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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14460	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.; Cautèles et canon de la messe. English	Viret, Pierre, 1511-1571.; Stocker, Thomas, fl. 1569-1592.; Catholic Church. Liturgies. Missals. Rome.	1584 (1584)	STC 24775; ESTC S119146	152,334	417

thoroughly examined the cause by the prescript rule of Gods word For which causes I haue purposlie set downe this aduertisement as well by reason of the Cannons and decrees which haue hertofore sometimes bene alleaged vnder the name of ancient Councelles as also if neede were for those which hereafter might be alleaged for the declaration and annotations which we haue yet to make as well vpon the Cautelles or instructions as vpon the forme and manner of the Masse which we are now in hand to go on withall But because we wold be glad to obserue the best order that might be we will beginne at the Instruction which the Priestes in their Masse bookes call The Cautelles of the Masse Because they are taught by them those things which he is to obserue that meaneth to say Masse and of the dangers which therin might fall out as may very well be discerned by the reading of them And therefore by a barbarous word they call them Cautelles chieslie by reason of the sense which they meane to take at it signifying thereby that euerie Priest must take good heede vnto that which is set downe in them although in verie deede this word Cautell properly signifieth nothing else but falshood and deceipt Wherefore they them selues speake more likely and truly in this behalfe then they think considering that whatsoeuer is in their Masse is nothing else but mere trumperie and deceipt and a common seducing of all Christian people And in verie deede I haue set them foorth after the selfe same maner and forme as they are set downe in their Popish Masse booke which title is alreadie in the beginning of this booke proposed and faithfullie translated to the end that euery man might the better vnderstand the notable follies and horrible abhominations which are in the Masse and in all those which celebrate the same and are at it And for the better helping of the vnderstanding of the Readers I haue added thereto certaine expositions annotations to make the matters more plaine Howbeit I am to beseech the Readers not to be lightly offended at them although they seeme very grosse strange Because I am to make them agree with the text which is to be declared and is in verie trueth worthy the glose which shall be giuen thereto which shal not be a glose of Orleāce contrarie to the text but neat and pure and of it selfe And to the end that euery iot therof might be the better vnderstood I haue deuided the matters into Chapters besides haue set downe the annotations of euerie of them in order one after another and marked by the Alphabet and cifers euerie annotation according as the letters are marked in the text to the end it might be the better vnderstood vnto what place euerie of them is to be referred T V HOVVE AND IN VVHAT MANER THE PRIEST THAT WILL SAY Masse is to prepare him selfe what gestures countenances he must vse therein likewise all the cunning deuises of legier de main or iuggling required thereto CHAP. I. SEQVVNTVR informationes cautelae obseruandae presbytero volenti diuina celebrate PRima cautela est vt Sacerdos Missam celebraturus conscientiam suam per puram confesonē optimè praeparet sacramentum vehementer desideret conficere 1 intendat Notulam de modo agendi officium memoriter bene sciat Gestus valde compositos ac deuotos habeat Cū enim quilibet teneatur Deum diligere ex toto corde ex tota anima ex totis viribus suis hic Deum diligere non probatur qui in mensa Altaris vbi R●x Regum Dominus omniū tractatur sumitur irreligiosus indeuotus impudicus distractus 2. vagus aut desidiosus apparuerit Attendat igitur vnusquisque quòd ad mensam magnam sedeat cogitet qualiter eum preparari oporteat sit cautus circumspectus Stet erectus non iacēs in Altari cubitos iungat lateribus manus mediocriter exaltet vt extremitates digitorū modicū circa humeros videātur non tamen humeros excedant Intellectū signis verbis coaptet quoniam magna latent in signis maiora in verbis maxima vero in intentione Tres digitos iungat quibus signa faciat reliquos duos in manu componat Signa faciet directe non oblique aliè satis ne calicem euertat non circulos pro crucibus faciat Cum vero inclinandū fuerit non oblique sed directe ante Altare toto curuatus corpor ese inclinet NOVVE FOLLOVV THE conning instructions which the Priest that will celebrate this diuine office must obserue THE first Cautel or fine deuise is this that the Priest which intendeth to say Masse a ought to prepare his soule and conscience thereto by pure and sincere confession b Let him earnestly desire to receaue the Sacrament 1 Vpon this occasion this verse was made Cū satur est vent●r Monachorū sufficienter Tūc surgunt lente m