the Biſhops of ſuch townes or Dioceſes provide mē fit, who may celebrate divine ſervice according to the diverſity of ceremonies and tongues, and adminiſter the Sacraments of the Church, inſtructing them both by word and example. Behold here a Councell which our Adverſaries reckon amongſt the Generall Councills to bee one of them, authoriſed by the preſence and approbation of ſo renowned a Pope, who not onelyonly permits, but withall commands to celebrate the divine ſervice in another tongue, then in the Latine amongſt people of diverſe tongue; and obſerve that he ſpeaketh of people divers in language, but agreeing in faith. That it might not bee thought, that hee ſpake onelyonly of the Greeks and Latines, who at that time were alreadie of diverſe beleefes, and ſeparated in Communion one from the other, and this not onelyonly in ſome few places,In pleriſque partibus. but in moſt parts and places.
Iſidore in his firſt booke of Eccleſiaſticall Offices, Chap. 10.eEſt autem lectio non parua audientium aedificatio. Vnde oportet ut quando pſallitur, ab omnibus pſallatu…: cum oratur, oretur ab omnibus. Quando lectio legitur facto ſilentio aequè audiatur à cunctis. Reading is no ſmall edification to them that heare. Whence it is meet, that when the Pſalmes are ſaid or ſung, they ſhould bee ſaid or ſung by all, and when prayer is ſaid, it ſhould be ſaid by all, and when reading is in hand, that it be heard with reverent ſilence of all.
And yet even unto this day in the Church of Rome, the order of reading is conferd by the Biſhop, pronouncing to him theſe words:fStudete verba Dei, videlicet lectiones ſacr…s diſtinctè & ane…rè ad intelligentiam & aedificationem fidelium ab que omni me…dacio falſitatis profer…e, &c. quatenus auditores veſtros verbo patiter & exemplo veſtro docere poſſitis. Study you to pronounce the words of God, that is, to ſay the ſacred leſſons, diſtinctly and plainely, to the end, that the faithfull may understand them, and be edified by them, without all error of falſhood: And alitle after, In ſuch ſort that you may inſtruct your Auditors both by word, and by example. This is found extant in the Pontificall, deformed by Pope Clement the Eighth, in the Chapt: of the ordination of Readers. This forme of ordination is ancienter then the abuſe which crept in afterward: And I wonder at this, that the ſaid Pope having corrected many things in the Pontificall, cauſed not this clauſe utterly to bee expung'd and put out, which enwraps and infolds in flat periurie the readers of the Church of Rome, who are bound in their ordination to reade in ſuch ſort and manner that the faithfull may underſtand their readings, and that they may edifie their hearers: for in making them reade the Scriptures in Latine, they bereave them of the meanes to accompliſh that promiſe, which they have made unto God.
Wherefore Iohn Bellet in his recitall of Caſsander in his Summe of divine Offices, in the Prologue, after hee had commended the cuſtome of the Primitive Church, wherein it was not permitted any thing ſhould be ſpoken in the Church in a ſtrange language, without a preſent addition of the interpretation thereof; hee addeth:gQuid autem in noſtris temporibus eſt agendum? vbi nullus vel rarus invenitur legens vel audiens quod intelligat? videns vel agens quod a…maduertat? Iam videtur eſſe completum quod à Propheta dict ur: Et erit ſacerdos quaſi de populo vnus. Videtur ergò potiù… eſſ… tacendum quam pſallendum: potiùs ſilendum quam tripudiandum. What cou…ſe muſt we take in theſe our times, wherein either none, or but very few are found, that understand what they reade, or what they heare? that ſeeth, or practiſeth what they obſerve? now ſeemeth to be come to paſſe that which was ſaid by the Prophet; The Prieſt ſhall be as one of the people. It ſeemeth then that it were better to be ſilent, then to ſing, and rather to hold our peace then to danſe. Thus derided hee the ſinging and mimique geſtures of the Prieſt.
All the Churches of the world, which are not ſubiect to the Pope, yea and even ſome of them which are ſubject to him are for us in this point. For in Greece the ſervice is ſaid in Greeke, and by more then a thouſand yeares after Ieſus Chriſt the tongue of the liturgie was the vulgar tongue; and now whereas by the empire of the Turks, and by the aboliſhing of ſchooles and learning the tongue is altered, yet ſo it is, that the vulgar Greeke is not ſo farre corrupted, that the Greeke of the liturgie is not underſtood of the people: and if it were otherwiſe, yet ſo it is that the example of antiquitie by the ſpace of a thouſand yeares & upward, ought to be more conſiderable with us, then the corruption of but yeſterdaies birth.
