Roman-Catholick doctrines no novelties, or, An answer to Dr. Pierce's court-sermon, miscall'd The primitive rule of Reformation by S.C. a Roman-Catholick.

CHAP. XV. (Book 15)

The Roman Churches Prudence in restraining the too free use of Scri∣pture from the Unlearned. The miseries of this Kingdom justly ascribed to a defect in such Pru∣dence. Of Prayers not in a Vul∣gar Tongue; The Causes and Grounds thereof. That practise not contrary to St. Paul.

I. DOctor Pierce his next (which is a double) Novelty, regards not any Doctrines, but only a Point of Discipline in the Church,* 1.1 which is, The with-holding Scri∣pture from the Vulgar, and practising public De∣votions in an unknown Tongue. Concerning the former, he saies, The Scriptures were writ∣ten in Hebrew, the mother-tongue of the Iew: and in Greek, a Tongue most known to Eastern

Nations: And afterwards were translated into the Dalmatick by St. Hierom, into the Gothick by Vulphilas, into the Arminian by Chryso∣stom, &c. and the Vulgar Latin was anciently the Vulgar Language of the Italians, &c.

2. Truly the Doctor has, if it be well con∣sider'd, made choice of a very proper season to renew a quarrel against the Roman Church, upon this Point, and to endeavour the en∣gaging his Majesty in it, as if the calamities already hapned, both to the Royal Family, and the whole Nation, were either too little, or not to be imputed chiefly to that Error. He, and all Christendom, has seen the blessed effects that this prostituting Scripture to the passions and lusts of the rude and common people of all Conditions, Ages and Sexes, has wrought the last twenty years in this Kingdom. What was it but Scripture (as it was used, and of which ill use themselves were the first causes, and hereafter will never be able to prevent) that justified Discontents against the Government, both Civil and Ec∣clesiastical; that put Swords and Guns into the hands of Subjects against their Kings, and all that were faithful to them; that dis∣solved the entire frame of the Kingdom; that encourag'd men to Plunder, and all manner of Rapines; that Arraign'd and Murther'd our last most Excellent KING, that endan∣ger'd his now living Son, our most gracious Kings life, and forced him into a long neces∣sitous

banishment; that has revived and gi∣ven strength to old and new Monsters of He∣resies, to the astonishment of Man-kind, some of which are no where else to be seen, and the rest in no where place so venomous, as in England: Let but the Doctor remember how much mischief the perverse interpretation of this one Text, which none but the ignorant could mistake, produc't in this Nation: Having a form of godlinesse, but denying the power thereof How did this ring in their ears, and stir them up to reject and hate all set-forms of Prayer! How, with this Text a∣lone, often repeated, and industriously en∣larged, and zealously apply'd by the holy Lecturers, were their very hearts set on fire to burn the grand Idol of the Common Prayer Book! And yet, after all this, the Doctor makes or renews quarrels with the Roman Catholic Church, because she is unwil∣ling, by imitating them, to give a birth from her bowels to such mischiefs as these.

3. Yet cannot be deny'd, that Doctor Pierce was subtile, for having a design (in recompence of the service Roman Catholicks have done them) to expose them to the com∣mon rage of all these Monsters, he could not make choice of a subject more proper for his purpose than this, in which alone they were all interessed, not for the good they reap by Scripture, but because without it, they would not have the advantage to do half so much mischief.

4. Yet must he not think he can so blind mens eyes, but they know well enough that English Protestants are in their very Souls grie∣ved, That 'tis now too late for them to e••∣deavor how they may imitate both the Pru∣dence and Charity of Catholic Churches in the dispensing of Scripture. Our Pastors do not, as he wrongfully seems to charge them, forbid the Translation of Scripture into Vulgar Tongues, since there is scarce any Nation but hath it. There are Catholic Translations of the Scripture into English, French, Dutch, I∣talian, Spanish, &c. for the use of those of the Laity, who are by their Spiritual Guides judged such, as that they may reap benefit and no harm by the reading thereof. And what more doth the Preacher shew in the pra∣ctise of the ancient times, in saying that the Holy Scriptures were then translated into the Dalmatick Tongue by St. Hierom, then I shew in justification also of the later times (which he would here condemn) in saying as truly, that the Holy Scriptures are also found tran∣slated long ago in Wicliffs the Refor∣mers time, by the allowance and Authority of the Catholic Church (of which thus Dr. F••lk) That the Scriptures were extant in Eng∣lish both before and after Wicliffs time, and not of his Translation, beside your conjecture out of Li••d∣••ood, it is manifestly proved by so many ancient ••riters Copies of the English Bible differing in ••••anslation, yet to be shewed, of which Wicleffs

Translation could be but one. Or in saying, That the same Holy Scriptures have been Translated also of late, since Luthers, a se∣cond Reformer's time, with the allowance of the same Church Catholic, by the indu∣stry of the Rhemish Divines.

