Hey on Article XXIV: Of speaking in the Congregation in such a tongue as the people understandeth

1. The principal part of the History of this Article, comes into a small compass. The Church of Christ got divided, as to the part which we are most concerned with, into Eastern and Western; or into Greek and Latin: Constantinople being the capital of the Eastern empire, became the capital of the Greek Church : and so Rome of the Latin Church. Liturgies must of course be made in Greek for one country, and in Latin for the other. In both parts of the world, such Liturgies would spread; they would allo become venerated and lacred; on that account they would be continued, and persisted in, even when they became unintel- ligible to the common people. To change them would have been to alter © the universal* order of God’s Church.” The ignorance of the people, and-their superstition, made barbarous devotions not

• Rhemists on 1 Cor, xiv. | VOL. 1v. M

178 BOOK tv. ART. XXIV, SECT. 1.

not unacceptable to them; the abuse was carried on till it was checked, in the western church, by the Reformation“.

This is the chief part of our History; but it may be proper to mention a few more facts which have some relation to the subject of forms of devo- tion in words not commonly understood.

There seem to have been mystical car mina in many ages. — Magicum carmen: — Magorum Carmina. — Clemens Alexandrinus, Strom. 1. mentions some Heathens, who thought those prayers most effectual, which were uttered in a barbarous language.” (Comber’s Advice, page 82, 83.) | |

One Elxai, a leader of a Christian sect in early times, is said to have ordered his followers to use an unintelligible prayer. We have the words in Epiphanius’s nineteenth Heresy: as Epiphanius did not understand them, we may conceive it pos- sible, that they were not understood by those who used © them. a

The J eus spoke Syriac and Greek, in common conversation, when they used pure Hebrew in their Synagogues“. It has been thought, that the ear- heft Christian Liturgies were in Hebrew. (See Brerewood, chap. 26. page 185.)

The Copts, or Christians in Ægypt, have ser- vice in the old Ægyptian, or Coptic, though even the Priests themselves understand very imperfectly what they pronounce. Arabic is, as I have been

| informed,

d By what degrees the Latin ceased to be a vulgar tongue in Italy, Gaul, &c. how far by incursions of barbarous nations, how far by other causes, is a difficult subject. Something upon it may be found in Brerewood’s Enquiry, Chap. 2. 4. 5. And in Lier, cap, 4.—And Wharton’s addition, cap. 4.

© See Lardner’s works, Vol. g. page 514. |

• See Locke’s Note on 1 Cor. xiv. 4. page 129, quarto.

BOOK Iv. ART. XXIV. SECT 1, 179 informed, the language commonly“ used in Agypt since the sixteenth Century.

Many Greek Christians do not pray in the Greek which they commonly talk, but in pure Greek*: and this, in all their Monasteries, though in Africa. The Romanists allow the propriety s of pure Greek when used; and they do not object to Hebrew. |

The Ruffans are said to use the Sclavonian, {which is spoken of as an extensive or general lan- guage) in their places of worship *. — And the Mohammedans Arabic; where it is not the verna- cular tongue. f

Notwithstanding these instances, it does not appear, that in the Christian Church there was any notion of prayers in an unknown tongue, as a thing settled and defended, for 600 or 800, or perhaps goo years. Bingham says 1000; but must not Latin, &c. have ceased to be vernacular in less than 1000 years? 5

There is a famous passage in Otigen’s work against Celsus“, in which he replies to an objection made

• Book 1. Chap. 1x. Sect. v. But Brere wood thinks; that the Coptic prayers are in Syriac, or in a second fort of Chaldee

f So, I think, Ricaut says.—See Veneer, page 634, an Brerewood, page 196, bottom. |

8 Fulke on Rhem. Test, fol. 294.

bd The English Chaplain at St. Petersburgh informed a friend of mine in 1790, that the common people understand this Sclavonian, but imperfealy. |

Brerewood speaks of Russian, as a dialect of Sclavonian, page 00: he says too, that Sclavonian is the vulgar tongue of more than one third of Europe; that sixty nations speak it.

i See Fulke on t Cor. xiv. in Rhem. Test. Sect. 8. and 15. —Brerewood, Chap. 26, page 18 5. and Bingham, Book 13. Chap. 4. SeR. 1. |

Orig. contra Cel. Lib. 8. 13. The God of all languayes hears men pray in all languages, as with one voice.—Bennet on this Article has this passage : (that is, in his Directions, &c.) For Valentinians ses Appendix to the first Book, Sect. xv 111; M 2

180 BOOK Iv. 1.

made to the Christians, as if they addressed Angels by barbarous names, and thought their prayers would have no effect if they did not: this might be true of Valentinians, &c. but in clearing Chris- tians in general, he says, 0 wan dia Xvupog Twy c wacng d EUN OfphEVY GOXNEL.”

