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petition for the Souls of all their Friends, in a low Voices Then he takes the Wafer, and shakes it in a dancing Manner up and down about the Chalicc, saying, Per ipfum,, et cum ipso, et in ipfo. Taking up the cover of the Chalice, and crossing himself on the Breat, Forehead, and bald Crown, (the uncovering the Cup, is fuppos'd com represent, how at the Death of Chrift, the Vail of the Temple was rent) he crosses the Chalice three Times over the Top, to shew the three Hours which Christ hung upon the Crots; and twice on the Brim, to shew the overe flowing of his Blood; and then laying down the Host, or confecrated Wafer, on the Corporal, or Altar-Cloth, pretends thereby, to fhew his taking down trom the Cross Then with Courage the Priest tucks up his Sleeve, and takes up the Water, which he breaks into three Pieces, two whereof he holds over the Chalice, and the third he puts inro it; (but when the Host is reserved this Ceremony is omitted) however, the Priest kneels down, and says the Agnus to the Bread, which is this Pray'r, “O Lamb of God-which takest away the Sins of the “ World, have Mercy upon us ;

» which he must repeat three Times : Then he takes the Pax, that is, kifleth an: Image of a Crucifix in the Mass Book, and saying “ Peace be with thee," gives it to the Clerk, or Boys: who carries it about to the People to kiss. In the mean Time, the Priest drinks up all, and eats up the Wafer, if broken, (if not, 'tis reserv'd for a Proceflion) and then Prays, thus: “ Quod ore sumplimus, Ste. That which

we have taken with our Mouch, Lord graot we “ may receive it (mind, he fpeaks in the plural Num. ber, tho' none has received it bu himselt) « With a pure

Mind, and that it may, of a temporal Gift, be “ made an everlasting Remedy, e." By this Time, the Boy is come back with the Pax; and Domine holds ous his Cup för more Wine, which he drinks off at three Times, then wipes his Mouth, licks his Fingers, goes to che lower End of the Altar, washes his Hands; returning to the Altar, takes up the Chalice, and licksitz which done, he removes to the upper End of the Altar, reads certain Prayers and Collects, and says to the People a third Time, The Lord be with you: 1f8, miffa eft;


Begone, the Mals is over.” Then he kneels down at the Altar, says a Prayer to the Virgin Mary, and rising up, repeats after his Fashion, the Beginning of St. John's. Gospel, crossing himself fufficiently: Lastly, Shuts up the Book, folds up the Corporal, shuts the Chalice, dil. robes himself in due Method, puts out the Candle, makes his Honours, and Exit.

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Nore, concerning the Mafs.

The Original of it isthis. The Latin Word Miffa, in the Time of Tertullian, and Si. Cyprian, signified a Difmiffing, or Licence to depart, and was particularly apply'd to the Communion upon this Occasion: They that were called Catacumini, that is to say, Novices in the Faith, and had not been Chrilt'ned, and such as were under Penance, were permitted to be present at the Communion only till the Gospel was ended: Then the Deacon called out to the People, in these Words, Ite, miffa eft; depart, ye are dismissed. Of this dismissing, or departing forth of the Catechumini, and others, in Pro-cess of Time, that which was only a preliminary Circumstance of the Lord's Supper, was applied to the whole Offiec; and the Service was called Miffa, or Mafs. A Word, which the Romish Church now-a-days turn into a perfect Charm, and a monstrous Sacrifice, by blafa phemously perverting our Lord's Institution of his last Supper, into a theatrical acting over again his Passion, wherein the wicked Priest plays the part of Judas, Herod, Pilate, Jews and all, crucifying afresh our Saviour, as in Effigy, to the great Disparagement of Christ's Sufferings, and the Benefits that accrue thereby to true Believers.

The Mass, as it is defin'd by the Romish Doctors at the Council of Trent, is (a) “ A Sacrifice of the Body ". and Blood of Christ, propitiatory for the Sins of the

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(a) sef. 22.


Living and the Dead. (a) “ A Sacrifice meritorious “ to all Mea for whom it is offered, whether they are a. “ live or Dead, present or absent, not endued either with Zeal or Knowledge, but quite destitute of Faith ; and “ that, ex Opere Operato."

(b) Salmeron the Jesuit, in his Commentaries on the Epiftle of St. Faul, makes a Catalogue of unwritten Traditions, in which he puts the eccleliaftical Hierarchy, the Worship of Images, the Mass, the Manner of Sacrificing, and the Tradition that Jesus Chrift did'offer a Sacrifice in the Bread and Wine, And Cardinal Barronius, in his An-nals on the Year 53, freely confesses, that the Sacrifice of the Eucharist is an unwritten Tradition.

This new invented Doctrine of the Church of Rome; is in no Sort to be supported; because Christ at his last Supper did not facrifice, or offer uph's Body and Blood to his Father, nor shewed any Manner of Token of such a Sacrifice as the Mars, which is evident froin these Ar: guments.

