Chapter 14 of 16

1Rather prophecy. The gift of prophecying, that is, of expounding the hard points of our religion, is better then the gift of strange tongues, though both be good.Rather prophecie. The gift of prophecying, that is, of expounding the hard points of our religion, is better then the gift of strange tonges, though both be good.

2Not to men. To talk in a strange language, unknown also to himself, profiteth not the hearers, though in respect of God who understandeth all tongues and things, and for the mysteries which he uttereth in his spirit, and for his own edification in spirit and affection, there be no difference: but the Prophet or Expositor treating of the same matters to the understanding of the whole assembly, edifieth not himself alone but all his hearers.Not to men. To talke in a strange language, vnknowen also to him self, profiteth not the hearers, though in respect of God who vnderstandeth al tonges and thinges, and for the mysteries which he vttereth in his spirit, and for his owne edification in spirit and affection, there be no difference: but the Prophet or Expositor treating of the same matters to the vnderstanding of the whole assemblie, edifieth not him self alone but al his hearers.

6If I come. That is, If your Apostle and Doctor should preach to you in an unknown tongue, and never use any kind of exposition, interpretation, or explication of my strange words, what profit could you take thereby?If I come. That is, If your Apostle and Doctor should preach to you in an vnknowen tongue, and neuer vse any kinde of exposition, interpretatiõ, or explication of my strange wordes, what profite could you take thereby?

8If the trumpet. As the Trumpeter can not give warning to or from the fight, unless he utter a distinct and intelligible sound or stroke known to the soldiers: even so the preacher that exhorteth to good life, or dehorteth from sin, except he do it in a speech which his hearers understand, can not attain to his purpose, nor do the people any good.If the trumpet. As the Trumpeter can not giue warning to or from the fight, vnles he vtter a distinct & intelligible sound or stroke knowen to the souldiars : euen so the preacher that exhorteth to good life, or dehorteth from sinne, except he doe it in a speach which his hearers vnderstand, can not attaine to his purpose, nor doe the people any good.

13Let him pray that. He that hath only the gift of strange tongues, let him pray to God for the gift of interpretation: that the one may be more profitable by the other. for, to exhort or preach in a strange tongue was not unlawful nor unprofitable, but glorious to God, so that the speech had been either by himself, or by an other, afterward expounded.Let him pray that. He that hath onely the gift of strange tonges, let him pray to God for the gift of interpretation : that the one may be more profitable by the other. for, to exhort or preach in a strange tongue was not vnlawful nor vnprofitable, but glorious to God, so that the speach had bene either by him self, or by an other, afterward expounded.

14My spirit prayeth. Also when a man prayeth in a strange tongue which himself understandeth not, it is not so fruitful for instruction to him, as if he knew particularly what he prayed. Nevertheless the Apostle forbiddeth not such praying neither, confessing that his spirit, heart, and affection prayeth and tendeth towards God, though his mind and understanding be not profited or instruction, as otherwise it might have been if he understood the words. Neither yet doth he appoint such an one to get his strange prayer translated into his vulgar tongue, to obtain thereby the foresaid instruction. See the Declaration following of this Chapter.My spirit praieth. Also when a man praieth in a strange tongue which him self vnderstandeth not, it is not so fruitful for instruction to him, as if he knew particularly what he praied. Neuertheles the Apostle forbiddeth not such praying neither, confessing that his spirit, hart, and affection praieth and †tendeth towardes God, though his minde and vnderstanding be not profited or instruction, as otherwise it might haue bene if he vnderstood the wordes. Neither yet doth he appoint such an one to get his strange praier translated into his vulgar tongue, to obteine thereby the foresaid instruction. See the Declaration following of this Chapter.

22Of sign. The extraordinary gift of tongues was a miraculous sign in the primitive Church, to be used specially in the Nations of the Heathen for their conversion.Of signe. The extraordinarie gift of tonges was a miraculous signe in the primitive Church, to be vsed specially in the Nations of the Heathen for their conuersion.

23Infidels. In the primitive Church, when Infidels dwelt near or among Christians, and often times came unto their public preaching and exercise of exhortation and exposition of Scriptures and the like: it was both unprofitable and ridiculous to hear a number talking, teaching, singing Psalms and the like, one in this language, and an other in that, all at once like a black-saunts, and one often not understood of an other, sometime not to themselves, and to strangers or the simple standers by, not at all. Where otherwise if they had spoken either in known tongues, or had done it in order, having an expositor or interpreter withal, the Infidels might have been convinced.Infidels. In the primitive Church, when Infidels dwelt neere or among Christians, and often times came vnto their publike preaching & exercise of exhortation and exposition of Scriptures and the like : it was both vnprofitable and ridiculous to heare a number talking, teaching, singing Psalmes & the like, one in this language, & an other in that, al at once like a blacke-saunts, and one often not vnderstood of an other, sometime not to them selues, and to strangers or the simple standers by, not at al. Where otherwise if they had spoken either in knowen tonges, or had done it in order, hauing an expositor or interpreter withal, the Infidels might haue bene conuinced.

