ought not to proceed further; if after the consecration of the body, or even of the wine, the defect of the one species is discovered, the other being already consecrated, then, if in no way it can be had, the service shall be proceeded with and the mass completed, but so that the words and signs be omitted which belong to the deficient species. But if by waiting some time it may be had, it shall be waited for, lest the sacrament remain imperfect. V.-Defects in the Form. 1. Defects of form may occur if any thing be wanting of those things which are required to the integrity of the words the consecration itself. The words of consecration which constitute the Form of this sacrament are these:— For this is my body. And, For this is the chalice of my blood, of the new and eternal covenant, the mystery of the faith, which was poured out for the remission of sins and for you, for many. But if any one shall diminish anything, or change anything of the form of the consecration of the body and blood, and in the change of the words they do not signify the same thing, the sacrament is not complete (non conficeret.) If, indeed, he shall add something that does not change the signification, the sacrament is completed, but he has most grievously sinned.' 2. If the celebrant does not recollect that he has said those things which are commonly said in consecration, he ought not on this account to be disquieted; but if it is surely affirmed to him that he has omitted those things which are of neces sity in the sacrament, that is, the form of consecration, or part, let him repeat the form, and proceed with the rest in order. If, indeed, he doubt with great probability that he has omitted anything essential, let him repeat the form, at least in silence. But if the things omitted are not of necessity to the sacrament, let him not repeat it, but proceed further. VI.-Defects in the Minister. Defect on the part of the minister may arise as to those things which are required in himself. But these are, in the first place, intention, then the disposition of soul, disposition of body, disposition of raiment, disposition in the ministration itself, as to those things which may occur. VII.-Defect in Intention. 1. If any one does not intend to complete the sacrament, but acts deceitfully; also if any hosts, from forgetfulness, remain on the altar, or any part of the wine, or any host be concealed, when the priest only intends to consecrate those which he sees; also, if any one have before him eleven hosts, (wafers,) and intends to consecrate only ten, not determining which he intends, in these cases he does not consecrate, because intention is required. Otherwise, if thinking there had been ten, yet he wished to consecrate all that were before him, they shall all be consecrated, and therefore every priest ought always to have the intention of consecrating all that are before him for consecration.2 2. If the priest, thinking that he holds 1 If either through hypocrisy, or carelessness, or absence of mind, or infirmity of memory, the priest omit any of the necessary words, all is nought to the partakers. But the doubt is worse than the deed, for the people hear little and understand less of what is said; and if they have not a most firm confidence in the officiating priest, everything is uncertain; yet this confidence is ever liable to be shaken amidst the vicissitudes of life. No wonder the Church of Rome hides this chapter of unresolvable doubts from the laity in the shade of a dead language,-reserving it only in the dark for her occasions. 3 According to this rubric, transubstantiation does not take place if the priest one host, after consecration find that two have been joined in one, in partaking, let him take both together. But, if he discover, after taking of the body and blood, or even after ablution, that some consecrated relics remain, let him take them, whether great or small, because they have respect to the same sacrifice. 3. lf, indeed, an entire consecrated host remain, let him replace it in the tabernacle with others. If this cannot be done, let him leave it there upon the altar above the corporal, decently covered, to be taken together with another which is to be consecrated by the priest that is to celebrate after him; or if neither of these things can be done, let him preserve it decently in the chalice or paten, until it is replaced either in the tabernacle or taken by another; but if he cannot in any way becomingly preserve it, he may take it himself. 4. If there be no actual intention in the consecration from wandering of mind, but virtually when approaching the altar he intends to do what the church requires, the sacrament is completed, although the priest ought to take care that he have an actual intention. VIII.-Defects in the Disposition of the 1. If any one that is suspended, excommunicated, degraded, irregular, or otherwise canonically hindered, celebrate the sacrament, it is completed, but he most grievously sins; not only on account of the communion, which he unworthily takes, but also on account of the exercise of his office which has been forbidden him." 2. If any one, having need of confession, shall celebrate in mortal sin, he grievously sins. 3. But if any one, in any case of necessity, not having need of a confessor, shall celebrate in mortal sin, without contrition, he grievously sins; otherwise if he is contrite, yet he ought so soon as possible to be confessed. 4. If in the very celebration of the mass the priest is reminded that he had be an infidel, or ordained by an infidel priest, and so on up the line of ordainers to the apostles; or if any one did not intend when he actually ordained in the chain, although not an infidel. To rivet this necessity, the Council of Trent decreed, Sess. 8, c. 11, "If any one say that it is not required of ministers that their intentions be the same as those of the Church when they consecrate and dispense the sacrament, let him be anathema." We do not read that the efficacy of the Jewish rite of circumcision was tied to the intentions of the officiating priest or parent, but to the grace and covenant of God, and the intentions of those who sought it for themselves and their children. Such a rubric as this can only have originated in priestly arrogance, desirous of monopolising all Divine blessings to their own office. See chap. iii., p. 52, of Preliminary Chapters, for an illustration from history of the use made of the Doctrine of Intention. 