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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A38590	Catechistical discovrses in vvhich, first, an easy and efficacious way is proposed for instruction of the ignorant, by a breife summe of the Christian doctrine here delivered and declared : secondly, the verity of the Romane Catholike faith is demonstrated by induction from all other religions that are in the world : thirdly, the methode of the Romane catechisme, which the Councell of Trent caused to be made, is commended to practice of instructing in doctrine, confirming in faith, and inciting to good life by catechisticall sermons / by A. E.	Errington, Anthony, d. 1719?	1654 (1654)	Wing E3246; ESTC R8938	430,353	784

neighbour But some louers of diuision will needs diuide the first Commandement into two and breake the connexion which the doctors of the Church haue commonly acknowledged in them They will haue the first to conteine all vnto the end of those words Thou shalt not haue strange Gods before mee and the second Commandement to beginne at the words following and to conteine the forbidding of images and pictures because they thinke by this meanes to giue it more force against the auncient and Catholike doctrine which alloweth them to be worshipped as holy thinges where it hath indeede noe force at all against it as I shall presently shew Onely obserue here that it maketh noe more against images in two Commandements then in one soe that we keepe the same words and their propper translations which not withstanding those very men haue made bold to alter I remember that a Protestant freind of mine once obiected to mee that Catholiks had taken away one of the ten Commandements meaning that we had put two into one to mainteine our doctrine of the worship of images But those that had soe possessed this ignorant man had manifestly deceiued him for the Catholike Church hath declared nothing in this but leaueth it indifferent to be vnderstoode as one or as two Commandements That which the Catholike Church teacheth is that which the Holy Ghost saith Exod. 34. Deut. 4. and that is that the Commandements are ten in number but to any particular manner of diuiding them the Church obligeth not Those that will diuide the first into two must take heed that they make not eleauen Commandements and if to remedy this they shall ioyne the two last into one then they fall into another inconuenience which is to make fower Commandements in the first table and six onely in the second which is contrary to the commune and auncient manner of diuiding them into three of the first table belonging to God and seauen of the second table belonging to our neighbour which S. Augustine approoueth of Aug. quest 71 in Exod. and which hath in it selfe most cōnexion For that there is more cōnexion betwixt forbidding strange Gods and forbidding of grauen thinges to be adored and serued then there is betwixt the desire of adultery and the desire of theft as is manifest they being in two destinct kindes of sinne and therfor with more reason shall be diuided into two Commandements then the first Thus much for the diuision of the Commandements Thou shalt not haue strange Gods before mee VVorship of images Two things are here commanded The one positiue to wit to worship the true God the other negatiue prohibiting the worship of false Gods And although the second be included in the first because the worship of the true God excludeth the worship of false Gods yet because the Israelits were a people prone to idolatry and to liue in the midst of Idolatrous nations that they might not fall into that sinne as in the end they did when Ieroboam Achab and other wicked kings pretended to worship the God of Israel when they worshipped idols also therefor they were not onely commanded to worship God but also expresly forbidden to worship strange Gods And by this we may vnderstande the sense of the words following thou shalt not make to thee a grauen thinge nor any similitude c. to be that they should not make them to be adored and serued as Gods Sap. 13. which the Gentil idolatours did who haue called the works of mens hands Gods and whom holy wisdome in the same place reprooueth for that either the fire or the winde or the swift ayre or a circle of starres or exceeding much water or the Sunne and the moone they thought to be Gods rulers of the world This was perfect idolatry and this was that which God would here preuent in the Israelits and by this the worship of images with inferiour onely and not diuine worship but as holy things is not forbidden But suppose that the Israelits were commanded here not onely not to worship images and pictures with diuine worship in themselues but also not to haue them amongst them it would make nothing against vs. Many things were forbidden them which are lawfull to vs the circumstances of that imperfect law of that peoples weaknesse of those times and places requiring it They were forbidden to eate blood because they were of themselues a bloody people and in the Apostles times it was necessary to obserue it as a praecept Act. 15. but now it is not Certaine corporal clensings were commanded them and certaine creatures were forbidden to be eaten as vncleane and these were neither obserued in the Apostles times nor are now Images and pictures in those idolatrous times might be forbidden them to haue for their pronenesse to idolatry but the Apostles had them and we haue them and worship them