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A14460:379

The cautels, canon, and ceremonies, of the most blasphemous, abominable, and monstrous popish Mass…The cauteles, canon, and ceremonies, of the most blasphemous, abhominable, and monstrous popish Masse…

The cautels, canon, and ceremonies, of the most blasphemous, abominable, and monstrous popish Mass Together, the Mass entitled of the body of Jesus Christ. Fully and wholly set down, both in Latin, and English, the Latin faithfully taken out of the Mass book after the romish use. Imprinted at Lyons by John Cambray, in the year a thousand five hu[n]dread and twenty, the title whereof hereafter ensueth on the next page. With certain annotations for the understanding of the text, set forth by that godly and learned minister in the Church of God Peter Viret, and translated out of French into English by Tho. Sto. Gent.The cauteles, canon, and ceremonies, of the most blasphemous, abhominable, and monstrous popish Masse Togither, the Masse intituled of the body of Iesus Christ. Fully and wholy set downe, both in Latine, and Englishe, the Latine faithfully taken out of the Masse booke after the romishe vse. Imprinted at Lyons by Iohn Cambray, in the yeare a thowsand fiue hu[n]dred and twenty, the title whereof hereafter ensueth on the next page. With certaine annotations for the vnderstanding of the text, set forth by that godly and learned minister in the Church of God Peter Viret, and translated out of French into English by Tho. Sto. Gent.

Pierre Viret 1511–1571London: printed by Thomas Vautrollier for Andrew Maunsell, 1584London: printed by Thomas Vautrollier for Andrewe Maunsell, 1584

[8], 156 [i.e. 256] p. · 75k words · STC 24775 · ESTC S119146

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THE MASS OF THE BODY OF JESUS CHRIST. › Chapter 31: Of the things that are to be considered of upon the aforesaid matters. CHAPTER XXXI.THE MASSE OF THE BODY OF IESVS CHRIST. › Chapter 31: Of the thinges that are to be considered of vpon the aforesaid matters. CHAPTER XXXI.

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

[ Earlier:376–391 of 556

:376p. 167

d Every man may here see the pitches and turns, and legier de maines that are used and played, to all ententes & purposes. And amongest all the rest it is ordained that master John must turn him self to the people, and recommend him to their prayers, promising them also to lend them his. Howbeit the people understand not a word of that he sayeth. Wherefore he loseth this his recommendation without haply it serve him for the stopping of a gap, for the better garnishing and furnishing of the play. Whereupon, we have to note, that if he have but one to make answer, he should say, brother, pray, and not brethren, pray ye.

d Euery man may here see the pitches and turnes, and legier de maines that are vsed and played, to all ententes & purposes. And amongest all the rest it is ordeined that maister Iohn must turne him selfe to the people, and recommend him to their prayers, promising them also to lend them his. Howbeit the people vnderstand not a word of that he sayeth. Wherefore he loseth this his recommendation without haply it serue him for the stopping of a gappe, for the better garnishing and furnishing of the play. Wherupon, we haue to note, that if he haue but one to make aunswere, he should say, brother, pray, and not brethren, pray ye.

:377p. 167–168

e Here, he maketh all these his companions, that are at Mass with him, saying, that the sacrifice which he offereth, is aswell theirs, as his. And therefore if he renounce Jesus Christ in offering it, they all likewise renounce him, which are at Mass with him. It should seem, that this ⟨p. 168⟩was taken from the manner and use of the ancient Church, wherein the Ministers of the word of God, desired the Church to pray for them, and wherein also, they which offered their goods, aswell for the sustentation of the poor, as for the maintenance of the divine service, called upon God.

e Here, he maketh all these his companions, that are at Masse with him, saying, that the sacrifice which he offreth, is aswell theirs, as his. And therefore if he renounce Iesus Christ in offring it, they all likewise renounce him, which are at Masse with him. It should seeme, that this

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Pierre Viret, The cauteles, canon, and ceremonies, of the most blasphemous, abhominable, and monstrous popish Masse… (London, 1584), ch. 31, pp. 169–170. EEBO-TCP A14460.

