A lost sheep returned home, or, The motives of the conversion to the Catholike faith of Thomas Vane ...

(CHAP. XXIII.)

Of the Liturgie and private prayers for the ignorant in an unknowne tongue.

§. 1. PRayer in an unknowne tongue hath two branches, one concerning publique prayer in a tongue, which the people that are present doe not under∣stand;

the other private prayer, in a tongue, which the party praying doth not under∣stand; both which Protestants think ab∣surd in reason, and contrary to Scripture; but Catholiques beleeve truly that they are neither. For maintenance whereof, let us consider the meaning of S. Paul (1 Cor. ch. 14.) the place by them violently, but imper∣tinently objected against us.

We must then know, that as the gift of tongues was given to the Apostles by the Holy Spirit, when he in the shape of tongues desended upon them; so the same gift, with divers others, was continued a∣mongst the Christians for some time after. This gift, amongst the other, they did ex∣ercise in their publique Church-meetings, where they assembled for the benefit & e∣dification of the hearers, speaking some ex∣temporary prayer, or other holy discourse, both for matter and language, as the Spirit gave them utterance, with great affection & elevation of the mind towards God. Yea the language many times was such, as no man present understood, as is intimated verse 2. for he that speaketh in an unknowne tongue, &c. no man understands him; no nor many times did the speaker understand himselfe; for the gift of tongues, and the

gift of interpretation of tongues were two distinct gifts, as we see in the 12. ch. and did not alwaies meet together, as we may gather from the 13. verse of this chapter, where the Apostle exhorteth him that speaketh in an unknowne tongue, to pray that he may interpret, which was a signe that ordinarily they could not; & by verse 14. where he saith, If I pray in a tongue, my spirit prayeth, but my understanding is un∣fruitfull; now this must be meant of a tongue, which he himself did not under∣stand, otherwise his own understanding could not be unfruitful. And thus also doth S. Augustine (de Genes. ad lit. lib. 12. cap. 8.9.) and other Fathers interpret S. Paul.

By this it is manifest that the Apostle doth not here reprove the practise of the Church of Rome, in her Latine Liturgie di∣rectly, seeing this here reproved, and that are extreamly different. Therefore ours can be only so far reprovable, as it agrees with the other in the reasons for which it was reproved, which are want of interpretati∣on, & therby want of edification to the au∣ditors, & of sufficient warrant to the unlear∣ned, through want of understanding of what was said, to say thereto Amen. Now seeing ours doth not agree with that, in any

of these, it is therefore irreproveable. Yet if it should agree with that in any of these, it should not notwithstanding be unlaw∣full; because they differ in the maine and principall part, the end; for these Church-meetings were intended for the instructi∣on & edification of the auditors, therefore it was fit the exercises thereof should be in a tongue which they that were to be in∣structed, understood, but the publike Litur∣gie of the Church was instituted for the service & praise of God, & therfore may be, without unlawfulnesse, in any tongue that he understands, to whom it is dedicated.

The truth of all this will appear, if we consider the differences between that case and ours. The languages then spoken were utterly unknowne many times to any man there present, even to the speaker himself, but the Liturgie of the Church is in a lan∣guage or languages known to very many, as the Latin in the Latin Church to all Scho∣lars, to most Gentlemen, & youths bred in Grammer Schools, & in some countries to most Mechanicks; it cannot therfore abso∣lutely be said to be an unknown tongue. And though it cannot be proved unlawful to have the Liturgie in a tongue absolute∣ly unknowne, yet where the Latin tongue

hath been unknowne to all or most of the better sort, the Church hath dispensed with the use thereof; as appears by the dispensa∣tion of Pope Paul 5. to turn the Liturgie of the Masse into the vulgar language of Chi∣na, & to use the same until the Latin tongue grew more known & familiar in that coun∣try. Moreover the prayers & other spiritual excercises which S. Paul speaks against, were extemporall, made in publike meetings, ac∣cording to the present inspired devotion of the speaker; So that the unlearned hea∣rer, or he that supplied his place, the Clark, except he understood the language, & con∣sequently the matter, could not prudently say Amen to it, seeing he knew not whe∣ther the thing that was spoken, were good and lawfull or no. But the Liturgie & Ser∣vice of the Church hath set offices for every day, approved by the Church, & therefore from hence a man may be confidently assu∣red that it is good & lawfull, and therefore he may boldly say Amen. Besides there are means applied to the ignorant multitude, by which they are, or may be (if they use diligence therein) made to understand the publike Prayers of the Church; namely Sermons, Exhortations, Catechismes, private instructions, Manualls & Primers in vulgar