26A Psalm. We see here that those spiritual exercises consisted specially, first, in singing or giving forth new Psalms or prayers and lauds: secondly, in Doctrine, teaching, or reading lectures: thirdly, in Revelation of secret things either present or to come: fourthly, in speaking Tongues of strange Nations: lastly, in translating or Interpreting that which was said, into some common known language, as into Greek, Latin, etc. All which gifts they had among them by miracle from the holy Ghost.A Psalme. We see here that those spiritual exercises consisted specially, first, in singing or giuing forth new Psalmes or praiers and laudes : secondly, in Doctrine, teaching, or reading lectures : thirdly, in Reuelation of secret things either present or to come : fourthly, in speaking Tonges of strange Nations : lastly, in translating or Interpreting that which was said, into some common knowen language, as into Greeke, Latin, &c. Al which gifts they had among them by miracle from the holy Ghost.

27In course. All these things they did without order, of pride and contention they preached, they prophecied, they prayed, they blessed, without any seemly respect one of an other, or observing of turns and intercourse of uttering their Gifts. Yea women without cover or veil, and without regard of their sex or the Angels or Priests or their own husbands, malapertly spake tongues, taught, or prophecied with the rest. This was then the disorder among the Corinthians, which the Apostle in this whole chapter reprehendeth and sought to redress, by forbidding women utterly that public exercise, and teaching men, in what order and course as well for speaking in tongues, as interpreting and prophecying, it should be kept. *A More Ample Declaration of the sense of this 14 Chapter. This then being the scope and direct drift of the Apostle, as is most clear by his whole discourse, and by the record of all antiquity: let the godly, grave, and discreet Reader take a taste in this one point, of the Protestants deceitful dealing, abusing the simplicity of the popular, by perverse application of God's holy word, upon some small similitude and equivocation of certain terms, against the approved godly use and truth of the universal Church, for the service in the Latin or Greek tongue: which they ignorantly, or rather wilfully, pretend to be against this discourse of St. Paul touching strange tongues. Know therefore, first, that here is no word written or meant of any other tongues but such as men spake in the Primitive Church by miracle, and that nothing is meant of those tongues which were the common languages of the world or of the Faithful, understood of the learned and civil people in every great city, and in which the Scriptures of the Old or new Testament were written, as the Hebrew, Greek, and Latin. for though these also might be given by miracle and without study, yet being known to the Jews, Romans, or Greeks in every place, they be not counted among the differences of barbarous and strange tongues here spoken of, which could not be interpreted commonly, but by the miraculous gift also of interpretation. And therefore this Apostle (as the Evangelist also and others did their books) wrote his Epistles in Greek to the Romans and to all other Churches. Which when he wrote, though he penned them not in the vulgar language peculiar to every people, yet he wrote them not in Tongue, that is, in any strange tongue not intelligible without the gift of interpretation, whereof he speaketh here: but in a notable known and learned speech interpretable of thousands in every council. No more did St. Augustine our Apostle, speaking in Latin, and bringing in the Scriptures and Service in Latin, preach and pray in Tongues according to the Apostles meaning here. for the Latin was not, nor is not, in any part of the West, either miraculous or strange, though it be not the National tongue of any one country this day. And therefore St. Bede saith, (li. 1 hist. angl. c. 1.) that being then four divers vulgar languages in our country, the Latin was made common to them all. And in deed of the word (though in truth neither sort be forbidden by this passage of St. Paul) the barbarous languages of every several province in respect of the whole Church of Christ, are rather the strange Tongues here spoken of, then the common Latin tongue, which is universally of all the West Church more or less learned, and pertaineth much more to the truth and orderly conjunction of all Nations in one faith, Service, and worship of God, then if it were in the sundry barbarous speeches of every Province. Wherein all Christians that travel about this part of the world or the Indes either, where so ever they come, shall find the self same Mass, Matins, and Service, as they had at home. Where now, if we go to Germany, or the Germans or Genevians come to us, each others Service shall be thought strange and barbarous. Yea and the Service of our own language within a few hundred years (or rather every age) shall wholly become barbarous and unknown to our selves, our tongue (as all vulgar) doth so often change. And for edification, that is, for increase of faith, true knowledge, and good life, the experience of a few years hath given all the world a full demonstration whether our forefathers were not as wise, as faithful, as devout, as fearful to break God's laws, and as likely to be saved, as we are in