Caſsiodore who writ about the yeare 520. or 530. of our Lord, hath an excellent paſſage upon this ſubject, upon the Pſalme 44. hPerſcrutemur cur Eccleſia Dei de veſtis varietate laudetur, cui totum ſimplex convenit atque unum. Sed hic varietatem aut linguas multiplices ſignificat, quia omnes gen tes ſecundum ſuam patriam in Eccleſia pſallunt, ut authori virtutum pulcherimam diverſitatem demonſtrent.Let us carefully ſeeke out, why the Church of God is praiſed and commended for her varietie of partie coloured garments. But here this ſignifieth the varietie, or diverſitie of tongues for that all nations ſaid the Pſalter in the Church according to their ſeverall tongues of their countries to ſhew forth unto the author of virtues a moſt beautifull diverſitie.
Harding iHardingus lib. de precibus linguae pereg…. Sect. 38. Quae gentes preces publicas vernaculo ſemper ſermone habuerunt, &c. quales ſunt Moſcovitae, Armenij, & Aethiopes, &c. Ruſcianis, Moravis, alijſque quibuſdam anie 600. ab hinc annos permiſſum fuit ut Miſſam lingua Dalmatica celebrarent.acknowledgeth that the Muſcouits, Armenians, and Ethiopians have ever had their publique prayers in their vulgar tongue, and that to the Ruſsians, Moravians, and to other people it was permitted from about 600. yeares to have the ſervice in the Dalmatick tongue.
The Churches of the Abiſſines or Ethiopians have their ſervice in the Ethiopian tongue, as witneſſeth Francis Aluares a Portugall Munck, who lived ſeaven yeares in the Court of the Great Neguz of Ethiope in his 3. Chap. of his Ethiopian Hiſtorie.kEt in tanto conſecra nella ſua lingua con le proprie noſtre parole, & non la lieva. Et il medeſimo fa nel calice, & non l'alza. Dice ſopra quello le proprie nostre parolo nella ſua lingua. OnelyOnly (ſaith he) he conſecrates in his owne with our very words, and he makes no elevation, he doth the ſame over the cup, and elevates it not, and ſaith over the ſame our very words in his owne tongue. Caſſander in his Liturgicks hath tranſlated theſe very words of Alvares into Latine.
Who alſo in the 15. Chapter of the ſame booke, cites the commentaries of Sigiſmund Liber De rebus Muſcoviticis, ſpeaking thus.lIn ſingulis templis unicum tantum altare, & in dies ſingulos unum quod que ſacrum faciendum putant. To tum ſacrum ſeu Miſſa gentili ac vernacula lingua apud illos peragi ſolet. The Muſcovites have but one altar in every temple, and thinke that every day they ought to celebrate once the Sacrament and all the ſervice, where the ſervice is uſed to be ſaid in the countrie language and vulgar tongue.
In a word, no Church, nor people had divine ſervice in Latine, ſaving they that are ſubject to the Pope. Nay there will be ſome Churches found, which obey him, the which yet in this point would never be conformable to the Church of Rome. Bellarmine in his reviſalls of the bookes de verbo Dei, acknowledgeth that among the Muſcovites, and Armenians, and Maronites, there are ſome Romane Catholicks, that have not their publique ſervice in Latine.
The Cuſtome of the Ancient Church, as well in the Eaſt, as in the Weſt, was that the Prieſt and the people anſwered one another, the Prieſt ſaying, Lift up your hearts on high; and the people anſwering, Wee lift them up to the Lord. The Prieſt ſaying, the Lord be with you; and the people anſwering, And with thy ſpirit: and every where ſaying, Amen to the prayers of the Prieſt with a great noiſe, as it were a thunder, as appeareth in the Liturgies attributed to Baſil, & to Chryſoſtome, and Hierome in his preface upon the ſecond book of the Epiſtle to the Calathians, ſaithmAd ſimilitudinem coeleſtis tonit…ui Amen reboat. that at Rome the (peoles) Amen echoed like the thunder from heaven. Which Bellarmine in his 26. Chapter of his ſecond booke of the Word of God. nTunc quia Chriſtiani erāt pauci omnes ſimul pſallebant in Eccleſia, & reſpondebant in divinis officij: at poſtea creſcente populo diviſa ſunt magis officia & ſolis clericis relictum eſt ut communes & preces & laudes in Eccleſia peragant.Then (ſaith he) becauſe the Christians were but few in number, all did ſing together in the Church, and anſwered one another in the divine ſervice. But afterwards the people increaſing, the divine ſervice was more ſeperated and divided, and was reſerved and ſequeſtred to the Clergie men onelyonly to ſay in the Church common prayers and praiſes. This he ſaith, according to his wonted fidelitie, for he knew well enough that the moſt populous Churches that were ever in the world, were the Churches of Conſtantinople, and of Rome in the fourth and fifth Ages: in the which theſe reſponds of the people were made, as well as in the leſſe frequented, and wherein all the ſervice was done in the vulgar tongue. Beſides this is not to divide a ſervice, but rather to have reduced the people to ſilence, and not to permit any to ſpeake but the Clergie.