languages, where the Prayers used in the Church are found: So that the ordinary & common passages of the publike Service may be, and are easily understood even by women & children, & they may understan∣dingly say Amen. Therefore as the Apostle did allow of an unknowne tongue in the exercises of the Corinthians, provided there were some to interpret it; so the Service in Latin is very allowable even under this no∣tion, while there are the aforesaid meanes used for the interpretation thereof.

And the Congregation is edified, as the Apostle appoints it should be, by the things that are done & said in the Church, while the people have but a generall under∣standing of the severall passages thereof. And if they were in a vulgar language, the difference for matter of understanding would be but in a little more or lesse; for that every woman, boy, & girl in a Church, should be able to understand word by word the Liturgie therof, be it in what language it will, is morally impossible; seeing there are great store of words in every tongue in common use amongst the better sort, which common people do not understand. And suppose this might be avoided in those parts of the Liturgie, which are composed

by the Church, by making choice of the most vulgar words that might be found, yet it is impossible to be so in that which makes the greatest part of the Liturgie, to wit, the Scripture. And if yet all the words of the Scripture could be bowed to their understanding, for the Grammatical signi∣fication thereof, yet without all paradven∣ture, the sense, (which is the chiefe thing to be understood, and for which only the language doth serve, by reason of the innumerable figurative speeches therein) is altogether impossible. For example let any unlearned Englishman say, whether these following places in English, for so much as concernes the full sense thereof, be not all one to him, as if they were in Hebrew. I will set them downe according to the Eng∣lish Protestant translation, and their num∣ber of the Psalmes. Moab is my washpot, o∣ver Edom will I cast out my shoe, Psal. 60.8. Also this, Though ye have lien among the pots, yet shall ye be as the wings of a dove co∣vered with silver, and her feathers with yel∣low gold, Psal. 68. v. 13. And this in the same Psalme, v. 30. Rebuke the company of spearemen; or as it is in the margent, the beasts of the reeds, the multitude of the bulls with the calves of the people &c. Also this as

it is in the Service book; Or ever your pots be made hot with thornes, so let indignation vex him even as a thing that is raw, Psal. 58.8. Therefore when Protestants read these and the like unintelligible places of Scripture to the unlearned people, without interpre∣ting them, their end in reading being only the instruction of the people, they truly fal into that error, of which they untruely ac∣cuse us, of speaking in the Church without the edification of the people. So have ma∣ny of them alone in their Sermons also, speaking Latin, or some other more un∣known tongue, without interpreting it.

Moreover, the end of the Church meet∣ings here spoken of by the Apostle, was to instruct the ignorant, and convert the infidels, as may be gathered out of the 23. and 24. verses. But the drift of the Church in appointing Liturgies, and set formes of publique prayer, and readings in the Masse, was not for the peoples instruction, though that as I have shewed be not neg∣lected, but for other reasons: as first, that by this publique service, a continuall dayly tribute or homage of prayer and thanks∣giving might be publiquely offered and payed unto God by his Priests: Second∣ly, that Christians by their personall assi∣stance

at this publike Service, might professe & exercise exterior acts of religion common with the whole Church, represented by the Synaxis or ecclesiasticall meeting of every Christian Parish. Finally, that every Christian by his presence yeelding consent unto the publike prayers, praises & thanksgiving of the Church, might participate of the graces, be∣nefits, & fruits, which the Church doth ordi∣narily obtaine by her Liturgies & publike ob∣lations. Now for these ends there is no need that every one should understand word by word the prayers that are said in the publike Liturgie, but it sufficeth that the Church in generall, and in particular, Pastors & Ecclesia∣stical persons dedicated to the Ministeries of the Church, have particular notice of all the prayers that are said, and that all may be taught, and instructed in particular, if they desire it, and will be diligent therein.

