to what Holy Church fingeth of this Divine Sacrament, that it is the pledge of the Glory that we expect, that we may keep to the Old Miffal fo far as the fincerity of the Faith, and the purity of this Divine Sacrifice will permit, the Priest fhall fay them after the elevation of the Cup, where making a profound Reverence, he shall begin the following Prayers with them, only changing the word Vobis, which was used as fpoke by Chrift, for Nobis, as fpoke by himself, faying, Hoc erit nobis pignus; and for the words in fæcula fæculorum which follow, they being commonly faid in the Church of fuch Matters only as are to laft for ever or are wifhed to be Eternal, seeing the ufe of this Divine Sacrament as well as of the reft, is to continue but to the end of the World, (they having been instituted only as a remedy for our Spiritual neceffities in this life, for in the other we are to see our Lord no more under Sacramental Species, but clearly as he is, neither fhall we in Heaven eat this Divine Bread of Angels Sacramentally, but fhall eat as the Angels do in the Vifion of the Divine Word.) The words in fæcula fæculorum fhall be therefore left out, and instead thereof fhall be put ufque ad confummationem fæculi, faying, hoc erit nobis pignus ufque ad confummationem, feculi, the Sacrament being a pledge only for fo long as we do not fee the Glory that we hope for, but is and ever will be fuch a pledge in this life, Chrift having promised to his Church, that he will be with her to the end of the World; fa fo that the Divine Sacraments, which were instituted for our benefit, can never fail till then; after these words the Priest shall go on with what immediately follows in the Mafs, Gloria tibi, Domine, gloria tibi, and fo on. Furthermore in the Confecration of the Cup there is added to the words of Chrift, novi tefta menti qui pro vobis, &c. novi & æterni teftamenti myfterium fidei, qui pro vobis & pro multis, &c. Therefore the Synod doth command, That the words of Confecration of the Body and Blood be reformed, and put in all their Miffals, according to the Canon of the Roman Miffal used in the Univerfal Church without the least addition or diminution, and with the fame Adorations, Inclinations, and Ceremonies as are in the Roman Miffal. Furthermore, where the Priest faith Dominus Deus nofter quando fpirabit in nobis odor fuaviffi mus, it is faid in the fame Prayer, & cum animae noftræ veritatis tuæ fcientiâ fuerint illuftrata, tunc occurremus dilecto filio tuo, &c. fpeaking of the day of Judgment, it shall be said, Cum corpora noftra veritatis tuæ fplendore fuerint illuftrata, tunc occurremus dilecto filio tuo, the Souls of the Juft being illuminated and glorified in Heaven before the day of Judgment, which is the time when the Bodies receive their Glory; this Paffage feeming to allude to the Neftorian Herefie, which teacheth that the Souls of the Juft do not fee God, nor are Glorified, nor are in Blifs, before the day of Judgment. Further Furthermore, where the Deacon faith, Orando pro fanctis patribus noftris Patriarcha noftro paftore univerfalis totius Ecclefie Catholica, meaning the Schifmatick of Babylon, & Epifcopo hujus Metropolis; it fhall be faid Pro fanctis Patribus noftris, beatiffimo Papa noftro totius Ecclefia Catholica paftore, naming him by his Name, & Epifcopo hujus Metropolis, naming him alfo, & Miniftris ipforum; and a little lower where the Deacon praying, faith, præcipuè nos oportet orare pro incolumitate Patrum noftrorum fanctorum, domini Patriarcha totius Ecclefia Catholice paftoris, naming the Patriarch of Babylon by Name, inftead thereof he shall fay, Præcipuè oportet nos orare pro incolumitate patrum noftrorum Domini Papa, naming him alfo, & Epifcopi hujus Metropolis, naming