The second part of the dissuasive from popery in vindication of the first part, and further reproof and conviction of the Roman errors / by Jer. Taylor ...

SECTION. V.

Of the Scriptures and Service in an unknown Tongue.

THe Question being still upon the novelty of the Roman doctrines, and Practices; I am to make it good that the present article and practice of Rome is contrary to the doctrine and practice of the Primi∣tive Church. To this purpose I alledged S. Basil in his Sermon or book de variis scripturae locis: But say my adversaries, there is no such book.] Well! was there such a man as S. Basil? If so, we are well enough; and let these Gentlemen be pleas'd to look into his works printed at Paris 1547. by Carola Guillard, and in the 130. page, he shall see this Book, Sermon, or Homily, in aliquot scripturae locis, at the beginning of which he hath an exhortation in the words placed in the Margent, there we shall find the lost Sheep: The beginning of it is an exhorta∣tion to the people, congregated to get profit and edification by the Scri∣ptures read at morning prayer, the Monitions in the Psalms, the precepts of the Proverbs; Search ye the beauty of the history, and the examples, and add to these the precepts of the Apostles. But in all things joyn the words of the Gospel, as the Crown and per∣fection, that receiving profit from them all, ye may at length turn to that to which every one is sweetly affected, and for the doing of which he hath received the grace of the Holy Spirit.]

Now this difficulty being over, all that remains for my own justification is, that I make it appear that S. Chrysostom, S. Ambrose, S. Austin, Aquinas and Lyra do respectively exhort to the study of the Scriptures, exhorting even the Laity to do so, and testifie the cu∣stom of the Ancient Church in praying in a known tongue, and commending this as most useful, and condemning the contrary as being useless and without edification. I shall in order set down the doctrine they deliver in their own words, and then the imperti∣nent cavils of the adversaries will of themselves come to nothing.

S. Chrysostom commenting upon S. Pauls words con∣cerning preaching and praying for edification, and so as to be understood; coming to those words of S. Paul, If I pray with my tongue, my spirit prayeth but my mind is without fruit [you see (saith he) how a little extolling prayer he shews, that he who is such a one (viz. as the Apostle there describes) is not only unprofitable to others, but also to himself, since his minde is without fruit.] Now if a man praying what he understands not, does not, cannot profit himself; how can he that stands by, who understands no more, be profited by that which does him that speaks no good? For God understands though he does not, and yet he that so prays reaps no benefit to himself, and therefore neither can any man that under∣stands no more. The affirmation is plain, and the rea∣son cogent: To the same purpose are the words of S. Chrysostom which A. L. himself quotes out of him [If one speaks in only the Persian tongue, or some other strange tongue, but knows not what he saith, certainly he will be a barbarian even to himself, and not to another only, be∣cause he knows not the force of the words.] This is no more than what S. Paul said before him; but they all say, that he who hears and understands not whether it be the speaker or the scholar, is but a Barbarian. Thus

also S. Ambrose in his Commenta∣ry upon the words of S. Paul [The Apostle says, It is better to speak a few words, that are open or under∣stood, that all may understand, than to have a long oration in obscurity: That's his sense for reading and preaching: Now for prayer he adds, [The unskilful man hearing what he understands not, knows not when the prayer ends, and answers not Amen, that is, so be it, or it is true, that the blessing may be esta∣blished: and a little after, If ye meet together to edifie the Church, those things ought to be said, which the hear∣ers may understand. For what profit is it to speak with a tongue, when he that hears is not profited? Therefore he ought to hold his peace in the Church, that they who can profit the hearers may speak. S. Au∣stin compares singing in the Church without understanding to

the chattering of Parrots and Magpies, Crows and Jackdawes. But to sing with understanding is by the will of God given to man. And we who sing the Divine prai∣ses in the Church, must remember that it is written, Blessed is the people that understands singing of praises. Therefore most be∣loved, what with a joyn'd voice we have sung we must understand and discern with a serene heart.]

To the same purpose are the words of Lyra and Aquinas, which I shall not trouble the Reader with∣all

here, but have set them down in the Margent, that the strange con∣fidence of these Romanists out-fa∣cing notorious and evident words may be made, if possible, yet more conspicuous.

