Ceremonies of the Monstrous Popish Mass, Part 1 · Chapter 15 – Chapter 19
Areceipt againſt the default or want of the intent of the Prieſt in the Conſecration. CHAPTER XV.
ITem, ſi quis tempore conſecrationis, ab actuali intentione & deuotione diſtractus fuerit, nihilominus conſecrat: dummodo intentio habitualis & virtualis in eo remanſerit, ſummo Sacerdote, ſcilicet Chriſto, ſupplente eius defectum.
Si autem per nimiam diſtractionem habitualis intentio cū actionalitollatur (quod raro vel nunquam accidit) videtur quod debebat verba conſecrationis cū actuali intentione reſumere: ſic tamē, quod nolet conſecrare, ſi conſecratio facta eſſet,
ITEM, a if any at the time of the conſecration be diſtracted of his actuall intent & deuotion, yet neuertheleſſe he conſecrateth, conſidering that the habitall and vertuall intent remaineth ſtill in him, for the great Prieſt Ieſus Chriſt, ſupplieth therin whatſoeuer is wā ting in him.
b Howbeit, if by ouer great diſtraction, he loſe both the habitall and actuall intent, (which ſeldome or neuer commeth to paſſe,) it ſhould ſeeme that he ought to rehearſe the wordes of the conſecration with the actuall intent: and yet in ſuch ſort, as that he woulde not conſecrate, if he had alreadie conſecrated.
a Becauſe that the intent of theſe Gods forgers is ſo requiſite about that buſines which they go about, ſo that they can do nothing without it, as hath bene alreadie ſaid: They in the firſt place make a difference betweene attention and intent: ſaying, that intent is neceſſarilie to be required therein, but not attention: to wit, that it is ſufficient that the Prieſt hath a purpoſe to conſecrate, when he conſecrateth, although his mind at that time be not attentife, nor once thinketh of that that he doeth, as he ought. Which fault they iudg to be well worthie of reprehenſion, but yet not ſo great, as that it can anie way be an hinderaunce, but that the Gods may be rightly framed and faſhioned. And becauſe it may ſo fall out, that vponupon the verie point of the conſecration, he hath neither attention nor intent, but that his minde is ſo rauiſhed, as that both his hart & thought is otherwiſe occupied: yet they ſay it is ſufficient, that he hauehave a generall impreſſion in his mind remaining through a cuſtomable impreſſion, much like vntounto the faith and deuotion of the Romaniſtes, who in matter of faith do generallie and cuſtomablie beleeue as their mother holy Church beleeueth, albeit they either know not what the Church is, not yet what it beleeueth. And theſe villanous & curſed blaſphemers thus skorning Ieſus Chriſt, make him their Vicar: ſaying, that he thinketh for thē, and that his intent ſupplyeth the want of their thought and deuotion. That is to ſaye, whiles their mindes runne vponupon their goſſips & minions, Ieſus Chriſt was to looke to their buſineſſe. For they pile him iolily wel together with their forceries & blaſphemies. And what is he then that will not tremble with feare to heare of theſe villanous mockeries?
b We hauehave hertofore declared, in what ſenſe they take this habitall and vertuall intent, which they ſet forth for the want of the actual. Thus here we nowe ſee an other kinde of receipt for want of the Gods. For it may ſo fal out (althogh they think it an hard matter) as that theſe fat ſwiniſh bollers will ſometimes enter ſo deepe into the contēplation of the kitchin, or ſome other odde toy which commeth in their braine, as that they will hauehave as great regard & care of that which they are in hād withall as an horſe, & be as deuout in their maſke, as a very Roge, ſaue onelyonly for the wetting of their whiſtle. But admit that this hardly falleth out ſo, what then wold they ſay of theſe ſorcering prieſts who were burnt after they had denied God vtterly, as they thē ſelues hauehave confeſſed, after they had practiſed this occupation of making of Gods, & ſaying of Maſſe, full out twenty yeares together? I wold gladly know of thē what deuotion & intent they had in their conſecration? & what maner of Gods they made? & what accompt a man ſhould make of theſe Gods, which were thus forged by ſorcerers. I hauehave alleaged one exāple of this matter in that part of my Chriſtian diſputatiōs, which is intituled, The Office for the dead, and there fore I wil here ſpeake no more of it, ſaue that I find herein no cautell, which might ſerue for a receipt againſt ſuch an inconuenience.
