amply declared this that it is needless here to treat of this Subject I will only take notice here that many Councels have determined this matter but especially the Councel of Nice held well nigh Nine hundred years ago where there were 330 Bishops assembled expresly on this Subject This Councel was held in Greece where the opposite Heresie did begin some years before with great contest in those parts whereas the Western Church did alwayes preserve the Worship and use of Images and in three several Councels condemned the Hereticks in the Eastern Church and this was done in Nice in the most solemn manner and with the greatest dispute that ever was seen in any Councel on the opposers side all the reasons imaginable from whence the Hereticks of our times have taken their Arguments on the Catholick defenders side Scriptures Tradition Custome Judgement of the Holy Fathers continual practise of God's Church were alleaged with clear and manifest answers to all contrary Objections whence the Councel unanimously determined the use and Worship of them Q. May we adore them A. We may not adore them but before them or in beholding them we may adore what is represented by them according to the old verse Christ's Picture Worship thou who by the same doest pass Yet Picture Worship not but Christ for whom it pictured was If the Picture be of God we give Divine Worship to him if of Saints we then give a Religious Worship which is due to them for our Worship doth not terminate in the Pictures but in the thing represented The Pictures or Images do serve only as representatives in some manner like the species which falls not under our senses or understanding but in as much as they represent the Objects we have no knowledge of God but by the species which serves only to supply the place of the Object and does not terminate or bound the understanding in its operation so that we know the Object by the species but yet take no notice of the species The object of the senses is the sensible quality which the sense does not perceive but the species in as much as they are representatives of such qualities So it is also in Pictures or Images which by their representative nature being beheld or seen do lead us to the knowledge of the thing represented we may experience this in the Picture of a Person we love when we see the Picture we are moved with a new affection not to the Picture but to the Person it represents Q. Wherefore are they put in Churches A. For many reasons first for Ornament of the Churches which is warranted by the Scriptures where God commanded the Images of Cherubines to be made in the Ark and Salomon put Cherubes in many places of the Temple why then may not Christians place Images in their Churches The Emperour Constantine in all the Churches he built did put Images Pictures and Statues of Christ and his Saints for their Ornament Isodore Pelusiat who lived about the year 440. is so far for it that he sayes the place cannot be said to be a Church which is not adorned with Images It is strange that Men adorn their Houses with prophane Pictures or Images and think that holy Pictures representing Sanctity Piety and Devotion to be Prophanation in the Church Secondly for the instruction and help of the ignorant who by those Images do learn the Mysteries of our Faith as the learned do by Books and Characters which are but as Images St. John Damascene sayes That our Holy Fathers did judge it convenient to set forth the Mysteries of the Passion in Pictures or Images that the unlearned or those who could not read might refresh their Memories thereby VVhence Tharasius Patriark of Constantinople sayes whatsoever the Gospel shews unto us by reading the same is seen by Images whatsoever also Books speak of Holy Martyrs sufferances the self same is signified by Images Letters are but Images of the things signified and Images but Letters for the Ignorant yea to the learned for a more speedy representation Thirdly they serve to move the beholders to Piety and Devotion for naturally we are moved by visible objects to good or evil whence the Church hath alwayes commended though not commanded good Images and strictly forbidden bad ones principally Prophane and Lascivious None who have any Civility will deny but that Lascivious Images Pictures or Statues are dangerous and sure it cannot be evil to have good Images which savour of Piety and if those cause ill dispositions in the mind these may cause good which St. Basile thus declares Historians and Painters do often describe the glorious conflicts and great Deeds of Warlick Men those set them forth by Orations these paint them in Tables both of them have provoked many to Vertue to wit as the one perswades by his moving words so the other draws by his lively representation of the things done by our Saviour and his holy Servants Lastly to omit other reasons these Pictures or Images are placed to put us in mind of the Sanctity of the place wherein none but Holy Pictures are to be permitted and thereby is declared the Reverence of the place and indeed when one comes to a Church adorned as it becomes the House of God especially with Pictures Images and Statues he cannot but adore God to whom all this preparation is made for it has some resemblance of Heaven where God is said to be