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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

continuing in sinne without repentance they fell still into more and more sinnes vntill at last their consciences were as it were seared vp and heardened against God and euen as it were quite dead As one in an apoplexy or strucken with some violent passion becometh pale voide of sense and suddenly dyeth that if you take him vp and turne him from side to side or call vpon him all is in vaine he is dead and gone and his body is then noe better then the body of a dead dogge or swine so great sinners hauing hardoned themselues against God they heare not his callings nor feele his inspirations but are quite senslesse and voide of spirituall life liuing onely as beasts that had no soule to be saued This I say againe is the depth and centour of all eu●●●s when a man will resolue to continue still in sinne and laboreth against himselfe to blotte out the remorse and auersion from it which he hath by nature that so he may sinne without feare Prou. 18. and with contempt of God The impious when he commeth to the depth of sinns contemneth saith the holy Prouerbe This is indeede as deepe as a sinner can goe in this world for it is to bring a hell vpon earth and for men to become litle deuils something lesse then deuils in that they are not so obfirmed in sinne as the deuills are that are setled in an eternall duration of malice and paine which sinners in this world can not be but are in state of repentance but they come as neere as man can come to a diabolicall obstinacy resoluing with themselues to sinne against the Holy Ghost by finall impenitency These then in summe are the euills of sin To separate vs from God and from all coelestiall comfort to put vs into the deuils power and into the state of the damned in hell to bring miserys and aduersitys euen in this life and those not onely vpon the sinners themselues but also vpon their kinred and freinds after them to yeeld but a false short and base pleasure and then affrightments of conscience and sorrows and finally to harden our harts to the vtter contempt of God and of our owne soules Now what can the sinner answer to all this why will he for the base pleasure of sinne forsake God and incurre all these euills Against presumption he presumeth perhaps vpon the diuine mercy and saith that in the end God will pardon him but this is a most vaine presumption as though one should resolue vpon a wicked course of life to perpetrate all the mischeifes that he could deuise presuming of mercy that in the end the King would pardon him It were to destroy all orders and to make God the cause of disordering the whole world if men might doe what they would in hopes of pardon It is true the mercy of God is aboue all his works and more then his iustice in this that he sheweth it more pardoning often before he once condemne but his iustice also shall be fullfilled His mercys are commended to make vs to seeke for pardon but not to bring vs into presumption How many examples haue we of the terrible iudgments of God against sinne First vpon all mankind for the sinne of one Secondly vpon all but eight persons drowned in the deluge Thirdly vpon Kingdomes as the astonishing plagues that came vpon Aegypt and the swallowing vp of their King and his whole army in the sea Fourthly vpon citys as Sodome and Gomorra Fifthly vpon particular houses and familys as Dathan And Abyron who with their wines and familys were suddenly deuoured vp by the earth And vpon particular persons without number What an example was that in Ananias who for dissembling and lying to S. Peter and the Apostles was presently strucke dead and his wife comming in a litle after and mainteining her husbands ly Behold saith S. Act. 5. Peter there feete that haue buried thy husband at the doore and they shall beare thee forth Forth with she fell before his feete and gaue vp the ghost And sometimes for that which to vs would seeme noe great sinne What great offence should we thinke it to haue bene in Lotts wife to looke backe to see Sodome and Gomorra on fire yet presently it cost her her life What an example of the iustice of God was that vpon Moyses soe holy a man and of all men that euer were the speciall figure of Christ our Redeemer yet for an offence soe small that authors hardly destinguish in what it consisted he was depriued of that which aboue all thinges in this world he had most reason to desire to wit to see the Land of promise in the possession of the Israelites and the true worship of God flourishing in it euen as good Catholikes commonly desire to see the conuersion of England to the Catholike faith and God truely worshipped in it but that as his zeale was greater then ours soe was the desire which he had of that greater then ours is of this yet he neuer obtained it but euen then when it seemed to be soe neere that he had brought the people vnto the borders of the Land and as it were to the very last steppe into it they were drawne backe againe and he must neuer haue the happinesse to see them in it When saith S. Basil I behold Moyses soe great a man that it was said vnto him Thou hast found grace before mee Bas proe in lib. eth to 2. Exod. 33. and thy selfe I haue knowne by name yet because he said can we out of this rocke bring you forth water it was presently denounced against him that he should not bring the Israelites into the Land of promise And when I see him soe often praying and still praying in vaine and when I consider that all those great works which he did could not auaile to procure his pardon for soe short a word Then I beginne to thinke of that rigid seuerity of God of which the Apostle speaketh and how true the words of S. Peter are that if the iust man shall scarce be saued where shall the impious and wicked appeare Now who shall dare to presume vpon Gods mercy But he saith that he intendeth to repent presently after sin That is a good intention indeede and God forbidde but he should haue that intention But how doth he know that he shall performe it seeing that he can not assure himselfe of a moment of life after sinne to repent in How many chances is this life of ours subiect vnto slender and easily broken as a spiders webbe how many dy suddenly and if they be in sinne without repentance some by suddaine diseases some murthered some drowned some killed accidentally by chances which we heare of euery day And how many especially in England haue desired at their deaths the assistance of a Priest and could not obtaine it All these hazards doth the sinner vndergoe and one greater then them all to wit