A14460:79
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.
The manner that is to be observed in saying of Mass. CHAPTER VIII.
The maner that is to be obserued in saying of Masse. CHAPTER VIII.
Qvamuis autē Missa devotissimè sit celebranda, contemplationis causa, est tamen modus habendus, ne protractione nimia, vel acceleratione fiat homo notabilis, nam acceleratio signum est incuriae. Protractio est occasio distractionis quandoque sibi & auditoribus, quos arguit Guilliel. Parisien. in Libro Rethoricae divinae. Sed medio tutissimus ibit. Eo autem affectu est quaelibet Missa habenda & dicenda à quocunque sacerdote quasi prima dicatur, & nunquam amplius sit dicenda. Tam magnum enim donū semper debet esse novum. ⟨p. 23⟩Habeat itaque Sacerdos diligentiā ad conficiendum reverentiam ad tā gendum, & devotionē ad sumendum. Sic sentiendo & agendo digne tractabitur Sacramentum, rite peragetur officiū: atque pericula & scandala evitabuntur. And a although the Mass is very devoutly to be celebrated, by reason of the contemplation that is to be used therein, yet for all that he must observe a mean, for fear the man be noted to be either over long, or else too short. For, hastiness is a token of negligence. b And to be over long, causeth both him self and his Auditory to be forgetful: either of which, William of Paris in his book of divine Rhetoric findeth fault with all. But he that walketh in the middest goeth safest. Now every priest ought to have this regard, as to say every Mass with such an affection, as if he said his first Mass, and as if he should never say more. For every such great gift, ought ever to be rare and strange. ⟨p. 23⟩Wherefore the Priest must have a great care in his consecration, great reverence in his handling, and be very devout in the receiving of this Sacrament. And in his so feeling and doing, he shall administer it worthily, and with all, avoid all perils and offences.
QVamuis autē Missa deuotissimè sit celebranda, contemplationis causa, est tamen modus habendus, ne protractione nimia, vel acceleratione fiat homo notabilis, nam acceleratio signum est incuriae. Protractio est occasio distractionis quandoque sibi & auditoribus, quos arguit Guilliel. Parisien. in Libro Rethoricae diuinae. Sed medio tutissimus ibit. Eo autem affectu est quaelibet Missa habenda & dicenda à quocunque sacerdote quasi prima dicatur, & nunquam amplius sit dicenda. Tam magnum enim donū semper debet esse nouum.