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have not the language of other places, as far as I know, may stay at home, where they may be understood, rather than undertake a pil- grimage to cant before strangers, who know not what they mean.
After an annumeration of these conveniences, he mentions that only inconvenience which, as he says, attends the solemnization of the church's worshij^ in a tongue unknown, — namely, " that the vulgar people understand not what is said." But as this is not the only inconvenience that attends it, so it is one, — if it must be called an in- convenience, and not rather a mischievous device to render the wor- ship of God useless, — that hath a womb full of many others, more than can easily be numbered. But we must tie ourselves to what our author pleaseth to take notice of I desire, then, to know what are these " vulgar people" of whom he talks? Are they not such as have souls to save? Aie they not incomparably the greatest part of Chris- tians? Are they not such as God commands to worship him? Are they not such for whose sakes, benefit, and advantages, all the wor- ship of the church is ordained, and all the administration of it ap- pointed? Are they not those whose good, welfare, growth in grace, and knowledge, and salvation, the priests in their whole offices are bound to seek and regard? Are they not those that Christ hath pur- chased with his blood; whose miscarriages he will require severely at the hands of those who undertake to be their guides, if sinning through a neglect of duty in them? Are they not the church of God, the temple of the Holy Ghost? called to be saints? Or who or what is it you mean by this " vulgar people?" If they be those described, certainly their understanding of what is done in the public worship of God is a matter of importance; and your driving them from it seems to me to give a " supersedeas" to the whole work itself as to any acceptation with God. For my part, I cannot as yet discern what that makes in the church of God which this " vulgar people" must not understand. " But this," saith he, "is of no moment." Why so, I pray?^to me it seems of great weiight. No; it is " of no moment, for three reasons." Which be they? — 1. " They have the scope of all set down in their prayer-books, etc., whereby they may, if they please, as equally conspire and go along with the priest as if he spoke in their own tongue." But I jjray, sir, tell me why, if this be good, that they should know something and give a guess at more, is it not better that they should distinctly know and understand it all ? This reason plainly cuts the throat, not only of some other that went be- fore, about the venerable majesty of that which is not understood, but of the whole cause itself If to know what is sjDoken be good, the clearer men understand it, I think, the better. This being the tendency of this reason, we shall find the last of the three justling it, as useless, quite out of doors. Nor yet is there truth in this pre-
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tence ; not one of a thousand of the people do understand one word that the priest speaks distinctly in their whole service : so that this is but an empty flourish. He tells us, — 2. " Catholic people come too'ether, not for other business at the mass, but only, with fervour of devotion, to adore Christ crucified, — in that rite he is there prefi- gured as crucified before them, — and, by the mediation of that sacred blood, to pour forth their supplications for themselves and others; which being done, and their good purpose of serving and pleasing that holy Lord that shed his blood for us renewed, they depart in peace. This is the general purpose of the mass; so that eyes and hands to lift up, knees to bow, and heart to melt, are there of more use than ears to hear." For his Catholic people's business at mass, I shall not much trouble myself Christ, I know, is adored by faith and love; that faith and love, in the public worship of the church, is exercised by prayer and thanksgiving. For the " lifting up of the eyes and hands," and bowing and cringing, they are things indiffer- ent, that may be used as they are animated by that faith and love, and no otherwise. And I desire to know what supplications they come to pour forth for themselves and others ? Their private devo- tions ? They may do that at home ; the doing of it in the church is contrary to the apostle's rule. Are they the public prayers of the church? Alas! the trumpet to them, and of them, gives an uncer- tain sound. They know not how to prepare themselves to the work ; nor can they rightly say " Amen," when they understand not what is said. So that, for my part, I understand not what is the business of Catholics at mass, or how they can perform any part of their duty to God in it or at it. But what if they understand of it nothing at all? He adds, — 3. " Thei'e is no need at all for the people to hear or understand the priest, when he speaks, or prays, and sacrifices to God on their behalf Sermons to the people must be made in the people's language; but prayers that are made to God for them, if they be made in a language that God understands, it is well enough." This reason renders the others useless, and especially shuts the first out of doors ; for certainly it is nothing to the purpose that the people understand somewhat, if it be no matter whether they under- stand any thing at all or no. But I desire to know what prayers of the priest they are which it matters not whether the people hear or understand? Are they his private devotions for them in his closet or cell, which may be made for them as well Avhen they are absent as present, and in some respect better too? These, doubtless, are not intended. Are they any prayers that concern the priest alone, which he is to repeat, though the people be joresent? No, nor these neither; at least not only these. But they are the prayers of the church, wherein the whole assembly ought to cry jointly unto Almighty God,