all our tongues, translations, and English prayers. Much vanity, curiosity, contempt of Superiors, disputes, emulations, contentions, Schisms, horrible errors, profanation and divulgation of the secret Mysteries of the dreadful Sacraments, which of purpose were hidden from the vulgar (as St. Denys Eccl. Hier. c. 1. and St. Basil de Sp. Sanct. c. 27. testify) are fallen by the same, but virtue or sound knowledge none at all. Wherein this also is a gross illusion and untruth, that the force and efficacy of the Sacraments, Sacrifice, and common prayer, dependeth upon the people's understanding, hearing, or knowledge: the principal efficacy of such things and of the whole ministery of the Church, consisting specially of the very virtue of the work, and the public office of the Priests, who be appointed in Christ's behalf to dispose these Mysteries to our most good: the infant, innocent, idiot and unlearned, taking no less fruit of Baptism and all other divine offices, meet for every one's condition, then the learnedest Clerk in the Realm: and more, if they be more humble, charitable, devout and obedient, then the other, having less of these qualities and more learning. Which we say not as though it were inconvenient for the people to be well instructed in the meaning of the Sacraments and holy ceremonies and Service of the Church (for, that to their comfort and necessary knowledge, to be by preaching, Catechizing, and reading of good Catholic books, Christian people do learn in all Nations much more in those countries where the Service is in Latin, then in our Nation, God knoweth:) But we say that there be other Ways to instruct them, and the same less subject to danger and disorder, then to rave in their vulgar tongues. We say, the simple people and many one that think themselves some body, in all Catholic countries understand as little of the sense of divers Psalms, Lessons, and Orisons in the vulgar, like their country tongue, as if they were in Latin: yea and often take them in a wrong, perverse, and pernicious sense, which lightly they could not have done in Latin. We say, that such as would learn in devotion and humility, may and must rather with diligence learn the tongue that such Divine things be written in, or use other diligence in hearing sermons and instructions: then for a few men's not necessary knowledge, the holy universal order of God's Church should be altered. For if in the kingdom of England only, it be not convenient, necessary, nor almost possible, to accommodate their Service book to every province and people of divers tongues, how much less should the whole Church do so (consisting of so many differences) either doth the Apostle in this 14 Chapter appoint any such thing to be done, but admonisheth them to pray and labour for the grace of understanding and interpretation, or to get others to interpret or expound unto them. And that much more may we do concerning the Service in Latin, which is no strange nor miraculously gotten or understood tongue, but common to the most and chief churches of the world, and hath been, since the Apostles time, daily with all diligence throughout all these parts of Christendom, expounded in every house, school, church, and pulpit: and is so well known for every necessary part of the divine Service, that by the diligence of parents, Masters, and Curates, every Catholic of age almost, can tell the sense of every ceremony of the Mass, what to answer, when to say Amen at the Priests benediction, when to confess, when to adore, when to stand, when to kneel, when to receive, what to receive, when to come, when to depart, and all other duties of praying and serving, sufficient to salvation. And thus it is evident that St. Paul speaketh not of the common tongues of the Churches Service. Secondly, it is as certain, that he meaneth not nor writeth any word in this place of the Churches public Service, prayer, or ministration of the holy Sacrament, wherein the Office of the Church specially consisteth: but only of a certain exercise of mutual conference, wherein one did open to an other and to the assembly, miraculous gifts and graces of the Holy Ghost, and such Canticles, Psalms, secret Mysteries, sorts of Languages, and other Revelations, as it pleased God to give unto certain both men and women in that first beginning of his Church. In doing of this, the Corinthians committed many disorders, turning God's gifts to pride and vanity, and namely that gift of tongues: which being in deed the least of all gifts, yet most puffed up the havers, and now also doth commonly puff up the professors of such knowledge, according as St. Augustine writeth thereof. This exercise and the disorder thereof was not in the Church (for any thing we can read in antiquity) these fourteen hundred years: and therefore neither the use nor abuse, nor St. Paul's reprehension or redressing thereof, can concern any whit the Service of the Church. Furthermore this is evident, that the Corinthians had their Service in Greek at this same time, and it was not done in these miraculous tongues. Nothing is meant then of the Church Service. Again the public Service had but one language: in this exercise they spake in many tongues. In the public Service every man had not his own special tongue, his special Interpretation, special Revelation, proper Psalms: but in this they had. Again, the public Service had in it the ministration