What the Mass is: What the best way of Hearing it.

Q. WHich is the best way of hearing Mass?

A. To accompany the Priest, in Offering with him to Almighty God, the Sacrifice of the Body and Blood of Christ, under the Forms of Bread and Wine.

Q. Then 'tis necessary every one should know what the Priest does; for, otherwise, how can we accompany him? Pray tell me therefore what tbat is?

A. Without this there's no Hearing Mass with Profit; and therefore, 'tis a [Page 2] Point in which every Christian ought to be well Instructed. You are for this end to Imprint well in your Mind, That Priests at the Altar, do the same, which Christ did at his Last Supper, and which he Commanded his Apostles, and their Successors, to do after him, when he said to them, Do this in remembrance of me. In obedience to which Command, they do what he then did; that is, They take Bread and Wine to the Altar; they Bless and Consecrate it, by the Power here given them, into his Body and Blood, and offer up this Holy Victim, who is Christ our Lord, to the Eternal Father, in remembrance of his Body and Blood, which were once Offer'd upon the Cross for our Redemption: Do this in remem­brance of me. This it is they do.

Q. Then I see, the Mass is, as you have already said, an Oblation of the Body and Blood of Christ, under the Forms of Bread and Wine, made in Remembrance of his Death on the Cross. And is not this what you call a Sacrifice?

A. Yes, it is the Sacrifice of the New Law, in which are fulfilled all the Sacri­fices of the Law of Moses. And here you will do well to Observe, That God has always been Worshipped by Sacrifice; [Page 3] as you may see in Abel, in the beginning of the World; and afterwards in Moses, when God himself establish'd the Order of Priests, and prescrib'd the Sacrifices, which were all Types of the Sacrifice, that was to succeed in the Law of Grace. And therefore, as in the Old Law, there were Two sorts of Sacrifices; one, which was Offer'd up Entire, and wholly Consu­med on the Altar, and was called an Ho­locaust; the other, Offer'd and Consumed in part only; the other part being divided between the Priests and the People, and might therefore be called, A Communion at Sacrifice: So here in this one Sacrifice is Christ wholly Offer'd up a Holocaust for Men; and yet so, that both Priest and People partake of the Victim: And thus is the Old Law fulfilled in the New, as to all its Parts and Figures.

Q. I am to remember then, that as in the Law of Moses, were Offer'd upon the Altar, Birds and Beasts, as Turtles, Oxen, Lambs, &c. These Sacrifices were all abolish'd by Christ; and in their place has succeeded, by his Command, the Oblation of Christ himself, the true Lamb of God, that takes away the Sins of the World, and this is the Sacrifice of the New Law. Now I can easily apprehend how the Priests are to make this Oblation, [Page 4] because they Bless and Consecrate the Bread and Wine: But how are the People to do it, whose Office is so different from the Priests?

A. 'Tis the Priest alone that Consecrates, but 'tis not to be imagined, it is he alone that is to Offer the Victim: No, the Mass is the Sacrifice of the whole Church, that is, both of Priest and People; and there­fore as the Priest Offers it to Almighty God, so ought likewise the People to Of­fer it, both with the Priest, and by him. For as in respect of the Consecration, the Priest is the Minister of Jesus Christ, who has given him power to Consecrate; and who with him Consecrates the Victim; so in regard of the Oblation the Priest is Deputed by God for the People, who with him ought to Offer it to God: And this S. Paul hints, Heb. 8. 1. Every Priest being Chosen from among Men, is appointed for Men in those things that belong to God; that he may Offer Gifts and Sacrifices for Sins.

Q. 'Tis the Priest then alone is to Conse­crate; but the People are to join with him in Offering up to Almighty God the Sacred Host, and desiring him to Accept it. And was not there something of this Method pra­ctised in the Old Law?

A. Yes, the People having brought to [Page 5] the Priest what was to be Offer'd, did afterwards in time of Sacrifice, while the Priest was at the Altar, Offer it there to God, by the Hands of the Priest; and on this their own Offering it, as well as on the Priest's, depended the good accep­tance it was to have with God. Some­thing of this practice you see, Luke 1. 9, 10. where 'tis related; while Zacharias was burning Incense at the Altar, the whole Multitude of the People were with­out in Prayer, viz. in the Body of the Temple. Thus in all their Sacrifices, the Office of the Priests was to Offer them at the Altar; while the People Assisting at the Oblation, at the same time Offer'd them to God by the Hand of those his Ministers, either for the Remission of their Sins, for a Thanksgiving, &c. And thus in our Christian Sacrifice, ought the Peo­ple ever join with the Priest, in Offering it to Almighty God.

This Method was earnestly recom­mended by St. Chrysostom to the Faithful of his time, Hom. in 2 Cor. exhorting them, to bring an earnest Attention with them, to the Celebration of the dreadful Mysteries; and to Consider, that Priests and People make up but one Body; that therefore they ought to join with one [Page 6] another, and not to cast off all from themselves, and throw it wholly upon the Priests. The same is urg'd by the Learn­ed Rodrigues, Par. 2. tr. 8. c. 15. where he says; that tho' it be the Priest only that speaks, and with his Hands Offers this Sacrifice; yet all the Faithful Offer it likewise with him: Which being suppo­sed, I Declare, says he, the best Method of Hearing Mass, is to go on jointly with the Priest, Offering up the Sacrifice, and doing, as much as may be, the very same that he does; making this account with our selves; that we all meet there, not only to Hear Mass, but likewise to Make and Offer up the Sacrifice together with the Priest; for in reality and in truth the thing is so.

Q. Well; but does the Church require this of the People?

A. There's no Precept for it: But 'tis sufficient that this Method is most agree­able to the Spirit and Intention of the Church, as may be plainly seen in the Liturgy it self; throughout which it is manifest, the Sacrifice there Offered is Common; and that the People are to Offer it with the Priest.

