holie gospell hee gott in through the tiles and by his prayers teares preserued it from burning Zonaras also testifieth that the Russians in a great fier finding the booke of the gospell safe and preserued from burning by the onelie motiue of this miracle receued and imbraced the fayth of Christ Finallie the reading of the gospell in the holie Masse all Liturgies doe testifie to be very ancient Also concilium Laodicenum cap. 16. Carthaginense 4. can 48. Valentimum cap. 2. Clemens l. 2. constit Apost cap. 16. Anastasius writing to the bishops of Germanie and Burgundie and infinit others whom here for breuitie sake I doe omitt Of the Symbole or Creede and of sundrye mysteries conteined in the same THe Symbole or Creede imediatlie pronounced after the Gospell signifieth the fruict which presently ensued after the preaching of our Lord and his Apostles And therefore also is it presentlie pronounced after the gospell that by the Gospell we may beleeue with the harte vnto righteousnes and by the Creede wee may confesse with our mouthes vnto saluation as it is written Corde creditur ad iustitiam ore autem fit confessio ad salutem With the hart we beleeue vnto iustice but with the mouth confession is made to saluation Rom. 10. cap. 10. Of the etymologie of the word Simbole And first to vnderstand the Etymologie meaning of this word Symbole we must note that it is a greeke worde and signifieth diuers thinges Sometimes it is takē for a mark or seale wherewith a thing is marked or sealed Sometymes againe it is taken for a watchword which a Captayne giueth to his soldiers wherby they may know one an other and the better preserue them selues from being surprised by their enimyes soe that if they shold chaunce to meete any one of whome they doubted being asked the Symbole or watchword he should be bewrayed whether he were their friend or foe In this present place it is taken for a brief forme or rule of christian fayth composed of diuerse and surdry sentences called Articles much like vnto soe manie sinewes or ioyntes binding and tying togeather all the parts of the bodye Wherefore verye fittlie may this summarye of the Christian fayth be called by this name of Simbole according to al these significations For first in verye deede it is a true marke or seale whereby to know and distinguish a catholike from an Hereticke for neuer was there Hereticke which did not denye some parte or other of the Creede Secondlie it may well be taken for a watch-word giuen to the faithfull whereby to know one an other and so to keepe them selues from the incursion of their enimies And thirdlie as in this place for a briefe forme or rule of our Christiā faythe bycause it comprehendeth in so short and compendious a manner the somme of all that which were are to beleeue Durand l. 4. c. 25. Three simboles or Creedes in the Catholique Church In the Catholike Church we haue three Symbolls or Creeds The first is that of the Apostles which all good Christians ought to learne by hart and to say it both morning and euening for it chaseth away the diuells who lye in wayte both day and night to deuoure vs. The second is that of the councell of Nice which is vsuallie sayd in the Masse after the gospell And the third is that of S. Athanasius which is sung at Prime vpon all Sundayes Both which latter are no additions to the former but expositions or more playne declarations thereof The reason why the Church admitted these two Creedes besides that of the Apostles was for that the Heretickes receiuing the first according to the wordes or letter did not receiue it according to the sense and meaning of the Catholike Church And for that also the Arrians and other Heretickes construed the same soe confusedlie that it was hard to discerne the Catholikes from the Heretikes any waye by the same In which case the Church was constrayned to putt to her helping hand adding the two latter as an exposition or playner declaration of the former and hath euer since serued to singular good purpose for the conuiction of seuerall heresies and heretickes which haue sprung vp in sundry times and vpon sundrie occasions The Symbole of the concel of Nice was composed vnder Pope Siluester Plat in vita Siluestri in the presence of the great and most religious Emperour Constantine by 318. Byshops assembled from all partes of the world and kept at his expences whereof manie had their right eyes put out and their right hands cutt of for the defence of the fayth and Christian religion in the precedent persecutions as testifieth Nicephorus lib. 8. cap. 1. He honored them with presents condigne to their estates and royallie feasted them at his table causing the principall of them to sett close vnto himselfe before he would licence them to depart to their Churches kissing also their wounds when he dismissed them Naucler vol 2. gener 11. This Symbole was made expresslye to condemne the blasphemy of Arrius mayntayning against the doctrine of the Church the inequality of the three diuine persōs of the