of the holy Sacrament principally: which was not done in this time of conference. For into this exercise were admitted Catechumens and Infidels and whosoever would: in this women, before St. Paul's order, did speak and prophecy: so did they never in the Ministration of the Sacrament. with many other plain differences, that by no means the Apostles words can be rightly and truly applied to the Corinthians Service then, or ours now. Therefore it is either great ignorance of the Protestants, or great guilefulness, so untruly and perversely to apply them. Neither is here any thing meant of the private prayers which devout persons of all sorts and sexes have ever used, specially in Latin, as well upon their Primars as Beads. For, the private prayers here spoken of, were psalms or hymns and sonnets newly inspired to them by God, and in this conference or prophecying, uttered to one an others comfort, or to themselves and God only. But the prayers, psalms, and holy words of the Christian people used privately, are not composed by them, nor diversely inspired to themselves, nor now to be approved or examined in the assemblies: but they are such as were given and written by the Holy Ghost, and prescribed by Christ and his Church for the faithful to use, namely the Pater noster, the Ave Marie, and the Creed, our Ladies Mattins, the Litanies, and the like. Therefore the Apostle prescribeth nothing here thereof, condemneth nothing therein, toucheth the same nothing at all. But the devout people in their ancient right may and ought still use their Latin primars, beads, and prayers, as ever before. Which the wisdom of the Church for great causes hath better liked and allowed of, then that they should be in vulgar tongues, though she wholly forbiddeth not, but sometimes granteth to have them translated, and would gladly have all faithful people in order and humility learn, as they may, the contents of their prayers: and hath commanded also in some Councils, that such as can not learn distinctly in Latin (specially the Pater noster and the Creed) should be taught them in the vulgar tongue. And therefore as we doubt not but it is acceptable to God, and available in all necessities, and more agreeable to the use of all Christian people ever since their conversion, to pray in Latin, then in the vulgar, though every one in particular understand not what he saith: so it is plain that such pray with as great consolation of spirit, with as little tediousness, with as great devotion and affection, and oftentimes more, then the other: and always more then any Schismatic or Heretic in his known language. Such holy Orisons be in manner consecrated and sanctified in and by the Holy Ghost that first inspired them: and there is a reverence and Majesty in the Churches tongue dedicated in our Saviours Cross, and giveth more force and value to them said in the Churches obedience, then to others. The children cried Hosanna to our Saviour, and were allowed, though they knew not what they said. It is well near a thousand years that our people which could nothing else but barbarum frendere, did sing Alleluia, and not, Praise ye the Lord. and longer ago since the poor husband men sang the same at the plough in other Countries. And Sursum corda, and Kyrie eleison, and the Psalms of David sung in Latin in the Service of the Primitive Church, have the ancient and flat testimonies of St. Cyprian, St. Augustine, St. Hierom and other Fathers. Prayers are not made to teach, make learned, or increase knowledge, though by occasion they sometimes instruct us. but their special use is, to offer our hearts, desires, and wants to God, and to show that we hang of him in all things: and this every Catholic doth for his condition, whether he understand the words of his prayer or not. The simple sort can not understand all Psalms, nor scarce the learned, no though they be translated or read in known tongues: men must not cease to use them for all that, when they are known to contain God's holy praises. The simple people when they desire any thing specially at God's hand, are not bound to know, neither can they tell, to what petition or part of the Pater noster their demand pertaineth, though it be in English never so much, they can not tell no more what is, Thy kingdom come, then Adveniat regnum tuum. nor whether their petition for their sick children or any other necessity, pertain to this part, or to Fiat voluntas tua, or Ne nos inducas, or to what other part else. It is enough that they can tell, this holy Orison to be appointed to us, to call upon God in all our desires. more then this, is not necessary. And the translation of such holy things often breedeth manifold danger and irreverence in the vulgar (as to think God is author of sin, when they read, Lead us not into temptation) and seldom any edification at all. For, though when the prayers be turned and read in English, the people knoweth the words, yet they are not edified to the instruction of their mind and understanding, except they knew the sense of the words also and meaning of the holy Ghost. For if any man think that St. Paul speaking of edification of man's mind or understanding, meaneth the understanding of the words only, he is foully deceived, for, what is a child of five or six years old edified or increased in knowledge by his Pater noster in English? It is the sense therefore, which every man can not have, neither