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A14460:391

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

Title page: Internet Archive scan of the Early English Books microfilm (opens the Internet Archive in a new tab)

THE MASS OF THE BODY OF JESUS CHRIST. › Chapter 33: Of the points that are to be noted upon the aforesaid Text. CHAPTER XXXIII.THE MASSE OF THE BODY OF IESVS CHRIST. › Chapter 33: Of the points that are to be noted vpon the aforesaide Text. CHAPTER XXXIII.

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:388–403 of 556

:388p. 174

f This advertisement that is here given is, because that hitherto M. Rowley Rownsie as a man amazed, holdeth out his hands a strout, as if jolly Saint Francis should show the scars of his wounds. And in the end of his preface he putteth them again together.

f This aduertisement that is here giuen is, because that hitherto M. Rowley Rownsie as a man amazed, holdeth out his handes a stroute, as if iolie Sainct Frauncis should shew the skarres of his wounds. And in the end of his preface he putteth them againe together.

: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

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On this page: :388–403
Section: :382–391
Whole work: 556 passages

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Pierre Viret, The cauteles, canon, and ceremonies, of the most blasphemous, abhominable, and monstrous popish Masse… (London, 1584), ch. 33, p. 176. EEBO-TCP A14460.

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The book

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
Text

:390p. 175–176

h They intermeddle many words of strange languages in their Mass (besides their barbarous Latin) which they chiefly take from the Hebrews, and some from the Greeks: counterfeiting the Magicians, and heathen, and Mark the heretic, who were wont to intermeddle many barbarous, strange, and hard words to pronounce, in their charms and divine offices, that they might thereby make the people, the more amazed,¹ and their doings, a great deal the more wonderful and strange, as Arnobius, Theodorete, and Lucian do testify. They have here Sabaoth and Hosanna, from the Hebrews, which them selves cannot rightly pronounce, and therefore much less understand. But what a manner of speaking is this, thus to con found one language with another, being not driven of necessity so to do, neither yet to any purpose? It is as if we should say, Lord God exercituum, mingling Latin with English, not speaking fully, either the one or the other, in stead of saying ⟨p. 176⟩all in English, Lord God of hosts, or in Latine, Domine 'Deus exercituum. And this is like all the rest.

h They entermeddle manie words of strange languages in their Masse (besides their barbarous Latin) which they chieflie take from the Hebrues, and some from the Greekes: counterfaiting the Magicians, and heathen, and Marke the heretike, who were wont to intermeddle many barbarous, strange, and hard wordes to pronounce, in their charmes and diuine offices, that they might therby make the people, the more amazed,¹ and their doinges, a great deale the more wonderfull and strange, as Arnobius, Theodorete, and Lucian do testifie. They haue here Sabaoth and Osanna, frō the Hebrewes, which them selues cannot rightlie pronounce, and therefore much lesse vnderstand. But what a manner of speaking is this, thus to cō found one language with another, being not driuen of necessitie so to doe, neither yet to any purpose? It is as if we should say, Lorde God exercituum, mingling Latin with English, not speaking fully, either the one or the other, in stead of saying ⟨p. 176⟩all in English, Lord God of hostes, or in Latine, Domine 'Deus exercituum. And this is like all the rest.

1Arno. contra Gent. The. de fa. ha•t Lucy in Necy,

:394p. 176–177

After he hath made an end of the Sanctus, then followeth the Cannon, which is convenient for him to declare, with the ceremonies before mentioned, aswell here, as in the Cautels of the Mass already recited. There are also certain usages, according to which the Lavabo is only given in this behalf,¹ as that which Nicholas de Plove ensueth. Now, here beginneth the most abominable sorcery & Magical art that is in all the whole Mass, insomuch that it may rather be rightly called a devilish execration, then a consecration, as they term it. We have already sufficiently spoken of these forgers of this goodly piece of work, amongst which Nicholas de Plove hath put in Clement the first,², saying, that he ordained the Canon, ⟨p. 177⟩that is, before the consecration. And we will here again set down as well generally as particularly in the margin, the Authors to whom it is attributed. Now, because there is far greater danger in this point, then in any other point of the Mass, it was ordained in the Council of Oxenford,³ holden in England by the Archbishop S•evē, that the Archdeacons in their visitations, should provide, that if any faults were to be found in the Canon thereof, that it should be amended & corrected: and that the Priests might be able at the least very well to pronounce the words of it, and soundly understand the same. Here is also to be noted, that when my Masters which say the Mass are come so far, some of them must with great reverence and humility kiss the Altar, and some, the image of the Crucifix (which is purposely pictured in the Mass book to that end) which seemeth to be a thing very agreeable with the decree of the Elibertine Council, celebrated in Spain,⁴ about the time of the Nicene Council and of Sylvester the first, in which the pictures of Images were forbidden to be in the Church: to the end that that which is to be honoured should not be painted & pictured on the walls. Howbeit, when this ordinance was made, the Mass had not then that furniture about it, which now it hath. And therefore it is very meet that it should be garnished with this ornament, and especially in this point: wherein is contained the most shameful & horrible idolatry & blasphemy that is possible to be devised.