In pursuance of this doctrine of S. Paul and the Fathers, the Pri∣mitive Christians in their several ages and Countries were careful, that the Bible should be translated into all languages where Christia∣nity was planted. That the Bibles were in Greek is no∣torious; and that they were us'd among the people S. Chrysostom homil. 1. in Joh. 8. is witness, that it was so, or that it ought to be so. For he exhorts, Vace∣mus ergo scripturis dilectissimi, &c. Let us set time apart to be conversant in the Scripture, at least in the Gospels, let us frequently handle them to imprint them in our minds, which because the Jews neglected they were com∣manded to have their books in their hands, but let us not have them in our hands, but in our houses and in our hearts] by which words we may easily understand that all the Churches of the Greek communion had the Bible in their vulgar tongue, and were called upon to use them as Christians ought to do, that is to imprint them in their hearts: and speaking of S. John and his Gospel, he says that the Syrians, Indians, Persians and Ethiopians and infinite other nations, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; they grew wise by translating his (S. Johns) doctrines into their several lan∣guages. But it is more that S. Au∣stin says, The divine Scripture by which help is supplied to so great dis∣eases proceeded from one language

which opportunely might be carried over the whole world, that being by the various tongues of interpreters scattered far and wide, it might be made known to the Nations for their salvation. And Theodoret speaks yet more plainly, [we have manifest∣ly shown to you the inexhausted strength of the Apostolic and pro∣phetic doctrine; for the Universal face of the earth, whatsoever is under the sun is now full of those words. For the Hebrew books are not only transla∣ted into the Greek idiom, but into the Roman tongue, the Egyptian, Persian, Indian, Armenian, Scythian, Sauroma∣tic languages, and that I may speak once for all, into all tongues which at this day the Nations use.] By these au∣thorities of these Fathers we may plainly see how dif∣ferent the Roman doctrine and practice is from the sentiment and usages of the Primitive Church, and with what false confidence the Roman adversaries deny so evident truth, having no other way to make their doctrine seem tolerable, but by out-facing the known sayings of so many excellent persons; and especially of S. Paul, who could not speak his minde in apt and intelligible words: if he did not in his Epistle to the Corinthians exhort the Church to pray and prophecy so as to be understood by the Catechumens, and by all the people; that is, to do otherwise than they do in the Roman Church: Christianity is a simple, wise, in∣telligible and easie Religion; and yet if a man will resolve against any proposition, he may wrangle himself into a puzzle, and make himself not to un∣derstand it so, though it be never so plain; what is plainer than the testimony of their own Cajetan [that

it were more for the edification of the Church that the prayers were in the vulgar tongue.] He says no more than S. Paul says; and he could not speak it plainer. And indeed no man of sense can deny it, unless he affirms at the same time that it is better to speak what we understand not, than what we do; or that it were better to serve God without that noble faculty than with it; that is, that the way of a Parrot, and a Jackdaw, were bet∣ter than the way of a man; and that in the service of God, the Priests and the people are to differ as a man and a bird.

But besides all this; was not Latin it self when it was first us'd in Divine service the common tongue, and generally understood by many Nations and very ma∣ny Colonies? and if it was then the use of the Church to pray with the understanding, why shall it not be so now? however, that it was so then, and is not so now, demonstrates that the Church of Rome hath in this material point greatly innovated: Let but the Roman Pontifical be consulted, and there will be yet found a form of ordination of Readers, in which it is said, that they must study to read distinctly and plain∣ly, that the people may under∣stand: But now it seems that labour is sav'd. And when a notorious change was made in this affair, we can tell by calling to mind the following story. The Moravians did say Mass in the Slavonian tongue; for which Pope John the eighth severely reprov'd them, and commanded them to do so no more; but being better inform'd, he wrote a letter to their Prince Sfentopu∣tero, in which he affirms, that it is not contrary to faith and found doctrine to say Mass and other prayers