I ſay then that theſe anſwers of the people are an evident proofe, that the people underſtood that which the Paſtor ſaid, for otherwiſe how could they have made anſwer to words not underſtood? But this cuſtome ceaſed in the Church of Rome, when the people loſt their underſtanding of divine ſervice, the Prieſt being become a barbarian to the people, the people likewiſe became mute and deafe to the words of the Prieſt.
And hereupon it is to the purpoſe to take into our conſideration the words of the Ieſuit Salmeron in his commentarie upon the firſt to the Corinthians, Chap. 14.oDiſp. 22. §. Ac ſubdit Ne benedicens ſacerdos dicat, Ego quidem intelligo, & gratis ago peregrina lingua, reſpondet Apoſtolus [At alter non aedificatur] id eſt inde nullam deriuari aedificationem Eccleſiae, cuius imprimis ratio habenda erat. Nam omnia tunc ad aedificationem Eccleſiae fieri ſolebant, ut docet Apoſtolus, ita ut nolit vllas preces publicas, in Eccleſia celebrari ignoto prorſus ſermone. Leaſt the Priest that gives the bleſsing, might ſay, I underſtand well what I ſay, when I give thankes in a ſtrange tongue; The Apostle tells him, YEA BVT ANOTHER IS NOT EDEFIED THEREBY, that is to ſay, there redounds not thence any edification to the Church, unto which chiefly and above all there ſhould regard be had. For then AT THAT TIME ought all things to be done to the edification and conſolation of the Church, as the Apoſtle teacheth, in ſuch ſort, that he will not have any publique prayer to be made in the Church in a tongue which is not understood of all. Now if this was the Apoſtles decree, as this Ieſuit acknowledgeth, who gave the Pope power to change it? and to forbid to performe divine ſervice in vulgar tongues? as Bellarmine acknowledgeth, ſaying,pBellar. lib. 2. de verbo Dei c. 15. §. At Catholica. Prohibetur ne in publico & communi uſu Eccleſiae ſcripturae legantur vel canantur vulgaribus linguis. is it forbidden to read or ſing the Scriptures in the Church in the vulgar tongue? But if in the Apoſtles times all the publique prayers ought to be ſaid in a tongue underſtood, becauſe (ſaith this Doctor) all things ought to be done to the edification and conſolation of the Church; have not wee now the ſame neceſſitie at this day? and ſhould the now Paſtors of the Church have leſſe care of the edification of the Church?
Wherefore when the Councell of Trent qSi quis dixerit lingua tantùm vulgari Miſſam celebrari debere anathema fit.in the 9. Canon of the XXII. Seſſion anathematized, and ſcorch't and ouercaſt with thunderbolts all thoſe that ſay, that the Euchariſt which they call the Maſſe, ought to be celebrated in the vulgar tongue; doe they not include and enwrap the Apoſtle Saint Paul, and the Prophets and the Apoſtles, and the whole ancient and Primitive Church in this excommunication?
Sixtus Senenſis in his ſixt booke of his Bibliothek in the Annotation 263. to refute Cardinall Caietan, who ſaith, that publique prayers ought rather to bee ſaid in a tongue underſtood, then in Latine, alledgeth Ambroſe de Compſa, whorMiratus ſum Caietanum non eſſe deterritum à fructu huiuſmodi traditionis, quae primum à Luthero, immò à diabolo in Luthero loquente inventa eſt. ſaith, that this tradition was invented by Luther, or rather by the divell that ſpake in Luther: in the meane while Luther hath taught in this point, nothing elſe but what the Apoſtle Saint Paul hath taught, by the very confeſſion even of our Adverſaries, as wee have prooved.