holie Trinitie Socrat. lib. 4 Eccles hist cap 31. By the order of Pope Marke successor of S. Syluester the clergie and people beganne to sing it with high voyce in the church for that then the Emperors of the world assisted and constantlie defended the Catholike fayth It was allso approued in the first councell of Constantinople but 56. yeares after that of Nice by 150. Bishops assembled vnder the Emperors Gracian and Theodosius the elder See Plat in vita Marci The Simbole of the holie Father Athanasius was composed by him against the aforesaid Arrians when by their audacious pursuite they exiiled him to Treuers where he laboured by all meanes to conserue the faith in his former puritie Nauclar vol. 2. gener 13. The Creed of the Nicene counsell and which is vsuallie sung in the holie Masse conteyneth like as that of the Apostles to the number of 12. Articles which are these that follow Credo I beleeue The first article of this Creede is to beleeue to witt in God and is to be opposed against the ignorance of all Atheists and of all such as foolishlie say in their hartes there is no God Psalm 13. In. In. And heere note that there is a difference in beleefe For to beleeue God is to beleeue onelie that God is but to beeleue in God is in beleefe to loue him to worshipp him and to serue him as God and this is perfectlie to beleeue in God Vnum Deum One God For as much as manie heathen poeple doe adore and worshipp diuers vayne things in steede of God calling them their Gods therefore to condemne this error and to exclude all pluralitie of Gods the Creede of the Masse hath adioyned this word Vnum One the more playnelie to explicate the former which is as much as to say I beleeue in one onelie God and not in more
God would him selfe be made the selfe fame which he before had made to the end that which he had made should not perish but be saued Iesus Christus Filius tuus Dominus noster Qui tecum viuit c. Iesus Christ thy Sonne our Lord who with thee liueth and raigneth in vnitie of the holie Ghost God world without end Amen VVhich woordes I passe ouer at this present partlie because I haue before already explicated them and partlie because I iudge them so cleare of them selues to euery one that they neede no further explication Offerimus tibi Domine VVe offer vnto thee o Lord. Hauing mingled the water with the wine as a forsaid he taketh the Chalice and offereth it vp saying We offer vnto thee o Lord. Signifying by this ceremonie how our blessed Sauiour most willinglie offered vp him selfe vnto his Father to be the oblation and sacrifice for our redemption And here offer yourselfe to his grace by true and vnfeyned contrition of hart for all your offences Calicem salutaris The Chalice of health By anticipation this Chalice is called the Chalice of health that is of saluation both because it prefigureth the blood of Christ which is the price of our saluation and also because it impetrateth health to all the people which are offered in the same Tuam deprecantes clementiam Humblie beseeching thy clemencie Where verie aptlie mention is made of goodnes and clemencie for this chalice his Father gaue him and not the Iewes for loue not for anger for good will not for necessitie for grace not for reuenge For this is that Iacob who humblie obeying the commandement of his Father Isaac the counsel of his mother Rebecca serued Laban fourteene yeares that he might take Rachel and Lia to wit the people of the Iewes and Gentils vnto him in mariage Gen. Vt in conspectu diuinae maiestatis tuae That in the sight of thy diuine maiestie Rightlie is this acceptable sacrifice presented and interposed betwixt the sight of Gods maiestie our sinnes for whensoeuer our sinnes doe prouoke him to punish vs we haue no better meanes to pacifie his anger then by presenting before his sight the merits of this sacrifice Pro nostra totius mundi salute For our health and for the health of all the world In these wordes as in the like going before all Christian Catholique people may receiue wonderfull consolation that by euerie particular sacrifice euerie Catholique present and euerie Catholique in the world whersoeuer absent is without omission daylie remembred in this diuine sacrifice Cum odore suauitatis ascendat Amen It may ascend with the odor of sweetnes Amen Which is done when he doth so approue the sacrifice of our praise and prayer that in fauour thereof he poureth foorth more aboundantlie his benediction vpon vs. And in this sense Iesus Christ his Sonne is said to haue offered vp him selfe an host and oblation to God in the odor of sweetnes Ephes 5. Then he maketh the signe of the Crosse with the Chalice setteth the same vpon the Corporall couereth it with the palle and next ioyning his handes together vpon the Altar a litle inclined he sayeth In spiritu humilitatis animo contrito suscipiamur a te Domine In the spirit of humilitie and in a contrit hart let vs be receiued of thee o Lord. In which wordes are touched two thinges which make our prayers acceptable