in the Slavonian tongue, and adds this reason; be∣cause he that Hebrew, Greek, and Latin, hath made the others also for his glory; and this also he confirms with the authority of S. Paul's first Epistle to the Corin∣thians, and some other Scriptures, only he command∣ed for the decorum of the business, the Gospel should first be said in Latin and then in the Slavonian tongue. But just two hundred years after this, the Tables were turned, and though formerly these things were per∣mitted, yet so were many things in the Primi∣tive Church; but upon better examination they have been corrected. And therefore P. Gregory the seventh wrote to Vratislaus of Bohemia, that he could not permit the celebration of the divine offices in the Slavonian tongue, and he commanded the Prince to oppose the people herein with all his forces. Here the world was strangely altered, and yet S. Pauls Epi∣stle was not condemned of heresie; and no Council had decreed that all vulgar languages were prophane; and no reason can yet be imagined why the change was made, unless it were to separate the Priest from the people, by a wall of Latin, and to nurse stupendious ignorance in them, by not permitting to them learn∣ing enough to understand their public prayers, in which every man was greatly concerned. Neither may this be called a slight matter; for besides that Gregory the seventh thought it so considerable, that it was a just cause of a war or persecution, (for he commanded the Prince of Bohemia to oppose the people in it with all his forces;) besides this (I say) to pray to God with the understanding, is much better, than praying with the tongue; that alone can be a good prayer, this alone can never; and then the loss of all those advantages which are in prayers truly understood, the excellency of devotion, the passion of desires, the ascent of the minde to God, the adherence to and acts of confidence

in him, the intellectual conversation with God, most agreeable to a rational being, the melting affections, the pulses of the heart to & from God, to and from our selves, the promoting and exercising of our hopes, all these and very many more (which can never be intire but in the prayers and devotions of the hearts, and can never be in any degree but in the same, in which the prayers are acts of love and wisdom, of the will and the understanding) will be lost to the greatest part of the Catholic Church, if the mouth be set open, and the soul be gag'd; so that it shall be the word of the mouth, but not the word of the mind.

All these things being added to what was said in this article by the Dissuasive, will more than make it clear, that in this article (the consequents of which are very great) the Church of Rome hath causelesly troubled Christendom, and innovated against the Primitive Church, and against her own ancient doctrines and practices, and even against the Apostle: But they care for none of these things. Some of their own Bigots profess the thing in the very worst of all these expressi∣ons; for so Reynolds and Gifford in their Calvino Tur∣cismus complain that such horrid and stupendious evils have followed the translation of Scriptures into vulgar languages, that they are of force enough ad istas tran∣slationes penitus supprimendas, etiamsi Divina vel Apo∣stolica authoritate niterentur: Although they did rely upon the authority Apostolical or Divine, yet they ought to be taken away. So that it is to no purpose to urge Scripture, or any argument in the world against the Roman Church in this article; for if God himself command it to be translated, yet it is not sufficient: and therefore these men must be left to their own way of understanding, for beyond the law of God, we have no argument. I will only remind them, that it is a curse which God threatens to his rebellious people,

[I will speak to this people with men of another tongue, and by strange lips, and they shall not understand. This is the curse which the Church of Rome contends earnestly for, in behalf of their people.