Here I will read a passage from our Homily on Common Prayer and Sacraments. (page 279, 280, octavo.)

In Ferom’s’ works we have an account of the funeral of his Disciple Paula, a Roman Matron : multitudes from the cities of Palestine attended it: In order that every one might have a clear under- standing of some part at least of the Service, Psalms were sung in four different languages; Hebrew, Syriac, Greek, Latin®, Dr. Fulke gives a pretty translation of a passage in the Epitaphium Nepotiani, ending with, * the savage nature of the Besses*,” have now broken their harsh language into the sweet song of Christ.” |

It appears, that Latin was spoken by ordinary people in Africa, in the time of Augustin; he says, that he learnt it by hearing his Nurses? talk it; and that he sometimes used expressions, as did other persons, which were rather vulgar, in order to suit himself to the more ordinary people? : these expressions must be in Latin.

Pope

| T. 4. Ed. Ben. Epitaphium, ad Eustochium; Eustochium was the daughter of Paula: see Fulke on Rhem. Test. 1 Cor. xiv. Set, 8. The Roman Paula, of noble birth, had left Rome, and travelled into Palestine, &c. where she had founded Monasteries, &c. there she died.

m The word Hebrew is not in all the MSS.

n Ad Heliodorum, Tom. 4. Edit. Bened. — Heliodorus was the Uncle, I think, of Nepotianus.—Be/F, in Thrace; to the 8. of the most southern part of the Danube.

o Confess. 1. 14. mentioned by Fulke on 1 Cor. xiv. Sect. 14. Rhem. Test. |

? Aug. in Psal. 123. 128, Et de DoQ. Christ. 2. 17 *

u

Pope Leo III. however, as also a Pope Bene- dia?, ordered, that the Nicene Creed should be used in Greek, even in the Latin Church; durin public worship: left ro gh vg diaaαν shoul

ive occasion to some blasphemy.—To give, &c. is translated (by Usher*, I suppose,) * idiomatis au- gustia;“ the Greek account of this matter is from a fragment of Photivs.—At all times, probably, one great reason for not using the Vulgar Tongue, has been the fear of Profanation.

Cave* mentions that Pope John VIII. whom he places in 872, did, in the year 880, when the Moravians were converted, allow them “ facra peragere lingua vernacula;” that is, in the Scla- vonian.

Innocent III. (the deposer of King John of England) held a Council of Lateran, (that is, in a Church dedicated to St. John at Rome, and called Lateran, from the Palace on whose scite it stands) in 1215. A part of Chap. ninth of the Acts of this Council, is translated by Dr. Fulke®;

IN

Fulke ibidem. Here might be mentioned Justinian; placed by Cave A. D. 527; (but the Novellz constitutiones after 535.) who ordered Priests to speak so as to be heard and nan I ©. Novell, 137, cap. 6. (page 682 of Corpus, 8vo. Tom. 2.) this mentioned by Fox, page 9. Martyrology (or Acts and Monu- ments,) and in our Homily on Common Prayer and Sacraments ; and in Bingham.

1 Benedict the third, I suppose; though there were several

short-lived Popes between Leo and him,

See Usher, de Symbolis, page 25.

• #* Hist, Lit. T. 2. page 61, or Index, Joannes VIII. Papa.

But Dr. Fulke gives this to Pope Nicholas I. (him Cave places in 858,) Rhem. Test. on 1 Cor. xiv. Sect. 8,—He does not say Morawians, but Scalvonians. Burnet also mentions the fact.

t Chambers says, in his Dictionary, Lateran was first the name of a Man, then of the Palace where he lived; then of the Church, &c. built from that Palace.

On Rhem. Test, on 4 Cor. xiv. Sect. 8.

182 BOOK Iv. ART. XXIV. SECT, 1.

in which it 1s ordered, that in those places where men of different nations mix, proper persons should be provided to celebrate divine jel in their dif- ferent Jauguages, and according to their“ different ceremonies. Yet this same Pope opposed the people of Metz (Metenses) about their having the Scriptures 1n their Vulgar Tongue ; but not in any Council: In this Council of Lateran, Cave says, there were many Orators from foreign Courts.