In the beginning of Mass, you see the Public Confession is made by the People, as [Page 7] well as the Priest. The Kyrie Eleisons are said by both. The Gloria in Excelsis is said aloud, and all in the Plural Number, as including the People. Before every Prayer is said, Oremus, whereby the Priest calls on the whole Assembly to join with him. The Epistles, Gospels and Creed are said in a loud voice, to shew they belong to all present.

As to what follows, tho' said in a low voice, 'tis plain the People are concern'd in it. In the Oblation of the Bread, the Priest mentions himself and all present. In the Oblation of the Wine, he says in the name of all, We offer to thee, O Lord, &c. He repeats the same in the following Prayer; and after Washing his Fingers, he prays thus, Receive, O Holy Trinity, this Oblation we make thee, &c. And then turn­ing to the People, he says, Brethren, Pray that my Sacrifice and yours may be Accep­table in the sight of God, &c. And then calls on all to join with him in Thanksgiving, requiring them to lift up their Hearts, and give Thanks to God.

In the Canon all is exprest in the Plural Number, as in the first Prayer: We hum­bly beseech thee to Accept and Bless these Gifts and Sacrifices we Offer thee. In the se­cond: Be mindful, O God, of thy Servants, [Page 8] and of all here present, for whom we Offer, or who Offer to thee this Sacrifice. In the third and fourth the People are included with the Priest.

And thus still he goes on after the Ele­vation: Wherefore we thy Servants, and al­so thy holy People, mindful of thy Passion, &c. and so in all the following Prayers: We humbly beseech thee, &c. And to us Sinners, &c. Deliver us from all evils. Lamb of God, have mercy on us, &c.

Thus considering the whole Liturgy, 'tis evident the Mass is a Sacrifice com­mon both to Priest and People; and while we behold the Spirit of Christ, and his Church in the Institution of it, it may be easily concluded, the manner of Assisting at it, which is most conformable to this Spirit, must necessarily be the best.

On which grounds it follows; that as many of the Faithful, as desire to Con­form to this Spirit of the Church, when they go to Mass, ought to go with the intention of Offering to Almighty God, with the Priest, this great Sacrifice of the Body and Blood of Christ, and con­sequently be very careful to accompany him, if not in all, at least in the principal parts; that so by this means, they may more effectually partake of the Fruits of it.

Q. I don't see this is the general Method of the Faithful; for they seem to understand, that the making the Oblation belongs only to the Priest, and their part is only to Assist at it with Devotion, that so they may have some share in its Effects, and in the Prayers there said by the Priest; for this end we see some saying their Beads all the time of Mass, others their Morning Prayers, others the Of­fice of the Day, or some private Devotions, and but with very little regard to what the Priest does; and is not this very far from what you speak of?

A. 'Tis different; but yet I question not, but as many as are there with their Souls truly raised to God, partake in some degree of the Effects of this Holy Sacrifice; and therefore, without Con­demning their Devotions, I only propose a Method, which is judged the best, and may be most for our Spiritual Advantage, such as is generally observed, by as many as perfectly understand their Duty, and would be follow'd by others, were they better instructed. For this end I make it here my request to the generality of Ca­tholicks, not to content themselves with some general Notions concerning the Mass, but to take pains themselves, and engage some Charitable Friend to give them a [Page 10] more particular Instruction, and make them sensible of the true Nature of it, and all its parts, that so they may lose none of those Advantages otherwise to be reaped in this Divine Institution; and that thus may be avoided many pro­phane Indecencies and irreligious Levities, too often seen at that Holy Time, and which most certainly arise from a want of due knowledge and instruction of what is there done, and of what is their Duty to do.

And now as to those, who in time of this Divine Sacrifice, are wholly taken up in saying the Rosary, or other particu­lar Devotions; I only desire them to re­member, they have a great part in the Sa­crifice there Offered, that it belongs to them to Offer it to Almighty God with the Priest, as likewise in some manner to partake of the Victim. That, since their Heavenly Father has call'd them to so great a Dignity, they would spare so much time from their private Devotions, as to comply with this greater Duty, than which none can possibly be more accep­table to God. And therefore, if they can­not be perswaded to change their Me­thod, that they would make such inter­ruptions at least in their other Prayers, [Page 11] as may give them liberty in some degree to perform this; that is, lay them by at the more Essential Parts of the Mass, to which they ought to give their Attenti­on.

Q. Well, I understand you now, that the Mass is the Oblation of the Body and Blood of Christ made to Almighty God; that the Priest is deputed to consecrate and make this Oblation, and that the People are likewise to offer it with him. But now you must tell me in what manner they are to do this.

A. I'll shew you the best Method I can: But I must first lay before you the Chief Ends, for which this Sacrifice is to be offer'd by all Christians.

Of the Principal Ends, for which the Sa­crifice of the Body and Blood of Christ is to be offer'd: And of the General Dis­positions in the Offerers.

1. THE First Duty of a Christian, is, To render to God that supreme Honour and Worship which is due to Him, as the Soveraign Being. And this being not possible to be more effectually done, than by offering to him the Sacri­fice of his only Son; insomuch as this is an Oblation of infinit Value, being God [Page 12] equal to himself; therefore it is, That the First and Principal End of every Chri­stian, in going to Mass, ought to be, To ac­knowledge to God the Supreme Being, and give him that Honour and Worship, which is due to him alone.

2. Another principal Duty of a Chri­stian, being, To give thanks to God for all his Blessings: And there being no more Ac­ceptable Offering we can make him, than of his only Son, in whom he is well pleas'd: Therefore it is, every Christian, in going to Mass, ought to remember, that another Principal End, is to offer to Almighty God this Sacrifice of his only Son, in Acknowledgment and Thanksgiving for all Benefits and Blessings receiv'd, whe­ther General or Particular, Public or Pri­vate.