to God to wit humilitie and contrition Of the first Ecclesiasticus saith The prayer of him that humbleth him selfe doth peirce the heauens Of the second the prophet Esay saith Vnto whom shall I looke but vnto the humble and contrite in spirit ca. vlt. The first of these vertues is found in that mirror of all perfection who said of him selfe I am in the midst of you as he that ministreth Luc. 22. The second in that deuout Publican who knocked his breast so highlie commended thorough the vniuersall Church Luc. 18. Et sic fiat sacrificium nostrum in conspectu tuo hodie And so let our sacrifice be made before thee this day To wit in the spirit of humilitie and in a contrit hart for the spirit of humilitie acknowledgeth the want of vertues and a contrit hart the number of vices And worthelie is it said sic so as if he said let that be done in respect of humilitie of confession and of hartie contrition which can not be by the merit of deuotion and perfect innocencie Vt placeat tibi Domine Deus That it may please thee o Lord God Whom nothing more pleaseth then meeknes humilitie whō nothing more displeaseth then pride superbitie For as S. Aug. saith Vnles in all thinges wherin we doe well humilitie goe before keepe companie with and follow after pride will wrest all out of our hande Aug. ep 56. Then followeth Veni sanctificator omnipotens aeterne Deus Come ô sanctifier omnipotent eternall God Eleuating his eies to heauen and contemplating the greatnes and sublimitie of this mysterie which he prepareth him selfe to offer he humblie requireth the assistance of the Holie Ghost to sanctifie his oblation from whom also it is that all good desiers and holie inspirations doe proceede that by his supernaturall and miraculous operation that which he desiereth may be effected saying Come therfore o sanctifier come by thy mercie come by thy grace come by thy goodnes come by thy sweetnes come by thy loue come by thy benignitie come by thy pietie and infinit bountie Et benedic hoc sacrificium tuo sancto nomini preparatum And blesse this sacrifice prepared to thy name At which wordes he blesseth the offeringes calling vpon the Holie Ghost which albeit he is named alone yet he can not be alone but is euen both from and with the Father the Sonne To conclude of the Offertorie mention is made by Walfridus de reb ec cap. 21 Rab. l. 1. de diuin offic cap. 2. Amal. l. 3. de ecl offic cap. 19. Microlog de ecles obser cap. 10. Isid l. Etymo 6. cap. 19. Innoc. l. 2. de myst Missiae cap. 53. and others Of the Priestes washing his handes The 1. Reason HE that looketh diligentlie and narrowlie to the first institution of this ceremonie shall finde it expreslie to be taken from the model and example of our Sauiour himselfe when he first ordayned this holie Sacrament For before he consecrated his bodie and blood or communicated the same to his Apostles he first prepared them by washinge their feete Iohn 13.5 The 2. Reason This verie custome the Church obserued sometime after his example Tertullian witnesseth that this custome of the priest to wash his handes at the Altar was obserued amongst the Christians in his time Tertul ad vxorem li. 2. And S. Ambrose also and diuers others make mention thereof Amb. li. 3. de sacr The 3. Reason Misticallie this ceremonie admonisheth that euerie one ought with strick examination to cleanse his conscience presenting him selfe at this holie table
malice he incited one brother to murther the other This triple peace therfore the priest prayeth for to wit peace betwixt God and man peace of man within him selfe and peace betwixt neighbours that is betwixt man and man Why we aske mercie peace for the liuing and repose or rest for the departed The reason why we demaund mercie and peace for the liuinge and repose or rest for the departed is to signifie the true and proper place of forgiuenes to be in this worlde as contrarie the other worlde is the place of iustice and punishment Againe in this world we are in continuall warre as holie Iob saith Militia est vtta hominis super terram The life of man vpon earth is a warfare And for this cause we iustlie aske for our selues peace but as touching the departed they are in peace although they are not in repose for they are in peace with all theire former enimies the world the flesh and the diuel for otherwise they were not in state of saluation but they are not as yet in repose but in paynes and torments vntill they shall haue fullie satisfied for all their sinnes and offences for which they remayne indetted to almightie God and for this cause we do rather wish thē repose thē peace And Rest is therfore added thrice because there is wished to the soules departed a triple or theefould rest One from the affliction of paine an other for the beatifying of the soule and the third for the glorfying both of the soule and bodie Domine Iesu Christe To wit most pittifull mercifull louing gentle and bening Lord Iesus Qui dixisti Being by thy passion to depart and leaue this world Apostolis tuis