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Title as printed: The cautels, canon, and ceremonies, of the most blasphemous, abominable, and monstrous popish Mass Together, the Mass entitled of the body of Jesus Christ. Fully and wholly set down, both in Latin, and English, the Latin faithfully taken out of the Mass book after the romish use. Imprinted at Lyons by John Cambray, in the year a thousand five hu[n]dread and twenty, the title whereof hereafter ensueth on the next page. With certain annotations for the understanding of the text, set forth by that godly and learned minister in the Church of God Peter Viret, and translated out of French into English by Tho. Sto. Gent.The cauteles, canon, and ceremonies, of the most blasphemous, abhominable, and monstrous popish Masse Togither, the Masse intituled of the body of Iesus Christ. Fully and wholy set downe, both in Latine, and Englishe, the Latine faithfully taken out of the Masse booke after the romishe vse. Imprinted at Lyons by Iohn Cambray, in the yeare a thowsand fiue hu[n]dred and twenty, the title whereof hereafter ensueth on the next page. With certaine annotations for the vnderstanding of the text, set forth by that godly and learned minister in the Church of God Peter Viret, and translated out of French into English by Tho. Sto. Gent.
Author: Pierre Viret 1511–1571
Place: London
Printer: Thomas Vautrollier
Bookseller: Andrew MaunsellAndrewe Maunsell
Year: 1584
Size: [8], 156 [i.e. 256] p.
Words: 74,678
Catalogue: STC 24775 · ESTC S119146

:378p. 168–169

f He again exhorteth to prayer, and after, prayeth him self in secret, when he hath a little pitched and turned. And therefore this prayer is called,¹ Secret. And because he sometimes sayeth moe then one of them, as he doeth of the collects, it is left to my young Masters choice that doth the office: who hath a rule, to say always as many Secrets, as he shall say other collects. Now, I could never yet find out the Authors, that put to all these fragments which were put in, sithence the Offertory, without, as I take it, they be the Authors of the Secrets, to whom they attribute the Collects, because they are such prayers as alter and change, according to the diversity of the Masses. I know not whether these Secrets, were put into the Mass, in steed of prayers which are secretly made by every one in particular in the ancient Church, after the delivery of the word of God, and the public prayers, which the Minister sayeth in the name of the whole Church,² yea or no. Alamarius meaning to render a reason hereof, allegeth that, which S. Cyprian wrote, of the modesty, countenances, and humility which are to be used & observed in prayer, finding fault with the disorders ⟨p. 169⟩that are committed therein. And amongest all other points he teacheth, that there is no need to use much babbling: which thing our Saviour Christ him self expressly hath touched. And besides that it is not needful forcibly to cry out therein, considering that we are to deal with God, who both seeth and knoweth our hearts. Howbeit Cyprian his meaning is not, that the common prayers, which are said in the Church in the name of the whole Congregation, should so basely be mumbled up, as that no man might be able to hear them. For he speaketh not only of such prayers, but generally of all. For, it is one thing to pray particularly and a part, and another thing, to pray in common, as the ministers of the Church do, who are, as it were, the mouth of the whole Congregation. Again why apply they not likewise this unto their roaring and yelling, wherewith they make a far greater noise in their Churches, then ever did the Priests of Ball, as if their God were deaf, a sleep, or else drunk in some Tavern? Wherefore say they not this in such sort, as they say the secretes and Canon?

f He againe exhorteth to prayer, and after, prayeth him selfe in secret, when he hath a litle pitcht and turned. And therefore this prayer is called,¹ Secret. And because he sometimes sayeth moe then one of them, as he doeth of the collectes, it is leaft to my young Maisters choise that doth the office: who hath a rule, to say alwayes as many Secrettes, as he shall say other collectes. Now, I could neuer yet finde out the Authours, that put to all these fragmentes which were put in, sithence the Offertorie, without, as I take it, they be the Authours of the Secrettes, to whom they attribute the Collectes, because they are such prayers as alter and chaunge, according to the diuersitie of the Masses. I know not whether these Secrettes, were put into the Masse, in steed of prayers which are secretly made by euery one in particular in the auncient Church, after the deliuerie of the worde of God, and the publicke prayers, which the Minister sayeth in the name of the whole Church,² yea or no. Alamarius meaning to rēder a reason hereof, alleageth that, which S. Cyprian wrote, of the modesty, countenances, and humilitie which are to be vsed & obserued in prayer, finding fault with the disorders ⟨p. 169⟩that are committed therein. And amongest all other pointes he teacheth, that there is no need to vse much babling: which thing our Sauiour Christ him selfe expreslie hath touched. And besides that it is not needefull forcibly to crie out therein, considering that we are to deale with God, who both seeth and knoweth our hartes. Howbeit Cyprian his meaninge is not, that the common prayers, which are saide in the Church in the name of the whole Congregation, should so basely be mumbled vp, as that no man might bee able to heare them. For he speaketh not onely of such prayers, but generallie of all. For, it is one thing to praye particularly and a part, and another thing, to pray in common, as the ministers of the Church doe, who are, as it were, the mouth of the whole Congregatiō. Again why apply they not likewise this vnto their roaring and yelling, wherewith they make a farre greater noise in their Churches, then euer did the Priestes of Ball, as if their God were deafe, a sleepe, or else dronke in some Tauerne? Wherfore say they not this in such sort, as they say the secretes and Canon?