1 Here is a gleam of common sense. Virtually, is held to be sufficient; a little more of the same useful quality would have kept the entire chapter from ever seeing the light. 2 The priest has an indelible character, and although an infidel, hypocrite, apostate, suspended, or even excommunicated, he has still the priestly power of transubstantiation—that is, to make the god of Rome is in the power of the vilest of mankind. How to reconcile this with the doctrine of intention, so insisted on a little before, we know not. How a hypocrite's intention can be called intention, any more than his profession of faith can be called faith, we know not. In thus sanctifying the vile relics of her cast-off priests, she has involved herself in inextricable contradictions, and made evident only her determination, at whatever cost, to render sacred the person, as well as the office of the priest. been in mortal sin, let him be contrite, with the purpose of confessing and making satisfaction. 5. If he is reminded that he had been excommunicated or suspended, or that the place had been interdicted, in like manner let him be under contrition, with the purpose of seeking absolution. But before consecration, in the forenamed cases, if scandal is not feared, he ought to stop the mass that is begun. IX.-Defects of the disposition of the Body. 1. If any one has not fasted from midnight, even after taking water alone, or any other drink or food, even after the manner of medicine, and in whatsoever small quantity, he cannot communicate nor celebrate. 2. But if before midnight he shall partake of food or drink, even if after it he has not slept nor digested it, he sins not, but on account of the disquiet of his mind, which has taken away his devotional spirit, it is advisable that for some time he abstain. 3. If the fragments of food remaining in the mouth are swallowed, they do not prevent communion, since they are not swallowed as food but as saliva. The same is to be said if, on washing the mouth, a drop of water be swallowed contrary to intention. 4. If he shall celebrate many masses in one day, as on the Nativity of our Lord, on each mass let him wash his fingers in some clean vessel, and in the last only partake of the purification. 5. Si præcesserit pollutio nocturna, quæ causata fuerit ex præcedenti cogitatione, quæ sit peccatum mortale, vel evenerit propter mimiam crapulam, abstinendum est a communione et celebratione, nisi aluid confessario videatur. Si dubium est, an in præcedenti cogitatione fuerit peccatum mortale, consulitar abstinendum, extra tamen casum necessitatis. Si autem certum est non fuisse in illa cogitatione peccatum mortale, vel nullam fuisse cogitationem, sed evenisse ex naturali causa, aut ex diabolica illusione, potest communicare et celebrare, nisi ex illa corporis commotione tanta evenerit perturbatio mentis, ut abstinendum videatur. X.-Defects occurring in the Minis- 1. Defects may arise in the ministration itself, if any of the requisites to it be wanting, as if it be celebrated in an unconsecrated place; or by one not appointed by the bishop; or on an unconsecrated altar; or on an altar not covered with three altar cloths (mappa); if the wax lights are wanting; if it is not the proper time of celebrating mass, which is commonly from dawn to midday; if the person celebrating shall not have said the matins with lauds; if he omit any of the priestly robes; if the priestly robes and coverings be unblessed by the bishop, or one having his authority; if a clerk be not present; or if there be present those who ought not to serve there, as a woman; if a chalice is not present matching with the paten, the bowl of which ought to be of gold, or silver, or tin, not of brass, nor of glass; if the corporals are not clean, which ought to be of linen, not of silk adorned in the centre, and blessed by the bishop or one having his authority, as is declared above; if he celebrate with his head covered without a dispensation; if there be not a Missal, although he know the mass by rote, which he intends to say. 2. If, while the priest is celebrating mass, the church be violated (profaned,) before the part called the canon is begun, it is not discharged. If an attack from enemies is feared, or a flood, or the ruin of the place where it is celebrated, the mass is discharged before consecration. After consecration, indeed, the priest should hasten the taking of the mass, omitting everything else. 3. If the priest, before consecration, should be seized with any severe infirmity, or faint, or die, the mass is to be passed over; if after the consecration of the body only, but before the consecration of the blood, or when both are consecrated, the mass shall be completed by another priest from the place where he left off, and in case of necessity, even by one not fasting. But if he die not, but shall be infirm, yet so that he can communicate, and another consecrated host is not present, the priest who completes the mass may divide the host and give one part to the infirm priest, the other he takes himself. If the priest die when the form of consecrating the body is only half pronounced, because the consecration is not made, it is not necessary that the mass should be completed by another. If, indeed, he shall die during the half done form of consecrating the blood, then another must go through the mass, and repeat over the same chalice the form anew, from the same place, In like manner after he had suffered; or over another prepared cha lice, he may pronounce the form anew, and take the host of the first priest and the blood consecrated by himself, and then the chalice left half consecrated. 