as holy thinges in the law of Christ which was to be and hath bene as we see the dostruction of idolatry That which the Commandements oblige vnto by obligation of nature that we and all people are bounde to obserue but that which they commande as propper to the Israelits onely obligeth not vs. He therefor that would make a good argument against our worship of images must prooue that it is forbidden either by some particular praecept propper to vs or by a natural praecept commune to all but this none can euer prooue As for any particular praecept propper to vs there is none can or doth offer to produce any praecept by which images are forbidden to be worshipped particularly by christians And for any general praecept forbidding by nature the worship of images as holy thinges it is contrary to reason to the scriptures to General Councels and to the practise of the primitiue and present Church Natural reason and order requireth that euery thinge be honored according to its natural goodnesse God is to be worshipped as God with supreme and diuine worship primely in himselfe and creatures with inferiour worship according to their nature as they haue more or lesse relation to God We giue ciuill honour to one another and especially to our superiors as hauing a neerer relation to him that is supreme and we giue religious worship to holy things as they haue more or lesse relation to him Images then hauing a particular relation to God by the holy things which they represent are to be worshipped with a holy and religious worship natural reason teaching that when we worship any thinge we should worship that also which hath relation vnto it because in respect of it and for its sake it deserueth also some worship and therefor we loue all that haue relation to our freinds and worship our superiors for Gods sake whom they represent We are not then forbidden by any praecept of nature to worship images with a secondary and relatiue worship but we are taught by natural reason that as they haue relation to the holy things

to determinate those materiall things to pious vses which in themselues are indifferent to any for this reason the ornaments and vessell of the Church seruice were commanded to be consecrated in the law of Moyses Exod. 40. and are now in the law of Christ The sodality of the Rosary is ●rected in the order of Saint Dominike and priuileges are granted vnto it to excite all vnto that deuotion and I hope our blessed Lady will graciously acknowledge me one day although now an vnworthy Sodales of it Euer since the Empresse of the world was assumpted into Heauen it hath bene the custome of the Catholike Church for all the people both riche and poore to beseech her gracious countenance and to pray to her the holy to be strenghtned in holines and sinners to he freed from sinne and as we haue through out the yeare diuerse Feasts which were aunciently by the holy Saints and are now by vs obserued in her honour soe to commend vnto all the deuotion of the Rosary Pope Gregory the XIII of holy memory appointed the first Sunday of October to be kept in honour of it For in the yeare of our Lord 1571 when the Catholike Church appeared destitute of humane helpe and leaned onely on the armes and strength of her diuine Spouse the Northerne parts of Europe being then lately fallen into heresys and the Turke comming on the otherside with a formidable nauy to assalt her it pleased God to defende the Catholike cause and to couer our enemys in the sea by a glorious victory which we gott ouer the Turke surpassing vs in number and force but inferiour by the diuine protection ouer vs and by the power of our B Lady then particularly called vpon For the victory was gained on that day on which the Sodality of the Rosary was called together to implore especially her assistance and therefore the holinesse of the foresaid Pope dedicated it as solemne to the Rosary shewing in two things his wise and pious minde First in giuing the victory not vnto humane power but to the diuine protection and especially in those circumstances to our blessed Ladys prayers and secondly by instituting a continuall memoriall in thanksgiuing for it that as in S. Dominiks dayes when the deuotion of the Rosary was first begunne by him our blessed Lady appeared in Earle Monforts army sighting against the Albigenses haeretiks who in mighty numbers wasted the Kingdome of France so it was the will of God that her power should be acknowledged and the mysterys of the Rosary honored in that late batle against the enemys of Christ And as when Queene Ester pecitioning the King obtained the liues of the Israeliticall people a day was set a part for the solemnity of it and as the victory of Iudith had also a day of solemnity afterwards soe might this day of the Rosary be glorious in our victory when the Procession of Saint Dominiks order shall sing Aue maris Stella to the triumph of our Lady and the whole Catholike Church shall answere in their harts Iudit 15. Thou art the glory of Hierusalem thou the ioy of Israel thou the honour of our people because thou hast done manfully thou shalt be blessed for euer c. THE TENTH DISCOVRSE OF THE MASSE I Am now to speake of the high glory and bright Sunne of all deuotions I meane the Holy Sacrifice of Masse Which as it is a Sacrifice it is the supreme and highest of all worships proper onely to God and as such a Sacrifice of the Body of our Lord it is more eminent and perfect then all the Sacrifices that euer