Jesus Christ, at his last Supper, said to his Disciples, (c) Do ye this, that is, take ye Bread, bless it, break it, give it in my Remembrance." This is not a ceremonial Accident, but the very End, Purpose, and Subftance of Christ's Institution. These Words do necessarily import the Bread in the Sacrament, to be a Memorial of Christ's crucified Body, or that which is to put us in Mind of it, and confequently, fuppofe that Christ's real Body is absent. What Christ calls doing ia Remembranceof him, the Apostle St. Paul (the best Interpreter of his. Words) (tiles, Shewing forth his Death: Therefore his Death is the Thing that is to be remembred here by all Communicants.

2dly, When St. Paul enumerated the Offices which: Jesus Christ left his Church, at his Ascension into Heaven, he informs us, (d) " That he gave fome Apostles, fome

(a) Albert, mag. de Sac. Euch, (b) Tom. 1

13. (s) Matt. 26. 26. Luke 22, 19, (d) Eph. 4: 11.

" Brophets,

« Prophets, fome Evangelists, and some Pastors and « Teachers, OC." But makes no mention at all of the Sacrificers of Christ's Body and Blood: Nor, when St. Paul (a) describes the Duty of Bishops, Presbyters, and Deacons, he makes not the least mention of this sacrificing Christ's Body and Blood: And for any. Thing that may appear by any Clause or Sentence, either of the neva Testament, or of the Old, God never appointed any luch Sacrifice to be made by any mortal Man; therefore, this new Article of Chriftian Religion, of the real Sacrificing and Shedding of Christ's Blood at the Table, is neither true in ittelt, nor poffible to be proved ; because Christ never gave his Apostles, nor any of their Succesa fors, Commission to do more in that Behalf than he bimself had done.

3dly, If Jesus Christ bad offered unto God his Father, at his last Supper, a Sacrifice of his Body and Blood, propitiatory for the Sins of the Living and the Dead, he need ed not to have been facrificed again upon the Cross; because, having already expiated our Sins in the Sacrifice of the Eucharift, there was no need he fou'd expiate them again upon the Cross.

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Lastly, Jelus Christ bath offered him!elf to his Father: once for all upon the Cross, to take away our Sins, and. will be no more on Earth, 'till he comes to judge the Quick and the Dead. Thus the Prophet speaks by the Spirit of God, (b) “ He was tormented for

our Trans. « gressions, he was bruised for our Iniquities, and by “ his Wounds we are made whole." Thus the Apostle ipeaks, (c) “ Christ was once offered to take away the “ Sins of many. (d) By one Sacrifice he hath made “ perfect them tor ever that are fanctified. (e) Christ " in his Body bare our Sins upon the Tree. (1) And by

(a) 1 Tim. e Epist. to Titus. (b) ifai. 53. (s) Heb.9.28. (d) Heb. 10. 14. (e) 1 Peter. (f) Heb.9:

66. the

“ the Oblation thereof once made upon the Cross, Kathy “ fan&tified us for ever, and hath purchased for us ever" lafting Redemption. (a) And, there is none other “ Name or Sacrifice under Heaven, whereby we car “ be saved, but only the Name or Sacrifice of Jefus “ Chrift. (b) God forbid that I thou'd glory in any Thing " saving only in the Crots of our Lord Jefus Cbrif. Thus our bleffed Saviour himselt fpoke, when he was hanging upon the Cross, and yielding up the Ghost, (c) It is frihed." This Sacrifice is perfe@tly wrough for ever; and therefore, to fay that any mortal Man hatb Power and Authority, to facrifice the Son of God, is a manifest and a wicked Blasphemy.

But fure there cannot be any thing more impious and vain, than for these Romish Doctors to perfuade poor unhappy People, and delude them to believe, that they are able, by their Maffes, to distribute and apply unto Mens Neceffiries all the Merits of Chrifts Death, cho' the Par ties concerned know nothing of the Master. Nay, that they receive for them, and that the feeing thereof, (for they require nothing of the People but that they shou'd go to Mais) is fufficient and meritorious. But wbat Commission have these Priests fo to do? or from wbom Or how can the Priest certainly tell, that his receiving the Communion fhall be available for the People, or for chofe who are living, or for those who are dead? For if it be fo, what need had Christ to fay, (d)“ Take, driak ye se all of this:." Or if we may receive the Sacrament of Chrift's Body one for another, why may we not as well be baptized one for another? Why may we not confess our Faults before the Congregation, and receive Abfolution one for another? Why may we not hear the Gospel, and believe, one for another: "Fis lurprifiog, that these Follies, fo weak and fo vain, withoui Shew or Shadow ot

any Trai, and to contrary to all Principles of true and reasonable Religion, shou'd ever enter into a Chriftian

(a) Acts 4. (b) Galt: 6. 14: (a). Mart. 26. Luke 22..

(c) Heb. gi


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