But Catholic Governors, knowing how im∣possible it is for ignorant Persons to under∣stand it, and for passionate minds to make good use of it, esteem it more conduce∣ing to their edification and the common peace, that such easily misled Soul•• should be instructed in their Du••ies, both as Christi∣ans and Subjects, by plain Catechisms and In∣structions prudently and sufficiently, with all plainnesse gather'd out of Scripture, then that the Bible should be put into their hands, a Book, the tenth part whereof scarce con∣cerns them to know, and in which the seve∣ral Points wherein they are concern'd are so dispersed in several places, so variously, and somtimes so obscurely, and so dubiously ex∣pressed, that all the learning and subtilty of Doctors, since it was written till these daies, have been exercised in enquiring, comparing, discussing several Texts, and clearing the true Doctrine of them fit for the conception of vulgar capacities. The whole Direction, necessary to govern Pastors in their permit∣ing others to read the Holy Scripture••, is fully and excellently containd in that on: Text of the Second Epistle of St. Peter, 3. 16.

Wherein (the Epistles of St. Paul) there are certain things hard to be understood, which the unlearned and unstable pervert (as also the other Scriptures) to their own perdition. Two sorts of Rea••ers are here plainly forbidden by the Apostle; for certainly none o•• them who we know are apt to pervert the Scriptures, should be permitted to read them. Consi∣der then how far these two words reach, un∣learned and unstable: I doubt, to ninety nine of every hundred in England: Which if ad∣mitted, not above one in a hundred, were good discipline observ'd, would be allowed to read the Bible.

Nor can it be Objected (as usually Prote∣stants do) that the Scriptures are safely clear to every one in Fundamentals, and mistakable onely in Points of lesser consequence, since the very Text saies, they are both hard to be understood, and pervertible to the perdition of their Readers; and if such Points as import Salvation or Damnation be not Fundamen∣tal, I'm utterly ignorant of the meaning of that word. Let then the Learned, and the ste••dy Christian read, and study, and meditate th•• Bible as often and as long as he will, eve∣ry Catholic will commend him, but by no means should that liberty be given to the un∣learned and unstable, lest the Scripture it self condemn it, as a boldnesse that may endanger their eternal Salvation.

And 'tis observeable in King Henry the 8th.

who, after he had caused the English Bible to be publish't, so as to be read by all with∣out any restraint, was forc't again, after three years experience (wherein he saw the many strange and horrid opinions rising a∣mong the ignorant people by occasion there∣of) by a new Act of Parliament to abridge the liberty formerly granted,* 1.2 and to prohi••it upon the penalty of a months Imprisonment to∣ties quoties, that any Woman, Husbandman, Arti∣ficer, Yeoman, Servingman, Apprentice or Iourny∣man Labourer, &c. should read them to themselves or to others, privatly or openly. See Stat. 34, 35. Hen. 8. 1. Because (saith the Preface of that Statue) his Highness perceived that a great mul∣titude of his Subjects, most especially of the lower sort, had so abused the Scriptures, that they had thereby grown and increased in diverse naughtie and erroneous Opinions, and by occasion thereof fallen into great Divisions and Dissentions among themselves. And if you say, the Opinions the King calls here erroneous, were the Prote∣stant Doctrines, discovered by the Vulgar from the new light of the Scriptures, you may see the very Opinions, as the Bishops collected them in Fox, pag. 1136. un-own∣able by any sober Protestant or Christian. A thing perhaps not unworthy the se∣rious consideration of the present Gover∣nors, who have seen the like effects in these daies.

5. But as for other Lay-persons of better

judgement and capacities, and of whose sub∣mission to the Churches Authority, and aver∣sion from Novelties sufficient proofs can be gi∣ven, our Ecclesiastical Governors are easily e∣nough entreated, yea, they are well enough en∣clin'd to exhort them to read the Scriptures themselves in their vulgar Tongues, and are forward to assist them in explaining diffi∣culties, and resolving doubts that may oc∣curr.

6. And now let Doctor Pierce speak his Con∣science, if he dare do it; Is not this way of managing the Consciences of Christs Flock and this prudent dispensing of Scripture very desireable, yea actually in their hearts here in England, that it may be in practise among them? But it is now too late: Their first Re∣formers found no expedient so effectual to call followers to them out of God's Church, as by wastfully powring this Treasure into their hands, and accusing the Church for not doing so, not fore-seeing, or not ca∣ring, if, in future times, that which was an instrument of their Schism, from the true Church, would be far more effectual to mul∣tiply Schisms from their false one. For the making an ill use of Scripture by ignorant or passionate Laicks is not altogether so certain or probable to follow in the Catholic Church, where men are bred up in a belief and most necessary Duty of Submission even of their minds to her Authority for the delivering of

the only true sence of Scripture: Whereas in such Churches as this, in which not any one Person ever was or can be perswaded that the sence of Scripture given by them can challenge an internal assent from any, or that it may not without sin be contradicted; to give the Scripture indefinitly to all who can read or are willing to hear it read, without a Guide to tell them the true sense which they are bound to believe, is to invite them to ascend into Moses Chair, which such Reformer's themselves have made empty and vacant for them.

