A14460:521
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.
m But in this prayer, which he here maketh at his last washing, which they call purifying, is great reason: For they have reason to purify and cleanse them selves, after they have polluted their hands and mouths, with such horrible sacrileges and blasphemies, committed as well against the death and passion, as also against the body and blood of our Saviour and Redeemer ⟨p. 235⟩Jesus Christ. Howbeit let us consider of that which they speak. Howe shall we receive the self same thing with our souls, which we receive with our mouths? For, the soul hath no such mouth as the body hath, neither doth it eat or yet drink so: neither is it in such sort fed, either with such meats & such drinks. For, bread & wine, do serve to feed the body, and not the soul, save that the soul is taught by them, by reason of the bodily senses, of spiritual and invisible things, which are signified by these visible and material signs. But the right meat and drink of the soul, are the body and blood of Jesus Christ, not corporally taken by the mouth of the body, as the Popish Church teacheth. But spiritually, by the mouth of faith: which is the mouth of the soul and spirit, by mean whereof, the body is also afterward spiritually fed, and it can not otherwise be. For, admit, that a man should eat the very body, and drink the very blood of our Lord and Saviour Jesus Christ, yet should neither soul nor body Communicate thereof, nor yet be fed therewith, unto everlasting life. For, the heavenly and divine meat and drink, is spiritual, and received by faith. And where that is, we shall need none other. And therefore, the signs of bread and wine that are distributed to us in the Supper, are not given us, that with them and by them we should receive the body and blood of our Lord and Saviour Jesus Christ, as if a piece of flesh should be given us ⟨p. 236⟩to eat without bread, or in paste, and wine in a cup to drink, as the Romish rabble, and certain others, understand and take it, who corporally conjoin the signs, with the things signed and signified: But are given to us, lively to represent unto our bodily senses, that which our Lord representeth to our inward senses, or rather to stir up and dispose the whole man, to receive the heavenly and divine gifts, through faith and in spirit.
m But in this prayer, which he here maketh at his last washing, which they call purifying, is great reason: For they haue reason to purifie and cleanse them selues, after they haue polluted their handes and mouthes, with such horrible sacrileadges and blasphemies, committed as well against the death and passion, as also against the bodie and blood of our Sauiour and Redeemer