After he hath made an end of the Sanctus, then followeth the Cannon, which is conuenient for him to declare, with the ceremonies before mentioned, aswell here, as in the Cautels of the Masse alreadie recited. There are also certaine vsages, according to which the Lauabo is onely giuen in this behalfe,¹ as that which Nicholas de Ploue ensueth. Now, here beginneth the most abhominable sorcerie & Magicall art that is in all the whole Masse, insomuch that it may rather be rightly called a deuillish execration, then a consecration, as they tearm it. We haue alreadie sufficiently spokē of these forgers of this goodly peece of worke, amongst which Nicholas de Ploue hath put in Clemēt the first,², saying, that he ordained the Canon, ⟨p. 177⟩that is, before the consecration. And we will here againe set downe as well generallie as particularly in the margine, the Authors to whome it is attributed. Now, because there is farre greater danger in this point, then in anie other point of the Masse, it was ordained in the Councell of Oxenford,³ holdē in England by the Archbyshop S•euē, that the Archdeacons in their visitations, should prouide, that if anie faults were to be found in the Canon thereof, that it should be amended & corrected: and that the Priestes might be able at the least verie well to pronounce the words of it, and soundly vnderstande the same. Here is also to be noted, that whē my Maisters which say the Masse are come so farre, some of them must with great reuerence and humilitie kisse the Altar, and some, the image of the Crucifixe (which is purposly pictured in the Masse booke to that end) which seemeth to be a thing verie agreable with the decree of the Elibertine Councell, celebrated in Spaine,⁴ about the time of the Nicene Councell and of Siluester the first, in which the pictures of Images were forbidden to be in the Church: to the ende that that which is to be honoured should not be painted & pictured on the walles. Howbeit, when this ordinance was made, the Masse had not then that furniture about it, which nowe it hath. And therefore it is verie meete that it should be garnished with this ornament, and especially in this point: wherein is contained the most shameful & horrible idolatrie & blasphemy that is possible to be deuised.

1Expo. 4. part. Miss,
2Ex 4. par. Miss
3Ex lib. Con.
4Ex lib. Con.

:397p. 178–179

The Canon. WE a beseech thee therefore most pitiful Father, for thy dear Sons sake Christ Jesus our Lord, to accept and b bless. Here standing upright, he kisseth the Altar, and maketh three crosses, as well over the host as the Chalice. c These † gifts, these † presents, these † holy sacrifices, with d out spot. Soon after stretching forth his arms, and lifting them somewhat up he goeth on with the Canon. Which we offer unto thee, first, for thy holy Catholic Church, which vouchsafe peaceably to preserve, keep, unite, & govern throughout the face of the whole earth, with thy servant N. e our Pope, N f our Bishop, N. g our King † and all those thy true and faithful ones, which honour ⟨p. 179⟩and follow the Catholic and Apostolic faith. ⟨p. 178⟩Canon. TE igitur clementissi••e Pater, per Jesū Christum, Filium tuum Dominum nostrum, supplices rogamus & petimus, ut accepta habeas et benedicas Hic crigens see, osculatur Altar & ter signar, tam super hostiam, quā super Calicem. Haec † dona, haec † munera, haec † sancta sacrificia illibata. Deinde extensis manibus, & mediocriter elevatis, prosequitur Canonem. Inprimis quae tibi offerimus, pro Ecclesia tua sancta Catholica, quam pacificare, custodire, adunare, & regere digneris toto orb terrarum, una cum famulo tuo, Papa nostra N. & Antistite nostro, N. & Rege nostro N. † & omnibus orthodoxis, atque Catholicae ⟨p. 179⟩& Apostolicoe fidei cultoribus.