3. Since in the Mass is offer'd to God the same Body and Blood of Christ, which, being Sacrificed on Mount Calva­ry, were a full Satisfaction for Sin; there­fore it is, that the daily Oblation of the same on our Altars, renders God Propi­tious, by being a daily Application of the Merits of his Son's Passion, and moves him to grant Grace and the Gift of Penance, in order to the Remission of the greatest Sins: And for this End, every Christian going [Page 13] to Mass, ought to lay before the Father, the Merits and Passion of his only Son, who is there offer'd, with a firm Hope of obtaining, thro' him, that Grace, which may be the effectual Remedy of all their Offences.

4. This Oblation of the Body and Blood of Christ, being thus a Means of daily laying before the Eternal Father, the infinit Value of his Son's Bitter Passi­on; therefore it is a daily Application of the Merits of Christ to us, likewise for the Relief of our Necessities, and the ob­taining new Graces and Blessings for us: And for this reason, every Christian in going to Mass, ought to offer it to Almigh­ty God for the obtaining all Blessings, whether Temporal or Spiritual, whether for themselves, Friends, Governors, or Church, and for the Remedy of all Mi­series and Necessities, public or private.

These are the Four Principal Ends, for which all the Faithful ought to offer up the Holy Victim, Christ Jesus, in the Mass, to the Eternal Father; for his grea­ter Glory, and their Good, ever re­membring besides, in this Oblation, to renew daily the Memory of Christ's Death and Passion, as he himself com­manded.

Q. So then as often as the Faithful go to Mass, they ought to join with the Priest, and offer up the Body and Blood of Christ; 1. For the giving Supreme Worship to God. 2. In Thanksgiving for all Benefits. 3. For the obtaining Pardon of their Sins. 4. For the procuring new Graces and Bles­sings; and ever in Remembrance of Christ's Passion. Is there any thing more on this Subject?

A. Only my Request again to all Ca­tholics, so seriously to reflect on these General Ends, for which they go to Mass, as to let this be a Means of regulating their Devotion, of raising their Spirits to God, and keeping up that true Christian Behavior and Reverence, as seem absolute­ly necessary for those, who desire to dis­charge themselves well of these great Du­ties.

Q. How do you mean in particular?

A. That while Christians in the Mass offer to Almighty God the Body and Blood of Christ, thus to pay Soveraign Homage to him, they would look on Christ on the Altar, as their Model, and there Consecrate themselves daily to God, by making a Sacrifice of their Body and Soul, according to that Pattern before their Eyes; and thus heartily endeavor [Page 15] to give Soveraign Honour to God, by offering not only Christ, but themselves likewise to him.

2. That as often as they offer Christ in Thanksgiving to God for all his Benefits, they would likewise join themselves to that Sacrifice, and make an Oblation of their own Hearts to God; remembring the best Acknowledgment on their part, of Blessings received, is a true Christian Life, and the employing all that to his Honour, which has been the Gift of his Goodness.

3. That in offering Christ on the Altar as a Propitiation for their Offences, they would remember, that Christ there offered, be­came a Remedy for Sin, by presenting himself to the Eternal Father, to suffer whatever Punishment his Justice should appoint, for the making due Satisfaction for the Transgressions of Men: And con­sequently if they desire to partake of the Effect of this Oblation, in the Pardon of their Sins, they would there present themselves before the Altar, in the Spi­rit of Penance. 1. Humbling themselves at the sight of their Offences; with a contrite Heart; beseeching God to grant them a sincere Repentance. 2. Offering themselves, according to the Example [Page 16] before them, to suffer whatever God's Justice shall determine. And 3dly, Re­solving, that as they offend daily, so their Life shall be a daily and continual Penance, not doubting, but Christ's Infinit Satisfa­ction, shall be thus effectually applied to them, and supply all their Defects.

4. That in offering Christ on the Al­tar, for the obtaining new Blessings, they be careful to put up all their Prayers to God, in his Name; depending entirely on Christ as their Redeemer, as their Media­tor, and as their Head; and putting themselves in such a Disposition of Soul, that they be truly his Members, and de­sire to live by his Spirit.

Thus if the Faithful present themselves before the Altar, in this manner to offer up that holy Victim, Christ Jesus, to his Eternal Father, it will most certainly be for God's Honour, and the great Advan­tage of their own Souls. But if they think nothing of these interior Dispositions, but run to Mass out of Custom, without any concern of thus raising up their Thoughts to God, or applying them, as the nature of this Sacrifice requires; being there in a formal way, like so many Statues, with­out praying or thinking, I can't tell what Benefit they expect, or even what they do [Page 17] there. And then for many others, who in that lazy Posture of kneeling on one Knee, seem to be paying their Duty to some De­mi-God; others who are gaping and sta­ring about, others who are prophanely Whispering and Conversing, others in their Vanities, and even in the State of Sin, with more still of this kind; what can I say of them, but that they abuse the Blessings of Heaven, make void the Designs of Mer­cy, and are most irreligiously Dishonouring God in that Divine Institution, which was ordain'd for the giving him the high­est Worship? Can these any ways hope to obtain Pardon of their Sins, thro' that holy Victim, who in the time of its offer­ing, are giving new Provocations to Heaven in the addition of their Sins; especially those who think so little of Contrition or Repentance, that knowing themselves to be in a wicked State, resolved to go home as they came? Will God accept this Offer­ing from them, who has declared, he will receive no Sacrifice from polluted Hands? Certainly, there's little grounds to flatter them with such hopes: They have more reason to fear the part they have, in being present at this holy Obla­tion, is to make it a full Resemblance of Christ on the Cross; and therefore, as [Page 18] when he was nail'd to that Sacred Wood, there wanted not some, who Reproached and Blasphemed him in his Sufferings; so here being now offer'd an unbloody Vi­ctim, 'tis not without some, who by their irreligious Behaviour and criminal Lives, like those wicked Jews, cast out Blasphe­mies against him: Who are yet so much worse than they, inasmuch as their Know­ledge and Belief is an Aggravation of their Crime, beyond that of the Jews, who had Ignorance to plead for them, in know­ing not what they did.