Called by thee to the knowledge of the faith sent by thee to the preaching of the faith and who suffered for thee for the confession of the same faith Pacem relinquo vibis To the end that they might firmelie remayne in peace lest terrified and affrighted with miseries they might fall from the faith Pacem meam do vobis Giuinge vs thy peace and taking to thy selfe in steede thereof all our euils O change of incomparable charitie Ne respicias peccata mea To wit personall where with I haueing offended thy maiestie am vnworthie to obtaine at thy handes the peace of thy Church vnworthy to offer vp thy sacred bodie to thy Father and vnworthie to take vpon me to reconcile sinners vnto thee Sed fidem ecclesiae tuae Wherein thou hast espoused hir vnto thee as thy spouse wherin thou hast sanctified hir in the lauer of the word of life wherin lest she should fayle thou hast for euer cōfirmed hir Eamque secundum voluntatem tuam To wit will most amorous out of which thou vouchsafedst to take frayle flesh will most pittifull out of which thou vouchsafedst to die will most bountifull out of which thou vouchsafest to giue thy selfe in this holie Sacrament in meate for her loue redemption and comfort Pacificare coadunare digneris That pacified in good preserued from euil counited in charitie and gouerned both within and without by thee she may be accounted worthy of the communion of so excellent a foode Qui viuis regnas Deus per omnia secula seculorum Who liuest mightelie and raignest wiselie God consubstantiallie world without end sempiternallie Of the Priests kissing the pax saying Pax tecum The 1. Reason Innocentius tertius saith that after our Lord had saluted his Apostles he said againe vnto them Pax vobis Peace be vnto you and then breathed vpon them saying Receiue yee the holy Ghost Which to signifie vnto vs the Priest in the Masse kisseth the Pax which is reuerentlie held vnto him by him which serueth at the Aultar And because the loue of God is diffused in our hartes by the Holie Ghost which is giuen vnto vs therfore the kisse of peace is diffused in the Church amongst all the faithfull The 2. Reason By this ceremonie we are admonished to haue perfect loue and concord with our neighbours And that if we haue any enimies we endeauour to kisse them as we kisse the Pax to wit to reconcile our selues vnto them in such coniunction of perfect loue that we kisse them and embrace them as our dearest frendes The 3. Reason Againe this kisse of the Pax serueth vs for three thinges First to shew that Iesus Christ hath appeased the wrath and anger of his Father towardes vs. Secondlie that we doe al beleeue in one and the same God and doe sweare to maintaine one Christian doctrin Thirdlie we professe to loue christianlie one another purposinge to reconcile vs to all those who haue any way offended vs. The 4. Reason This custom certainlie first came from our Lord him selfe for it is not probable that Iudas would euer haue bene so hardie as to kisse his master were it not that this was the custome of the house of our Lord and a common thinge amongst the Apostles to vse this signe of loue when they returned from some iornie as well towardes their master as one of them towardes another The which they haue practised euer since and exhorted other Christians to doe the like as we may see in the last chapter of the epistle to the Romans 1. 2. to the Corinthians 1. of S. Peeter saying Salute one another with an holie kisse Nether is there any of our Docters who haue expounded the misteries of the Masse that affirme not this ceremonie to haue come from the Apostles and to be founded vppon the places of scripture before alleadged The which is euidentlie to be prooued out of the Liturgies of S. Iames of S. Basil and of S. Chrisostom Out of the 3. cap. of the Ecclesiasticall Hierarchie of S. Denis Out of the 2. and 8. booke of the Apostolicall constitutions of S. Clement Out of the 2. Apologie of Iustin Martyr and manie others Lastlie one principall reason of the institution of this ceremonie was the dignitie of this most holie Communion to the which none ought to present him selfe with hatred and rancour but first to be thoroughlie reconciled to his brother Pax recum The priest in kissing the Pax saith Peace be with thee which by this signe of a kisse I represent vnto thee Why the Pax is not giuen in the Masse for the dead In a Masse of Requtem the pax is not giuen because such a Masse is principallie said for the soules in Purgatorie amongst whom there is no discord nor dissention But the same is giuen when Masse is said for the liuing which oftentimes be at debate and discord to the end to reconcile them to peace and concord Domine Here the Priest hauing his eies and intent fixed and bent towards the blessed Sacramēt speaketh vnto our Lord Christ reallie and trulie present vnder the visible formes saying Lord. Iesu Christe Sauiour of all mankinde and anointed of the Father with the plenitude and aboundance of the Holie Ghost Fili Dei viui Sonne of the