s●r●re canunt si●e mente and fully purpose to make it c Next let him perfectly vnderstand without booke after what sort he is to performe that office d Let him thē forsooth set a very deuout coūtenāce vpō the matter For seing euerymā is boūd to loue God with all his hart with all his soule and with all his power hee surely is not to be thought to loue God who shall shewe him selfe to be a shamelesse mad in constant or idle personne e to be irreligious deuoutles f at the Sacramēt of the Alter VVhereupon this verse of Chordigeris was made Chordula nodosa mens vaga lingua dolosa Haec tria nudipe dem ducunt ad daemonis aedem where the King of kinges Lord of all the world is taken and handled Let euery man therefore consider that he sitteth at an honorable Table and for that cause let him thinke how he ought to come prepared and therein accordinglie both wisely and circumspectly behaue him selfe b Let him also stand bolt vpright and not leaning against the Altar set both his elbowes to his sides and then lift vp his hands faire and easily so that his fingers ends may be seene euen with his shoulders and no whit aboue i Let him frame his whole minde and intent to the crosses and works k For vnder the crossings are great thinges hidden greater matters vnder the wordes but the most notable in his mind and intent l He must ioyne his three fingers togither wherewith he maketh the signes of the crosses and foulde the other two within his hand m He must make foreright crosses and not thwart and make them high enough aboue the Chalice for feare of ouerthrowing it and beware that he make not circles o in steed of crosses P And when he ducketh he must ducke foreright and not thwart but bowe his whole bodie directly before the Altar a The confession which the Priest maketh 1. Cor. 11. is in stead of the probations which S. Paule

THE CAVTELES CANON AND CEREMONIES OF THE MOST BLAsphemous abhominable and monstrous Popish MASSE Togither The MASSE intituled OF THE BODY OF IESVS CHRIST Fully and wholy set downe both in Latine and Englishe The Latine faithfully taken out of the MASSE BOOKE after the Romish vse Imprinted at Lyons by Iohn Cambray In the yeare a thowsand fiue hūdred 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. ANCHORA SPEI Imprinted at London by Thomas Vautrollier for Andrewe Maunsell dwelling in Paules Churchyarde at the signe of the brasen Serpent 1584. MIssale ad Sacrosanctae Ecclesiae Romanae vsum nunc cum variis additamentis c. Impressum Lugd. Anno Domini Millesimo Quingentesimo vigesimo per Ioannem Moollyn aliâs de Cambraye TO THE RIGHT HONORABLE SYR WILLIAM CYCELL KNIGHT BARON OF Burleigh Lorde High Treasurer of England Maister of the Queenes Maiesties Courtes of Wardes and Lyueries Knight of the moste honourable Order of the Garter and one of her Highnes most honourable priuy Councel continuaunce of health encrease of all honor here in this life and endles ioye and felicitie in the life to come HAVING englished right honorable this litle short Treatise of the Cawtelles of the moste Blasphemous Abhominable and Monstrous Popish Masse And hauing withall well weyed and considered that the enemies of the grace of God the Papistes I meane both in elder dayes helde and at this day hold in meruelous great estimation and reuerence the same as the chiefe ground worke maine piller onely corner stone of their superstitious and idolatrous religion if it may be sayd a religion an inuention most contrary to the holy institution of the supper of our Lord Iesus Christ to the great dishonour of him of his Church still fiercely bloodely where they haue dominion rule with sword fire fagot mainteining it I thought it in my poore opinion a worke most necessary both for the glory of God also for the benefite of the ignoraunter sorte of my countrey men to send it abroad amongest them that they might thereby perfectly see rightly iudge if they will not continue willfully blind how grossely both their Auncestors and they them selues also haue bene by that shorne broode of Antechristian Balamytes the onely blockish and shameles deuisers of the same horribly abused fondly led And because Sir the booke especially and chiefly the comment vpon the same is worthy the publishing I haue therefore in a Christian boldnes presumed on your honorable curtesie to offer present it vnto your wise and graue consideration as to a moste honourable personage worthy meete to stand the Patrone defender of so notable a work most humbly beseeching you not so much to regard the basenes of the Translation as the sounde dealing of myne Author in the discouering confuting of their most monstrous palpable dolteries In doing whereof your L. shall not binde me alone in myne owne perticuler but all the whole Church of God also in generall within all her Maiesties Realmes and dominions dayly to pray for the prosperous estate of your L. long to continue London the sixt of February 1584. Your L. alwayes to be commaunded in the Lord Iesus THOMAS