1Nico. de Plou. expo. 3. part. Miss.
2Alama. de offic. Miss. Ca. 3. Cypria. de Dominica oratione. Serm. 6. Matth. 6.

:381p. 170–171

Here a lifting up his hands a sunder he saith. For ever and ever. Answer. So be it. The Priest, The Lord be with you. Answer. And with thy Spirit. The Priest. d Lift up your hearts. Answer. We lift them up unto the Lord. The Priest. Let us give thanks unto the Lord our God. Answer. It is meet and right so to do. The Priest. e Verily it is meet, right, equal,¹ and healthful, that we should give thanks unto thee, holy Lord, Father almighty, everlasting God, because the new light of thy brightness, hath enlightened the understanding of ⟨p. 171⟩our eyes, through the secret incarnation of the word: that whiles we know God visibly, we might by it be ravished with the love of invisible things. Wherefore, with Angels and Archangels, Thrones and dominions and with the whole company of the heavenly army, we sing the Hymn of thy glory. Here he must join his hands together Saying incessantly. And somewhat bowing him self over the Altar, say. Holy, holy, holy, Lord God of hosts, heaven and earth, are full of the Majesty of thy glory, Hosanna in the highest. Here, he signeth him self with the sign of the cross saying. Blessed is he that cometh in the name of the Lord, Hosanna in the highest. ⟨p. 170⟩Hic elevatis & difiu• ctis manibus, dicit. Per omnia secula seculorū Resp. Amen. Sacerdos. Dominus vobiscum. Resp. Et cum Spiritu tuo. Sacerdos Sursum corda. Resp. Habemus ad Dominum. Sacerdos. Gratias agamus Domino Deo nostro. Resp. Dignum & justum est. Sacerd. Verè dignum & justum est, aequū & salutare, nos tibi semper & ubique gratias agere, Domine sancte, Pater omnipotens, aeterne Deus: quia per incarnati mysteriū nova mentis nostrae ⟨p. 171⟩oculis lux tuae claritatis infulsit: ut dumb visibiliter Deū cognoscimus, per hunc inuisibiliū amorem rapiamur. Et ideo cum Angelis et Archangelis, cū thronis & dominationibus, cumque omnibus militiae caelestis exercitijs, hymnum gloriae tuae cammus. Hic debet manus con jungere. Sine fine dicentes. Mediocriter inclinatus super Altare, dicat. Sanctus, sanctus, sanctus, Dominus Deus Sabaoth. Pleni sunt caeli & terra gloriae tuae. Hosanna in excelsis. Hic signat see signo crucis dicendo. Benedictus qui venit in nomine Domini Osanna in excelsis.

HEre a lifting vp his hands a sonder he saith. For euer and euer. Aunswer. So be it. The Priest, The Lord be with you. Answer. And with thy Spirite. The Priest. d Lift vp your hartes. Answer. We lift them vp vnto the Lord. The Priest. Let vs geue thankes vnto the Lord our God. Answer. It is meet and right so to do. The Priest. e Verely it is meete, right, equall,¹ and healthfull, that wee should giue thanks vnto thee, holie Lorde, Father almightie, euerlastinge God, because the newe light of thie brightnesse, hath enlightened the vnderstandinge of ⟨p. 171⟩our eyes, through the secreat incarnation of the worde: that whiles we knowe God visiblie, we might by it be rauished with the loue of inuisible thinges. Wherefore, with Angelles and Archangelles, Thrones and dominions and with the whole companie of the heauenly armie, we sing the Hymne of thy glorie. Here he must ioyne his handes together Saying incessantly. And somewhat bowing him selfe ouer the Altar, say. Holy, holy, holy, Lorde God of hostes, heauen and earth, are full of the Maiestie of thie glorie, Osanna in the highest. Here, he signeth him selfe with the signe of the crosse saying. Blessed is he that commeth in the name of the Lorde, Osanna in the highest. ⟨p. 170⟩HIc eleuatis & difiu• ctis manibus, dicit. Per omnia secula seculorū Resp. Amen. Sacerdos. Dominus vobiscum. Resp. Et cum Spiritu tuo. Sacerdos Sursum corda. Resp. Habemus ad Dominum. Sacerdos. Gratias agamus Domino Deo nostro. Resp. Dignum & iustum est. Sacerd. Verè dignum & iustum est, aequū & salutare, nos tibi semper & vbique gratias agere, Domine sancte, Pater omnipotens, aeterne Deus: quia per incarnati mysteriū noua mētis nostrae ⟨p. 171⟩oculis lux tuae claritatis infulsit: vt dum visibiliter Deū cognoscimus, per hūc inuisibiliū amorem rapiamur. Et ideo cum Angelis et Archangelis, cū thronis & dominationibus, cumque omnibus militiae caelestis exercitijs, hymnum gloriae tuae cammus. Hic debet manus cō iungere. Sine fine dicentes. Mediocriter inclinatus super Altare, dicat. Sanctus, sanctus, sanctus, Dominus Deus Sabaoth. Pleni sunt caeli & terra gloriae tuae. Osanna in excelsis. Hic signat se signo crucis dicendo. Benedictus qui venit in nomine Domini Osanna in excelsis.

