A14460:409
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.
London: printed by Thomas Vautrollier for Andrew Maunsell, 1584London: printed by Thomas Vautrollier for Andrewe Maunsell, 1584
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.
For the quick. a Remember, O Lord, thy men and women b servants c N. and as many as are here present, whose faith and devotion thou right well knowest: d for whom we offer unto thee, or which they them selves offer unto thee, e this sacrifice of thanksgiving, for them selves, and for all theirs, for the redemption of their souls, the hope of their welfare and health, and who also yield their vows unto thee, eternal, living & true God Pro vivis. Memento Domine famulorū famularumque tuarū N. & omniū circū stantium quorum tibi fides cognita est, et nota devotio pro quibus tibi offerimus, vel qui tibi offerunt, hoc sacrificiū laudis, pro se suisque omnibus, pro redemptione animarū suarū pro spe salutis & incolumitatis suae, tibique reddunt vota sua, aeterno Deo vivo & vero.
For the quicke. a REmember, O Lord, thy men and women b seruauntes c N. and as manie as are here present, whose faith and deuotion thou right well knowest: d for whome we offer vnto thee, or which they them selues offer vnto thee, e this sacrifice of thanksgiuing, for them selues, and for all theirs, for the redemption of their soules, the hope of their welfare and health, and who also yeld their vowes vnto the, eternal, liuing & true God Pro viuis. MEmento Domine famulorū famularumque tuarū N. & omniū circū stantium quorum tibi fides cognita est, et nota deuotio pro quibus tibi offerimus, vel qui tibi offerūt, hoc sacrificiū laudis, pro se suisque omnibus, pro redemptione animarū suarū pro spe salutis & incolumitatis suae, tibique reddūt vota sua, aeterno Deo viuo & vero.
a This commemoration is in stead of the recommendations that were wont to be used in the ancient Church, in that form which hath elsewhere bin spoken of as touching the public prayers thereof: howbeit it is an horrible thing to see the blasphemies that are herein. Our young Masters rendering a reason,1 why there is a commemoration, made rather for the quick, then for the dead, in this Canon say, That it is because that the quick are in far greater danger then the dead, for although the dead are greatly tormented in Purgatory, yet that they are without the danger of condemnation, & so are not the living. Now, if it be so, I greatly wonder why they have not put in the commemoration of these miserable dead souls, before the commemoration of the Saints, which