with his Angels and Saints adoring him with fear and Reverence for here by Faith we believe Christ Jesus God and Man to be really present and we contemplate in Spirit the Angels and Saints accompanying him under the forms of Bread and Wine we see our God and in the Images we see his Angels and Saints 5. Of Tapers or Candles Q. Why does the Church use Candles at Masse A. All Nations Gentils Jews and Christians have alwayes used Lamps Candles or Tapers in the Service of God the custome of the Gentils is manifest in their Histories of the Jews in the first Book of Moses and of the Christians in all ages as the Ecclesiastical Histories do Record and the first who opposed it in the Church was Vigilantius above 1200 years past against whom even in this point the Holy Fathers St. Hierome St. Augustine and St. Paulin did write in defence of the Catholick custome St. Epiphanius and Evodius make mention of it and we may gather that such was the custome of the Church for that our Constantine the Great who built and erected many Churches amongst other his gifts to the Churches did add possessions and Lands for the maintenance of such Lights Lamps and Candles in the Churches I might here alleage Councels and Histories for the use thereof but these may suffice Only I will note that the Office of Acholithus which is one of the Seven Ecclesiastical Orders called also Ceroforarius acknowledged by the Popes Cayus Cornelius and Gelasius all in the primitive times as
it another obligation for it ordains the Sanctification of the Sunday which is Holy and with sanctity of prayer and praise to be observed whence St. Gregory sayes we ought to rest from all earthly labour and insist in prayer that if we have negligently spent the Six days it may be expiated by prayer on the Sunday St. Clement avers that we can have no excuse before God if we do not come on Sundays to hear Sermons Sacrifice of the Masse and Communion And the Counsel of Forejuliense sayes that we ought first to abstain from all Sin and from all Terrene work and to give our selves to nothing but prayer and have recourse to the Church with great Devotion of mind with charity and love to bless God the Father and with all our hearts to praise him whence the Church willing to provide for the good of Souls hath determined this Act of hearing Masse as being most proper for such days and most profitable for our Souls for we can do nothing more pleasing to God nor wherein God is more delighted and our prayers more assuredly heard Q. Is it good to hear Masse daily A. Yes surely for it is a manifest sign of great indevotion to do only those things which are commanded precepts indeed were made to prevent Sin and may be performed out of a servile fear but good Christians must observe them out of a filial fear which is an effect of love The Child who only fears the Rod is seldome pleasing to his Parents at least deserves not their love and not to hear Masse but on days of Obligation argues great defect of the love of God and want of true Devotion Moreover if we did reflect on the good we lose in not hearing Masse or on our spiritual necessities we would be at least as careful and solicitous to crave help in them as in our corporal necessities nay of superfluities If we feel any Ach Dolour Infirmity or Sickness we are careful to have Plaisters Purgations Section of veins or whatever remedy is requisite no labour no industry no diligence is spared no procrastination or delay is grateful and is not our Soul which is infinitely more to be esteemed in need of help at all times not only on Sundays and Holy days but in each day of the week For though they were Saints yet they have an Emulation of greater vertue and progress in perfection But alas we are sinners and feel the burthen of our Sins our Souls are sick and infirm through the Corruption of out Nature not only prone to sin but are actually infected therewith none are without sin and consequently we stand in need of help daily and hourly have we not then great reason to go more frequently to this health-giving Sacrifice whereby as is said before we may be purged cleansed and spiritually cured Again if there were great Treasures and Riches to be had in any place for all those who should come and take them would any forbear to run to that place sure they would make no delays spare no labour take no rest nothing could hinder them Now in the Masse there is a Treasure of spiritual Riches or Heavenly Benedictions and Celestial gifts more to be valued than the whole World and all its Gold and Silver what stupidity then is it to neglect what we may so easily by the mercy of God obtain In fine do we not daily want mercy and grace or the encrease thereof let us hear Masse daily both are there to be had are we grateful to God as we receive benefits daily so let us thank God daily and we cannot do it in a better place Do we want any thing either in Spirit or in body the Masse is the sure means to obtain it our wants are quotidian it is convenient to seek a quotidian help and remedy Although our Holy Mother the Church doth not command it yet she plainly and piously invites us thereto ordaining that Masse should be said daily that all good Christians might be present thereat and praise God with the Priests the Church doors are open