Areceipt against the default or want of the intent of the…: The cautels, canon, and ceremonies, of the most… by Pierre Viret | AskReformation

Skip to content

:133p. 48–49

a Because that the intent of these Gods forgers is so requisite about that business which they go about, so that they can do nothing without it, as hath been already said: They in the first place make a difference between attention and intent: saying, that intent is necessarily to be required therein, but not attention: to wit, that it is sufficient that the Priest hath a purpose to consecrate, when he consecrateth, although his mind at that time be not attentive, nor once thinketh of that that he doeth, as he ought. Which fault they judg to be well worthy of reprehension, but yet not so great, as that it can any way be an hinderance, but that the Gods may be rightly framed and fashioned. And because it may so fall out, that upon the very point of the consecration, he hath neither attention nor intent, but that his mind is so ravished, as that both his hart & thought is otherwise occupied: yet they say it is sufficient, that he have a general impression in his mind remaining through a customable impression, much like unto the faith and devotion of the Romanists, who in matter of faith do generally and customablie believe as their mother holy Church believeth, albeit they either know not what the Church is, not yet what it believeth. And these villainous & cursed ⟨p. 49⟩blasphemers thus scorning Jesus Christ, make him their Vicar: saying, that he thinketh for them, and that his intent supplieth the want of their thought and devotion. That is to say, whiles their minds run upon their gossips & minions, Jesus Christ was to look to their business. For they pile him jollily well together with their forceries & blasphemies. And what is he then that will not tremble with fear to hear of these villainous mockeries?

a Because that the intent of these Gods forgers is so requisite about that busines which they go about, so that they can do nothing without it, as hath bene alreadie said: They in the first place make a difference betweene attention and intent: saying, that intent is necessarilie to be required therein, but not attention: to wit, that it is sufficient that the Priest hath a purpose to consecrate, when he consecrateth, although his mind at that time be not attentife, nor once thinketh of that that he doeth, as he ought. Which fault they iudg to be well worthie of reprehension, but yet not so great, as that it can anie way be an hinderaunce, but that the Gods may be rightly framed and fashioned. And because it may so fall out, that vpon the verie point of the consecration, he hath neither attention nor intent, but that his minde is so rauished, as that both his hart & thought is otherwise occupied: yet they say it is sufficient, that he haue a generall impression in his mind remaining through a customable impression, much like vnto the faith and deuotion of the Romanistes, who in matter of faith do generallie and customablie beleeue as their mother holy Church beleeueth, albeit they either know not what the Church is, not yet what it beleeueth. And these villanous & cursed ⟨p. 49⟩blasphemers thus skorning Iesus Christ, make him their Vicar: saying, that he thinketh for thē, and that his intent supplyeth the want of their thought and deuotion. That is to saye, whiles their mindes runne vpon their gossips & minions, Iesus Christ was to looke to their businesse. For they pile him iolily wel together with their forceries & blasphemies. And what is he then that will not tremble with feare to heare of these villanous mockeries?

:134p. 49–50

b We have heretofore declared, in what sense they take this habitual and virtual intent, which they set forth for the want of the actual. Thus here we now see an other kind of receipt for want of the Gods. For it may so fall out (although they think it an hard matter) as that these fat swinish bollers will sometimes enter so deep into the contemplation of the kitchen, or some other odd toy which cometh in their brain, as that they will have as great regard & care of that which they are in hand withal as an horse, & be as devout in their mask, as a very Rogue, save only for the wetting of their whistle. But admit that this hardly falleth out so, what then would they say of these sorcering priests who were burnt after they had denied God utterly, as they them selves have confessed, after they had practised this occupation of making of Gods, & saying of Mass, full out twenty years together? I would gladly know of them what devotion & intent they had in their consecration? & what manner of Gods they made? & what account a man should make of these Gods, which were thus forged by ⟨p. 50⟩sorcerers. I have alleged one example of this matter in that part of my Christian disputations, which is entitled, The Office for the dead, and there fore I will here speak no more of it, save that I find herein no cautell, which might serve for a receipt against such an inconvenience.

b We haue hertofore declared, in what sense they take this habitall and vertuall intent, which they set forth for the want of the actual. Thus here we nowe see an other kinde of receipt for want of the Gods. For it may so fal out (althogh they think it an hard matter) as that these fat swinish bollers will sometimes enter so deepe into the contēplation of the kitchin, or some other odde toy which commeth in their braine, as that they will haue as great regard & care of that which they are in hād withall as an horse, & be as deuout in their maske, as a very Roge, saue onely for the wetting of their whistle. But admit that this hardly falleth out so, what then wold they say of these sorcering priests who were burnt after they had denied God vtterly, as they thē selues haue confessed, after they had practised this occupation of making of Gods, & saying of Masse, full out twenty yeares together? I wold gladly know of thē what deuotion & intent they had in their consecration? & what maner of Gods they made? & what accompt a man should make of these Gods, which were thus forged by ⟨p. 50⟩sorcerers. I haue alleaged one exāple of this matter in that part of my Christian disputatiōs, which is intituled, The Office for the dead, and there fore I wil here speake no more of it, saue that I find herein no cautell, which might serue for a receipt against such an inconuenience.