A14460:553
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.
To be short, how ever it was, were it by reason of this occasion, ⟨p. 154⟩or otherwise, he concludeth, that the custom of the Church grew to be such, as that this blessing of the Priest could not be omitted, without great offence,1 whatsoever either Damasus, or yet the Agathensian Council, had herein ordained, which thought it to be so meant, as Damasus had alleged. I have here of purpose, again set down these things, that every man might the better understand, what great difference there is between the Mass, as it is at this day in the popish church, and the manner that was used therein, in the ancient Church, to the end it might not be thought, that this Mass of the Popish church, is used in the divine service, after that manner that it was in the ancient church we: also see the superstitious difference that was between the office of the Bishop and the Priest, being thus divided in two, in such manner and form, and for the reasons which we have heretofore, else where rendered. For seeing that the ministry both of Bishops and Priests, hath been always one & the self same ministry, so far forth as it toucheth, & extendeth it self unto preaching, & administration of the sacraments: why should not the blessing of the one, be of as great effect & power, as the blessing of the other, considering that Blessing, is prayer, and that that prayer which the ministers of the Church make, is made as it were in the person of the Lord God, and in the name and behalf of the whole church, whereof the minister is as it were the mouth, by which God him self speaketh, and offereth and giveth his blessing and power to this holy ministry, ⟨p. 255⟩which he him self hath ordained? My meaning is, by this my speech, of the ministry of the Gospel, and of the true ministers thereof.
To be short, how euer it was, were it by reason of this occasion, ⟨p. 154⟩or otherwise, he concludeth, that the custome of the Church grewe to be such, as that this blessing of the Priest could not be omitted, without great offence,1