Q. Then I see, to run to Mass and see it ended, is not sufficient to partake of the Effects of it, unless a Person be careful to assist there with great Attention, Application and De­votion. What then will become of many that think not of this?

A. 'Tis every one's Duty to be so in­formed and instructed in such Obligations as belong to their State, as to do them well, and if they are wanting in this, they have so much to answer for. Now a little rea­son is sufficient to make them sensible of these general Dispositions thus required of them: For if they once reflect, that in going to Mass they go to Honour God, to Think him for his Benefits, to beg Pardon for their Sins, to Pray for new Blessings, and [Page 19] to Commemorate the Death of Christ; does it not immediately appear, that both a Re­ligious Behaviour, a Sincere Devotion, and Hearty Repentance, is necessary for the due performing these Obligations; and that without this, they are not truly qualified for the just discharge of these great Du­ties?

Q. I see the reason of what you say, and wish all duly considered it, for their own good. But having now understood the Principal Ends and General Dispositions, with which we are to hear Mass, you must now comply with your Promise, and lay before me an easie Method for the joining with the Priest in making this Oblation.

A. That I'll do; but you must give me leave to speak to more than yourself: For there being amongst the Faithful, Per­sons of very different Capacities, some that understand little, others that are bet­ter instructed; there is no one Method proper for all; and for this reason, I in­tend to propose three, answerable to the three different Degrees or Orders, in which all the Faithful may be ranked. One for young Beginners, who being wholly Strangers to this Public Service of the Church, desire to be instructed in it: Another for the generality of Catholics, [Page 20] who by Education or Practice are better acquainted with it. A third for such, whose Learning, Piety or Parts, raise them something above the rest. And a fourth may not be improper, for such as are ab­sent; and thus I shall include the whole Body of the Faithful.

Q. WHen a Person understands indiffe­rently well so far, what is he to do still to improve himself, and know farther?

A. I would have him be attentive still to other parts of the Mass; and endeavor to know the English of some Expressions, which being us'd every Day, he may soon learn with a little Care, and they will be very helpful in order to perfect him in a true understanding of the whole: Such are these which follow.

When a Person by Industry and Obser­vation is come to understand thus far, he ought by degrees to take notice of these parts of the Mass: As, when the Kyrie Eleison is said; when Credo in unum Deum, or the Creed; when Orate Fratres; when the Preface; when Sanctus, Sanctus; when the Canon begins; when the Priest makes the Memento's; when he says the Pater Noster; when Agnus Dei; when Domine non sum Dignus; when St. John's Gospel: Which may be done in a short time, with the help of some Charitable Friend kneel­ing by: And then it may be proper to look over the whole Mass, and see the Method of it, and thus fit himself for hearing it with a distinct Application to every part, as here follows, Translated from the French, tho' with some consider­able Alterations and Additions.

A Word how the Sunday ought to be kept.

Q. HAving now been so Charitable to in­form me, in what manner I ought to hear Mass; pray tell me, whether in Hearing Mass, I have discharg'd the whole Duty of the Sunday? Or whether when Mass is done, I have still any farther Obli­gation on me, relating to that Day?

A. I could wish every one would take Care to hear Mass well and devoutly on Sundays: But when that is done, 'tis most certain, the Duty of the Day is not then over; but there is still a due Regard to be had to the Institution of it.

Q. The Church Precept enjoins nothing but Hearing Mass on Sundays; and seems to leave the rest to every one's Disposal?

A. But can you imagine, the Church Precept makes void the Commandment of God? The Church indeed, by her Pre­cept, declares to all her Members, that she requires them to hear Mass on Sundays, but she no where tells them, This is the whole Duty of the Day, or pretends to ab­solve them from the Obligation God had laid on them in the Commandments given to Moses. This Command of God; Re­member thou keep Holy the Sabbath Day (al­lowing [Page 144] only for the Change of the Day) stands still in force; and, as God gave it by Moses to his People, so he still gives it to the Faithful by his Church. There­fore you see it stands Recorded every where amongst the Commandments, in all her Books of Instruction, Prayer-Books and Catechisms; and in all Exa­minations of Conscience, preparatory for Confession, 'tis in particular call'd over, in several Points, besides what belongs to Hearing Mass; and while the Church thus requires of all, to learn the Ten Com­mandments, and besides these, to know her Precepts, she plainly declares her Sense, that no Precept of hers is intended to an­nul any Commandment of God; but on­ly lets them know, that as the Publick Worship of the New Law is distinct from that of the Law of Moses; so she requires of all her Members, to be present at this Publick Worship, on all Sundays, &c. but no where tells them, they have no other Obligation on those Days.

Q. What is it more they have to do?

A. The Command of God says, Re­member, thou keep Holy the Sabbath Day: Every Christian then has all that to do, which is necessary for the Sanctifying or Keeping that Day Holy. Now can you [Page 145] imagine, the employing half an Hour in Hearing Mass, is a Sanctifying the whole Day? That is one thing indeed requir'd; but when that is done, a Christian may so easily mis-spend the rest of the time, that casting up his Accompts at Night, he may find, it has been rather Prophan'd than Sanctified; that he has rather kept it Wickedly, than Holy.

Besides Hearing Mass then, 'tis ex­pected the Faithful should assist at all the Publick Service and Exercises of the Church: And where Circumstances per­mit nothing more than Mass, that this Misfortune be not turn'd to the Advan­tage of Idleness and Sloth; but that a proportion'd time be allow'd to private Devotions, and spent in Praying and Reading. This seems to be a Duty: And besides this, it were to be wish'd, that eve­ry one would be so careful in the well-employing this Day, not only in abstain­ing from Servile Work, and all Scanda­lous Diversions, but likewise in duly at­tending to the great Concern of their Sal­vation, that upon viewing the main Body of their Actions, they may hope, they have not only Sanctifi'd the Day, but likewise been Sanctifi'd by it.

