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The second, That the same is against the use of the BOOK primitive-church.

The first part is most manifestly proved by the 14th chapter of the First Epistle to the Corinthians, almost throughout the whole chapter; in the which chapter St. Paul intreateth of this matter, ex professo, purposely and although some do cavil, that St. Paul speaketh not in that chapter of praying, but of preaching; yet it is most evident, to any indifferent reader of understanding, and appeareth also by the exposition of the best writers, that he plainly there speaketh not only of preaching and prophesying, but also of prayer and thanksgiving, and generally of all other publick actions, which require any speech in the church or congregation.

For of praying, he saith, I will pray with my spirit, and I will pray with my mind; I will sing with the spirit, and I will sing with my mind. And of thanksgiving, (which is a kind of prayer,) Thou givest thanks well, but the other is not edified; and how shall he that occupieth the room of the unlearned, say Amen to thy giving of thanks, when he understandeth not what thou sayest? And in the end, ascending from particulars to universals, concludeth, That all things ought to be done to edification.

Thus much is clear by the very words of St. Paul, and the ancient doctors, Ambrose, Augustine, Hierome, and others, do so understand this chapter, as it shall appear by their testimonies, which shall follow afterward.

Upon this chapter of St. Paul, we gather these reasons following.

1. All things done in the church, or congregation, ought to be so done, as they may edify the same.

But the use of an unknown tongue in publick prayer, or administration of sacraments, doth not edify the congrega

tion:

Therefore the use of an unknown tongue, in publick prayer, or administration of the sacraments, is not to be had in the church.

III.

PART

II.

The first part of this reason is grounded upon St. Paul's words, commanding all things to be done to edification.

The second part is also proved by St. Paul's plain words. First, by this similitude; If the trumpet give an uncertain sound, who shall be prepared to battel? Even so likewise, when ye speak with tongues, except ye speak words that have signification, how shall it be understood what is spoken? for ye shall but speak in the air, that is to say, in vain, and consequently without edifying.

And afterward, in the same chapter, he saith, How can he that occupieth the place of the unlearned, say Amen at thy giving of thanks: seeing he understandeth not what thou sayest? For thou verily givest thanks well, but the other is not edified.

These be St. Paul's words, plainly proving, that a tongue not understood doth not edify.

And therefore both the parts of the reason thus prov'd by St. Paul, the conclusion followeth necessarily.

2. Secondly; nothing is to be spoken in the congregation in an unknown tongue, except it be interpreted to the people, that it may be understood. For, saith Paul, if there be no interpreter to him that speaketh in an unknown tongue, taceat in ecclesia, let him hold his peace in the church. And therefore the common prayers, and administration of sacraments, neither done in a known tongue, nor interpreted, are against this commandment of Paul, and not to be used.

3. The minister, in praying, or administration of the sacraments, using language not understood of the hearers, is to them barbarous, an alien, which of St. Paul is accounted a great absurdity.

4. It is not to be counted a Christian common-prayer, where the people present declare not their assent unto it, by saying Amen; wherein is implyed all other words of

assent.

But St. Paul affirmeth, that the people cannot declare their assent, in saying Amen, except they understand what is said, as afore:

Therefore it is no Christian common-prayer, where the BOOK people understandeth not what is said.

5. Paul would not suffer, in his time, a strange tongue to be heard in the common-prayer in the church, notwithstanding that such a kind of speech was then a miracle, and a singular gift of the Holy Ghost, whereby infidels might be persuaded and brought to the faith: much less is it to be suffered now among Christian and faithful men, especially being no miracle, nor especial gift of the Holy Ghost.

6. Some will peradventure answer, That to use any kind of tongue in common-prayer, or administration of sacraments, is a thing indifferent.

But St. Paul is to the contrary; for he commandeth all things to be done to edification: he commandeth to keep silence, if there be no interpreter. And in the end of the chapter, he concludeth thus; If any man be spiritual, or a prophet, let him know, that the things which I write are the commandment of the Lord. And so, shortly to conclude, the use of a strange tongue, in prayer and administration, is against the word and commandment of God.

To these reasons, grounded upon St. Paul's words, which are the most firm foundation of this assertion, divers other reasons may be joined, gathered out of the scriptures, and otherwise.

