Ceremonies of the Monstrous Popish Mass, Part 1 · Chapter 22 – Chapter 23
Of the Gods, which vermine eate and deuoure. CHAPTER XXII.
ITem, ſi corpus Domini a muribus vel araneis conſumptum ad nihilū deuenerit, ſiue multū corroſum fuerit: ſi integrè vermis in eo inuē tus fuerit, comburatur. Si ſine horrore reſiduū praedicto modo corroſum ſumi poterit, tutius eſt vt ſumatur.
Similiter, ſi quis ſtatim poſt ſumptionē paſſus fuerit nauſeam, quamuis nō in ventrē, ſed in mentem tranſeat cibus ille, qui eſt cibus animae: tamen propter ſacramenti reuerentiam, ſi ibi aliqua pars Euchariſtiae inueniatur, illa cum reuerētia ſumetur, & vomitus comburatur, & puluis cum reliquijs reponatur.
ITEM, a If the body of Chriſt being conſumed either by Miſe or Spiders, commeth to naught, or be ouermuch bittē, b if the worme lie whole and ſound in it, then let it be burnt. But if the remnaunt that is ſo bitten, as afore ſaid, may be taken without lothinge, it is a great deale better that it be receaued.
Likewiſe, if any man, in continētly after the receauing thereof, caſt it vp againe (albeit this food which is the food of the ſoule paſſeth away into the ſoule and not into the belly) yet, for the reuerence that is to be had to the Sacrament, if there be founde neuer ſo litle a peece of the Euchariſte, let it, be reuerently receaued againe, e and the vomiting burnt, and the powder thereof put amongeſt the reliques.
a O earth, why openeſt thou not, and ſwalloweſt vp this horrible blaſphemers? For what a kind of ſpeach call you this. If the body of Chriſt being conſumed by Miſe and Spiders, commeth to naught? O you villanous and deteſtable blaſphemers, what Lordes body is it that you ſpeake of? Is it the body of the Lord Ieſus, the very true ſonne of God? doth he ſuffer him ſelfe to be eaten of Miſe and Spiders? But you ſaye, that you meane hereby Chriſtes body, the ſpecies and accidentes of bread onelyonly, without any ſubſtance, and not Chriſtes naturall body. O beſtly and brutiſh Balamites, do you not ſee how God maketh you ſpeake, euen to the cōfounding of your ſelues by the teſtimony of your owne mouthes, writings, & wordes, & hauehave entred ſute againſt your owne ſelues, that it might be a perpetuall remembrance in your Maſſe bookes, of the moſt execrable and curſed blaſphemies that euer were heard of on earth, ſithence the world was a world. You, euen you your ſelues at this very preſent, expound thē your ſelues: for you manifeſtly declare that your meaning heretofore, was to ſignifie the ſame, by theſe wordes, Euchariſte, Hoſte, Sacrament, Species of Sacrament, Sacrifice, and ſuch other like: & withall, you cōfirme the expoſition which you hauehave made of them, to the ende no man ſhould thinke, that we had done you any wronge. But turne your ſelues which way you pleaſe; and interpret your body of Chriſt that is ſo conſumed and eaten with Miſe, Spiders, and Wormes, and brought to naught as it liketh you beſt. And yet if there were none other miſchiefe in all this your helliſh diuinitie, but your ſo vnreuerent ſpeaking of the moſt precious body of our Sauiour Ieſus Chriſt, ſurely, you moſt horrible blaſphemours & moſt deteſtable heretiques, are well worthy to fry the hugeſt & moſt notable fagots that euer were in the world. And therefore now make ready your fagots and ſet them on a light fire, to burne and roſte vsus withall, becauſe we will not beleue in your ſtraunge Gods, and ſtraunge Chriſtes, who ſuffer them ſelues to be deuoured of vermine, and periſh in their bellies.
b There are ſome of them that are not contented that the mouſe or vermine which ſhalbe taken with the deede doing, be burnt, but giuegive commandement that it be firſt flead and puld in peeces, and make thereof a faire Anatomie, that they might plucke out ſuch part of the body as remaineth vndigeſt out of the belly and guttes. For, is not this traiterous vermine worthy to be quartered, as a traitour, and afterward burnt like an heretique?
c This Ordenaunce of burning the vomit, is but to ſupply the wante, if there be none to be found that will eate it. Which without doubt they are very well worthy of, to the ende it might be truely ſaid of them, and without any maner of figuratiue kind of ſpeach, The dogge is turned to his vomit againe. For, ſuch dogges, are worthie neuer to eate any better kind of meate.
Of the ſundry ſortes of brewing of drinkes in the Maſſe, and what choiſe is to be made of them. CHAPTER XXIII.
ITEM, a as concerning the matter of the blood, take heed it be not ſharp, or elſe ſo ſmall wine, as that it hath no colour of wine: neither let it be reddiſh water, ſtained with a cloth that hath bene died in redde wine: Let it not be vinegre, nor wine vtterly corrupt: Let it not be claret wine, nor wine made of mulberies nor pomegranates: Becauſe they kepe not the true colour of wine.
Who ſoeuer conſecrateth wittingly with wine that is in the way of corruption, or tending that way, greeuouſly ſinneth, although he conſecrateth: becauſe it kepeth not the colour of wine.
Item, there muſt great heede be taken, that but a litle water be put into it. For, if there ſhould be ſo much put in, as to cauſe the wine loſe his colour, the conſecration were of none effect.
ITē, circa materiā ſanguinis, vide ne ſit agreſta, vel vinū ita debile, quòd nullo modo habeat ſpeciem vini: ne ſit aqua rubea, expreſſa de panno intincto in vino rubeo: ne ſit acetū, vel vin…i omnino corruptū: ne ſit claretum, vel vinum de moris, aut malo granatis confectum: quia veram ſpeciē vini non retinent.
Conficiens ſcienter, & nō coactus, cū vino quod eſt in via corruptionis, vel ad corruptionem tē dens grauiſſinè peccat, licet conficiat: quoniam non retinet ſpeciem vini.
Itē, cauendū eſt ne apponatur niſi modicum de aqua. Quia ſi tāt…i poneretur quod ſpeciem vini tolleret, non conficeretur.
a They ſay, that there are many kindes of peares, wherwith a man may make wine, to ſay Maſſe withall for want of other ſtuffe. And if a mā may make wine of peares, why ſhould there not be wine likewiſe made aſwell of mulberies and pomegranades, & of ſuch other like? Now theſe poore aſſeheades greatly torment them ſelues about theſe outward ſignes, being more carefull about them, then about theſe thinges which are ſignified by the Sacramentes. For, this is all the matter wherewith they buſy their heades withall, ſeeing they hauehave made of Idoles, viſible and materiall ſignes.
b They needed not, ſo greatly hauehave tormēted them ſelues, nor yet moued ſo many queſtions about the mingling of water with wine, if they would hauehave ſtood to the ſimple ordenaunce of Ieſus Chriſt. For, ſeeing that Ieſus Chriſt gaue no ſuch commandement about the mixture of water with wine, what a mockerie is this for them, ſo greatly to breake their braines about the matter? For, how auncient a cuſtome ſoeuer this is, and what ſoeuer reaſon and miſticall ſence may be alleaged to colour this withall, we muſt alwayes ſtand vponupon this ſure ground, That the ſureſt way is, ſimply to follow the ordenaunces of Ieſus Chriſt, without adding any thing to them, or diminiſhing any thing from them.