But Protestants are more easily lead into this error, of beleeving, that the Church Ser∣vice must be said in the vulgar tongue, be∣cause they conceive the principall intent thereof with us, is, as it is with them, for the instruction of the people. For with them they doe not usually read the Church Pray∣ers, unlesse there be company to heare, not is there any receiving of their Communion,

unlesse there be a number of the people to communicate; But in the Catholique Church it is not so; for with us the Office of the Church is said, though there should be no people present, for it is the Priests Office, & not the peoples; and the daily Sacrifice is offered, though there be no people present; these are done to the service & honour of God, and for the benefit of the people too, (though not for their instruction,) and they are bound to be present at Masse only upon Sundaies & other Holydaies, yet may be pre∣sent at any other time, and are present more frequently & numerously than the Protestants are at their Service or Sermons: and for the substance of things done or said, understand much more. And all women & children in their answers to the Priest are as ready, (if not more) than ever they were in the use of the Liturgie of England. And while they un∣derstand the generall purport of that which is said, though they cannot apply every Latin word to its proper signification in the vul∣gar, yet I suppose their understandings are more edified, then theirs that know the sig∣nification of most of the words, but not a jot of the inward sense & meaning thereof, as happens to the unlearned Protestants, while they hear most parts of the Scripture read in the vulgar tongue.

Moreover most certain it is, that the pre∣sent custome of the Roman Church, to have their Liturgie in a tongue not vulgar, is a∣greeable to the custome of the Church in all ages, and also of all Churches now in the world, bearing the name of Christian, (though opposite to the Roman) only those of the pretended Reformation excepted: which constant concurrence is a great signe that the same is very conform unto reason, & not any where forbidden in the Word of God. The Scripture was not read in any lan∣guage but Greek over al the Churches of the East, as S. Jerom (praefat. in Paralip.) wit∣nesseth. Also the Greek Liturgie of S. Basil was used in all the Churches of the East, yet the Grecian was the vulgar language of all the countries of the East, as is apparent by many testimonies, particular∣ly of theb Capadocians,c Me∣sapotamians, ^d Galathians,e Ly∣caonians,f Egyptians, Syrians: yea that all these Countries, & most of the Orient, had their proper language distinct from the Greek, is manifest out of Acts 2. where divers nations of the East being assembled in Jerusalem at

Pentecoste, & hearing the Apostles speak with tongues, said, How hear we every man in our own tongue wherein we were born? Acts 2.8. No lesse manifest is it, that the Latin Litur∣gie was common anciently to all those of the Western parts, yea even in Africk, as ap∣pears by testimonies of S. Augustine (Epist. 57 de doct. Christ. l. 2. c. 13. in Psal. 123. & in Expo∣sit. Ep. ad Rom. & Ep. 173.) Yet was not the Latin the vulgar language of all the nations of the West, but every one had his owne di∣stinct, as now they have, & particularly in England the British language was then in use. Nor yet was the Latin language vulgarly known in all these nations, though under∣stood by the beteer sort, as it is at this day; & in all likelihood more generally known now, than then, in as much as the study of Arts & Sciences, & communion in Religion, are fit∣ter meanes to spread a language, than the sword of a Conqueror. So that it is manifest that the Christian Church did never judge it requisite, that the publike Liturgie should be turned into the mother tongue of every nation, nor necessary that it should be pre∣sently understood word by word by every one of the vulgar assistants; neither doth the end of the publike Service require it: As for those Sects that use no Liturgie at all, but in

their Church-meetings do only make an ex∣temporall prayer before & after Sermon, (as the custome is now for the most part in Eng∣land) that the people may pray with them, they do as they ought in using the vulgar tongue; & Catholiques (if they used such ex∣ercise) no doubt would do it in like manner.