The Canon. VVE a beseeche thee therefore most pitifull Father, for thie deare Sonnes sake Christ Iesus our Lorde, to accept and b blesse. Here standing vpright, hee kisseth the Aultar, and maketh three crosses, as well ouer the host as the Chalice. c These † giftes, these † presentes, these † holy sacrifices, with d out spot. Soone after stretching foorth his armes, and lifting them somewhat vp he goeth on with the Canon. Which wee offer vnto thee, first, for thy holye Catholique Church, which vouchsafe peaceably to preserue, keepe, vnite, & gouerne thoroughout the face of the whole earth, with thie seruant N. e our Pope, N f our Bishop, N. g our King † and all those thy true and faithfull ones, which honour ⟨p. 179⟩and followe the Catholique and Apostolique faith. ⟨p. 178⟩Canon. TE igitur clemētissi••e Pater, per Iesū Christum, Filium tuum Dominum nostrum, supplices rogamus & petimus, vt accepta habeas et benedicas Hic crigēs se, osculatur Altare & ter signar, tam super hostiam, quā super Calicem. Haec † dona, haec † munera, haec † sancta sacrificia illibata. Deinde extēsis manibꝰ, & mediocriter eleuatis, prosequitur Canonem. Inprimis quae tibi offerimus, pro Ecclesia tua sancta Catholica, quam pacificare, custodire, adunare, & regere digneris toto orbe terrarum, vna cum famulo tuo, Papa nostra N. & Antistite nostro, N. & Rege nostro N. † & omnibus orthodoxis, atque Catholicae ⟨p. 179⟩& Apostolicoe fidei cultoribus.

:400p. 179–180

c Our young Masters, make many stout & strong reasons, about the exposition of these 3. words, and all because forsooth, mention is made in the plural number, of gifts, presents, and Sacrifices, as if there were moe of them then one. Which thing they will in no wise confess. For, they say that Jesus Christ is there offered, which is but one only gift and Sacrifice. Howbeit this difficulty was not in the Church, in which such & the like words were referred to the gifts and presents which the faithful offered in the Church, which were bread and wine, wherewith the Supper was celebrated. And all these gifts & presents, were called Sacrifices: ⟨p. 180⟩some, because they were offered to God, for the relieving of the poor members of Jesus Christ,¹ in that sense which the Apostle calleth the alms and relief of the poor, Sacrifices: saying, that with such Sacrifices and offerings God is well pleased: and some others again, to wit, those which were taken to be used about the Supper, were called also by that name, because that the Supper is celebrated with thanksgiving, which the same Apostle likewise calleth the sacrifices of thanksgiving, as all other sorts of prayers are.² And therefore it is called the Eucharist, which importeth as much. But to what purpose is it, to offer bread and wine to God, for the whole Church? Surely this must needs be a very goodly Sacrifice, & well worthy so high a Majesty: and a very proper change, to change Jesus Christ into a singing cake and a little wine, to make a Sacrifice of him. For, they are not here as yet transubstantiated. Moreover, they say that these crosses and commemorations of gifts and presents do signify amongest the rest,³ Judas his treason.

c Our yong Maisters, make manie stout & strōg reasons, about the exposition of these 3. wordes, and all because forsooth, mention is made in the plurall number, of gifts, presents, and Sacrifices, as if there were moe of them then one. Which thing they will in no wise confesse. For, they say that Iesus Christ is there offered, which is but one onelie gifte and Sacrifice. Howbeit this difficultie was not in the Church, in which such & the like words were referred to the giftes and presents which the faithfull offred in the Church, which were breade and wine, wherewith the Supper was celebrated. And all these gifts & presents, were called Sacrifices: ⟨p. 180⟩some, because they were offred to God, for the releeuing of the poore mēbers of Iesus Christ,¹ in that sense which the Apostle calleth the almes and releefe of the poore, Sacrifices: saying, that with such Sacrifices and offrings God is wel pleased: and some others againe, to wit, those which wer takē to be vsed about the Supper, were called also by that name, because that the Supper is cele brated with thankesgiuing, which the same Apostle likewise calleth the sacrifices of thākesgiuing, as all other sorts of prayers are.² And therefore it is called the Eucharist, which importeth as much. But to what purpose is it, to offer bread and wine to God, for the whole Church? Surely this must needs be a very goodly Sacrifice, & wel worthy so high a Maiestie: and a verie proper chaunge, to change Iesus Christ into a singing cake and a litle wine, to make a Sacrifice of him. For, they are not here as yet transubstantiated. Moreouer, they say that these crosses and commemorations of giftes and presents do signifie amongest the rest,³ Iudas his treason.

1Heb. 13.
2Heb. 13.
3Nicol. de Plo. de expos. Miss.