him also. Furthermore, when the Deacon a little before faith, Commemoramus autem beatiffimam Mariam, virginem Matrem Chrifti & falvatoris,it fhall be faid Sanctam Matrem Dei vivi, & falvatoris, & Redemptoris noftri,&c. because the perverse Neftorians do impiously deny the Bleffed Virgin to be the Mother of God, as has been obferved. Furthermore, when the Deacon a little lower faith, Commemoramus quoque Patres noftros fanctos & veritatis Doctores Dominum & Sanctum Neftorium, &c. all which is Heretical, it being an impious thing facrilegiously to pray to God to preferve the Doctrine of Neftorius, and of other Hereticks his followers in the Church, all the forementioned having been fuch except St. Ephraim; wherefore instead of them he fhall fay, Com Commemoramus quoque Patres noftros fanctos veritatis Doctores S. Cyrillum, &c. And tho' in fome Miffals the Names of Neftorius, Theodorus, and Diodorus are already left out, yet they do ftill remain in fome, and the Names of Abraham and Narciffus, two of the Ringleaders of that curfed Sect are in all of them. Wherefore there must be care taken to have them alfo left out. Furthermore, in the beginning of the Prayer wherein the Deacon faith, Oportet nos orare & exaltare unum Deum Patrem Dominum omnium adoratione digniffimum, qui per Chriftum fecit nobis bonam fpem, it fhall be faid, Qui per Jefum Chriftum filium fuum Dominum noftrum fecit nobis bonam fpem. Furthermore, where the Priest pouring the Wine into the Cup faith, Mifceatur pretiofus Sanguis in Calice Domini noftri Jefu Chrifti, it shall be faid, Mifceatur Vinum in Calice Domini noftri, that no occafion may be given to the Error of calling the Wine before it is confecrated, The Precious Blood of Chrift, alluding to the condemned Custom of the Greeks, who as they offer the Bread and Wine before they are confecrated, fo they adore them too, saying they do it for what they are to be; and prefently after where the Prieft faith, Expectans expectavi Dominum, Corpus Chrifti & fanguinem ejus pretiofum Super Sanctum altare offeramus, it fhall be faid for the fame reafon, Panem Sanctum & Calicem pretiofum offeramus; and immediately after where the Deacon faith, Edent pauperes & saturabuntur, Corpus Chrifti & San Sanguinem ejus pretiofum fuper fanctum altare_offe ramus: He fhall fay for the fame reason, Edent pauperes & faturabuntur, Panem fanctum,& Calicem pretiofum, &c. Furthermore, where the Priest with a low Voice in the Prayer, which begins, Offeratur & gloria immoletur, faith, & Chriftus qui oblatus eft pro Jalute noftra, he fhall fay, Jefus Chriftus Dominus nofter Dei filius qui oblatus eft, &c. And where the Priest railing his Voice faith, Gloria Patri, &c. Fiat Commemoratio Virginis Mariæ Matris Chrifti, he fhall fay, Fiat commemoratio Virginis Maria Matris ipfius Dei & Domini noftri Jefu Chrifti ; And a little lower, where the Deacon faith, In Sæcula ufque in fæcula, Amen, Amen, Apoftoli ipfius filii & amici unigenti; he fhall fay, Apoftoli ipfius filii Dei & amici. And where the Priest begins, Pufilli cum majoribus, and faith, Refurrectione tua fupergloriofà refufcitabis eos ad gloriam tuam, he shall fay, Per Refurrectionem tuam fupergloriofam fufcitabis eos. Furthermore, where the Deacon faith, Ef fundite coram illo corda veftra, jejunio, oratione, & pænitentia, placaverunt Chriftum, Patrem quoque & Spiritum ejus fanctum, where in faying, Spiritum fanctum ejus, they feem to allude to the Error of the Greeks, that the Holy Spirit proceedeth only from the Father, and not from the Father and the Son, as from one principal, as the Catholick Faith confeffeth, and because the Neftorians by reafon of the great Communication they have had with the Greeks, have imbibed fome of their Er rors, |