1Gelas. Symb. Urb. in Pelag.Gelas. Symb. Vrb. in Pelag.

:384p. 171–172

b Here in this point is some great matter: for, he saith the secrete very softly, for fear he should be heard, and soon after crieth out aloud, to no purpose in the world, for ever and ever: To th'end ⟨p. 172⟩that the people, & they which help him at Mass, might answer, Amen. without ether hearing or yet understanding what it was that he said, neither yet whereunto he referreth this his Per omnia. For this word Amen, is an Hebrew word, by which, they that speak it, declare their consent to that which is said, and testify that they take it to be true, and wish it to be so. But how can he that so answereth answer in trueth, without he do it scoffingly and merrily, when as he understandeth not that, which he affirmeth and testifieth? For it is as if a man should set his hand and seal unto an obligation, or letter, having never read it, nor yet knowing what is within it. And therefore the holy Apostle saith, How shall he say Amen to thy prayer, who neither knoweth what thou sayest, nor yet understandeth thee one whit?¹ And if this be to be done in the public prayers of the Church, it is much more requisite in the administration of the Sacraments. For, sith they are as it were a confirmation of the contract and covenant which the Lord hath made with us: what protestation, are we able, for our parts, to make, if we understand not the contents and articles of the covenant, whereof, the Sacraments are as it were the seals? It is also much like, as if men should seal to a covenant and understood not what it is, & as if they should bear witness unto it, & yet knew not the contents thereof. And therefore the Sacramental words of all Sacraments, are so to be uttered, as that they to whom they appertain, might, as well as their capacity were able to bear it, understand them.

b Here in this point is some great matter: for, he saith the secrete very softly, for feare he should be heard, and soone after crieth out aloude, to no purpose in the world, for euer and euer: To th'end ⟨p. 172⟩that the people, & they which help him at Masse, might answer, Amen. without ether hearing or yet vnderstanding what it was that he said, neither yet whereunto he referreth this his Per omnia. For this word Amen, is an Hebrewe word, by which, they that speake it, declare their consent to that which is said, and testifie that they take it to be true, and wish it to be so. But how can he that so answereth answere in trueth, without he do it scoffingly and merily, when as he vnderstandeth not that, which he affirmeth and testifieth? For it is as if a manne should set his hand and seale vnto an obligation, or letter, hauing neuer read it, nor yet knowinge what is within it. And therefore the holy Apostle saith, How shall he say Amen to thy prayer, who neither knoweth what thou sayest, nor yet vnderstandeth thee one whit?¹ And if this be to be done in the publique prayers of the Church, it is much more requisite in the administration of the Sacraments. For, sith they are as it were a confirmation of the contract and couenaunt which the Lorde hath made with vs: what protestation, are we able, for our partes, to make, if we vnderstand not the contents and articles of the couenant, whereof, the Sacramentes are as it were the seales? It is also much like, as if men should seale to a couenāt and vnderstood not what it is, & as if they should beare witnes vnto it, & yet knew not the contents thereof. And therfore the Sacramental words of all Sacramentes, are so to be vttered, as that they to whom they appertaine, might, as well as their capacitie were able to beare it, vnderstand them.