It seems as if the Schoolmen might be reckoned amongst the adversaries to Prayers in an unknown tongue. Archbishop Usher (de Scrip. et Sacris vernaculis, page 235,) has something to the pur- pose. Thomas Aquinas owns, that prayers were in the vulgar tongue in the time of Christ. I see also, he says, that though Christ could have spoken different languages, he spoke only one; because he spoke only to one nation, Dr. Comber tells us, that Gabriel Biel pleads strongly for having prayer in a known tongue. (Advice, &c. page

The authors of the Rhemish Testament shew no reserve in defending the use of prayers, &c. in Latin; I mean, by those who do not understand it: they ule many arguments in favour of their opinion ; such of those arguments as seem to have any weight, may be examined by and by.—We have in the margin, The Peoples? devotion nothing the lesse for praying in Latine.” - And, « It is not necessarie to understand our prayers*.”

The Council of Trent is more guarded; it orders

frequent explanations * to be made by the Pastors, of what is said at Mass; these are to be made

On

x Brerewood mentions this, page 189.

On 1 Cor. xiv.— Fulke’s Sect. 13 and 14.

Here one might read Sir Edwin Sandys’s Speculum Europæ, page 7.

2 Sefl. 22, Cap. 8..—Also Canon q.

BOOK IV. ART. xxtv. SECT, 1. 183

on Sundays and Holidays: — And that, left the /heep of Christ should be hungry, and the babes want bread.— Vet those are anathematized who say, that Mass ought to be celebrated only in the vulgar tongue. Dupin © allows that divine service may be per- formed in the vulgar tongue, where that is custo- mary*:” yet be “ excuses the Latin and Greek Churches for preserving their ancient language; and “ alledges, that er care has been taken that every thing be unde d by !raxslations.” © We may lastly mention collectively some emi- nent Romanists who favoured. our opinion: Cardmal Cajetan, who died 1934, and Nicholas of Lyra, who died 1340, go fo far as to prefer prayers in the vulgar 8 as Comber men- tions. Gabriel Biel was spoken. of just now as being of the same way of thinking. More may be feen in Usher de Scripturis et Sacris vernaculis, cap. 1041 3h 1 allo would finish more instances of different languages a t Christians ; but these may be sufficient; fo here I close my History. 07:01 11. The Explanation need not be long. The difference between our present Article and the

d Mosheim, Appendix, as before.

© Comber’s Advice, page 84.—See also Veneer, page 635, who. mentions: Mercer the famous Hebraist. In the p age the celebrated Financier Necker wishes his Church would give up the use of unknown tongues in public Devotions.

— , ; M ? , k p - # g

184 BOOK Iv. ART. xxiv. SECT. 11.

the corresponding one of 1552, is so distinctly marked out by Bishop Burnet, that I refer to him. The word ** Speaking,” in the title, is explained in the body of the Article, to mean praying and administering Sacraments; preaching is nat men-

| tioned,. because, I suppose, Sermons are every

where in the yernacular language : they are so in France, and, I doubt not, the case is the fame in other* catholic countries. |

e Public prayer” so that here is nothing of private prayer; this however is spoken of as being sometimes in an unknown tongue, (unknown to him who prays) as well as public: by the Rhemists*, and in our Homilys, Of common-prayer and sacraments.” Private prayer in any tongue under- stood by him who prays, is allowed in the second Preface to our Prayer-books.

Topics of reason and utility are omitted in our Article, but they are used in our Homily :—and rightly : especially as scripture could not treat the precise question before us.

A tongue not understanded of the people,” includes, in the reason of the thing, a voice that is not audible, —] believe it is common in the Roman service for the Priests to perform Masses in such a voice: these may be what are called private Masles :—-the French Dictionary of the Academy calls this fort © basse mesle®,”

I know

© Sir Edw. Sandys, speaking of the Roman religion in gene- ral, opposes the Sermons to the Service, when he calls the latter “a Lampe put out, &c. page 8. Speculum Europz.— And it is implied in the directions to Pastors given by the Council of Trent, just now mentioned, that the explanations which they are to give, must be in the vulgar tongue.

f 1 Cor. xiv, Set 13. (Fulke). Page 277, 8vo.