were or euer can be offered Fist I will speake of the Masse as it is a Sacrifice Secondly of the particular parts and ceremonys of the Masse And lastly something of its fruits and benefits Let vs say the Haile Mary for our blessed Ladys intercession Haile Mary c. First OF THE MASSE AS IT IS A SACRIFICE Quest What is the Masse Answ The Masse is the continuall Sacrifice of the law of Christ in which his true body and blood is offered vnder the signes of bread and wine THERE are seuerall kindes of Sacrifices Diuerse kinds of Sacrifice First there are spiritual sacrifices to wit our inward thoughts and good purposes And soe King Dauid sayth that an humbled spirit and contrite hart that is to say an act of humility and Contrition is a Sacrifice to God And S. Peter writing vnto all the faithfull requireth of them that they be a holy Priesthood by this kind of Sacrisice Pet. 1.2 Be ye a holy priesthood to offer vp spirituall hosts There are also diuerse sorts of corporal Sacrifices First such as vocal prayer kneeling adoring offering of gifts and the like which as they are corporal worships they may be called Sacrifices in a large sense and S. Augustine sayeth that euery good worke is a true Sacrifice nor that it hath truely the nature of a Sacrifice but that it is an offering with fruit and good effect to our soules and not a false Sacrifice without fruit as Christ said of himselfe that he was a true vine that was to say a good vine that bringeth fruit and not an ill vine which falsifyeth the hopes of it But nene of these neither spiritual nor corporal are properly Sacrifices but onely in an vnpropper and large sense in that they are good works offered vp to God but they are not offered as the highest worship propper onely to him but may be and are in their kind giuen to men as when we worship our friends both in our harts and with our bodys and when we offer gifts to our superiors as the Kings did to Christ their superiour euen as man but propper Sacrifices are offered to none but God A Sacrifice therefor properly speaking is the offering vp of some corporal and sensible thinge as the supreme and propper worship of God The Masse then is a Sacrifice in its true and propper sense that is to say the offering vp of some corporal thinge as an act of highest worship special and propper onely to God to acknowledge diuine power in him And thus a Sacrifice may be vnderstoode two wayes either for the action of offering and Sacrifizing or els for the thinge that is offered and Scrifized as the word Offering is sometimes taken for the action of offering as when we say he was long or short gracious or tedious in his offering and is sometimes taken for the thinge that is offered as when we say it was a rich or poore offering Soe the Masse is a Sacrifice vnderstanding the action of Sacrifizing And soe all the prayers and caeremonys of Masse are parts of it belonging to its integrity as it is such a manner of Sacrisizing and offering and for the thinge offered it is the true body and blood of our Lord vnder the signe of bread and wine Soe that both the Masse is a Sacrifice and the body and blood of

which they represent they are to be worshipped with a holy and religious worship though relatiuely and secondarily onely the goodnes of the thinge represented being the prime motiue of that worship And this is confirmed for that all men by nature apprehende the iniurys done to the images of their enemys as done to their enemys themselues the prototypes of those images and therfor by the same reason we must apprehende that the worship which we giue to the images of our freinds as to Crucifixes holy pictures and the like is giuen to the prototype represented by them Therefor images are to be worshipped with secondary and relatiue worship for the prototypés sake which is primely and principally worshipped in them That which the Catholike Church doth in this is commended all ouer in the scriptures the arke the temple the vessell and ornaments of it the priests garments and the like being to be worshipped with inferiour religious worship for the relation which they had to God They prayed towards the temple in reuerence to it the vessel of it were not to be touched with vnconscerated hands The ground on which Moyses saw that great vision was called holy Exod. 3. and as such was to be honored with his bare feete when he trode on it onely in relation to the vision that appeared to him in that place Make then this argument That which hath relation to holy things is holy and to be worshipped in that relation images and pictures haue relation to holy things therefor they are holy and to be worshipped in it But it displeaseth the enemys of the Catholike Church to haue it called adoring of images This ought not to displease them for creatures are often said in the scriptures to be adored Abraham being amongst the Hethaits lawfully adored before the people of the Land Iacob adored Esau Gen. 23. and Esau adored him againe Ioseph adored Iacob Dauid adored Saul the Prophet Nathan adored Dauid and we are commanded psal 98. to adore the footstoole of God which must be vnderstoode of some creature in relation to him And if all this satisfy not let them agree with vs that images and pictures as they haue relation to holy things are to be honored and for the name let them call it reuerence honour worship or the like as they please The Catholike doctrine in this was aunciently questioned by haeretiks but is was declared by the