the Priests attend you at the appointed hour the Bells ring to awaken and call us thereto Honorius well said the Church reiterates the Sacrament or Sacrifice daily that those who labour in the Vineyard may be refreshed daily The Holy Council of Trent Sess 13. cap. 2. sayes before Christ was to depart out of this World to his Father he made this Supper wherein he poured forth the Riches of his Divine love towards us which St. Bernard termeth love of loves love which is truly love love drawing love love exceeding all love and our St. Bernardine Furnace of love and in another place he cries out O how viscerous is the charity of Christ O ardent love of his heart O admirable immensitie of so great love O incomprehensible latitude of so great a favour he would be inflamed with so great ardour of love towards our littleness as to bestow on us so abundantly his flesh for meat and his blood for drink as if it did not suffice our amorous Jesus for the shewing of his inebrited love that he did once really shed his sacred blood on the Cross unless he should pour it out for us in the Sacrament Now I believe there is no good Christian so tepid and cold but would with all his heart he had been present there and doth not our faith teach us that the Masse is the same with Christ's Supper which Christ himself continues in the Church and so will do to the end of the World he himself is present he himself is the principal cause of the Holy action and here he gives the same which he gave then there is no difference but in the visibility of the one and the invisibility in the other Faith which ought to command and rule both sense and reason tells us it is so Good God! how is it possible that any Christian can neglect to correspond in some way to this great love which is actually every where offered and presented unto us in the Sacrifice of the Masse he comes daily to seek us and shall we think much to go to him daily Q. My Soul is much comforted in what you have said and I will endeavour to apply my mind to this consideration henceforward but if you please have we no other cause of Devotion A. We read in the Evangelists that many Women did follow Jesus to see his passion and all his acquaintance stood by his Mother and two Maryes and St. John out of their tender love to their Master Our Faith also teaches that this Holy Sacrifice is a renewing of Christ's passion in our memory nay as hath been said before it is the same with the Sacrifice of the Cross and is made in the remembrance of Christ's death and passion shall then our senses be more prevalent than our understanding enlightned by Faith which teaches us that the Masse is a continuation of the same
his Church whereto he hath given Authority in his Name to cast out Devils and evil Spirits to heal the sick to remit sins and such like The material cause is sensible and exteriour things applyed by the same Church from the Apostles to spiritual effects which both Testaments do warrant Our Saviour himself giving examples thereof by using Spittle Clay washing with Water curing by the hem of his Garments and giving power to his Disciples to cure the sick with Oyl which they did also by their Napkins yea by their shaddows The formal cause by which such effects are wrought is the Benediction which consists in the Exorcisms and Invocation of God's Name the Exorcism declares the power which is given to Priests The Invocation implores God's concurrence thereto or rather that it may take effect in those who use it the final cause is the manifestation of God's glory and power and the good of our Souls 5. Of Exorcisms Benediction Q. What mean you by Exorcisms A. Exorcism is a Greek word signifying Adjuration which St. Isodore describes thus a word of increpation or rebuke against the unclean Spirits made on those who are possessed or to be Baptized whereby the wicked power of the Devil and his inveterate malice and violent incursions and assaults may be expulsed and driven away and this not only from persons and places but also from any material things used in order to any spiritual effects but principally in Baptism whereof the Holy Fathers make frequent mention specially Justin Martyr Tertullian Basil Cyprian Cyril Chrysostome Ambrose Robanus Augustine and others all grounding themselves on the example of our Saviour who threatned the unclean Spirit commanding him to go forth and again deaf and dumb Spirit I command thee to go out of him St. Paul in like manner I command thee in the Name of Jesus Christ to go out of her the Fourth Councel of Carthage describing the office of the Exorcist sayes Let him when he is ordered take from the Bishops the book of Exorcisms the Bishop saying to him receive and remember and have power to imp se hands on the possessed this Councel was well nigh 1300 years past From hence the Church uses this Exorcism on the Salt and Water to expel the power of the Devil from God's Creatures that by the use of them Christians may be freed from his Attempts and to this end makes prayer to God that by the Invocation of his Holy Name and by vertue of the Holy Cross wherewith the Salt and Water are signed the faithful with Devotion and Faith may apply it for the ends aforesaid and obtain the said effects Q. What mean you by Benediction A. Benediction is diversly