4. If any one without a case of necessity should not take fresh sacraments, he most grievously sins. 5. If a fly or spider, or anything else, fall into the chalice before consecration, let the wine be thrown into a suitable place, and place other wine in the chalice, and mingling it with a little water, let him offer it as above, and proceed with the mass; if a fly fall after consecration, or any other like creature and produce nausea in the priest, let him extract it, and wash it with wine, and having finished the mass, burn it, and let the ashes and washings thereof be cast into the place of relics (sacrarium); but if nausea should not be produced, nor any danger of it, let him take them (the ashes) with the blood." 6. If anything poisonous shall fall into the chalice, or anything which shall provoke vomiting, let the consecrated wine be placed in another chalice, and 1 Fasting before mass is thus acknowledged to be a novelty, and a matter not of necessity. In the original translation, it was after supper, the evening meal of sunset, or six o'clock, and there is not one word in the New Testament requiring it to be taken fasting. 2 Butler tells us, in his account of S. Matthew, an abbot of Melrose, that whilst `a canon was saying mass, a spider fell into the chalice. The prior being called, made the sign of the cross on the chalice, then bid the priest drink it, which he did, without receiving any harm, or feeling any repugnance, and adds in a note, "Though some spiders are venomous, modern philosophers assure us that the domestic kind which weave webs are harmless," and refers to Philos. Trans., by way of assuring the priestly order that they may imitate the example. 3 Is not this to crucify Christ afresh, and put him to open shame, and by those that call themselves his friends? The god of Rome is eaten, may be lost, blown away by the winds, corrupted, produce nausea! In this chapter, we have a specimen of the sort of questions the schoolmen started in their monasteries in the middle ages-all springing out of the sacramental theory which owes to them its logical forms and definitions. This is what the Apostle Paul calls, "doting about questions." The prohibition against priests wearing mustaches, and the injunction to shave the upper lip, is supposed to have had a similar origin. Every drop of the wine being a whole Christ, there was logical danger of several Christs adhering to the mustaches on the act of communicating. One folly begot another, and in the attempt to harmonize, the whole "In rushes folly with a full moon tide." other wine added, with water, to be consecrated anew; and the mass being ended, let the blood be laid on a linen or hempen cloth, to be preserved until the species of wine shall have dried up, and then let the hemp be burnt and the ashes cast into the place of relics. 7. If any poisoned thing shall touch the consecrated host, then let him consecrate another, and take it in the manner aforesaid; and let it be preserved in the tabernacle, in a separate place, until the species be corrupted: and when corrupted, be sent to the place of relics.1 8. If, in taking the blood, a particle shall remain in the chalice, let him bring it with his finger to the lip of the chalice, and take it before purification; or pour wine upon it, and take it. 9. If the host, before consecration, is found broken, unless it evidently appear so to the people, such a host is to be consecrated; but if it may cause offence, let another be taken and offered. But if the oblation of that host had already been made, let him take it, after obla tion; but if, before the oblation, the host appear broken, let another fresh one be taken, if it can be done without scandal, or long delay. 10. If, on account of cold or negligence, the consecrated host has been broken in the chalice, on that account, nothing is to be repeated; but the priest is to go on with the mass, performing the ceremonies and customary signs, with the remaining part of the host, which is not moistened with the blood, if it can conveniently be done. If, indeed, the whole shall be so moistened, let him not extract it, but say all other things, omitting the signs, and take equally the body and blood, signing himself with the chalice, and saying, Body and blood of our Lord, &c. 11. If, in winter, the blood be congealed in the chalice, let the chalice be wrapped in warm cloths; if this does not succeed, let it be placed in hot water near the altar until it melt, provided the water does not enter the chalice.2 1 "Poisoned thing."-This is not unnecessary, as the eucharist has been in Rome more than once the vehicle of poison even to the popes, and by popes and cardinals. Bagg tells us, in his description of the Pontiff. Mass, when the pope is officiating in person, and is, therefore, to communicate, "That the pope's bottiglecer tastes the wine and water. The sacrista pouring a little of each into a small vessel for the purpose." And this before consecration. Nor is this enough. The cardinal deacon then places three hosts upon the paten, and the pyx, near the chalice. He takes one of the three hosts, touches with it the other two, and gives it to M. Sagrista; he then takes another of the hosts, and touches with it the paten, and the chalice inside and outside, and gives it also to the Sagrista, who eats the Two hosts. He then takes the cruets, and pours from them some wine and water into the cup held by the Sagrista, who drinks from it. This ceremony is called the Proba, or The proof."-See Bagg's Pontiff. Mass, pp. 21, 22. The Ceremoniale Episcoporum, book i., p. 14, Ed. Rome, 1840, also directs, that when a bishop says mass, the bread and wine should be tasted first by the credentiarii, or butler, and afterwards by the sacristan. It will be observed, that sometimes the remains are to be burned, and sometimes taken by the priest. This has been explained as a mixture of the old and new ideas of the sacrament. Bishop Cosin, in his work on Transubstantiation, shows, that when the elements were only an object of reverential feelings, the remains were burnt; but as they became an object of adoration, they were eaten. 2 The priest cannot thaw the wine, without directions from Mother Church. One can easily understand how the civilization Rome succeeded in imposing, |