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A34439
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Motives of conversion to the Catholick faith, as it is professed in the reformed Church of England by Neal Carolan ...
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Carolan, Neal.
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1688
(1688)
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Wing C605; ESTC R15923
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53,424
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72
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intelligentes psallere debemus nemo enim quidquam facit sapienter quod non intelligit but also to know and understand the sense meaning of our singing for none can do any thing rationally except he knoweth the meaning of it And likewise by Jacobus Faber Stapul in his Comment on 1 Cor. 14. who affirms rebuking the people for their Lewdness touch-this particular That a great part of the world now a days prayeth Maxima pars hominum cum nunc orat nescio si Spiritu scio tamen quod non mente orat nam linguâ orat quam non intelligit but whether their Prayers proceed from the Spirit of God I know not but I know they pray not from the heart nor to any effect because they pray in an unknown tongue If the aforegoing incontroulable Authorities of these holy Fathers be not sufficient to confute Bellarmines groundless Surmise and imaginary Comment by saying that in the former ages of the primitive Church Common Prayers were generally practised in Latin amongst the Faithful and Professors of Christianity for his and his Sticklers Disgrace and Shame I add Thomas Aquinas on 1 Cor. 14. Lyra ibid. and Cassander Liturg. cap. 28. who siding with St. Paul do frequently tell us that Divine Service or publick Prayers in an unknown Tongue do not edifie and consequently were forbidden as I have shewn evidently already To this effect I might produce the torrent of the holy Fathers who flourished in the succeeding ages of the Church but that I am willing to shun prolixity And so I go on to the proof of the third part of my Assertion which is That the Practical Custom of all Christian Nations anciently was to pray in their own native Languages and it is to this very day Here Origen in his 8th Book against Celsus may come in as an impartial Witness testifying that the Grecians in their Prayers use Greek and the Romans the Roman Language and so every Nation according to his Idiom prayeth to God and praiseth him as they were able And Lyra seconds him thus on 1 Cor. c. 14. affirming that in the primitive Church Blessings our Lords Prayer and all other things were done in the vulgar tongue nay not only Common Prayers but the whole Bible was anciently by many Translations made fit for the peoples use as St. Hierom. Epist ad Sophr. affirms that himself translated the Bible into the Dalmatian tongue And Vlphilas Sozom lib. 6. Hist c. 37. a Bishop among the Goths translated it into the Gotick tongue And that it was translated into all other Languages we are told by St. Chrysost Homil. 1. in 8. S. Joannis By S. August l. 2. c. 5. de Doctrinâ Christianâ And Theodoret Serm. 5. de Graecar Affect Curat Besides all these authentick Testimonies of the aforementioned renowned Doctors who indifferently acquaint all Christians that in the primitive Church the Priest and the People joined together in their Prayers and understood each other and prayed in their mother-tongue I will produce for a further and more palpable conviction of this Foppery the words of the Civil and Canon Law. Justinian the Emperour made a Law in these words Our Will and Command is that all the Bishops and Priests do celebrate the Sacrament of Oblation and the Prayers thereunto added in the holy Baptism with a loud and clear voice which may be understood by the faithful that thereby the minds of the Hearers may be raised up with greater Devotion to set forth the Praise of the Lord God for so the Apostle teacheth 1 Cor. 14. And Innocent III. is most express herein in the great General Council of Lateran as themselves esteem held anno 1215. Can. 9. where he hath these words Because saith he in many places within the same City and Diocess the people of divers Tongues are mixt together having under one and the same Faith divers Ceremonies and Rites We strictly charge and command that the Bishops of such Cities and Diocesses provide men fit who may celebrate the Divine Office according to the diversity of their Languages c. If you will inquire why are they not as stedfast followers of Pope Innocent in this point as in that of Transubstantiation I can give you no other reason but that I am afraid they will be called Libertines by their ill-wishers for making use of the Laws of God and Man as they please to the advancement of their Self-ended Errors and for impudently rejecting what is contrary thereunto Now if the usual Custom of the Prophets Christs Institution and exemplary manner of preaching and teaching to say Prayers in an understood Language if the Words of