STOCKER A PREFACE DECLARING ALL SVCH MATTERS AS ARE TO BE handled and treated of within this present hooke SITH we are now growne to an end of that Cronicle which wee were determined to make concerning the Actes and deeds of Popes whereby their holinesse the rest of their ordinances may the better be discerned and iudged I haue not thought it amisse to make some discourse of the Canons and decrees made and established in the Councelles which haue bene solemnelie helde from the Apostles time euen vnto this present I meane of the Canons decrees which touch those matters that we nowe intend to treat of Howbeit there are manie causes which giue me occasion at this time not to deal with thē The first is for that I fear the book will grow to be ouer great as I see it fal out by another booke of mine which I tooke in hand intituled Of the difference and conference of the Supper of the Lorde and the Masse Albeit I did at that time cut of manie thinges which might verie well haue bene set foorth The other is That a great part of the Decrees and Canons of the Councelles appartaining to that matter which we presentlie are to treate of are attributed to the Romish Bishops especiallie to those who at that time enioyed that sea wherein those Councels were solemnized And therefore the greater part of them hath alreadie bene published and set abrode Moreouer I do also consider that these Canons and decrees which are assigned vnto the ancient Councelles are often alotted vnto them vnder a false title as manie other ordinances also are attributed to manie auncient Romish Bishops who neuer once thought of them and were falslie collected euen by the very selfe same men which vpheld the Popish sea all the abuses and superstitions that euer were brought into Christendome Wherefore it is most necessarie that when anie Councelles are spoken of that they which reade thē call to mind that which we haue spoken of in our other booke concerning the witnesses by vs produced for the setting downe of those ordinances attributed to Popes of whom we haue made mention For therein is likewise committed great leasings by the reason of the knowledge and practise of a great number of false witnesses by whom Antichrist hath serued his owne turne that by them he might obtaine a glorious glittering shewe vnto his false religion tyrannie and chieflie vnder the title of antiquitie and auncient Councelles vnder which colour the Suppostes of the Romish Church labour with tooth and naile to quench the truth and word of the Lord. And therefore it is verie requisite that the matter be well looked vnto For as wee must not lightly contemne the authoritie of the lawfull Christian Councelles euen so likewise we must be well aduised how we allow vnlawfull Councelles for lawfull and that errors superstitions and heresies be not allowed receaued vnder the colour of Christian Councelles And besides we must also vnderstand thus much That there was neuer any Councell so pure Christian like sithens the Apostles time wherein som chaffe hath not bene mixed with the Corne yea some notable beginning of superstition also by which meane Antichrist soone after hath not gotten some matter to build an house for his raigne and to work his secrete iniquitie withall Wherefore we are with very sound iudgement to reade whatsoeuer is set downe vnto vs vnder the name of Councelles and auncient Fathers and not lightlie approue any thing vntill such time as we haue

the faithful offer but to what vses we haue therof els where spoken which prayer these men improperly applie to their singing cake and Chalice thinking to make of them a Sacrifice b As oftē as these words blesse blessing are mētioned in the Masse there must alwayes crosses be made with the hand fingers For they think that to blesse is to make signes of the crosse Now there are very ioly misteries magical Sacramēts amongst these howbeit we will passe them ouer c Our yong Maisters make manie stout strōg reasons about the exposition of these 3. wordes and all because forsooth mention is made in the plurall number of gifts presents and Sacrifices as if there were moe of them then one Which thing they will in no wise confesse For they say that Iesus Christ is there offered which is but one onelie gifte and Sacrifice Howbeit this difficultie was not in the Church in which such the like words were referred to the giftes and presents which the faithfull offred in the Church which were breade and wine wherewith the Supper was celebrated And all these gifts presents were called Sacrifices some because they were offred to God for the releeuing of the poore mēbers of Iesus Christ Heb. 13. in that sense which the Apostle calleth the almes and releefe of the poore Sacrifices saying that with such Sacrifices and offrings God is wel pleased and some others againe to wit those which wer takē to be vsed about the Supper were called also by that name because that the Supper is cele brated with thankesgiuing which the same