• In the qth Canon, lately mentioned, of the 22d Session of the Council of Trent, those are anathematized, who condemn

[…]

BOOK IV. ART. XX1V. SECT. 11 185

I know not whether the meaning of the words e primitive Church,” is quite agreed upon. Ben- net, in his directions, gives the above-mentioned passage of Origen as a. proof, that the primitive church allowed the use of different languages : but, literally and properly, the primitive church should mean the fir church; or the Church of Christ in the Apostolic age. Indeed Bennet might reason, as Wall does, thus; |

Origen was born about 80 years after St. John died“: consider when his grandfather might live; —he might know from his grandfather if the practice of the primitive Church strictly so called, favoured such a scheme - as worshipping in lan- guages not understood ;—thus the writings of the Fathers of the three first Centuries afford good probable proofs of customs in the Aposto- lic age.—But yet the Church of England, at the Reformation, was jealous about allowing any au- thority but scriptural; therefore the best expla- nation of * the custom of the primitive church,” seems to be, the customs mentioned in scripture. — And. consequently, the word of God and the custom of the primitive church,” together, should mean, the directions and practices recorded in the scriptures. But those who wish to go farther down, may consult Bingham’s Antiquities, Book 13. Chap. 4. —And Ulsher’s © Historia Dogmatica controversiæ intra Orthodoxos et Pontificios de Scripturis et Sacris Vernaculis.” — Especially the fourth and fifth Sections of his eighth Chapter. The title of the fourth Section is, * In Ecclesia Primitiva, com- mune officium vulgari lingua celebratum fuit,” — But his authorities are only the Apostolic Constitu-

tions, i On Infant-Baptism, Preface. * Origen is placed by Lardner in 230; he was born in 185.

186 BOOK IV. 111.

tions, which though ancient, are not now esteemed genuine: and a Liturgy called St. James’s, but probably not to be depended upon as composed by an Apostle. These seem to be his only autho- rities that pretend to belong to the Apostolic age: he quotes from Jerom, Clemens Alexandrinus, Augustin and others; and uses the Liturgies of Basil and Chrysostom; but if these give us the custom of the primitive Church, strictly so called, we can only believe, that they do so on | fach pro- bable grounds as have been lately explained.

111. We now proceed to Proof.

According to what was last explained, we need but make one proposition. — * It 18 contrary to di- rections recorded in Scripture, to have Liturgies in any language which is not generally intelligible where they are used.”

This matter could not be directly discussed in Scripture, as has been observed of several others; but the fault mentioned 1 Cor. xiv. of using the gift of tongues through ostentation, when it would perplex instead of informing, is open to the same arguments and expostulations with that of which we are speaking, having Liturgies in unknown languages“. We may therefore apply, almost im- mediately, the passages of that chapter to our pre- sent purpose. The whole chapter might be read, but we may distinguish some verses as particularly apposite; 2. 5. 6. 9. 11. 16. 17. 19. 20. 23. 26. 31. — From these ey several other passages, it 1s very clear, that those who had authority in conducting

religious

1 Art. xXXI1.

m See Warburton on the Spirit, page 21.— See also Locke on the 4th verse, where he mentions, that Lightfoot looks upon the unknown tongue to mean Hebrew, Now if any Jew, turned Christian, used Hebrew in Christian Assemblies because it was a sacred language, that case comes nearer our present one than ipeaking with tongues, in general,

BOOK IV. ART, XXIV. SECT. 111. 187

religious assemblies, were to adapt their rules and laws to the moral and religious improvement of the generality, as also to their comfort. 11 75510

The wilcarned are mentioned repeatedly ; and all are enjoined to act like men of mature under- fanding. — One can scarcely read this chapter to any purpose, or even attend to its meaning unin- terruptedly, without some idea of what was meant by the gift of Prophecying. Mr. Locke“ under- stands it to include three things: predicting some events, singing inspired hymns, and interpreting mystical and difficult parts of scripture by inspi- ration: this interpreting is distinguishable from interpreting what was said in an assembly by those who had the gift of Tongues.—Prophecying was carried on in the vulgar tongue; St. Paul magnifies its worth, in comparison of speaking with tongues; but then he meant in assemblies where no foreigners required information,

That the {scriptures look upon the lower ranks of men as important, appears from many places both of the Old and New Testament. The para- ble of Lazarus might be mentioned in particular, Conne&’ that with John xxt. 15, &c. and with Acts xx. 28, 29. and neglect in edifying the poor: and unlearned, will seem no trifling matter. And if St. Paul insists so strongly on our attending to principles of Utility, it may be considered as a scriptural argument to urge, that the better prayers are understood, the more good they do; especially if well composed, so as to comprehend brief and plain expressions of the most important doctrines; and that it is in vain to compole them well, if, at last, they are unintelligible. |

But we should say a word or two of scriptural practice. - Christ spoke no unknown tongue: St.