To this the Church encourages all her Children, and for this end, in the Cate­chism ad Parochos, set forth by Order of the Council of Trent, Charge is given to all Parish-Priests: 1. To take great Pains in often explicating and pressing this Commandment to the People, and gives this Reason; Because the Observance of all the rest of the Laws of God, depends much on the due keeping of this.

2. There it shews, that the Sunday is a Day Consecrated to Religious Duties, to Divine Actions, and Holy Employ­ments: 'Tis a Day Consecrated to God himself, and therefore to be employed principally in such Actions, as become the Holiness of God.

3. It requires Parish-Priests diligently to instruct the People, what are the Du­ties proper for that Day. Amongst which, Hearing Mass is in the first place. 2. Often frequenting the Sacraments, for the remedying the Distempers of their Souls; such are, Confession and Commu­nion. 3. Hearing Sermons or Exhorta­tions, where it may be. 4. Exercising themselves often on that Day in Prayers, in giving Thanks and Praise to God. 5. Taking great Care diligently to learn all those things, which are necessary for [Page 147] a true Christian Life. 6. Doing Acts of Charity; as relieving the Poor, visiting the Sick, comforting the Afflicted. These Particulars are set down in this Cate­chism, as Exercises proper for the San­ctifying this Day.

Every good Christian then, may hence evidently discover, that the Design of God and his Church, in commanding this Day to be kept Holy, is, 1. That in it he should give Adoration, Praise, Honor, and due Thanks to God. 2. Do such things as may be for the Advantage of his Soul, either in the Obtaining Pardon of his Sins, Improvement in Virtue, or Benefit of his Neighbor. That for the discharging the former part of this Duty, 'tis required of him, he should hear Mass devoutly, and in this pay Sovereign Ho­mage to God: That at other times of the Day, he should Pray, give Praise and Honor to his Maker. And for perform­ing the Second; That he should go to the Sacraments, Hear Exhortations, Read such Books, as may be proper for his In­struction in the Knowledge of his Duty, Amendment of his Failings, Encrease of Piety, and living the Life of a true Chri­stian, answerable to his Condition, and doing such Works of Charity, as occasi­ons shall present.

Q. What think you then of all those, who content themselves with hearing Mass on Sundays; and without any more Praying or Reading, spend all the rest of the Day in Walking, Talking, Dressing, Formal Visi­ting, &c?

A. And I ask you, whether these do all that God and the Church require of them on these Days? If they do, I have nothing to say against them; but if they are really wanting in considerable Duties, intended for God's Honor and their Souls Good, then do you tell me, whether they are Innocent?

Those Pious Exercises, above-mention'd, proper for Sanctifying the Sunday, are all set down, in the said Church-Catechism, with this recommendation: Quibus Chri­stiani homines exereere se debeant. Exerci­ses in which Christians ought to employ them­selves. And tho' hearing Mass be first mention'd, yet the other Duties are very much urg'd: There the wilful Omission of hearing Sermons, is censur'd as a Contempt of Christ's Word: When it recommends Praying, this is mention'd, as what ought to be the frequent Exercise and Employ­ment of the Day: Exercitatio atque Stu­dium Fidelium in Precibus Frequens esse de­bet. When it mentions the Learning such [Page 149] things as are necessary for a Christian Life; this is press'd as a Principal Duty, and 'tis requir'd to be done with the greatest Care: Praecipua Cura: And when it proposes doing Works of Charity, it presses that these be diligently perform'd: Sedulo se exerceat: And declares in the words of St. James, 1. That this is the pure and undefiled way of Worshipping God: By which you see, in what manner the Church desires this Day should be employ'd.

Now if a Person only hears Mass on a Sunday, and spends all the rest of the Day, as propos'd by you above, in Con­versing, Walking, &c. does not he omit many Duties, which the Church, (ac­cording to the Exposition of this Cate­chism) requires of him, for the keeping that Day Holy? And do you think this can be without offence?

Hence, you see, by the Doctrine deli­ver'd in this Catechism, all those are want­ing to this Command of God, 1. Who be­sides hearing Mass, do not apply them­selves at other times of the Day (if not lawfully hinder'd) to Praying, Reading, Doing Good Works, &c. but are wholly taken up in going their own Ways, and vain­ly pleasing themselves, when they are com­manded to walk in these Ways of God and [Page 150] his Church. 2. All Parents, Masters, &c. who permit their Children, Servants, &c. thus to omit the Duties of the Sunday, and i­dly to spend the Day in vain Conversation, Visiting, Running Abroad, &c. 3. All those, who have the Charge of Souls, and take no Care to employ this Day in Cate­chism, Instructing and Reforming these Abuses; but let every one go on, as seems good in their own Eyes, to live and die in Ignorance, and under the Slavery of many ill Habits, for want of giving them their due Instruction, and not obliging them to spend that time upon their Souls, which God requires of them: And for as many of the Flock, as shall perish, and God knows how many perish on this Account, who is it must render an Ac­count of their Souls?

Q. If it be thus with those, who pass all the Sundays in unnecessary Visits, Walking, &c. what say you of those, who spend a great part of the Day, in Publick Houses, in Drinking, Gaming, &c?

A. Do you tell me, whether this be a way of keeping the Day holy, as God com­mands it to be kept? Are these any of the holy Duties and Exercises mention'd a­bove, proper for a Day Consecrated to God's Worship, and the Good of our [Page 151] Souls? Compare but Sanctifying, and Drinking, Worshipping or Seeking God, and Gaming; and see how they agree toge­ther: When one reads the Precept, and duly considers the End of it, 'tis not easie reconciling these Actions with the Design of our Heavenly Father, in laying this Command on us: For that which is but a tolerable Employment on any Day of the Week, if it be not enough to prophane it; how can it be proper for a Sunday, which ought to be kept holy to our Lord?