Of the receipts and remedies, if the hoſt happen to fall into the Chalice or otherwiſe. CHAPTER XVI.
ITem, a if the conſecrated hoſte fall from the prieſtes handes in to the Chalice, either by reaſon of cold, or vponupon ſome other cauſe, before he hath deuyded the hoſte, or after, he ſhall in no wiſe take it out nor beginne againe any of the conſecration, nor yet alter any thing concerning the celebration of the Sacrament: but proceede with his croſſinges and the reſt of his buſines as if hee had it between his handes.
b But if the Euchariſte fall to the ground, then let the earth wheron it fell be ſcraped vp and burnt to aſhes: d and the aſhes be beſtowed nere about the aultar.
ITem, ſi hoſtea conſecrata propter frigus, vel alia de cauſa labitur Sacerdoti in cali…ē, ſiue ante diuiſionē hoſtiae, ſiue poſt, non d…bet, eam de ſanguine extrahere, vel immu…are circa deliberationē Sacramenti, ſed procedat inſignis, & in aliis, ac ſi haberet eam in manibus.
Si Euchariſtia in terra ceciderit, locus vbi iacuit, rodatur, & incineretur per ignem, & cinis in…ia Altare re…ondatur.
a This miſerable and wretched God is here, in as great daunger to be drowned in his owne blood, as the flies and ſpiders, of whome we hauehave heretofore ſpoken. Or if he be not drowned, yet is he at the leaſt well ſowſed and ſoked, & thereby hath good Sir Iohn a farre greater goulp of wine. For it is not the maner to plonge the whole God ouer head and eares in his owne bloud, ſaue onelyonly one of the three peeces. And againe this God which is ſo plōged ouer head & cares in the Chalice, hath not ſo good ſport as the reſt hauehave. For this gentle Sir Friskaball, ſo daunſeth his galliard, his capres, and fetcheth his ſomerſaultes with his hands alone, & ſo pitcheth & turneth as that his poore and miſerable God ſtirreth not one inche, but ſtill looketh, when both he & his blood wherin he was plonged, ſhould be whiſtled vp at once.
b They call here, their hoſt, the Euchariſt, which ſignifieth giuing of thanks: howbeit there is neither time nor reaſon in it. For, what thankes giuing can that be ſaid to be in the Maſſe, which is nothing elſe but continuall blaſphemie againſt Ieſus Chriſt, and his holy Supper?
c This is a thing that right well ſo deſerueth to be dealt withall. Becauſe the earth is not fitte to beare ſuch an idoll, nor the idoll worthye to touch it.
d By this, we afreſh ſee new ſcraped reliques come in place.
Of the receiptes and remedies for the ſpillinge of blood. CHAPTER XVII.
ITem, ſi per negligentiam aliquid de ſan guine ſtillauerit ſuper ta bulā, quae terrae adhaeret, ſtilla per ſacerdotem cum lingua lambatur, & locus tabulae radatur, & raſura igni cōburatur, & cinis iuxta altere cū reliquijs recondatur: & iuxta cāones quadraginta diebus peniteat ſacerdos cui hoc accidit, vel alias debite ſatisfaciat ad arbitriū cōfeſſoris prudētis.