in English nor Latin, the knowledge whereof properly and rightly edifieth to instruction. and the knowledge of the words only, often edifieth never a whit, and sometimes buildeth to error and destruction: as it is plain in all Heretics and many curious persons besides. finally both the one and the other without charity and humility maketh the Heretics and Schismatics with all their English and what other tongues and intelligence so ever, to be as sonans et cymbalum tinniens, sounding brass and a tinkling cymbal. To conclude, for praying either publicly or privately in Latin which is the common sacred tongue of the greatest part of the Christian world, this is thought by the wisest and godliest to be most expedient, and is certainly seen to be nothing repugnant to St. Paul. If any yet will be contentious in the matter, we must answer them with this same Apostle, The Church of God hath no such custom. and with this notable saying of St. Augustine, ep. 118. c. 5. Any thing that the whole Church doth practise and observe throughout the world, to dispute thereof as though it were not to be done, is most insolent madness. concordance See Annot. 1 Cor. 10, 13.); Catholic people in every country understandeth every ceremony, and can behave themselves accordingly; Aug. doct. Chr. li. 2. c. 13.; That he speaketh not of the use of the Church Service, is proved by invincible arguments; The Apostle speaketh not of the peoples private prayers in Latin, as upon primmars, beads, or otherwise; Latin prayers translated, or the people taught the contents thereof; The peoples devotion nothing the less, for praying in Latin; The service always in Latin throughout the west Church; It is not necessary to understand our prayers; How far is sufficient for the people to understand; How the mind or understanding is edified; A notable rule of St. Augustine.In course. Al these things they did without order, of pride and contention they preached, they prophecied, they praied, they blessed, without any seemely respect one of an other, or obseruing of turnes and entercourse of vttering their Giftes. Yea women without couer or veile, and without regard of their sexe or the Angels or Priests or their owne husbands, malapertly spake tonges, taught, or prophecied with the rest. This was then the disorder among the Corinthians, which the Apostle in this whole chapter reprehendeth and sought to redresse, by forbidding women vtterly that publike exercise, and teaching men, in what order and course as wel for speaking in tonges, as interpreting and prophecying, it should be kept. *A MORE AMPLE DECLARATION OF THE sense of this 14 Chapter. This then being the scope and direct drift of the Apostle, as is most cleere by his whole discourse, and by the record of al antiquitie : let the godly, graue, and discreet Reader take a tast in this one point, of the Protestants deceitful dealing, abusing the simplicitie of the popular, by peruerse application of Gods holy word, vpon some smal similitude and equiuocation of certaine termes, against the approued godly vse and truth of the vniuersal Church, for the seruice in the latin or Greeke tongue: which they ignorantly, or rather wilfully, pretend to be against this discourse of S. Paul touching strange tonges. Know therfore, first, that here is no word written or meant of any other tongues but such as men spake in the Primitiue Church by miracle, and that nothing is meant of those tongues which were the common languages of the world or of the Faithful, vnderstood of the learned and ciuil people in euery great citie, and in which the Scriptures of the Old or new Testament were written, as the Hebrew, Greeke, and Latin. for though these also might be giuen by miracle & without study, yet being knowen to the Iewes, Romans, or Greekes neither in euery place, they be not counted among the differences of barbarous and strange tonges here spoken of, which could not be interpreted commonly, but by the miraculous gift also of interpretation. And therfore this Apostle (as the Euangelist also and others did their bookes) wrote his Epistles in Greeke to the Romans and to al other Churches. Vvhich when he wrote, though he penned them not in the vulgar language peculiar to euery people, yet he wrote them not in Tongue, that is, in any strange tongue not intelligible without the gift of interpretation, wherof he speaketh here : but in a notable knowen and learned speach interpretable of thousands in euery councile. No more did S. Augustine our Apostle, speaking in Latin, & bringing in the Scriptures and Seruice in Latin, preach and pray in Tonges according to the Apostles meaning here. for the Latin was not, nor is not, in any part of the Vvest, either miraculous or strange, though it be not the National tongue of any one countrie this day. And therfore S. Bede saith, (li. 1 hist. angl. c. 1.) that being then fower diuers vulgar languages in our countrie, the Latin was made common to them al. And in deede of the word (though in truth neither sort be forbidden by this passage of S. Paul) the barbarous languages of euery seueral prouince in respect of the whole Church of Christ, are rather the strange Tonges here spoken of, then the common Latin tongue, which is vniuersally of al the Vvest Church more or lesse learned, and pertaineth much more to the truth and orderly coniunction of al Nations in one faith, Seruice, and worship of God, then if