Q. If there be no Excess, where is the Harm?

A. The very going into those Houses, to spend the Time in Drinking, seems a kind of Excess, on Days, that are parti­cularly Consecrated to God: For they are Houses of Idleness, of Excess and Vice; they are Places Prophan'd by all manner of Wickedness, by Blasphemies, Atheism, the Ruin of Families, &c. And can it be well-pleasing to God, to spend a Day Holy to him, in Places thus polluted with the Worship of Devils? A Person, that has any Sense of Piety, and of the Reverence due to his Lord, ought to have a dread, especially on such Days, of approaching to them; the thought [Page 152] of the Wickedness there committed, and and of the War there daily made against Heaven, ought to raise an Abhorrence in his Soul, and make him fly from those Seats of Pestilence, as truly at defiance with the Worship of God.

And this the greatest number of Men are particularly obliged to consider; for tho' they have no design at all of any kind of Intemperateness, on this Day; yet how few are there, that desire to go into Publick Houses on a Sunday, but who, on other Days of the Week, have in those Places offended God in their Excesses, either of Drinking, Idle-talking, Swear­ing, ill Example, or immoderate Ex­pence of Money or Time? And this has been their Case; ought not they decline those Houses on a Sunday, in a just de­testation of their former Offences: Because this is a Day, in which they ought to call themselves to an Account for all the Mis­carriages of the Week, and express their sincere Repentance of them, so to make their Peace with God? For, believe me, the Abhorence of Sins seems not very real, where there's yet a Love of the Oc­casions and Places, where they were act­ed: As those Israelites did not heartily detest their Idols, who had yet a love to [Page 153] the High Places, where they had wor­shipped them.

Q. But we'll suppose now, for the sake of others, who seem more Pious, that there has been nothing of all this in their whole Lives; may not such as these, take this liberty, and divert themselves with moderate Drinking, Gaming, Shews, &c?

A. Even this seems not agreeable to the Intent of this Commandment: For, as the Day is holy, so if there be any Di­version necessary on it, it ought to be such as is in some manner holy too; such as being Innocent, and least expos'd to all danger of Offending either God or Man, is in some kind suitable to a Day that is Sacred. For as Church-Men, who are Consecrated to the Service of God, when they stand in need of any Diversi­on, ought not to consider only, what in it self is lawful, or what is an allowable Diversion in the Laity; but are in pru­dence bound to look farther, and make choice of what is expedient for them, and agreeable to their State; that so they lessen nothing of the Reputation of their Profession, or give Scandal to any little Ones; but in all things shew what they are, as well in the Relaxation of their Minds, as in the Practice of their Duties: [Page 154] So certainly on Days, that are Sacred, 'tis not every thing lawful is expedient; but there may be great Indiscretions, if not Offences, by admitting of such Di­versions, as are unsuitable to the Cir­cumstance of the Time.

And amongst these may be justly reckoned, those above-mentioned, as be­ing of that dangerous Nature, that even sober People have not that true com­mand of themselves in them as they ought, but are too often drawn in, even beyond their design, to exceed either in Time or in Words; hence Disputes arise, and such peevish Debates, that tho' they come not to breach of Charity, yet they are very unbecoming the Sanctity of the Day, give Offence to others; and by this ill Example, encourage Servants, &c. to the like Diversions; who not having the true Government either of their Tongues or their Passions, hence fall by degrees in­to most Scandalous Extravagancies, such as they must certainly answer for, who instead of preventing, gave Encourage­ment to these Vicious Liberties.

Neither can they truly justifie them­selves, who find none of these Inconveni­encies either in themselves or others; be­cause these Diversions have still a kind of [Page 155] Essential Prophaneness in them, which infects the Mind, takes it so much off from God, and all that is good, that they ought, were it for this Reason only, be banished from Days Sacred to God's Worship, and the improvement of the Soul. And this mark the Catechism of the Councel of Trent has set on them, as being the Occasions of neglecting the Sab­bath; and therefore it observes, that this Commandment is usher'd in with a Re­member, on design to make Christians mindful, that they are like to meet with many Occasions and ill Examples, which will draw them off from the due obser­vance of this Day, particularly mention­ing Games and Shows, and those that follow them; as being the two frequent Occasions of Christians contemning and prophaning the Sabbath, and neglecting the Duty of it. And 'tis not to be doubted, but by these Entertainments, People are diverted, even beyond design, from Praying and Reading; and their Minds instead of being purified some­thing from the World, and rais'd to­wards God by holy Exercises, are rendred even more corrupt and worldly than they were before. And what then is become of the Sunday, and where are the Effects [Page 156] of it; which being purposely design'd for the withdrawing the Soul from the World, giving it leave to breathe a lit­tle Spiritual Air, and be refreshed with the taste of Heavenly Sweetness, is so abus'd, if not by vicious, at least by these world­ly and dangerous Entertainments, that it serves to clog the Soul still more, and instead of drawing it nearer to God, sets it at a much greater distance from him by these Diversions, than it was all the Week by working?