§. 2. As for the comfort & more plentifull edification of the understanding which some few want, in that they do not so perfectly un∣derstand all the particulars of divine Service, it may by other means abundantly be suppli∣ed, without turning the publike Liturgie in∣to innumerable vulgar languages, which would bring great confusion into the Chri∣stian Church. For first the Church could not be able to judge of the Liturgie of every country, when differences arose about the translation thereof; and so divers errors & heresies might creep into particular coun∣tries, and the whole Church never able to take notice thereof. Secondly, particular countries could not be certain that they had the parts of the Scripture used in the Litur∣gie truly translated; for they can have no o∣ther assured proof thereof, than the Churches approbation; nor can she approve what she her self doth not understand. Thirdly, if there were as many translations of the Liturgie, as

there be severall languages in the world, it could not be avoided, but that some would in many places be ridiculous, incongruous, and full of mistaking, to the great prejudice of souls, especially in languages that have no great extent, nor many learned men that naturally speak them. Fourthly, the Liturgie must of necessity be often changed, together with the language, which doth much alter in every age, as is very well knowne. Fifthly, in the same country, by reason of different dialects, some provinces understand not one another; and in the Island of Japonia (as some write) there is one language for men, another for women; one language for Gen∣tlemen, another for rusticks: into what lan∣guage then should the Liturgie of Japonia be translated? So that it is cleer, that the incon∣veniences of divine Service translated in all vulgar languages are insuperable, the com∣modity is but to the most ignorant part, and that but in part, and to be recompenced by other means, and is so, by prayer books, and other instructions in abundance in the vulgar tongue; In so much that I dare boldly say, (for I have been an eye-witnesse) that in the cities of Paris and Rome there is five times as much preaching, and ten times as much catechising of youth and ignorant people, as

is in London; so that blindnesse & ignorance to Catholiques, is ignorantly & blindly obje∣cted. Lastly we cannot imagine that if S. Paul had intended, that which the Protestants la∣bour to enforce out of the above-named chapter to the Corinthians, that both he and his fellow Apostles would have practised the contrary at the writing thereof, and all their lives after; for we doe not find that they or any after them did use any Liturgie, but in one of the learned languages, which though they were vulgar to some people in those times, yet but to a small part, in com∣parison of all the nations of the world, a∣mongst whom they celebrated Masse.

§. 3. As for private prayer, the Catho∣lique Church permits all men, whether out of the Churches, or in them, to pray in what language they please; yea the Pater, the Ave, and the Creed, are commanded by di∣vers Councells to be learned in the vulgar tongue; and divers bookes of prayers in the vulgar tongue are published and used in all Catholique Countries. Yet those Catholiques that do pray or sing Psalmes in Latin, which they doe not understand, either by choice or obligation, are not to be condemned. For ei∣ther they understand the prayer in the whole masse thereof, as the PATER NOSTER, for

example, though they know not perhaps whether PATER signifie our, and NOSTER, father, or the contrary, yet saying this pray∣er with due devotion, and knowing that it is our Lords prayer, which they can very well repeat in their mother tongue, no man I suppose can be so absurd to think this pray∣er is not acceptable to God, though the pi∣ous thoughts be not measured geometrical∣ly to the words. Or else they understand on∣ly more generally, that such or such a pray∣er or Psalme, for example, MISERERE, is a Psalme full of penitent affections, and this they say with much inward sorrow and con∣trition for their sinnes; and who can deny that this pious affection is pleasing to God, though the thoughts and words doe not mathematically correspond the one to the other, I am sure the Apostle approved the like, saying in the 17. verse of the forementi∣oned chapter, Thou verily givest thanks well; And to conclude, he doth absolutely allow it, in the 28. verse saying, But if there be no interpreter let him keepe silence in the Church, and let him speak to God and himselfe. And in this matter, as well as the rest, the Prote∣stants also may keep silence, unlesse they could speak more to the purpose.

§. 4. These points & all other I examined

with diligence, and found that Prote∣stants ordinarily did not truly apprehend many of the Catholique doctrines, nor justly oppose any of them. But I have only touched these few particulars, to let the unlearned Protestant Reader see, that the Catholique doctrines are not such mon∣strous things, as they ordinarily conceive them, but rather that it is monstrous in them not to believe them. And to awaken the further diligence of all Protestants to search into the truth of all points, so far as they are able either by themselves or others, (if they will not at the first cast themselves upon the infallibility of the Church, which I conceive I have suffi∣ciently proved in the former part of this Treatise, and is the shortest and surest way) and to read the Bookes of Catholiques set forth to this purpose; & not to exercise an implicite faith to the Protestant Religion, and even against the rule of it, to their hurt, seeing they will not yet do it to the Catholique Religion, to their advantage: In which Catholique books they shall find all the Pleas for Protestancy, all their objecti∣ons against Catholique doctrine answered, with that learning and solidity, with that cleernesse and fullnesse, that were not

faith also required (which is the gift of God only) to the apprehension of those things, which the Church teaches, it were impossible (in my judgement) impossi∣ble (I say) that any reasonable man should continue (in his judgement) a Protestant.