Si vero ſuper Altare ſtillauerit Calix ſorbeatur ſtilla, et tribus diebus poeniteat: Si vero ſuper linteū, & ad ſecundum ſtilla peruenerit, quatuor die bus poeniteat: Si vſus que ad tertium, nouē die bus poeniteat: Si vſus que ad quar tū ſtilla ſanguinis peruenerit, viginti diebus poeniteat: & linteamina quae ſtilla tetigerit, tribus vicibus lauet Sacerdos vel diaconus, Calice ſuppoſito, & ablutio cum reliquijs recondatur.
Item, if through negligence any of the blood droppe downe vponupon the table that ſtycketh faſt to the ground, a let the prieſt lycke vp the blood with his tonge, and the place where it fell, be ſcraped, and the ſcraping burnt, b and the aſhes kept about the Altar with the reliques. And according to the Canons, let the Prieſt do penance forty dayes, or otherwiſe let him make dew ſatisfaction, at the diſcretion of a wiſe confeſſour.
And if the Chalice drop downe vppon the Altar, let him ſucke vp the drop, and doe penance three dayes, c But if the droppe fall vponupon the table cloth, & ronne through vntounto the ſeconde cloth, let him do penaunce foure dayes: and if vntounto the third cloth, let him do penance nine dayes: and if vntounto the fourth cloth, let him do penaunce twenty dayes. d And let the Prieſt or the Deacon waſh the clothes, which the droppe touched, in three ſeuerall waters ouer the Chalice: e and let the waſhinges be layed vp and kept with the reſt of the reliques.
a It is ſaid of the ſerpent & of the enemies of God, that they ſhould licke and eate the earth.
b Here againe we ſee, matter of a number of newe reliques.
c Were it not better to put all the Table-clothes full & whole into the Shrine? Howbeit in very deed, it would be ouer chargable ſo to do, & the Shrine would neuer be able to quite the coſt.
d Iolie Sir Iohn ſhould not in this caſe neede to carie the paſt to the ouen, but make a ſtewe or lye pot of it.
e VVhy ſhould not this lubberly Sir Iohn hauehave bene cauſed to hauehave dronke of this? For it is farre more likely for him to do it, then to drinke vp the waſhinges of the flies and ſpiders, and the other vermine, whereof there was a draught before made, if it pleaſed the patient to take it and ſuppe it of.
Of the Priſtes which vomit vp their God of the maſſe. CHAPTER XVIII.
ITē, ſi quis aliquo caſu gula Euchariſtiam euomuerit, vomitus ille debet incinerari, & cineres iuxta Altare debēt recondi.
Et ſi fuerit Clericus, Monachus, Presbyter, vel Diaconus, quadragin ta diebus poeniteat: Epiſcopus, ſeptuaginta: Laicus, triginta, Si vero ex infirmitate euomuerit, quin que diebus poeniteat: vel alias, vt ſupra debite ſatisfaciat ad arbitriū Confeſſoris.
ITem, a if any man through ſurfetting vomyt vp the Euchariſt, the ſame vomyt ſhallbe burnt to aſhes, and the aſhes, thereof be beſtowed and kept about the aultar.
And if any clark, moonck, fryer, prieſt, or deacon do it, let him do penaunce forty daies; a Biſhop, threeſcore and tenne: and a laye man, thirtie. But if any man caſte it vp, by reaſon of ſicknes, let him do penaunce fiue daies: or els, let him, as aforeſaid, make due ſatiſfaction at the diſcretion of his confeſſor.
a The Euchariſt, is here againe taken for the hoſt, and Prieſts God. But becauſe they thinke it ouer ſtraunge to ſay, If anie man vomite vp the hoſt, or God, or the bodie of God, or fleſh, they had therefore rather ſay, the Euchariſt: to witte, the action of thankeſgiuinge. And ſo by this meane they hauehave not ſayed greathe amiſſe. For in verie deede, they vomite vp all the actions of thankeſgiuing, which ought to be rendred to Ieſus Chriſt in the Supper, thorough the horrible blaſphemies that they ſpewe out in their Maſſes. But, who is he that is able to abide to heare theſe their ſpeeches, without great horrour? And beſides, after that this moſt vile and wicked rabble of Balaamites hauehave thus caſt vp their moſt filthie and ſtinking gorge, then muſt forſooth their moſt peſtilent and ſtinking vomite be ſhrined, to make thereof a moſt deteſtable relique.