Paul

® Locke on 1 Cor. xii. 10.

” —————

Paul avoided it, and only permitted® it, as it were, at home. The office of Interpreter was appointed in order to prevent anything from being finally unintelligible. —The Church of Christ sometimes prayed collectively, as related in Acts iv. 24. and elsewhere. We may add, that no Liturgy was ever originally composed in any language not familiar to the people by whom it was to be used.

1v. So much for direct proof; some arguments of our adversaries may seem perhaps to require an answer, or proof of the indirect fort.—Their ar- guments in favour of their opinion, are so many objections to ours.

1. It has been urged, that the chapter on which we? build, does not relate to public wor- ship, but only to private conferences. But it seems to me to relate to any meetings whatsoever, which could tempt men to display their powers by way of gaining admiration : © when ye come together,” wheresoever it may be; to sing, pray, give thanks, prophecy, hear revealed interpretations of Scrip- ture; where the people may be required, or in- duced, to say Amen.

The word church occurs five times in the chap- ter, and is opposed to © home;” the larger the Assembly, the greater the absurdity of puzzling them: the Romish argument seems to suppose the contrary.

2. It has been said, that a general language is most convenient for frrangers. The number of learned strangers is very tmall, in comparison of that of unlearned natives : besides, as each stranger is at home sometimes, he receives most benefit upon the whole, from the rule of having Liturgies in the vulgar tongue: I should have thought it a

great

• 1 Cor xiv. 1, (with Locke’s note) and 30. ? x Cor, xiv,

great pity, when I was at Church in Holland, that a Dutch congregation should lose the edification of a Dutch Liturgy, for any good I should have got from their using a Latin one.

The Romanists are ready to say, that their Latin Liturgy is made intelligible by translations, explanations, ceremonies? : but translations are not used in church; I mean, by the Ministers; the mind does not go with the words by means of a translation only published, not publicly read.— Those who cannot read, are as much at a loss in that case as without translation. Explanations may give a general idea; but that is very imper- fect work: ceremomies make but little impression on those who do not understand the words which accompany them. An unconnected word may be explained, such as Amen, Hallelujah, Hosanna; or such short sayings as Kuęit exenoov, Dominus vobis- cum; but a sentence is quite à different thing; what must a series of sentences be ! |

4. We are told, that we might submit to unin- telligible prayers, becaule, in any vulgar tongue, many things occur, which are not understood, in the Palms, for instance, and Prophecies. It may be so; our knowledge is imperfect, and fo are our understandings; we must labour to improve our- selves; but that is not to be done by purposely making things obscure, where obscuricy can be avoided.

To impose ignorance by choice, in matters of revealed religion, is to counteract revelation ; which must be a good, however men may have it in their power to pervert or misrepresent it.—The faculty of speech is a good, though the imperfections in language are great : no one would be willing to lose the faculty on that account; yet to pray in

ai 8 Dupin as above. —Rhem, Test, &c.

190 BOOK IV. ART. xx tv. sker. IV,

an unknown tongue is to deprive many human . beings of one important use of it. But when Psalms, Prophecies, &c. ate the most difficult, all people receive some benefit from them; some reli- gious ideas, some pious feelings.

5. Sometimes dispute has been carried so far, that it has been said, there is good in the common people’s not understanding Liturgies. If Christ had thought so, he would have only given ns the Lord’s prayer in Phenician, or in Hebrew: and would have forbidden its being used in any other language. The people may doubtless want instruc- tion, and, deprived of it, may attach wrong ideas to religious expressions ; but every day’s teaching may lessen this evil, and, at the same time, mend the heart, as well as the understanding, of both those who receive instruction and those who give It. |

6. Lastly, It has been held, that men are more deyout for being ignorant: or, according to the proverbial expression, © Ignorance is the Mother of Devotion.”— That 1ghorance may occasion some kind of rude, batbarous emotions in the mind, when attending to superior beings, will scarcely be denied; but what kind of devotion is that! the savage trembles at an Eclipse, the ignorant attributes the effects of electric fire to the imme- diate agency of Satan”; but this 1s very different from the devotion arising from religious “ truth and sobernels*.” Fanatical terrors have very little effect in giving the mind steady and rational prin- ciples of action: Ignorance may be the Mother of Superstition or Enthusiasm; it may even con- ceive and bring forth Hypocrisy; but it will

5 never

r Art. x. Sect. 1. where is a paragraph from Doomsday-book

| of St Julian’s Shrewsbury. Acts xxvi. 25.