the Apostle the Practice of the primitive Church the Sayings of the holy Fathers and Concessions of impartial men of their own Communion if the Consent of all other Christian Nations and the Piety of our Forefathers if right Reason and the nature of publick Service it self if the Needs of the Ignorant and Condition of the holy Prayers if the Laws of Princes and the Laws of the Church which require all our Prayers to be said according to the Understanding of our Auditors if all these cannot prevail with the Church of Rome to do so much good to the poor ignorant peoples Souls as to consent they should understand what in particular they ask of God assuredly there is great pertinacy of Opinion and very little Charity to those procious Souls for whom Christ suffer'd and for whom they must give a strict account And the Papists themselves own that at this very instant of time the Egyptians Moscovians Sclavonians Armenians Ethiopians Moravians Bohemians Hungarians the Jacobites Abassines and all other Christian Nations have in and throughout the whole Universe their Liturgies in their own native Languages And Eckius affirms that the same practice and no other is observed in the Indies in Asia in Africa or any other part of the world amongst Christians And that being so it is strange that the Protestants should not have the same priviledge without any peremptory Censure from the See of Rome of being Hereticks and damned for doing nothing else but what other Christians do As to the proof of the fourth part of this Assertion This prophane custom of Prayers in an unknown Language which the Church of Rome so closely sticks unto is derived 1. From the Osseni Hereticks as Epiphanius affirms Haeres 19. 2. From the Heracleonites of whom St. Augustine gives an account saying That they taught to pray with obscure words supposing that words in a barbarous and unknown tongue might be more powerful 3. If we may give credit to famous Historians both ancient and modern From the Jews who in their Synagogues not only formerly but at this very day read Hebrew which the people rarely understand And besides from the Turks who in their Mosques read Arabick of which the people know nothing The very consideration of these leading Patterns which the Church of Rome does so pertinatiously imitate herein have been so prevailing with me as to forsake her Communion and to embrace that of the Reformed Church wherein surer Guides unto Eternity can be demonstrated And now having given an account of the Motives of my Change I have one only Request to make to the candid Protestants that they would not treat a new Convert as the Christians did St. Paul on his first Change Act. 9.26 by being afraid of me and not believing me to be a sincere Proselyte for as I never persecuted any of them in my life but rather did them all good offices that lay in my power so I hope it will be some motive to them to believe my Conversion real when it is done at a time when they themselves are not without fears and apprehensions of Disadvantage FINIS ADVERTISEMENT BEcause that I the Writer of the foregoing Book am in some degree a stranger to the English Tongue I desire the Reader ingeniously to pardon my unskilfulness in it and not to be disgusted if he meet with some improprieties in the Language for although by the advice and direction of my Friends many improper expressions were corrected yet I suppose that some Errors of that nature do still remain ERRATA PAge 3. line 22. read Armenians p. 4. in the margin r. Andradius lib. 3. Orthodoxarum Explicationum Resp ad Axiom 6. alii apud Casalium lib. 1. c. 12. prim part de quadripert justit p. 6. l. 20. r. taken p. 7. l. 25. and afterwards r. Cataphas ib. l. 30. r. de Conciliorum Authoritate p. 8. l. 4. r. Nation ib. in the Latin citation r. Ecclesia p. 15. l. 18. r. Faith and Duties ib. l. 28. r. nine parts in ten p. 16. l. 33. r. Romish Religion p. 17. l. 1. r. to the rights ib. l. 2. r. liberties p. 30. l. 5. r. yet it ceases not ib. l. 18. r. for itu p. 31. l. 28. r. he does p. 33 in the latin citation of Lindanus r. id est anno Domini p 35. in the latin citation of Card. Bona r. sub specie ib. r. communicarunt p. 41. l. 8. r. necessity p. 42. l. 13. of the latin citation r. sacrilega p. 43. l. 31. r. impartial ib. l. ult r. corporis p. 44. l. 11. r. parting of one p. 45. l. 25. r. reconcilable ib. l. 32. r. Lindanus who agreeing p. 47. l. 7. r. erroneous p. 51. l. 14. r. therefore p. 54. l. 13. r. Haeres p. 57. l. 3. r. Bell. lib. 2. c. 23. de Reliquiis sanctis Books Printed for and Sold by William Norman and Eliphal Dobson BIbles and Common Prayers in all volumes Book of Homilies Boltons Statutes Boltons Justice of Peace Book of Rates Plurality of Worlds Prayers and Meditations Gawens Logicks Mortons Devotions Dr. Lakes Officium Eucharisticum Dr. Burnets Life of the Earl of Rochester Tillotson against Transubstantiation Bishop of Corks Sermons Silvius de Febribus Mullineux's Sciothericum Telescopicum Discourse against Purgatory Discourse against Auricular Confession The Interest of Ireland