it were in the sundry barbarous speaches of euery Prouince. Vvherein al Christians that trauel about this part of the world or the Indes either, where so euer they come, shal finde the self same Masse, Matins, and Seruice, as they had at home. Vvhere now, if vve goe to Germanie, or the Germans or Geneuians come to vs, eche others Seruice shal be thought strange and barbarous. Yea and the Seruice of our owne language within a few hundreth yeres (or rather euery age) shal wholy become barbarous and vnknowen to our selues, our tongue (as al vulgar) doth so often change. And for edification, that is, for increase of faith, true knowledge, and good life, the experience of a few yeres hath giuen al the world a ful demonstration whether our forefathers were not as wise, as faithful, as deuout, as fearful to breake Gods lawes, and as likely to be saued, as wee are in al our tongues, translations, and English praiers. Much vanitie, curiositie, contempt of Superiors, disputes, emulations, contentions, Schismes, horrible errors, profanation and diuulgation of the secrete Mysteries of the dreadful Sacraments, which of purpose were hidden from the vulgar (as S. Denys Eccl. Hier. c. 1. and S. Basil de Sp. Sanct. c. 27. testifie) are fallen by the same, but vertue or sound knowledge none at al. Vvherein this also is a grosse illusion and vntruth, that the force and efficacie of the Sacraments, Sacrifice, and common praier, dependeth vpon the peoples vnderstanding, hearing, or knowledge : the principal efficacie of such things and of the whole ministerie of the Church, consisting specially of the very vertue of the worke, and the publike office of the Priests, who be appointed in Christes behalfe to dispose these Mysteries to our most good : the infant, innocent, idiote and vnlearned, taking no lesse fruite of Baptisme and al other diuine offices, meere for euery ones condition, then the learnedst Clerke in the Realme : and more, if they be more humble, charitable, deuout and obedient, then the other, hauing lesse of these qualities and more learning. Vvhich vve say not as though it vvere inconuenient for the people to be vvel instructed in the meaning of the Sacraments and holy ceremonies and Seruice of the Church (for, that to their comfort and necessarie knowledge, to be by preaching, Catechizing, and reading of good Catholike bookes, Christian people do learne in al Nations much more in those countries where the Seruice is in Latin, then in our Nation, God knoweth :) But we say that there be other Vvaies to instruct them, and the same lesse subiect to danger and disorder, then to raue in their vulgar tongues. Vve say, the simple people and many one that thinke them selues some body, in al Catholike countries vnderstand as litle of the sense of diuers Psalmes, Lessons, and Oraisons in the vulgar, like their countrie tongue, as if they vvere in Latin : yea and often take them in a vvrong, peruerse, and pernitious sense, which lightly they could not haue done in Latin. Vve say, that such as vvould learne in deuotion and humilitie, may and must rather with diligence learne the tongue that such Diuine things be vvritten in, or vse other diligence in hearing sermons and instructions : then for a few mens not necessarie knowledge, the holy vniuersal order of Gods Church should be altered. For if in the kingdom of England onely, it be not conuenient, necessarie, nor almost possible, to accommodate their Seruice booke to euery prouince and people of diuers tongues, how much lesse should the whole Church do so (consisting of so many differences) either doth the Apostle in this 14 Chapter appoint any such thing to be done, but admonisheth them to pray and labour for the grace of vnderstanding and interpretation, or to get others to interprete or expound vnto them. And that much more may vve doe concerning the Seruice in Latin, vvhich is no strange nor miraculously gotten or vnderstood tongue, but common to the most and cheefe churches of the vvorld, and hath bene, since the Apostles time, daily vvith al diligence through out al these partes of Christendom, expounded in euery house, schole, church, and pulpit: and is so vvel knovven for euery necessarie part of the diuine Seruice, that by the diligence of parents, Maisters, and Curates, euery Catholike of age almost, can tel the sense of euery ceremonie of the Masse, vvhat to ansvver, vvhen to say Amen at the Priestes benediction, vvhen to confesse, vvhen to adore, vvhen to stand, vvhen to kneele, when to receiue, vvhat to receiue, vvhen to come, vvhen to depart, and al other dueties of praying and seruing, sufficient to saluation. And thus it is euident that S. Paul speaketh not of the common tonges of the Churches Seruice. Secondly, it is as certaine, that he meaneth not nor vvriteth any vvord in this place of the Churches publike Seruice, praier, or ministration of the holy Sacrament, vvherein the Office of the Church specially consisteth: but onely of a certaine exercise of mutual conference, wherein one did open to an other and to the assemblie, miraculous giftes and graces of the Holy Ghost, and such Canticles, Psalmes, secrete Mysteries, sorts of Languages, and other Reuelations, as it pleased God to giue vnto certaine both men and vvomen in that first beginning of his Church. In doing of this, the Corinthians committed many disorders, turning Gods gifts to pride and vanitie, and namely that gift of