Ceremonies of the Monstrous Popish Mass, Part 1 · Chapter 5 – Chapter 7
In what ſort the Prieſts are to take hould, and handle the Chalice, and how to renue, and eate their Gods CHAPTER Ʋ.
THE a fift is, he muſt ſo diſcretely & gently take the Chalice, as that he ruſh it not againſt anie thinge by reaſon of ſome ſodeine cough which might happen him: but ſo charily take it, as that he be not thereby anie way letted.
b But when he ſhall take manie hoſtes, as when the hoſt is to be renewed, lette him take the firſt which he hath conſecrated, and the bloud alſo. And when he hath ſo done, let him take the teſt that remaine. But yet let him firſt take his owne before any the other. Becauſe he beleeueth and is aſſured of his owne: howbeit he beleeueth of the reſt, but is not aſſured. c Laſtly let the waſhings be.
QVinta eſt, vt ſic moderatè calicē ſumne propter impetum tuſſ… inopinatae, occurrat: ſ… cautè ſumot, vt impedimentum non habeat.
Si vero plures hoſtia debet ſumere, vt quand hoſtia eſt renouanda, primo, ſumat eam quam cō fecit & ſanguinem. Po… haec alias quae ſuper ſum ſuam prius ſumat qua… alias, quia de ſuis cred… & ſcit: de alijs credit & neſcit. Demum, deſuper ablutiones, & non priu….
a By this, is learned the Art howe to take and handle the chalice.
b Nowe becauſe there muſt be alwayes gods in the pixe, ready to carie to thoſe that are ſicke, when neede ſhall be, and alſo to honour & keepe the Church, therefore they muſt often times be renued, and newe put in, in their ſteade, for otherwiſe they would be mouldy and filthy. And ſo by that meane they ſhould not remaine white gods, but mouldye and greene gods: as manie times it commeth to paſſe through the negligēce, ſecureneſſe, and default of their Gard, as hereafter ſhall be ſhewed. Nowe, when theſe gods are renued, the Prieſt which renueth them, muſt of neceſſitie eate the old ones, and put in for them ſpan newe ones. But whenſoeuer there is a generall receauing of their maker (as they ſay) if it ſo fall out, as that there be not as many receauers to eate as there are Gods to be eaten, either the Prieſt muſt eate all that are left, or elſe he muſt giuegive to eche man, more then one peece, either elſe put them into the pixe to be afterward diſtributed, as we hauehave before ſaid. And for the greater ſolemnizing of the banquet, when as Maſt Perſon is to gobble them vp, it muſt commonly be done when he is at Maſſe. But becauſe the ſame hoſt which the Prieſt hath renued, is the more honorable and ſurer, he for his honours ſake goeth foremoſt, and is firſt ſwallowed vp. For M. Iohn Shorne is not ſo certaine of the other olde Gods, as he is of his owne newe one: as well by reaſon that ſome other blacke-Smithes might hauehave made them, as alſo, for that it is poſſible, they might hauehave beene changed: And therefore it is here ſaid, that he is ſure of his owne: that is to ſay, that he hath breathed vponupon it, with a good intent, to make a ioly, braue, round and white God of it, like to a iolie large ſliſe of a Turnipe: But he is not ſo certaine of any of the reſt, nor yet of the intent of my maiſters the black-Smithes that forged them. Wherefore it is ſaid, That he beleeueth all that the mother holy Church of Rome vſeth, but he is not aſſured of it. And therefore he walketh in the faith of Prieſthood, which is well to be conſidered of. For, either faith is ioyned with knowledge or without knowledge. And if knowledge be ioyned with faith, what maner of faith can that be, which knoweth not that, that it beleeueth? But if it be faith without knowledge, then is not the other faith, which is ioyned with knowledge. And ſo both on the one ſide & on the other, there is faith, without faith. I doubt not but that our maiſters could diſtinguiſh here very well: But let them make what diſtinction they luſt, they know neither Chriſtian faith, nor yet Chriſtian knowledge. For, they hauehave no foundation from the word of the Lord of all that they here bring in.
c I vnderſtand by the waſhings that are here ſpoken of, of the laſt finger licking which the Prieſt maketh, after he hath eaten his God, & his fleſh, & drōk his blood, the laſt time that he poureth in wine into his chalice, as well for the waſhing and rinſing of his teeth as of his fingers & chalice: to the ende there ſhould neither fleſhe, or blood, remaine either in his throte, handes, nor Chalice. And becauſe this laſt wine that is powred in, is not blood, as is the firſt, it behoueth him to eate all the Gods that are to be eaten, before ſuch time as he powreth in this laſt wine for the rinſing of his teeth and fingers, for otherwiſe they ſhould not be eaten to breake-faſt: which were a moſt grieuous & deadly ſinne. But when it is blood, then it is another matter. And the Prieſt hath neuer broken his faſt, no though he eate neuer ſo many of his round ſinging cakes which are turned into Gods, vntill he be ready to burſt withall: and drinke as much wine turned into blood, as that he be as dronke as a piſſe-pot, and ſo, be ready to burſt and kill him ſelfe withall.