taken for God blesses us and we bless God the Benediction we give to God is no other thing then to praise God or to give thanks to him or to sing his glory which is frequent in the Scripture The Benedictions which God gives are his gifts and graces which he imparts to his Creatures for which in the fear of God we make Supplication and Prayer Benediction then here is taken for Prayer to God that he would bless this Salt or Water or any other thing In this manner St. Paul sayes that every Creature is Sanctified by the word of God and Prayer So the Priests in the old Law had power to Sanctifie the People and all things which were required to their Sacrifices and in this manner the Church hath her Priests who by their Ordination have power to bless and Sanctifie such things as are Sacramental or for the spiritual profit of our Souls Q. Why doth the Priest in sprinkling of Holy Water and Christians in takeing it say that of the Psalmist Thou shalt sprinkle me with Hysope c. A. It is the frequent custome of the Church to use words of the Holy Scripture for the Devotion of the faithful in some pious sense although it be not the same with the literal sense of those words and therefore as the Holy Water hath a Mystical signification principally in order to the Soul so she takes these words in a Mystical sense importing the principal effect of the Holy Water which is to purge and cleanse our Souls from sin and sinful affections Now Hysope both for its formal use and Mystical signification may be fitly applyed to this action for it was used nay instituted by God for cleansing from uncleaness to which end they were to dip Hysope in Water with Ashes and to sprinkle all the Tent and all implements and the Men and so be freed from pollution or contagion And again this Hysope dipped in Sparrows blood did serve to cure the Leprosie by being sprinkled therewith Now for its signification it agrees with the effects of Holy Water For as the Physitians hold Hysope hath a certain vertue of purging principally the Lights or Lungs and to mitigate the pains of the Stomach which St. Hierome on the 50 Psalm thus applyes as the Earthly Hysope is apt to cure the Lungs to hinder inflamations or swellings of the wind so man sprinkled with celestial Hysope that is with humility of Heart is purged from all malignity of pride and St. Augustine Hysope saith he is a simple or low Herb purging the Stomach and signifies Christ's humility by which we are cleansed Christians then entring into the Church ought to be sprinkled with this Hysope of Humility that taking the Holy Water with Humility Devotion and compunction they may be cleansed and purged from all pride and vanity that with purity of Heart they may be prepared for the better participation of the Sacrifice and Sacraments SECT IV. Of the Church and Holy things therein 1. Of the Church Q. WHat is the Church A. We may say with grief Deus venerunt Gentes O God the Gentiles are come into thine inheritance for we have not the happiness now to enjoy our Churches and instead of them we are forced to use ordinary Chambers poor Rooms or Corners to Celebrate the Divine Mysteries in So that in writing for the present time I shall omit many things which might be said of material Churches I shall only say that as we have the self same Sacrifice so we ought to have the same Devotion to it in whatsoever place it is Celebrated we honour the Church principally for the Sacrifice and not the Sacrifice for the Church The very want of such Churches might move us to Repentance of our sins which were the true cause of our Desolation and thereby stir up our Hearts to make humble Supplication and fervent Prayer that God out of his infinite mercy would avert his justly provoked wrath from us which can hardly be better done then by devoutly saying the foresaid Psalm which is in the Primer after the Letanies with prayers proper for that end we may also on the other side exalt and raise up our Hearts in contemplating the primitive times when the first Christians by reason of great persecutions
a better time to invocate him than when he is so near descending to our imbecility and frailty more willing to be with us than we to be with him O can we doubt but that if we truly invocate his name with fervent Devotion he will give us his grace his justice and his mercy yea whatsoever good we desire for as he hath given himself so with him all things We may also contemplate the great Devotion of the Apostles when they were to receive the holy Eucharist from the hands of our Saviour and imitate them therein believing that invisibly we are to receive the same from our Saviour by the Ministery of the Priests 6. Of Domine non sum dignus Q. What means Domine non sum dignus A. The Priest Devoutly bowing with eyes fixed on the Host saith Lord I am not worthy that thou shouldst enter under my Roof but only say the word and my Soul shall be healed repeating the same three times and at each time he strikes his breast the words are of the Centurion who desired Christ to cure his servant of a Palsey and when Christ said I will come and cure him he with a lively faith answered Lord I am not worthy that thou shouldst enter into my house neither is it necessary that thou come in person for by thy word alone thou canst cure him