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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

And in another place Slacke not to be conuerted to our Lord and differre not from day to day Eccl. 5. For his wrath shall come suddainly and in the time of vengeance he will destroy thee Let bold praesumptuous men remember these words and learne to feare God Deere Reader whosoeuer thou art as thou hast a soule which must last for euer apply this booke to the good of thy soule so as shall most concerne it for a happy eternity I excuse noe falts my goodwill shall mende all God can and I hope will honour himselfe euen in my falts Combine thou with mee that we may honour him for euer and euer Amen I submitte all that is conteined in this booke and all whatsoeuer I shall sa●●r thinke as long as I liue to the authority of the Holy Catholike Church A SVMME OF THE CHRISTIAN Doctrine expounded in the follovving Discourses QVAESTION What obligation haue Christians to learn● the Christian Doctrine Answer Euery Christian is bounde vnder a mortal sinne to know the cheife points of the Christian faith 7. Q. What is faith A. Faith is a supernaturall light and gift of God by which we beleeue and firmely adhare to the Doctrine of the Church 11. Q. Make the Signe of the Cros. A. In the Name of the Father and of the Sonne and of the Holy G●ost Amen 49. Q. What is the Signe of the Cros A. The Signe of the Cr●● is a profession of the Christian faith 51. Q. How is the Signe of the Cros a profession of the Christian faith 51 A. Because in the Signe of the Cros we professe the mystery of the blessed Trinity and of the Incarna●i●n which are the two cheife mysterys of the Ch●stian faith 51 Q. What is the B. Trinity A. The B. Trinity is God the Father God the Sonne and God the Holy Ghost One and the same God in three distinct Persons 51 Q. What meane you by the mystery of the Incarnation A. We meane that the Sonne of God was incarnated that is became man to redeeme vs. 52 Q. Say the Creede A. I beleeue in God the Father Allmighty Maker of heauen and earth And in Iesus Christ his onely Sonne our Lord Who was conceiued by the Holy Ghost borne of the Virgin Mary Suffered vnder Pontius Pilate was crucifyed dead and buried He des●en●ed into hell the third day he arose againe from death He ascended into heauen sitteth at the right hand of God the Father allmighty From thence he shall come to iudge vs all both the quicke and the dead I beleeue in the Holy Ghost The holy Catholike Curch the Communion of Saints The forgiuenesse of sinnes The Resurrection of the flesh Life euerlasting Amen 76. Q Who is Christ A. Christ is the Sonne of God incarnated true God and true Man Our Redeemer Iudge and Glorifyer 109. Q. What doe we gett by Christ redeeming vs A. We gett the forgiuenesse of our sinnes and the acceptance of our good works by the merits of Christs passion applyed vnto vs in the Catholike Church 156. Q. What is the Chatholike Church A. The Catholike Church is the Congregation of all faithfull people and Pastors vnited together as a body with its head 176. Q. Giue mee a difference betwixt the true and all false Churches A. The true Church keepeth allwais in vnion and obedience to its Head and Pastors all false Churches beginne in dissentions and disobedience to the Head and Pastors of the Church 214. Q. Say the seauen Sacraments A. Baptisme Confirmation Eucharist Pennance Extreme Vnction Holy Orders Matrimony 281. Q What is a Sacrament A. A Sacrament is an outward signe which causeth grace in vs. 266. Q. What is Grace A Grace is a supernaturall gift which maketh vs gratefull and acceptable to God 268. Q. What is the Blessed Sacrament of Eucharist A. The Blessed Sacrament of Eucharist is the true body and blood of our Lord vnder the signes of bread and wine 298. Q. It shere any bread or wine in the Eucharist A. Noe it seems but soe The bread and wine are conuerted at the words of consecration into the true body and blood of our Lord. 305. Q. What is the Sacrament of Pennance A. The Sacrament of Pennance is that by which we receiue the forgiuenesse of sinnes in Confession 322. Q. Say the tenn Commandements A. Thou shalt not haue strange Gods before mee Thou shalt not take the name of God in vaine Remember thou keepe holy the Sabaoth day Honour thy Father and Mother Thou shalt not kill Thou shalt not commit adultery Thou shalt not beare false witnesse against thy neighbour Thou shalt not desire thy neighbors wife Thou shalt not couet thy neighbors goods 378 Q. Say the Pater Noster A. Our Father which art in heauen Hallowed b● thy name Thy Kingdome come Thy will be done in earth as it is in heauen Giue vs this day our daily bread And forgiue vs our trespasses as we forgiue them their trespasses against vs. And lead vs not into temptation But deliuer vs from euill Amen 449. Q. Say the Haile Mary A. Haile Mary full of grace our Lord is with thee Blessed art thou among woemen Blessed is the fruit of thy wombe Iesus Holy Mary Mother of God pray for vs sinners now and in the hower of of our death Amen 509. Q. What is the Masse A. 