But Polidore Virgil, a learned man amongſt our Adverſaries, taketh up his complaint againſt the abuſe which is committed in the Church of Rome, ſaying,ſPolidor. Virgil: de Inventor. rerum lib. 6. cap. 2. Cantores noſtri in templis noſtris conſtrepunt, ut nihil praeter vocem audiatur, & qui interfunt, ejuſmodi vocum concentu quo eorum aures maximè calent, contenti de vi verborum nihil curant. Vnde vētum eò eſt, ut omnis divini cultus ratio in iſtis cantoribus ſita eſſe videatur. Our ſingers make a noiſe in our Churches, ſo that nothing can be heard but their voices, and all that are preſent, contenting themſelves with the harmonie of ſuch voices, wherewith their eares are tickled, take no care at all for the ſenſe of their words, whence the matter is come to this paſſe: That amongst the people, the whole divine ſervice conſists in nothing elſe but in theſe Chanters or ſingers, and a great ſort of the people come to Church to heare them, as it were to the Stage.
But which is yet more, Sixtus Senenſis on the place above alledged, after Ambroſe de Compſa, acknowledgeth that in the Church of Rome very often the very Prieſts themſelves underſtand not that which they ſay.tIllud potiùs vituperandumerat, quod ſolùm qui ſuppient locum idiotae, …lerum que non intelligunt quid oretur, verum etiam ſaepenumerò nec ipſi preſbyteri aut diaconi, qui orant aut legunt. Not onelyonly (ſaith he) they that fill the place of the ſimple and unlearned underſtand not for the moſt part that which is ſaid in the prayer, but alſo very often, noe not the very Priests themſelves, nor Deacons that pray or read understand them, which is a groſſe abuſe, &c. This theuDu Perron in his book againſt the King of great Brittaine, booke 6. chap. 1. pag. 1079. Cardinall du Perron could not diſſemble, ſaying, that if there be any Church-men, that underſtand them not, it is their fault that gave them orders. For hee was not ignorant that the Countrey is full of Prieſts, that hardly can read, ſo farre are they from underſtanding the Latine.
Estius a Doctor of Doway in his Commentarie upon the 14. Chapter of the firſt to the Corinthians, forbids to the utmoſt of his power an unknowne tongue in the publike ſervice. Nevertheleſſe this confeſſion ſlipt from him.xQuamvis per ſe bonum ſit ut officia divina celebrentur ea lingua quam plebs intelligat, id enim per ſe confert ad plebis aediſicationem, ut benè probat hic locus. It is (ſaith hee) a good thing of it ſelfe, that divine ſervice ſhould be celebrated in a tongue underſtood by the people: for that ſerueth of i… ſelfe unto the edification of the people, as it is well prooved by this place of Saint Paul. And therefore Caietans opinion being formally and abstractedly conſidered is true.
CHAP. VIII. Two cauſes which move the Pope and his Clergie, to will that the Maſſe, and the whole ordinary ſervice be ſaid in the Latine tongue.
PApiſtrie is a pile or timpanie rather of doctrines and ceremonies, cemented and built with admirable skill. All the ſubtilties and counſells & cunning ſleights of humane wit have beene imployed in the framing of it. Whereupon it is not to be wondred at, that the Apoſtle ſtiles this ſtructure of the ſonne of perdition the myſterie of iniquitie.
In this very point, whereof we treate, the Pope and his Clergie have propounded to themſelves two ends, whereof the former is to keepe the people in ignorance, and to inure them to beleeve without knowing, and to follow their eyes being blindfolded, and to obey without all enquirie into any thing: this evidently appeares in this, that they have entertained a feare, leaſt in deed the Latine ſhould bee too well underſtood, and therefore have ordered that the principall parts of the Maſſe ſhould bee ſaid in ſo low a fumbling murmure, that the Prieſts voice cannot be heard; to the ſame end tends their forbidding to reade the Scriptures. And Images, and implicite faith, and their Maxime that the Pope cannot erre in the faith. For in effect his empire is founded upon the blindneſſe of the people, and publique ignorance is his firmeſt prop.
The ſecond end which the Pope propounds to himſelfe in the eſtabliſhment of the Latine tongue in the publike ſervice, hath beene to plant among the nations, he hath conquered the badges and cogniſances of his Empire. The cuſtome and manner of great Monarcks, is to give their language to the people ſubdued by them, to the end to civilize and reclaime them unto their governement. Thus did the Romanes to the Gaules and Spaniſh, and the King of Spaine ties the Indians to ſpeake Spaniſh: who becomming Spaniſh in their language, become alſo ſuch in affection. The Pope doth the like, in giving to the people he hath conquered, his tongue together with his religion. The ſimple people thinke, that their religion ought to be Romiſh as well as the tongue, which is uſed in that religion, and that the Chriſtian faith, and the tongue came both to them from the ſame place.