Councell of Nyce against them and those accursed that should deny it The Apostles in their canons haue commended the vse of images and pictures to vs and the fathers in their writings haue declared them to haue bene vsed in their times as now they are in the Catholike Church S. Cont. Iul. Basil speaking of the saints saith for which cause the historys of their images I honour and publikely adore For this as deliuered by the Apostles is not to be prohibited but in all Churches we erect their historys S. Chrysostome in his Lyturgy the priest coms forth carrying the ghospell with the Clerke before him hauing a light and turning to the image of Christ he bendeth his head What more could we haue desired them to say Was it now truely said of Caluin that for the first fiue hundred yeares after Christ images were not worshiped these Saints hauing liued farre with in that time Or is it true that which our enemys make their people to beleeue that we committe idolatry by it giuing diuine honour to creatures The contrary is an auncient heresy noted in Marcyon Manichaeus Xenaias and others who were then recorded as haeretiks for it and the wicked Iulian as he Apostatized from the christian faith denying his christendome soe did he also deny to worship the holy images that represented the mysterys of that faith and pulling downe that which the pious woman whom Christ cured of the blody flux had erected of him and which for some hundreds of yeares vntill his reigne had bene reuerenced by christians he set vp his owne insteede of it but the diuine indignation quickly appeared against his prophanesse fire descending from heauen and breaking it in peeces diuided the head from the shoulders of the image of that wicked man Hist Trip. l. 6. c. 1. Eusebius l. 1. c. 13. relateth how that Abagatus king of the Edissens in Syria sent vnto Christ desiting him to come and cure him and that Christ wrote backe letting him know that himselfe could not then come but that after his death one of his disciples should cure him And that a painter being sent by the king to bring him at least the liuely countenance of him when he should haue drawne his picture the brightnesse of his face did soe dazle the painters eyes that he could not goe on with his worke Where vpon Christ tooke a cloth and applying it to his sacred and life giuing face printed his blessed countenance vpon it Lib 4 hist c. 26. and sent it to the king This is recorded by diuerse authors and Euagrius mentioneth the miracles which were wrought by that picture For what end now did Christ thus draw this miraculous picture and send it to the king Was it to be cut in peeces and abused as haeretiks doe the pictures of him or els to be kept and honored for his sake Truely as it was the picture of Christ whom he loued and worshipped he could not in reason but loue and worship it and if he had done otherwise he had not shewed himselfe the freind of Christ The worship of images is not then forbidden by nature but is grounded vpon the nature of images and of our nature who are to worship holy hings And such worship is deduced as you haue seene from the Scriptures warranted by Councels and by practise of the primitiue Church and by miracles and therefor whatsoeuer obiections that can be made against it must either be as they are vaine cauils or plane forgerys of contentious and dissembling men Neither is the worship of reliques as it is vsed in the Catholike Church contrary to this Commandement Reliques but for the same reasons to be allowed of for that we haue noe prohibition either in general or in particular forbidding them to vs but rather the quite contrary as we haue said of images natural reason instructing vs to worship that as holy which hath relation to holy thinges and it is deduced from the Scriptures as before and also by diuerse miracles recorded in the Scriptures to haue bene wrought by reliques The body of a dead man was restored to life by touching the bones of Prophet Eliseus Reg. 4.13 and there vpon it is said Eccli 4● that the dead body of Elizeus prophecyed And in the new testament the woman that was troubled with an issue of blood came behind Christ and touched the hemme of his garment saying within herselfe If I shall touch onely his garment I shall be safe Mas. 9. And Christ turning vnto her commended her

Body of our Lord was truely offered as a Sacrifice on the Crosse So in the Eucharist it is truely offered as a Sacrifice at Masse Protestants say that his true Body is neither truely offered as a Sacrifice at Masse nor is the Eucharist any Sacrifice at all nor yet is he soe much as present in it What commeration doe they make according to this doctrine of his death on the Cros where he was both truely present and a true Sacrifice The truth is that they laboring to pull downe the Masse as the cheife and highest worship of God which the Catholike Church had regarded not to take away all commemoration of Christs Passion and to leaue the world for euer after without any Sacrifice at all We haue in the acts of the Apostles Act. 13. where they are said to haue bene ministring to our Lord. Which planely denoteth that they were offering of Sacrifice for if they had bene preaching or administring the Sacraments onely then they had ministred to the people but to minister to God can haue noe other propper signification but to offer somethinge to God In the Greeke text it is expresly they being offering of Sacrifice and Erasmus himselfe Translateth it soe expounding the word lyturgy which the Greekes tooke from thence to signify the Church seruice Missa the Masse Soe that the Apostles had Sacrifice and Masse The Church hath declared this verity in seueral General Councells The first Councell of Nyce Can. 13. and more planely in another Canon which Doctour Kellison mentioneth out of Surius and out of the Reuerend Lord Cuthbert Tunstall the last Cathol ke Bishop of Durham of whose consanguinity I very much glory as a glorious Confessour of the Catholike Church The same after many General Councells is lastly declared by the Councell of Trent in which it is defined that a true and propper Sacrifice is offered to God at Masse Sess 22. c. 1. 