Apostle likewise calleth the sacrifices of thākesgiuing as all other sorts of prayers are Heb. 13. And therefore it is called the Eucharist which importeth as much But to what purpose is it to offer bread and wine to God for the whole Church Surely this must needs be a very goodly Sacrifice wel worthy so high a Maiestie and a verie proper chaunge to change Iesus Christ into a singing cake and a litle wine to make a Sacrifice of him For they are not here as yet transubstantiated Moreouer they say that these crosses and commemorations of giftes and presents do signifie amongest the rest Nicol. de Plo. de expos Miss Iudas his treason d They expound this worde illibata for incorruptibile although in verie deed it signifieth properly a thing which was neuer dismēbred nor tasted of but an whole soūd thing Now they are againe verie much deceaued in the exposition of this word because that oftentimes these iollie incorruptible giftes presentes and Sacrifices doe greatly corrupt and rot as we haue vnderstood by the Cautelles of the Masse heretofore recited Whereupon Chap. 3. li. Con. an ordinance also was made in the third Councel of Arles celebrated about the time of Pope Leo against those which looked not well vnto them but suffred them to be lost or be eaten with mise or some other vermine And therefore surely these could not be called illibata that is to say whole and sound e It was ordained in the 2. Vasense Councel De expo Miss that the name of the Pope of Rome should be recited in the prayers of the Church Nicholas de Ploue sayeth That Clement the first made this ordinaunce and was after confirmed by Pelagius which sayeth That he without all doubt is separated from the world who for anie dissention remembreth not the Pope in the Masse according to the custome in that behalfe receaued f This second remembrance is for the Bishop of the same Diocesse where the Masse is said Nicol. de Plo. This is not to be said if the Bishop him selfe sayeth the Masse neither yet at Rome because the Pope him selfe is there who is more then a Bishop These N. N. signifie that they of whome they will speake must here bee named by theire owne names For it behooueth that my yong Maister which sayeth the Masse haue a speciall minde vpon them g It was ordained in the Councel of Rheims celebrated about the time of Pope Leo the third That prayers should be made for the Emperour and his children Ex lib. Con. If the Prince of the Countrey be anie other then an Emperour or King hee must name him by his name whether he be Duke or Earle Of the second part of the Canon containing the commemoration for the quicke CHAPTER XXXVI For the quicke a REmember O Lord thy men and women b seruauntes c N. and as manie as are here present whose faith and deuotion thou right well knowest d for whome we offer vnto thee or which they them selues offer vnto thee e this sacrifice of thanksgiuing for them selues and for all theirs for the redemption of their soules the hope of their welfare and health and who also yeld their vowes vnto the eternal liuing true God Pro viuis MEmento Domine famulorū famularumque tuarū N. omniū circūstantium quorum tibi fides cognita est et nota deuotio pro quibus tibi offerimus vel qui tibi offerūt hoc sacrificiū laudis pro se suisque omnibus pro redemptione animarū suarū pro spe salutis incolumitatis suae tibique reddūt vota sua aeterno Deo viuo vero a This commemoration is in stead of the recommendations that were wont to be vsed in the auncient Church in that forme which hath elsewhere bin spokē of as touching the publike prayers therof howbeit it is an horrible thing to se the blasphemies that are herein Our young Maisters rendring a reason Nicol. de Plo. de expos Miss why there is a commemoratiō made rather for the quicke then for the dead in this Canon say That it is because that the quicke are in farre greater daunger then the dead for although the dead are greatly tormented in Purgatorie yet that they are without the danger of condēnation so are not the liuing Now if it be so I greatly wonder why they haue not put in the cōmemoration of these miserable deade soules before the commemoration of the Sainctes which commeth after it For the Sainctes which are alreadie in glorie haue a more pleasaunt wayting then these poore soules that lye broiling in Purgatorie Againe if the Masse doe them no good for whom it is sayed vntill it be ended or at the least vntill the Sacrifice of it be offred then Nicol. de Plo. de expos Miss these good soules lose nothing by it although they be made to waite somewhat the longer Here is also to be noted That these yong Maisters commonly say their mementoes as though they were a slepe and in a slomber like vnto dormise For which cause our Maisters finde great fault ●●th them as well for that it commeth oftentimes to passe that they which are at the Masse go away thence being greeued to see them sleepe and tary so long in their businesse because it is much better for thē to dispatch