7. The second Part of this pretended No∣velty concerns Public Praying in an unknown tongue:* 1.3 which, says he, may be fetcht indeed as far as from Gregory the Great (that is, ever since this Nation was Christian:) But is as scandalous∣ly opposite to the plain sence of Scriptures,* 1.4 as if it were done in a meer despight to 1. Cor. 14. 13. &c. And, besides Origen, it is confess'd by Aqui∣nas and Lyra, that in the Primitive times the public Service of the Church was in the common Language too. And as the Christians of Dal∣matia, Habassia, &c. and all Reformed parts of Christendom have God's service in their vulgar tongues, so hath it been in divers places by appro∣bation first had from the Pope himself.

8. I will acknowledge to D••ctor Pierce, that this is the only Point of Novelty (as he calls it) of which he discourses sensibly, and as it were to the purpose: But withall I must tell him, it

is, because he mistakes our Churches meaning. For he charges the Catholic Religion, as if one of its positions were, That Gods publick Ser∣vice ought to be in an unknown Tongue, or as if it forbad people to understand it. And truly if it were so, we could never hope to be reconciled with that passage of Scripture out of St. Paul, 1 Cor. 14. 13, &c. But all this is a pure mis-understanding. Therefore I desire him to permit himself for once to be informed how the matter stands in this Point with the Roman Catholic Church.

9. We Roman Catholics (I.) do willingly ac∣knowledge, that in the Primitive times the Public Service of God was (generally speak∣ing) perform'd in a Tongue better understood than now it is, yet not then for many pla∣ces and Countries in their vulgar, or native, or best understood tongue; For it is evident by St. Augustin that in Afric it was in the Latin tongue,* 1.5 not in the Punic,* 1.6 which yet was the only Tongue the Vulgar understood. So the Liturgy of St. Basil was used in the Greek Tongue in most parts of the Eastern Church∣es. And yet it appears as well out of later Hi∣story, as out of the Acts 2. 8, 9, 10. &c. 14. v. 11. That Greek was not in those antient times the vulgar tongue of many of those Ea∣stern Countrys, no more than Latin was of the Western. 2. We professe it was not, nor yet is the intention of the Church that the Public Devotions should therefore be in Latin, be∣cause

it is not vulgarly understood: but this has hapned as it were by accident, besides her intention, and onely because the Latin Tongue, in which it was first written, by revo∣lution of times and mixture of Barbarous Na∣tions in Europe, has been corrupted, and cea∣sed to be a so commonly understood Language by unlearned people; for indeed probably it was never so well understood, as that other native Language which they used before it, or with it.

10. Matters standing thus, yet the Church does not think fit to change with the times, but continues Gods publick Service as it was at first: And this we may conceive she does. 1. Because no example can be found in an∣tiently-established Churches, that any of them changed the Language of Gods public Service entirely. The Greeks now use the Antient Masse of St. Chrysostom written in pure Greek, as much differing from the Vulgar, as Latin from the Italian, Spanish, &c. The like may be said of the Syrian, Cophtites, &c. among whom the Mass is celebrated in the o••d Lan∣guage, far from being vulgarly understood. Yea, the Iews continue their Devotions, to this day, in the Hebrew, understood by few among them. 2. Because, though the Latin be not now in any place a vulgar Language yet there is no Language so universally un∣derstood in Europe as that: And a great fitnesse there is that the most Public Ser∣vice should be in the most public Language, in

which all Nations may joyn every where. And by those who most frequently recite the Divine Service in the Catholic Church, viz. the Clergy, and other Religious (for whose proper use a great part of this Service was composed) the Latin Tongue is well under∣stood. 3. Because the Latin ••ongue now that it is not vulgar, being thereby becom unchange∣able, the Churches Doctrins contain'd in her Lit••rgies are so much the more freed from the danger of being innovated. Whereas vulgar Languages almost in every age become un-in∣telligible, or at least sound very unpleasing in mens ears, as we now see in King Edward the sixth's Common-prayer-book: would it not seem an odd translation now to read, that Saint Philip baptiz'd the Gelding? and Paul the Knave of Iesus Christ, yet this was once the English Scripture; Nay more, within this twenty years we find many words and phrases have quite changed their former sense: So that all Nations must be ever and anon altering their Liturgies, to the great danger of chan∣ging the Churches belief; And (which is not altogether inconsiderable) for the present good husbandry of the world, to the infinite expen••es of moneys in printing &c.