tonges: vvhich being in deede the least of al giftes, yet most puffed vp the hauers, and novv also doth commonly puffe vp the professors of such knovvledge, according as S. Augustine vvriteth thereof. This exercise and the disorder thereof vvas not in the Church (for any thing we can reade in antiquitie) these fourtene hundreth yeres: and therfore neither the vse nor abuse, nor S. Paules reprehension or redressing thereof, can concerne any vvhit the Seruice of the Church. Furthermore this is euident, that the Corinthians had their Seruice in Greeke at this same time, and it vvas not done in these miraculous tonges. Nothing is meant then of the Church Seruice. Againe the publike Seruice had but one language: in this exercise they spake in many tonges. In the publike Seruice euery man had not his ovvne special tongue, his special Interpretation, special Reuelation, proper Psalmes: but in this they had. Againe, the publike Seruice had in it the ministration of the holy Sacrament principally: vvhich vvas not done in this time of conference. For into this exercise vvere admitted Catechumens and Infidels and vvhosoeuer vvould: in this vvomen, before S. Paules order, did speake and prophecie: so did they neuer in the Ministration of the Sacrament. vvith many other plaine differences, that by no meanes the Apostles vvordes can be rightly and truely applied to the Corinthians Seruice then, or ours novv. Therfore it is either great ignorance of the Protestants, or great guilfulnes, so vntruely and peruersly to apply them. Neither is here any thing meant of the priuate praiers vvhich deuout persons of al sortes and sexes haue euer vsed, specially in Latin, as vvel vpon their Primars as Beades. For, the priuate praiers here spoken of, vvere psalmes or hymnes and sonnets nevvly inspired to them by God, and in this conference or prophecying, vttered to one an others comfort, or to them selues and God onely. But the praiers, psalmes, and holy vvordes of the Christian people vsed priuately, are not composed by them, nor diuersely inspired to them selues, nor novv to be approued or examined in the assemblies: but they are such as vvere giuen and vvritten by the Holy Ghost, and prescribed by Christ and his Church for the faithful to vse, namely the Pater noster, the Aue Marie, and the Creede, our Ladies Mattins, the Litanies, and the like. Therfore the Apostle prescribeth nothing here thereof, condemneth nothing therein, toucheth the same nothing at al. But the deuout people in their auncient right may and ought stil vse their Latin primars, beades, and praiers, as euer before. Vvhich the wisedom of the Church for greate causes hath better liked and allowed of, then that they should be in vulgar tonges, though she wholy forbiddeth not, but sometimes graunteth to haue them translated, and vvould gladly haue al faithful people in order and humilitie learne, as they may, the contents of their praiers: and hath commaunded also in some Councels, that such as can not learne distinctly in Latin (specially the Pater noster & the Creede) should be taught them in the vulgar tongue. And therfore as vve doubt not but it is acceptable to God, & auailable in al necessities, & more agreable to the vse of al Christian people euer since their conuersion, to pray in Latin, then in the vulgar, though euery one in particular vnderstand not vvhat he saith: so it is plaine that such pray vvith as great consolation of spirit, vvith as litle tediousnes, vvith as great deuotion and affection, and oftentimes more, then the other: and alvvaies more then any Schismatike or Heretike in his knovven language. Such holy Oraisons be in maner consecrated and sanctified in and by the Holy Ghost that first inspired them: and there is a reuerence and Maiestie in the Churches tongue dedicated in our Sauiours Crosse, and giueth more force and valure to them said in the Churches obedience, then to others. The children cried Hosanna to our Sauiour, and vvere allovved, though they knevv not vvhat they said. It is vvel neere a thousand yeres that our people vvhich could nothing els but barbarum frendere, did sing Alleluia, and not, Praise ye the Lord. and longer agoe since the poore husband men sang the same at the plough in other Countries. And Sursum corda, and Kyrie eleison, and the Psalmes of Dauid sung in Latin in the Seruice of the Primitiue Church, haue the auncient and flat testimonies of S. Cyprian, S. Augustine, S. Hierom and other Fathers. Grego. li. 7 ep. 63. Cypr. exp. orat. Do. nu 13. August. c. 13 de dono perseuer. & de bono vid. c. 16. and ep. 178. Hiero. præfat. in Psal. ad Sophron. Aug. de Catechiz. rud. c. 9. de Doct. Chr. li. 2 c. 13. See ep. 10. August. of S. Hieroms latin translation readde in the Churches of Africa. Praiers are not made to teache, make learned, or increase knovvledge, though by occasion they sometimes instruct vs. but their special vse is, to offer our hartes, desires, and vvants to God, and to shevv that vve hang of him in al things: and this euery Catholike doth for his condition, vvhether he vnderstand the vvordes of his praier or not. The simple sort can not vnderstand al Psalmes, nor scarse the learned, no though they be translated or read in knovven tonges: men must not cease to vse them for al that, vvhen they are knovven to containe Gods holy praises. The simple people vvhen they desire any thing specially at Gods hand, are not bound to