2. Holy and auncient fathers haue spoken planely of a Sacrifice in the Church and haue called it by the word Missa the Masse Can. 3. Soe the Apostles in their canons requiring that those who are present at the Church seruice when they haue heard the Scriptures of the Apostles and the ghospell they remaine vntill Masse be done Clem. ep 3. S. Clement who liued in the Apostles times admonisheth the Clergy that they doe nothing without the licence of the Bishop and in particular that noe Priest say Masse with out it Eccl. hier c. 3. Amb. in Luc. 1. Aug. l. 10. de ciu Dei c. 19. 20. Ser. 13. de verb. Apost L. 3. de bap c. 19. Bed l. 4. c. 12. S. Denis the Disciple of S. Paul calleth the Sacrifice of the Church the quickening holy Sacrifice the vnbloody host and victime S. Ambrose sayth that there is noe doubt but that the Angels doe assist when Christ is immolated S. Augustine elegantly describeth the destinction of our inward and outward Sacrifice declaring how that Christ according to his humanity is the Sacrifice and according to his diuinity receiueth it and calleth it the Sacrifice of our mediatour the Sacrifice of our price the Sacrifice of the New Testament the Sacrifice of the Church And in another place he stileth it the onely inconsumptible victime without which there were noe religion S. Bede who liued after them although about a thousand yeares since relateth a notable histoty to setforth the power of the Masse The summe of which is that a Gentleman who serued the King of Northumberland in his warres being sore wounded in batle was taken by the enemy and recouering of his wounds was sold vnto a merchant of London His brother who was a Priest thinking him to haue bene killed said euery day Masse for him and to shew the power and essicacy of the Masse in loosing of the soule from punishments in the next world it pleased God that allwais at that time of day in which his brother said Masse for him the fetters with which he was bounde of their owne accord were loosed from him in soe much that is patrone obseruing it and acknowledging some mystery in it gaue leaue to his bondsman to goe amongst his freinds to procure his ransome It is a story worthy to be read at large in S. Bede who endeth the narration of it in these words this because I know it to be true I would insert it into my Ecclesiasticall History And if it be true as S. Bede saith he knew it to be it must manifestly conclude for the dignity power and efficacy of the Masse according as it is vsed in the Catholike Church and that it is a Sacrificè as we beleeue it to be Finally the Masse is soe auncient and soe planely testifyed by the primitiue fathers of the Church of Christ that a Protestant authour Confesseth that noe beginning there of after the Apostles times can be shewen Ascham apol pro Coena Do. Calu. in Heb. 9. Which when Caluin saw to be true he could not conteine himselfe but broke forth into these irreuerent words that the destinction of a bloody and vnbloody Sacrifice is a Scholastical and friuolous innention adding another farre worse terme which I will not repeate and concludeth nil moror quod veteres scriptores sic loquantur I care not for auncient writers saying soe Noe Caluin cared not for auncient writers sayings but good Catholikes care for them It shall allwais be a comfort to vs to haue our doctrine confirmed by the sanctity learning and antiquity of such writers as I haue produced in testimony of the Masse and by such miracles as S. Bede hath related which I needed not to haue mentioned ouer againe but for Caluins rash words We shew by such writers that it was the doctrine of the auncient Catholiks and we beleeue it to be true because the whole Catholike Church doth soe beleeue And this whole Church was contradicted by Caluin when he beganne his doctrine in opposition and disobedience to all the Churches of the world And for this I will adde further the words of the Apostle we haue an altare Heb. 13. where of they haue not power to cate that serue the tabernacle He speaketh there to some who being conuerted from Iudaisme to the faith of Christ were still inclining to the Iewish Sacrifices and to disswade them from this he compareth together their altare and ours and preferreth ours By which it is manifest that we had a Sacrifice in the Apostles times for what are altares for but to offer Sacrifice on and the Apostle comparing these two altares together must suppose and vnderstande their Sacrifices by them for the altares are not eaten but the Sacrifices which are offered on them and therefor as the Iewish altare had a Sacrifice which was eaten soe had the altare of the Apostles or els there is noe comparison betwixt the two altares nor connexion in the Apostles speech To the former authoritys I adde this reason The