And 'tis on this head, all sorts of Ga­ming, Drinking, Shews, &c. seem censur'd, as not allowable on Sundays; not because they are absolutely sinful or vicious; for when they come to this, they are unlaw­ful on all Days of the Week; but be­cause they generally so engage and distract the Mind, that they take it off from God, and hinder it from performing those Ex­ercises of Piety, which are the Duty of the Day. And therefore as the Trent Catechism observes, as servile Works are not forbid on Sundays, because of their own nature they are sinful or unbecom­ing; but because they draw away our Minds from the Worship of God, which is the End of this Precept: Quoniam men­tem nostram a Divino cultu, qui finis Prae­cepti [Page 157] est, abstrabit. par. 31. So certainly on this Score, are those Diversions to be rejected; for tho' they were as harmless in themselves as working; yet in as much as they are no less a distraction to the Mind, and a hindrance to the Divine Worship, than any servile Work would be, how can these Diversions be more to­lerable than working? Especially too, be­ing expresly inform'd by this Catechism, that tho' servile Work only be expresly forbid by this Precept, yet under this is comprehended whatever is a hindrance to the Worship of God; and that, whatever this may be, it is as absolutely to be avoid­ed as working. Quibus Verbis (viz. Non Facies omne opus in eo) ad id primum instituimur, ut quacunque divinum cultum impedire possunt, omnino vitemus. parag. 31. And since common Experience will not allow this to be denied of these Entertain­ments; nay, since they are in particular here set down, as the too frequent occa­sion of withdrawing People from the holy observance of this Day, parag. 14. it must be acknowledged, they are not sui­table to the design of this Precept.

And hence you may perceive the true grounds, why spending a considerable part of the Sunday in Visits, Walking, [Page 158] Conversing, &c. is above Censur'd, as a breach of this Precept: Because, however harmless all this may be in it self, yet, inasmuch as these so take up the Time, that they are a hindrance from employ­ing the Day, in those holy Exercises, as are enjoin'd, they are so far certainly to be disapprov'd and avoided; as also every thing else that is a like hindrance with them; as reading Plays, Romances, History, and all such Books, as are not for the im­provement of the Soul: Singing, Dan­cing, Musick, Discoursing of Neighbors, Sleeping, Dressing, &c. So that whatever it be of their nature, that takes off Christi­ans from employing the Sunday, so to the Honor of God, and the Benefit of their Souls, as God and his Church require of them, it is all, you see here, by the Rule of this Catechism, forbid in this Com­mandment.

Q. Is there no Diversion then to be allow'd on Sundays? Nothing to poor Servants who toil all the Week, and have no leisure, but on these Days? Nothing to others of a more liberal Education, who must certainly look on Sundays, as Days of Penance; if they are to be thus rigorously observ'd; and nothing to be permitted them of these Diversions?

A. I have shewn you, in what manner the Church requires the Sunday to be kept by all the Faithful; that it ought to be principally employ'd to his Honor, and the Salvation of their Souls; and if you think there is rigour in this, pray forget not, who it is enjoins it, and who expounds it thus; not any Private Hand, but the Publick Catechism of the Church.

But now if after this, there be many, whose Circumstances require some sort of Relaxation on the Sunday, there's no que­stion there are Cases in which this must be allow'd; but then it ought to be done with the Conditions of the Apostles, sober­ly, justly, and piously, not falling into the common Abuses, by making the Release of their Minds the Business of the Day: But employing the Day in the Duties pre­scrib'd, and only taking such a Portion of Time, as both to God and their Neighbor, may appear to be nothing but a necessary condescendance to Humane Weakness, and a just Relief of their Minds: And this in such a way, as is becoming the Sanctity of the Day, and cannot reasonably give Of­fence to the Weakest.

But however, as to this particular, I make some Exceptions against the two sorts of Persons mention'd in your last [Page 160] Question, for whom you seem to plead.

And first, as to Servants. Since God has given to Masters of Families Six Days, wherein Servants are to be employ'd in their Work; and has reserv'd only One, wherein they are to serve him, and pre­pare for Eternity: Is it not very unrea­sonable, that the Diversion Necessary for the Relief of Servants should be taken out of that One Day, Sacred to God and their own Souls, and not rather of the Six, Ap­pointed for the Service of this World? Let Masters and Servants consider, where the Time can be best spared; and whe­ther preferring every thing before God and their own Souls, be what will at the End turn to the best Account. I am certain, if Masters tie their Servants so strictly to their Work all the Week, that they are necessitated to spend the greatest part of the Sundays in Diverting and Breathing themselves, so to prepare for their Work again; such Masters will have something to answer for their Servants Sins, in the breach of the Sabbath. And if Servants that have an easier Life, when the Sunday comes, take no Care to employ it as they ought, but spend it in vain Conversation, Visiting and Running a­bout, they will certainly be call'd one Day [Page 161] to an Account, for so many great Neg­lects of their Duty.

The Reason of making this Exception against Servants; as likewise all others, whose Life, like theirs, is a perpetual Toil, will appear more reasonable, if we consider, that 'tis almost impossible to conceive, how they can save their Souls, if they abuse the Sundays, and neglect to employ them for this End. For if we look on them all the Week, they are en­gag'd in a continual Slavery, such as hinders them from Praying and Reading; so that if they begin and end the Day with a short Prayer, 'tis as much as ge­nerally they do; and God knows how often, thro' Hurry and Drowsiness, they omit even this too. Then how are their Minds wholly tied to the World, by the unhappy Circumstances of their Condi­tion? How great does this grow in their Eyes and Heart, by being their whole Concern? What variety of hurtful Di­stractions? And how often happens it, that loose Companions undertake to di­vert them by lewd Songs, idle Discourses, and relating such Passages, which serve only to instruct them in Evil? Thus, if we consider them generally, according to the Method of the Week, their Hearts [Page 162] and Souls are so wholly Worldly, if not vicious; so truly Strangers to Goodness and the Business of Salvation, that they are altogether unfit for Dying; and if they should thus enter into Eternity, who would not fear what might be their Lot?

Now if this be the Condition of their Lives on Week-days, have not they great Reason above others, not to neglect the Sunday; but so truly to apply themselves, as far as Circumstances permit, to Devo­tion and Exercises of Piety, to Reading and Hearing what is good, that by these Helps they may strengthen themselves a­gainst Daily Temptations, Purifie their Souls from the Filth contracted, and in­form themselves of their Duty, and thus learn by degrees not only to toil for Bread, but to work for Eternity, and be true Servants of their Master in Heaven? And if they omit this, is not their State most miserable! For if they go back all the Week, and make no use of the Sunday, to recover their lost Ground, but even then go back too; how shall they ever ap­proach to God?