11. Cor. 14.

:387p. 173–174

e Although all that goeth before, serveth for a preface, they especially call all that which followeth it, by the same name, unto the Sanctus. We have somewhat at large spoken in other places of the diversity of Prefaces, which also have their several tunes, according to the days and feasts, for which they are properly appointed. The Canons which we have spoken of, that forbid no Collects, prayers, prefaces, proses, nor any other Apocriphaes, nor any thing else that is not approved lawful, to be used, have yet rehearsed them in diverse and sundry Councils, as namely, in the second Laodicean Council, & in the Milan. And therefore it was many times ordained, that there should be but one form of the Divine office: in one self same Province and Country: and especially in the Gerundense, first Bracarien,¹ fourth and eleventh Tolentane, Councils. For which cause, they had their diverse and sundry usages given them, according to the diversity of the ⟨p. 174⟩Bishoprics and Dioceses. The form & manner of the Preface which is here set down, is ordained to be said every day from Christmas night unto the Epiphany. It serveth also for Candlemas and this Corpus Christi day. The rest of the feasts, have theirs also, by them selves. Furthermore I find no great hurt in that, that is herein contained, if it were applied as it should be, that is, according to the form of the ancient Church.

e Although all that goeth before, serueth for a preface, they especially call all that which followeth it, by the same name, vnto the Sanctus. We haue somewhat at large spoken in other places of the diuersitie of Prefaces, which also haue their seuerall tunes, accordinge to the dayes and feasts, for which they are properly appointed. The Canons which we haue spoken of, that forbid no Collectes, prayers, prefaces, proses, nor anie other Apocriphaes, noranie thing else that is not approued lawfull, to be vsed, haue yet rehearsed them in diuerse and sundrie Councels, as namely, in the second Laodicean Councell, & in the Millaine. And therefore it was many times ordained, that there should be but one fourme of the Diuine office: in one selfe same Prouince and Countrey: and especially in the Gerundense, first Bracarien,¹ fourth and eleuenth Tolentane, Councelles. For which cause, they had their diuerse and sundrie vsages giuen them, according to the diuersity of the ⟨p. 174⟩Bishoprickes and Diocesses. The forme & maner of the Preface which is here set down, is ordained to be said euerie day from Christmasse night vnto the Epiphanie. It serueth also for Candlemasse and this Corpus Christi day. The rest of the feasts, haue theirs also, by them selues. Furthermore I finde no great hurt in that, that is herein contayned, if it were applied as it should be, that is, according to the forme of the auncient Church.

1Ex lib. Con

:389p. 174–175

g Over and besides that which hath been already said of the ordinance of Pope Sixtus concerning the Sanctus, there is yet a Canon in the second Vasense Council, which commandeth it to be said in all Masses, of what quality or condition soever they be. It is a notable thing to see from whence this gear it fetched. For, there is nothing, of it self, but is to the praise and glory of God. But being applied to this Idol of the Mass, wherefore serveth it, but only for blasphemy? For, the Lord knoweth what goodly Angels, and Seraphims, we have of these blasphemers, to sing praise unto him. They may very well call him holy, holy, as often as they lust, when they so horribly blaspheme him. And they may very well also take unto them, the name of Seraphims, which signify as much, as burning and slamming, but not with love to God ⟨p. 175⟩and their neighbours, as men enlightened with the light of God, as the Angels are: but burning and flaming with rage and fury, to persecute and burn the children of God, which would praise him, as the Angels do: which they, quite and clean take both from him, and from our Lord Jesus Christ also, transporting the same unto an Idol of paste, & to that Romish Antichrist, whom they call Sanctissime Pater, that is to say, most holy Father, in the Superlative degree, comprehending all in one word, which the Angels made three of.

g Ouer and besides that which hath bene alreadie said of the ordinance of Pope Sixtus cōcerning the Sanctus, there is yet a Canon in the second Vasense Councell, which commaundeth it to be said in all Masses, of what qualitie or conditiō soeuer they be. It is a notable thing to see frō whēce this geare it fetcht. For, there is nothing, of it selfe, but is to the praise and glorie of God. But being applied to this Idoll of the Masse, wherfore serueth it, but onely for blasphemie? For, the Lord knoweth what goodly Angelles, and Seraphims, we haue of these blasphemers, to sing praise vnto him. They may very wel cal him holy, holy, as oftē as they lust, when they so horriblie blaspheme him. And they may verie wel also take vnto them, the name of Seraphims, which signifie as much, as burning and slaming, but not with loue to God ⟨p. 175⟩and their neighboures, as men enlightened with the light of God, as the Angelles are: but burning and flaming with rage and furie, to persecute and burne the children of God, which woulde praise him, as the Angelles doe: which they, quite and cleane take both from him, and from our Lorde Iesus Christ also, transporting the same vnto an Idoll of paast, & to that Romish Antichrist, whom they call Sanctissime Pater, that is to say, most holie Father, in the Superlatiue degree, comprehending all in one word, which the Angels made three of.