11. I doubt not but he will reply that not any one, or all these commodities can answer and satisfie for an express, and, as he calls it, a scandalous opposition to the plain sense of Scrip∣ture, 1 Cor. 14. I grant it: All these commo∣dities

are to be despised, rather than so to op∣pose the Apostles Doctrin. But what is his Doctrin? For I evidently perceive the Doctor has not well search'd into it, much lesse, right∣ly apply'd it. The Apostle says. If I pray in an unknown tongue, my Spirit prays, but my un∣derstanding receives no benefit, &c. And how can an unlearned Person say Amen to such Prayers? In which passage seems involved a tacite pro∣hibition at least of publick Prayers in an un∣known tongue. All this is granted: but yet with this exception mention'd by the Apostle himself, unless either he that prays, or some other interpret. Therefore before he took on him to charge the Catholic Church with a scanda∣lous opposition to this passage of Scripture, he ought to have examin'd better her doctrin and practise: otherwise he himself will be found guilty of a Scandalous opposition to God's Church.

Now for a tryal of the Churches sence, let him observe the Ordinance of the Council of Trent touching this very Point: the words are these, Though the Mass contain instruction for Gods faithful people,* 1.7 yet it seem'd not expe∣dient unto the Fathers that it should be celebra∣ted every where in the vulgar tongue; where∣fore retaining in all places the Churches antient Rite, approved by the holy Roman Church▪ the Mother and Mistresse of all Churches; lest Christ's Sheep should hunger, and Children ask∣ing bread, none should be found to break it to

them, the Holy Synod commands all Pastours and all that have care of Souls, that during the celebration of Mass, they should frequently either by themselves or others, expound some part of those things which are read in it; and among other things let them explain the mystery of this most Holy Sacrifice, especially on Sundays and Feasts. The Preacher here may see that the Church does not make such a secret even of the most sublime Mysteries of her Office, as the Court believ'd upon his report.

12. Likewise between this speaking in an unknown tongue, mention'd by St. Paul, and the Churches publick Latin Service, there is this great disparity, that this later is always a known Language to several of those present, if not to all, and there are alwayes those who understandingly say, Amen. And again being a known set-form in one set-language, recur∣ring continually the same according to the Feast, those who are ignorant of it at first, need not continue so, but by due attention, and other diligence may arive to a sufficient knowledge at least of the chief parts thereof, they having also in their Manuals, Primers, Psalters, &c. ready translated both the Psalms, Hymns and Prayers, &c. and there being se∣veral Books both in English and all vulgar languages, that expound the Church-service even to the meanest capacity. Neither is the Latin tongue, by reason of its affinity with many vulgar tongues, and of the constant use

hereof, a language unknown to such a degree in Catholick Conntries, as our English Nati∣on imagin it, and therefore is so much scan∣dalized: Neither is there the same motive for some dispensation of a change in those places, as perhaps would be in a Country less acquainted with the Latin, and of a Language more remote from it. Yet our venerable Beda in his History saith,* 1.8 That in his time to these Northern Languages of ours, Eng∣lish, Scotch, Britans, Picts, the Latin Tongue, by perusing the Scriptures, was made common to them all. The usual Language therefore wherein the Scriptures were delive∣red in his times was Latin, and by this that Tongue rendred common, and not un∣known even to these Northern people.

13. Besides all this, several Popes, Patri∣arks, &c. have approved the Translation of the Missal, &c. into the vulgar Languages, as Pope Iohn the Eighth,* 1.9 who was induced thereto by a Miracle related by Aeneas Sil∣vius (afterward Pope Pius the Second) like∣wise Pope Innocent the Third, Pope Leo the Tenth, Balsamon, Patriarch of Antioch, &c.

To conclude, since the Doctor confesseth that Popes have given leave to some Chur∣ches that the Divine Office should be in a vulgar Tongue, he ought not to have made a Quarrel of this to a Separation, till it could be shewed, that their first Reform∣ers had demanded a dispensation, and been refused.

Notes

• * 1.1

  Serm. pag. 26.
• * 1.2

  See Inj••ncti∣ons A. D. 1536 1538. (Fox. p. 1000.) set forth by Crom∣wel. Stat. 34, 35. Hen. 8. c. 1.
• * 1.3

  Serm. p. 9.
• * 1.4

  Ibid. p. 27.
• * 1.5

  De Doctr.
• * 1.6

  Christ. l 2. c. 12, 13. Expo∣sit. Psal. 123. Exposit. incho∣••ta Epist. ad Romanos.
• * 1.7

  Conc. Trid. Ses••. 2••. cap. 8.
• * 1.8

  Bed hist. l. 1. c 1.
• * 1.9

  Hist. Boem. cap. 13.