Notes

• E. W. p. 45. and A. L. p. 25
• Recordemini quae••, ex his spiritualibus sermonibus qui lecti sunt medicinae. Re∣miniscamini earum quae sunt in psalmis mo∣nitionum proverbialia praecepta, historiae pulchritudinem, examplaque investigate. His addite Apostolica mandata. In omnibus verò tanquam coronida, perfectionemque verba evangelica conjungite, ut ex omni∣bus utilitatem capientes, ad id demum convertatis & revertamini ad quod quisque jucundè est affectus, & ad quod obeundum gratiam à spiritu sancto accepit.
• 35. Homil. in 1 Cor. 14. chap.
• Pag. 25.
• In 1 Cor. 14.
• Vtilius dicit (Apostolus) paucis verbis in apertion•• sermonis loqui, quod omnes intelli∣gant, quam prolxam orationem habere in obscuro. Imperitus enim audiens quod non intelligit, nescit finem erationis, & non re∣spondet Amen, id est, verum, ut confirme∣tur benedictio. Et in haec verba Nam tu quidem bene gratias agis] De eo dicit qui cognita sibi loquitur quia scit quid dicit, (sed alius non aedificatur) si utique ad Ec∣clesiam aedificandam convenitis, ea de∣bent dici quae intelligant audientes. Nam quid prodest ut lingua loquatur quam solus scit, ut qui audit, nihil proficiat. Ideò tacere debet in Ecclesiâ, ut ii loquantur qui prosunt audientibus.
• S. August. in 2. Comment. in ps. 18. De∣precati Dominum ut ab occultis nostris mun∣det nos, & ab alienis parcat servis suis, quid hoc sit intelligere debemus, ut huma∣nâ rati••ne non quasi avium voce cantemus. Nam & Meruli, & Psittaci, & Corvi, & Picae, & hujusmodi volucres saepe ab homi∣nibus docentur sonare quod nesciunt. Sci∣enter autem cantare non avi sed homini Divinâ voluntate concessum est. Et paulo post. Nos autem qui in Ecclesiâ divina eloquia cantare didicimus simul etiam in∣stare debemus esse quod scriptum est, Beatus populus qui intelligit jubilationem: proinde charissimi quod consonâ voc•• cantavimus, sereno etiam corde nosse ac videre debemus.
• Tho. Aquin. in 1 Cor. 14. Ille qui intel∣ligit reficitur, & quantum ad intellectum & quantum ad affectum; sed mens ejus qui non intelligit, est sine fructu refecti∣onis. And again, quantum ad fructum devotionis spiritualis privatur qui non at∣endit ad ea quae orat, seu non intelligit. Lyra. Caeterum hic consequenter idem o∣stendit in oratione publicâ, quia si populus intelligat orationem seu benedictionem fa∣cerdnis, m••lius reducitur in Deum & de∣votius Amen. And again, propter quod in Ecclesiâ primitivâ benedictiones & coeterae omnia lege communia * fiebant in vulgari. * For of common things, that is, things in public the Diss••asive speaks, Common prayers, common preachings, Common Eucharists and thanksgivings, common blessings. All these and all other pub∣lic and common things being us'd in the vulgar tongue in the Primitive; Com∣munia and omnia are equivalent, but Com∣munia is Lyra's word.
• Homil. 1. in 8. Johan. Videat. lector. s. Basil. in Ascert. in 278. resp. in regul. brevior. & Cassidore.
• De doctrin: Christianâ lib. 2. c. 5. Ex quo factum est, ut etiam scriptura divina, quâ tantis morbis humanarum voluntatum sub∣venitur, ab unâ linguâ profecta, quae oppor∣tunè potuit per ••rbem terrarum disseminari, per varias interpretum linguas longè laté∣que diffusainnotesceret gentibus ad salu∣tem. Theodoret. lib. 5. de curand. Graec. affect. Nos autem verbis Apostolicae prophe∣ticaeque doctrinae inexhaustum robur mani∣festè ostendimus. Vniversa enim facies terrae quantacunque soly subiicitur, ejusmodi verborum plena jam est. Hebraei verò li∣bri non modo in Graecum idioma conversi sunt, sed in Romanam quoque linguam, E∣gyptiam, Persicam, Indicam, Armenicam∣que & Scythicam, atque adeò Sauromati∣cam, semelque ut dicam in linguas omnes quibus ad hunc diem nationes utuntur.
• Quamvis per se bonum sit ut officia divina celebrentur eâ linguâ quam plebs intelligat, id enim per se confert ad aedi∣ficationem, ut bene probat hic locus. Estius in 1. ep. Corin. cap. 14.
• Respon ad artic. pacis. magis fore ad aedi∣ficationem Ecclesiae, ut preces vulgari lin∣guâ conciperentur. Ex hâc doctrinâ Pauli, habetur quod melius ad aedificationem Ec∣clesiae est orationes publicas quae audiente populo dicuntur, dici linguâ communi Cle∣ricis & populo, quam dici latina. Idem in 1 Cor. 14.
• Studete verba Dei, viz. Lectiones sacras distinctè & apertè ad intelligentiam & aedi∣cationem fidelium absque omni mendacio falsitatis proferre, &c.
• Isa. 25. 11.