VVhat commemorations are to be made in the Canon of the Maſſe, and for whom they ought ſpeciallie to be made. CHAPTER ƲI.
SExta eſt, vt paucorum nominibus ſe adſtringat in Canone ſeu memē to: nec perpetuò, ſed quā diu velit, faciat, quando velit, omittat: Quia Canon de multitudine nominum prolixatur, & per hoc, cogitatio diſtrabitur.
Dignum tamen eſt, vt pater, mater, frater, & ſoror ibi memorentur: & ſi qui pro tempore commendantur, & ſpecialiter pro quibus Miſſa celebratur non tamen ibi fiat vocalis expreſſio ſed mē talis.
THE a ſixt is, that he buſie not him ſelfe with ouer manie names in the Canon, or in his memento: and that not alwayes, but he may do it as often as it pleaſeth him, and leaue them when he luſteth: becauſe the Canon by reaſon of the multitude of names is ouer long, and ſo by that meanes his cogitation is diſtracted.
b Neuertheleſſe it is good reaſon, that he hauehave in remembrance, father, mother, brother and ſiſter, or any other, whome he thinketh good to be recommended c and eſpecially ſuch for whome he ſayeth Maſſe. Howbeit, it ſhall not be needefull that he expreſſe them in wordes: but in mind onelyonly.
a This admonition is chiefly made, by reaſon of the two Mementoes which are thruſt into the Canon, the one for the quicke, and the other for the dead: in which the prieſt, eſpecially nameth ſuch as pleaſeth him. And therefore there is an N. ſet downe, that he might thereby be admoniſhed to name all thoſe to whom he pretended moſt eſpecially to apply the vertue and merite of his ſacrifice. He may referre them alſo to the commemorations which are there made of the men and women ſaintes, becauſe that eueryevery prieſt putteth in as many as he hath a chiefe deuotion vntounto, and eueryevery curate, the patrone of his pariſh, and eueryevery frier his benefactour.
b Howbeit Ieſus Chriſt neuer ſaid, Do ye this in remambraunce of your fathers, mothers, brethren, ſiſters, nor any other whatſoeuer: But, Do ye this in the remembraunce of me.
c This eſpecially, ought namely to be vnderſtood of ſuch as offer at Maſſe: in which, the money that they gape after, ſerueth them for the arte of memorie.
What cunning he ought to hauehave in waſhing of his teeth and gullet before he ſay Maſſe, and before ſuch time as he eate of thoſe Gods, and how and in what ſorte he muſt afterward ſpit. CHAPTER VII.
SEptima eſt, vt ante Miſſam caueat, lauā do os vel dentes, (quos de facto licitum eſt lauare) ne fortè aquae guſtum cum ſaliua immittat.
Et ſi fortè à caſu Sacerdos lauando os deglutiat ſtillam aquae, poteſt celebrare ſecundum doctores, niſi fecerit ex propoſito.
Cōcordat Richar. in iiij. diſtinct. vij. Thomas verò dicit, Verū niſi traijciatur in magna quantitate.
His ſimiliter concordat Angelus de Clauaſio, in Summa ſua.
Poſt Miſſam etiam caueat excreationes quātū poteſt, donec comederit & biberit: & hoc propter reuerētiā. Et etiā ne forte aliquid inter dentes remāſerit in faucibus, quod excreando eijceretur.
THe a ſeuenth is, That he hauehave great regard when he waſheth his mouth or teeth (which in deed he may lawfully do) leaſt happely, he ſwallow downe the taſte of the water with his ſpittle.
And if the prieſt ſhall by aduenture ſwallow downe a droppe of water when he waſheth his mouth, yet in the opinion of the doctors, he may ſay Maſſe, except he ſhould do it of ſet purpoſe.
Hereunto agreeth Richa…d in his iiij. Diſtinction vij. Howbeit Thomas ſayeth, So that he ſwalloweth not downe very much.
b Hereunto alſo accordeth Angell of Clauaſe in his Summarie.
c He muſt likewiſe take very great heede of ſpetting after Maſſe, vntill ſuch time as he hath both eaten and dronke: and that for reuerence ſake, as alſo for feare there be not ſomewhat ſticking in his teeth or lying in his weaſant, which he might by that meane caſt vp.
a This Cautell or inſtruction is manifeſtly grounded,Matth. 23. vpō thoſe wordes of our Sauiour Chriſt ſaying, Woe be vntounto you Scribes, Phariſers and hypocrites which ſtraine at a gnat and ſwallow downe a camell. And againe,Luc. 11. Ye make cleane the outſide of the cup and platter: but within ye are full of bribery and exceſſe.
b This Angell of Clauaſe is the authour of the Euangelicall Summary, a Sophiſticall and ſchoole doctour, as Richard and Thomas Aquinas and the reſt were, who had leaſure enough to diſpute of ſuch ſpeculatiue matters.
c The ſuereſt way for him is, to ſwallow downe his ſpettle, with hypocras and malmeſey at the beginning of his dinner, or in ſome other colation after his breakfaſt, or ſpit in his boſome, to the end, that the peeces of fleſh which he hath eaten, and the blood which he hath dronke might be the more honorably preſerued.