Yet many there are I fear, who though they be in belief and judgement Catho∣liques, yet in outward profession are Pro∣testants. Who like the inferiour spheares, which are moved one way by the PRI∣MUM MOBILE, and a contrary way by their owne peculiar motion; So they are moved to believe the Catholique verities by the influence of God upon their soules, but to remain in the Protestant Communi∣on by the private instigations of flesh and blood; Who wanting the seasoning of Charity, doe warp and shrink from that, to which their judgement hath joyned them; Whose faith like bullion though it be good metall in it selfe, yet wanting the stamp of of Catholique Communion and obedience, is not currant in the Kingdome of heaven, nor will serve in their journey to defray them thither. But they (accord∣ing to the condition of all weak minds) accounting the Present evill (as losse of

goods, friends, and the like) the most in∣tolerable, desire to avoid that, and put to adventure the ensuing: And so while they saile through the troublesome Sea of this life, unskilfull of steerage in a storme, do strike and split their soules upon the flats of fear, and rocks of presumption: forgetfull of that dreadfull threatning of our Saviour, He that shall deny mee before men, shall be denyed before the Angells of God, Luc. 12.9.

Now to the diligence of examination before mentioned, for those that are not yet convinced in their judgements, a Pro∣testant is bound by Chillingworths owne rule; who (though he say that for as much as there is no infallible guide, and that therefore a man must follow the choice of his own reason in what he doth believe, and that God will be contented with that, be it more or lesse, true or false, being as much as he can attain to, yet) addes withall, that a man must imploy his uttermost endeavours to the finding out of the truth. And who is it amongst the Protestants that hath done that? Who hath spent all his spare time, much lesse, who hath spared all the time he could to this enquiry? I think no Protestants con∣science

can acquit him in this case; and if not, he must not think to quiet himselfe by saying, that to the best of his under∣standing the Protestant Religion seemes true, if he have not imployed all his en∣deavours to find whether it be so or no; which cannot be, unlesse (with King Philip of Macedon he keep one ear for the party accused) hee equally heare both sides.

Wherefore devesting themselves of all prejudice and prepossessed opinions, like white paper, wherein there is nothing written, let them addresse themselves with all their spare time, yea they ought to make spare time, rather than to want it, to a sad and serious consideration of the great businesse of Religion, the truth where∣of who so gaines, though with the losse of all temporall felicity, doth highly im∣prove his estate; considering that, as our Saviour saith, what will it profit a man to gain the whole world, and to lose his owne soule? Math. 16.16. And let no man de∣fer this most important affaire, and put it off to the later end of his life, (which how soon it will happen, the youngest know not;) as if the Kingdome of heaven were like a market, cheapest at the later end of

the day; or that because nature hath pla∣ced the seat of his memory in the hinder∣most part of his head, therefore he may de∣fer the remembrance of God, and of com∣ming to him by the path of true Religion, to the hindermost part of his life. But as God himselfe saith, while it is called to day, harden not your hearts, Psal. 94.8. lest his delay pull upon himselfe the forsaking of God, and steel his forehead to the per∣petuall refusall of his mercifull invitation; and so he (and especially the Citty of London, which hath been purpled with the blood of so many martyrs) hear the complaint and curse of our Saviour sound∣ing in his eare, O Jerusalem, Jerusalem, which killest the Prophets, and stonest them that are sent to thee; how often would I have ga∣thered thy children as the hen gathereth her chickens under her wings, and you would not behold your habitation shall be left unto you desolate, Math. 23.37.

Notes

• b

  Basil. de Spiri∣tu Sancto. c. 19.
• c

  d Hieron. in Pro••m. 2. lib. com. ad Galat. & Act. Apost. c. 1. v. 10, 11.
• e

  Theodoret. in histor SS. Pa∣trum hist. 13.
• f

  Hieron de Script. Eccles. in Anton.