BOOK tv. v. 191

never give birth to that Love of God and man; which, the better informed it is, has the greater tendency to make the Christian uniformly and ef- fectually virtuous; * steadfast, unmoveable, always abounding in the work of the Lord.”

I will mention no more arguments, or objec- tions; you may think I have already mentioned too many, in so plain a case; but it has some- times seemed, that objections might lead to pro- fitable observations, when they are not formidable to any important truth,

v. What little I shall say, in the way of Ap- plication, may be placed either to the head of mutual conciliation, or to that of Improvements : in the present case what conciliates, improves.

An ancient dead language, it must be con- fefled, has, by being fixed, some advantages fot religious wotship : it is venerable, free from vul-

rity, nay it is sometimes, as we find from our 12 Articles, even more perspicuous than an ob- solete vernacular tongue. If such language be general, it has still more advantages; as Latin is amongst learned Europeans, French amongst the polite; and the lingua Franca amongst the mer- cantile that have any connexion with any shore of the Mediterranean. The Hellenistic Greek used to be very general in our Saviour’s time.— If there could be such a thing as a sacred language, that would have strong effects; in the same manner as a sacred edifice; set apart entirely for purposes of re- ligion. And if such sacred language could be fixed and general, it might be worth while to have Litur- gies composed in it, for the use of the more im- proved in all different nations of the Globe. The intercourse of Nations with each other increases daily, and will increase as the world improves*.—l

5 LE. do Book 1. Chap, vi. page 779. * If. xi. 9.— Hab. ii. 14.

do not see any impropriety in using Latin Prayers in Universities; Dr. Heylin speaks of their being used at Christ Church, Oxford, at early service, when only members of the University are sup- posed to be present: and he says, he does not understand that, at the Reformation, it was © meant but that the morning and evening service might be used, in Colleges and Halls of either University, in the Latine Tongue, where all may be supposed to understand it.“ — Private prayers are expressly al- lowed to be “ in any Language that they them- selves” (the persons who pray) “ do understand*.“ Whatever may be permitted or contrived, of this fort, should be calculated, not to promote pedantry or ostentation, but spiritual improvement. Let all things be done? unto edifying.” This must be the universal principle ; and, in any state of which we can have the least conception, it cannot fail to lead us to provide, in every nation, a Liturgy in the vernacular tongue. However, it is one thing to say, that a thing ought to be done, and another to say, that people have always been unpardonable for not doing it: — there have been times of such grols darkness, that, when we look back upon them, we feel almost 1n a state of indifference about the language 1n which the people prayed ; it occurs to us, at the moment, that they might have been improved; but then again we recolle& that the Clergy were little more enlightened than the peo- ple: and we apply to the church the words of our Saviour; „if therefore the light that is in thee be darkness, how great is that darkness!” — Now, how- ever, better prospects begin to dawn upon us: | | though

*, Concerning the service of the Church.” —Prefixed to Prayer- Looks, in Sparrow’s collection, page 201. Q. Eliz. men- tions, that the colleges had petitioned for leave to use Latin

Prayers. 1+ 1 Cor. xiv. 26.

BOOK Iv. v. 193

though some Popish countries may be flow and sluggish in advancing towards civilization, yet that which is nearest to us, has, of late, taken ample strides ; and it is firmly to be expected, that, if the rage of philosophizing leaves any substance of re- vealed Religion, any Christian Church, of magni- tude and importance, there will-not, ere long, be any objection to making the forms of public wor- ship intelligible to the people“.

2 1597, I leave this as it was written at the end of 1791, ,t6 take its Chance of seeming groundless and chimerical. 6

7; IN ARTICLE

,” al

\

Notes

• By Wharton, 1690, 4to. this seems, to contain a great deal of learning, but more about the people’s reading the Scriptures, than about Sacra being vernacula, in ancient times. Cap. B. Sect. 4. page 236, is the passage lately referred to.— Bin am, 13. 4. gives the title of this Book more fully; Historia Dog- matica, &c. He has also, I perceive, several of the same instances, which have been here made use of. 5