A14460:65
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.
a By this, is learned the Art how to take and handle the chalice.
a By this, is learned the Art howe to take and handle the chalice.
b Now because there must be always gods ⟨p. 17⟩in the pyx, ready to carry to those that are sick, when need shall be, and also to honour & keep the Church, therefore they must often times be renewed, and new put in, in their stead, for otherwise they would be mouldy and filthy. And so by that mean they should not remain white gods, but mouldy and green gods: as many times it cometh to pass through the negligence, secureness, and default of their Guard, as hereafter shall be showed. Now, when these gods are renewed, the Priest which reneweth them, must of necessity eat the old ones, and put in for them span new ones. But whensoever there is a general receiving of their maker (as they say) if it so fall out, as that there be not as many receivers to eat as there are Gods to be eaten, either the Priest must eat all that are left, or else he must give to each man, more then one piece, either else put them into the pyx to be afterward distributed, as we have before said. And for the greater solemnizing of the banquet, when as Mast Person is to gobble them up, it must commonly be done when he is at Mass. But because the same host which the Priest hath renewed, is the more honourable and surer, he for his honours sake goeth foremost, and is first swallowed up. For M. John Shorne is not so certain of the other old Gods, as he is of his own new one: as well by reason that some other black-Smiths might have made them, as also, for that it is possible, they might have been changed: And therefore it is here said, that he is sure of his own: that is to say, that he hath breathed ⟨p. 18⟩upon it, with a good intent, to make a jolly, brave, round and white God of it, like to a jolly large slice of a Turnip: But he is not so certain of any of the rest, nor yet of the intent of my masters the black-Smiths that forged them. Wherefore it is said, That he believeth all that the mother holy Church of Rome useth, but he is not assured of it. And therefore he walketh in the faith of Priesthood, which is well to be considered of. For, either faith is joined with knowledge or without knowledge. And if knowledge be joined with faith, what manner of faith can that be, which knoweth not that, that it believeth? But if it be faith without knowledge, then is not the other faith, which is joined with knowledge.