1. In the Old Testament, all things pertaining to the publick prayer, benediction, thanksgiving, or sacrifice, were always in their vulgar and natural tongue.

In the second book of Paraleipomenon, cap. 29. it is written, That Ezechias commanded the Levites to praise God with the Psalms of David, and Asaph the prophet; which doubtless were written in the Hebrew, their vulgar tongue. If they did so in the shadows of the law, much more ought we to do the like; who, as Christ saith, must pray in Spiritu et veritate.

2. The final end of our prayer is, (as David saith,) Ut populi conveniant in unum, et annuncient nomen Domini in Sion, et laudes ejus in Hierusalem,

But the name and praises of God cannot be set forth to

III.

PART the people, unless it be done in such a tongue as they may understand:

11.

Therefore common-prayer must be had in the vulgar tongue.

3. The definition of publick prayer, out of the words of St. Paul; Orabo spiritu, orabo et mente. Publicè orare, est vota communia mente ad Deum effundere, et ea spiritu hoc est, linguâ testari. Common-prayer is, to lift up our common desires to God with our minds, and to testify the same outwardly with our tongues. Which definition is approved of by St. Augustine de Magist. c. 1. Nihil opus est (inquit) loquutione, nisi forte ut sacerdotes faciunt, significandæ mentis causâ, ut populus intelligat.

4. The ministrations of the Lord's last supper and baptism are, as it were, sermons of the death and resurrection of Christ.

But sermons to the people must be had in such language, as the people may perceive, otherwise they should be had in vain.

5. It is not lawful for a Christian man to abuse the gifts of God.

But he that prayeth in the church in a strange tongue, abuseth the gift of God; for the tongue serveth only to express the mind of the speaker to the hearer. And Au

gustine saith, de Doct. Christ. lib. 4. cap. 10. Loquendi omnino nulla est causa, si quod loquimur non intelligunt, propter quos, ut intelligant, loquimur. There is no cause why we should speak, if they, for whose cause we speak, understand not our speaking.

6. The heathen and barbarous nations of all countries, and sorts of men, were they never so wild, evermore made their prayers and sacrifice to their gods, in their own mothertongue; which is a manifest declaration, that it is the very light and voice of nature.

Thus much upon the ground of St. Paul, and other reasons out of the scriptures; joining therewith the common usage of all nations, as a testimony of the law of nature.

Now for the second part of the assertion, which is, That

III.

the use of a strange tongue, in publick prayer, and BOOK
administration of sacraments, is against the custom of
the primitive church. Which is a matter so clear, that
the denial of it must needs proceed, either of great ig-
norance, or of wilful malice.

For, first of all, Justinus Martyr, describing the order of Justinus, the communion in his time, saith thus; Die solis urbanorum et rusticorum cætus fiunt, ubi apostolorum, prophetarumq; literæ, quoad fieri potest, præleguntur: deinde cessante lectore præpositus verba facit adhortatoria, ad imitationem tam honestarum rerum invitans. Post hæc consurgimus omnes, et preces offerimus, quibus finitis, profertur (ut diximus) panis, vinum et aqua, tum præpositus quantum potest preces offert, et gratiarum actiones; plebs vero Amen accinit. Upon the Sundays, assemblies are made both of the citizens and country-men; whereas the writings of the disciples, and of the prophets, are read as much as may be. Afterwards when the reader doth cease, the headminister maketh an exhortation, exhorting them to follow so honest things. After this we rise all together, and offer prayers; which being ended, (as we have said,) bread, wine, and water are brought forth; then the head-minister offereth prayers, and thanksgivings, as much as he can, and the people answereth, Amen.

These words of Justin, who lived about 160 years after Christ, considered with their circumstances, declare plainly, That not only the scriptures were read, but also that the prayers, and administration of the Lord's supper, were done in a tongue understood.

Both the liturgies of Basil and Chrysostom declare, That in the celebration of the communion, the people were appointed to answer to the prayer of the minister, sometimes Amen; sometimes, Lord have mercy upon us; sometimes, And with thy Spirit; and, We have our hearts lifted up unto the Lord, &c. Which answers they would not have made in due time, if the prayers had not been made in a tongue understood.

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