Of the puniſhment that is to be inflicted vppon ſuch a Prieſt as ſhall ſuffer his God to be either ſtolen away, loſt, or putrified. CHAPTER XIX.
QVi vero nō bene cuſtodit Sacramentū, ita quod mus, vel aliud animal comederit, quadraginta diebus poeniteat. Qui autē perdiderit il lud, vel pars eius ce…iderit, & nō fuerit inuenia, triginta diebus poeniteat. Eadem poenitentia videtur dignus Sacerdos, per cuius negligentiam putreſ…unt hoſtiae conſecratae dictis autem diebus, poenitens debet ieiuna…e, & à cōmunione, & celebratione, abſtinere,
Penſatis tamen circūſtantijs delicti & perſonae, poteſt minui vel augeri poenitentia praedicta, ſecundum arbitrium diſcreti confeſſoris.
Non tamen tenendum eſt, quod vbicun que inueniūtur ſpecies Sacramēti integrae, reuerēter ſumē dae ſunt. Quod ſi ſine periculo fieri nō poteſt, ſunt tunc pro reliquijs reſeruandae,
And a whatſoeuer prieſt, ſhall not ſaflie keepe the Sacrament frō being eaten vp, either by myſe or any other ſuch vermine, ſhall do penaunce fortie daies. b But if any loſe it, c or if any on peece thereof fall to the ground, and the ſame not poſſibly to be found againe: let him do penaunce thirty daies. And it is alſo thought good, that that prieſt, through whoſe negligence the conſecrated hoſts ſhall putrifie is worthie the like penaunce! And ſuch a penitent, ought to faſt and abſtaine from the Communion, and ſayinge of Maſſe, during all thoſe daies.
Neuertheles in waying the circumſtances of the offence, and perſonne, the aforeſaid penaunce ought, according to the will of the diſcreet confeſſor, be either augmented or diminiſhed.
Neuertheles, this is to be holden for a ſure rule that whereſoeuer all the whole ſpecies of the Sacrament are to be found, they are reuerently to be receyued. But if it cannot be done without peril, then they are to bee reſerued for reliques.
a Here they take the name of the Sacrament in the ſelfe ſame ſenſe that before they tooke the name of the Euchariſt, and for one and the ſelfe ſame cauſe. For this were toto groſſe a kinde … ſpeeche, to ſay that God, or the bodie of Go… … or the fleſh ſhould be eaten with miſe, or ſuch … ther like beſtiall. Whereupon wee are to no … that it is requiſite for this God to hauehave a Gard … attende vponupon him, for otherwiſe he ſhoulde … alwayes in great daunger, or at leaſt, if the py… ſhould not be ſtronglie and faſt locked, to abide the aſſaultes of ſuch valiaunt Champions. And yet all this, coulde not oftentimes, ſuffice to hold them out.
b It is not a matter of ſmall moment, to loſe God.
c This is to be vnderſtood when it is broken in peeces, after that the hoſt diuided.
d The conſecrated hoſtes, are Gods made of bread. But a man cannot ſay that of them, and of ſuch Ieſus Chriſts, as it is written of Ieſus the true Sonne of God, Thou ſhalt not ſuffer thie holie one to ſee corruption. Pſal. 16. Marc. 16. Actes. 2. Luke. 24. Matth. 18.And againe, Hee is riſen, he is not here: againe, whie ſeeke you the liuing amonge the dead.
e They call the ſpecies of the Sacrament, the accidentes, without the ſubſtaunce of breade. VVherefore then ſhould they be ſo greatlie afearde, if there remaine nothinge elſe, but the forme and colour of bread, without anie ſubſtāce either of it, or of the bodie, whereinto it is tranſubſtantiated.