knovv, neither can they tel, to vvhat petition or part of the Pater noster their demaund pertaineth, though it be in English neuer so much, they can not tel no more vvhat is, Thy kingdome come, then Adueniat regnum tuum. nor vvhether their petition for their sicke children or any other necessitie, pertaine to this part, or to Fiat voluntas tua, or Ne nos inducas, or to vvhat other part els. It is ynough that they can tel, this holy Oraison to be appointed to vs, to call vpon God in al our desires. more then this, is not necessarie. And the translation of such holy things often breedeth manifold danger and irreuerence in the vulgar (as to thinke God is author of sinne, vvhen they read, Leade vs not into tentation) and seldom any edification at al. For, though vvhen the praiers be turned and read in English, the people knovveth the vvordes, yet they are not edified to the instruction of their minde and vnderstanding, except they knew the sense of the vvordes also and meaning of the holy Ghost. For if any man thinke that S. Paul speaking of edification of mans minde or vnderstanding, meaneth the vnderstanding of the vvordes onely, he is fouly deceiued, for, vvhat is a childe of fiue or sixe yeres old edified or increased in knovvledge by his Pater noster in English? It is the sense therfore, vvhich euery man can not haue, neither in English nor Latin, the knovvledge vvherof properly and rightly edifieth to instruction. and the knovvledge of the vvordes onely, often edifieth neuer a vvhit, and sometimes buildeth to error and destruction: as it is plaine in al Heretikes and many curious persons besides. finally both the one and the other vvithout charitie and humilitie maketh the Heretikes and Schismatikes vvith al their English and vvhat other tonges and intelligence so euer, to be as sonans & cymbalum tinniens, sounding brasse and a tinkling cymbal. To conclude, for praying either publikly or priuately in Latin vvhich is the common sacred tongue of the greatest part of the Christian world, this is thought by the vvisest & godliest to be most expedient, and is certainely seen to be nothing repugnant to S. Paul. If any yet vvil be contentious in the matter, vve must ansvver them vvith this same Apostle, The Church of God hath no such custome. and vvith this notable saying of S. Augustine, ep. 118. c. 5. Any thing that the vvhole Church doth practise and obserue through out the vvorld, to dispute thereof as though it vvere not to be done, is most insolent madnesse.

34Let women hold their peace. There be, or were, certain Heretics in our Country (for such ever take the Scriptures diversely for the advantage of time) that denied women to hold lawfully any kingdom or temporal Sovereignty: but that is false and against both reason and the Scriptures. This only in that sex is true, that it is not capable of holy orders, spiritual Regiment or Cure of souls: and therefore can not do any function proper to Priests and Bishops: nor speak in the Church, and so not preach, nor dispute, nor have or give voice either deliberative or definitive in Councils and public Assemblies, concerning matters of Religion, nor make Ecclesiastical laws concerning the same, nor bind, nor loose, nor excommunicate, nor suspend, nor degrade, nor absolve, nor minister Sacraments, other then Baptism in the case of mere necessity, when neither Priest nor other man can be had: much less prescribe any thing to the Clergy, how to minister them, or give any man right to rule, preach, or execute any spiritual function as under her and by her authority: no creature being able to impart that whereof it self is incapable both by nature and Scriptures. This Regiment is expressly given to the Apostles, Bishops, and Prelates: they only have authority to bind and loose, Mat. 18: they only are set by the Holy Ghost to govern the Church, Acts 20: they only have cure of our souls directly, and must make account to God for the same, Hebr. 13.Let vvomen hold their peace. There be, or vvere, certaine Heretikes in our Countrie (for such euer take the Scriptures diuersely for the aduantage of time) that denied vvomen to hold lavvfully any kingdom or temporal Souerainty: but that is false and against both reason & the Scriptures. This onely in that sexe is true, that it is not capable of holy orders, spiritual Regiment or Cure of soules: and therfore can not doe any function proper to Priests and Bishopes: nor speake in the Church, and so not preach, nor dispute, nor haue or giue voice either deliberatiue or definitiue in Councels and publike Assemblies, concerning matters of Religion, nor make Ecclesiastical lavves concerning the same, nor binde, nor loose, nor excommunicate, nor suspend, nor degrade, nor absolue, nor minister Sacraments, other then Baptisme in the case of mere necessitie, vvhen neither Priest nor other man can be had: much lesse prescribe any thing to the Clergie, hovv to minister them, or giue any man right to rule, preach, or execute any spiritual function as vnder her and by her authoritie: no creature being able to impart that vvherof it self is incapable both by nature and Scriptures. This Regiment is expresly giuen to the Apostles, Bishopes, and Prelates: they onely haue authoritie to bind and loose, Mat. 18: they onely are set by the Holy Ghost to gouerne the Church, Act. 20.: they onely haue cure of our soules directly, and must make account to God for the same, Hebr. 13.