A14460:551
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.
e We have else where spoken of the ordinance, which biddeth the people to beware, how they presume to go from Mass, before such time as they have the priests blessing, and that the solemnity of the Mass be finished. This ordinance is contained within the Canons of the Agathensan council,1 where it is ordained that the Bishop should bring all those to open shame and to do open penance which did the contrary. And in the first Council of Orleans likewise,2 celebrated about the time of Pope Hormisde, wherein it is ordained, that the people should receive the priest his blessing, if the Bishop were not there. This is to be understood of the last blessing, which is a double blessing: For they send one of them immediately after the Ite Missa est, or, Benedicamus Domino. And besides, there is yet another, which they call, the very last, by comparing it with the foremost: which, they say, representeth the coming of the holy Ghost, that was sent unto the Apostles. Upon Whitsunday, as the other, representeth the ascension, because Jesus Christ blessed his Apostles and Disciples,3 when he ascended into heaven. Now, because there are two blessings, it is to be doubted, of which of these two these foresaid Canons, mean. Howbeit, Alamarius setteth down a full and resolute determination hereof, satisfying all such as are desirous to understand, in what place the Mass properly ⟨p. 152⟩beginneth and endeth, to the end that if they can not be present at the whole divine office, yet that they might be at the least, at the principal part thereof, and which is properly of the Mass and of the very substance of it. Whereupon he saith, That the Mass beginneth properly,4 even there, where the Priest beginneth the sacrifice: that is, in that place wherein we have begun the third part thereof, according to the division which we have followed, and which some at this present use: and saith, that it endeth with that blessing, which is with the Ite, Missa est. And for confirmation of his judgement, he allegeth Isidore, who sayeth that the Mass beginneth at that same very place,