The Case of the other Rank of People you mention, is not very unlike this: For tho' their Education and Quality has plac'd them in a higher degree, yet the [Page 163] Method of their Lives is generally so disorderly, that I think they are under a necessity of carefully observing the Sun­day; and if they do otherwise, I cannot but apprehend their State to be dange­rous.

For consider the Reason you bring in their Behalf, for their being dispenc'd with in the Rigour of this Precept: 'Tis because, otherwise, Sundays will be to them Days of Penance: Does not this suppose a great Disorder in their Souls, that Reading good things is uneasie to them; that Praying is troublesome; that Inform­ing themselves of their Christian Duties, is nauseous; that to Converse with God, and Labour for their Salvation, is what does not please? Pray reflect seriously on this their Condition, and tell me, whe­ther 'tis reasonable, these should be e­xempted from the Duties of the Sunday. You see, they are in an ill way; their Souls are wholly indispos'd, if not sick to Death; and is this a Reason, why they should neglect the Means God has appointed for their Cure? Or is it not rather a Reason, why they should be strictly oblig'd to make use of them? Let those, that are truly their Friends, judge the Case.

The truth of it is this; God has gene­rally blest this Rank of People with Plen­ty: And whilst their Condition exempts them from Working, their indulgent Pa­rents take no Care in their Education, to make them in Love with any thing, that may be afterwards an Employment to them: Hence, being grown up, and re­lishing nothing that may be a commen­dable Entertainment of their Time and their Thoughts, their Life becomes whol­ly idle, they seek the Company of others like themselves, their only Business is to study their Diversion; and being once en­ter'd in, the whole Week and their Life is but one Round; from Music to Drink­ing, from Drinking to the Play, from the Play to other Entertainments: Thus by degrees they grow in Love with these Di­versions and Company, and have no Sa­tisfaction, but in this.

And what kind of Habit is contracted hence? Is it not plain, their Souls be­come wholly Carnal, Sensual and World­ly; they are led along by their Passions; Self-love is their Director, and nothing pleases, that leads them out of this Track? Hence nothing of a Spiritual Life appears in them; they have no taste of Devotion; and whatever time they [Page 165] are forc'd to give their Souls, 'tis what seems tedious and uneasie. Hence, to keep the Sunday, as they ought, is a Pe­nance; because their Worldly and Sensual Habit is so strengthen'd by Custom, that it gives them no Rest, whenever, aim­ing at better things, they weakly endea­vour to take another way. And can you think this their Case is so safe, that they ought to be dispenc'd within their Sunday Duties? Believe me, I look on them to be in that Danger, that if they use not Violence to themselves, and on Sundays apply not their Minds to those Exercises of Piety prescrib'd, I cann't see, which way they are like to be disengag'd from these Snares, but by this Neglect, will be link'd in faster, till they become truly the Disciples of this World, instead of God. You know what the Apostle says; Amicitia hujus mundi inimica est Dei. The Friendship of this World is an Enemy to God; whoever therefore will be a Friend of the World, makes himself the Enemy of God, James 4. 4. Consider, if this be not something of their Case; whether you don't experience in them, that they set their Hearts on the World, and are even impatient at every thing that be­longs to God; and what is this, but to [Page 166] love the one, and be averse to the other! And are these to be here dispenc'd with? What is this, but to encourage them in the Evil they have begun, to bid them go on, till they fall into the Abyss of Vice, past all Recovery? For you must observe, what I have said hitherto, is of such, who are not yet engaged in any thing, that is Criminal; but of those, who are willing to think themselves In­nocent; as being free, as they imagine, from all Vice, and yet are truly guilty of all the Neglects and Disorders above-men­tion'd; and of the Omission of those great Duties, which Charity and Justice oblige them to perform to God, in His Worship, and to their own Souls, in taking that Care of them, as is necessary for their Sal­vation. And this sort of false and mis­taken Innocence, is what, I fear, is too common, especially in the younger Peo­ple of both Sexes; who, letting the World gain Possession of their Hearts, preserve themselves, it may be, from what is Scandalous and Criminal, but yet at the same time are guilty of many gross Neg­lects, such as make them Strangers to Piety; and if not redress'd, will be the evident Ruin of their Souls.

Wherefore, for the reforming these ge­neral Abuses, I cannot but most earnestly recommend to all Christians, the exact Observance of the Sunday; making it my serious Request to them, to employ it in the best Manner they can, in those Exer­cises of Virtue, which are most for God's Honour, and the Benefit of their Souls; thus truly endeavouring to give that Day to God, which he has solemnly challeng'd for his own, and expresly commanded to be kept Holy to Him: That so perform­ing their Duty in Obedience to his Law, they may likewise be sensible of the great Advantages he has design'd for them; since 'tis most certain, as the Catechism of Trent observes, the due keeping this Day, is the plain and easie way, that leads to a Holy Life, and the most assur'd Means of obtaining the Love of God, as the Neglect of it, is the Contempt of God and his Law, the Path to Looseness and Irreligion, and the Beginning of all Sin; and how highly provoking it is, may be plainly seen in the Severity of those Judg­ments, with which God has punish'd the Transgressors of it, Numb. 15.

Let none therefore be misled by ill E­xample; noli amulari in Malignantibus. But having God's Word to direct us, [Page 168] His express Law to oblige us, the Church to expound his Law to us; let us look for no other Guides, but follow where these lead us; that so giving to God and our Souls what is their due, we may reap the Fruit of this Justice in a happy Eternity, and escape that as lasting Mise­ry, which will be the Portion, not on­ly of those who break All, but even One of his Commandments.