thy word therefore will suffice St. Chrysostome in his Liturgie makes here a large discourse saying O Lord I am not worthy that thou shouldest enter under this sordid Roof of my Soul but even as thou hast vouchsafed to be in the Cottage and Manger and hast been received in the house of Simon the Leper and didst receive even a Harlot like unto me coming unto thee so also vouchsafe to enter into the Cribb of my house void of reason and into my defiled dead and leprous body and as thou didst not abhor the foul mouth of the strumpet kissing thy feet So O Lord do not despise me a sinner but as good and clement vouchsafe to make me partaker of thy most holy Body and blood Q. Why does the Latin Church make use of the Centurion's words A. Our holy Mother the Church for the most part makes use of the sentences and words of holy Scripture and in this place applyes these words as much conducing to her purpose for although the words were then spoken on another occasion yet for their piety wherein they abound she appropriates to the sence of this present act of Communion for the words have great energy and force For first Lord is a name of fear and dread in him that invocates it the Prophet saying in the person of God If I be the Lord where is my fear with fear therefore and trembling we ought to come to this dreadful Sacrament This name Lord also is a name of Power and Majesty and therefore challenges all Reverence and Honour correspondent and therefore we may justly say we are not worthy And with St. Peter on our knees before the blessed Sacrament say Go forth from me because I am a sinful man for he thought himself unworthy of his presence because he was a sinner The sacred Text gives a reason why Peter thus humbled himself saying for he was astonished at so great a miracle have we not before our eyes the most wonderful work of Christ who Transports and Transforms himself in this stupendious manner to be our food That astonishment caused in Peter fear reverence and an humble acknowledgment of his own unworthiness what shall this immense love of Christ cause in us Secondly we are not worthy that Christ should enter into the Roof of our house which Palasius explicates thus Our body is worthily called a Roof most unworthy of Christ's entrance for as the Roof and covering of the house hinders us from seeing Heaven so the body aggravates the Soul that it may not see the light of Heaven nor be carried to supernal things or openly to see the things which are near us making our unbridled senses to domineer and rule over the faculties of the Soul and hinders the motives of the holy Ghost whence it is manifest that the body is not worthy of Christ's entrance into it for the body without all doubt is the root and fountain of all vice yea a Dunghil and a sink of sins where the Devils have left their ordure and filth and as it were exonerated their Bellies how loathsome a house is this for Christ truly Hell it self were a more fitting place for God if sin were not there than the house or Roof of a Sinner Q. Being he hath been at Confession before Masse why is it so fearful here A. St. Paul advises us To work our Salvation with fear and trembling for divers reasons First for the uncertainty of grace for we know not whether we be in grace the Ecclesiastes sayes No man knows whether he be worthy of love or hatred And Job Although I shall be simple the self-same my Soul shall be ignorant of St. Bernardine said Although my Conscience do not accuse me yet it does not secure me nay the Wise man adds if sins forgiven be not without fear for we do not see the depth of our heart not knowing whether some secret vice lies hid there or whether our good works were depraved by some perverse intention Secondly Because the judgments of God are secret whence Job said If I will justifie my self mine own mouth will condemn me If I will shew my self innocent he God shall prove me wicked Hence St. Augustine Woe even to the laudable life of Men if God withdrawing his mercy examins it And St. Hierome All the World stands in need of Gods mercy none can go securely to the Judge without it And therefore Job sayes again Although I have any just thing I will not answer but will beseech my Judge Thirdly Because man by his corrupted inclinations is in a manner necessitated to sin which by his frailty proneness and inconstancy he cannot avoid which as St. Leo sayes is the cause that holy men do fear and tremble lest puffed up even with works of piety they lose the help of grace and remain in Natures infirmity Fourthly Because we have cruel and strong Enemies who cruelly and secretly use all means imaginable to circumvent and intrap us So we read that when the Sons of God were come to assist before our Lord Satan was present among them amongst other his malicious attempts he is then most busied when men are imployed in Gods Service even in their most pious actions Lastly Because our perseverance in grace is altogether uncertain for although one be just and fervent in Devotion yet indulging to his appetite by little and little he may wax tepid frail and fall which even St. Paul did apprehend when he said I chastise my body and bring it into servitude lest perhaps when I have Preached to others my self become a Reprobate Well said St. Chrysostome if St.