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 576. Q. Say the fiue cheife Precepts of the church A. To fast fasting dayes To keepe holy dayes To confesse our sinnes to our ordinary Pastour or to another with his leaue at least once a yeare To receiue the Eucharist at Easter time To pay tithes 640. Q. How doe the Precepts of the church oblige A. The Praecepts of the church oblige vnder a Mortal sinne 641. Q. What is sinne A. Sinne is that by which we depart from the diuine Law and are separated from God 673. Q. Ho many kindes of sinne are there A. There are two kindes of sinne Original and Actual sinne 715. Q. What is the difference betwixt Original and Actuall sinne A. Original sinne is that which we are borne in Actuall sinne is that which ●e committe 615. Q. How many kinds of sinne doe we committe A. We committee two kindes of sinnes Mortal sinne and venial sinne 717 Q. What is the difference betwixt Mortal and venial sinne A. Mortal sinne quite depriueth vs of Gods grace venial sinne onely lesseneth and deminisheth the feruour of the loue of God in vs. 717. THE FIRST DISCOVRSE Of the education and instruction of children and of the obligation which all haue to learne the christian doctrine I INTENDE now to speake of two thinges First vnto all those who haue charge ouer children and especially to parents to commende vnto them the care which they ought to haue of their good education and instruction Secondly to declare vnto all the

our consciences from sinne and then to prepare ourselues with humility reuerence confidence and with charity towards our neighbour and with much feruour and attention to the presence of God and to the thinge which we aske of him all the time of prayer This feruerous attention to the presence of God and to the thinge which we pray for is that which I would gladly commende to you that you place your selues before God at your prayers as in presence of the most soueraigne maiesty with great reuerence to him and to desire earnestly all the time of prayer that which then you are praying for not too earnestly desiring the thinge it selfe but for the loue of God to please him in it Let euery one saith S. Basil know for certaine that he is then in the presence of God In reg breu q. 201. and if he would thinke it an vnciuill and vnworthy thinge to be yawning and as it were halfe a sleepe when he speaketh to a Prince and a heinous wickednesse to be treating in the meane time with some about betraying him how much more shall we beware of these things in prayer to cast of all drowsinesse to take heed of irreuerence and to put away euill thoughts if we beleeue that we speake to God who is present at our prayers Remember then that you are speaking to God and desire earnestly that which you aske of him and if you perceiue yourselues to fall into distractions call backe your mindes to God againe and stirre vp in your harts a new and feruerous desire of that which you pray for and if distractions trouble you still be not vexed nor dismayed with them but detesting them againe in your hart make an act of resignation to the will of God that you are contented to haue distractions as long as it shall please him For by this manner of sleighting them the best resistance is made and how soeuer you shall be sure to merit by your prayer the perfection of which consisteth not in not hauing but in not yeelding to distractions Powre forth your prayer with deuotion in the sight of God and with a desire to honour him in that which you aske and he will honour himselfe in it and rewarde you THE EIGHT DISCOVRSE OF THE AVE MARIA SAint Bernard Woe is mee for I am a man of polluted lipes Hom. 3. super missus est I would I had from the Altare aboue not a cole but a whole globe of fire to burne the inueterated rust away from my mouth that I might worthily declare the gracious speeches of the Angell to the Virgin Thus did this great seruant ōf our Blessed Lady prepare himselfe to speake of the Haile Mary the subiect of which I am now to speake As he hath said so may I say and as he often exhorteth so will I doe that is to haue recourse to her for helpe Glorious Mother of God High Queene of Heauen and Empresse of the world behold my soule lyeth prostrate at thy feet crauing thy helpe before I beginne to prayse thee I desire in this to honour and serue thee and to bring others to be thy seruants but I know for certaine that of my felfe I cannot performe this desire and therefore I come to thee to haue thy intercession for diuine grace See thou that I want not light to setforth thy prayses and that those that heare mee may conceiue with profit that which I speake and something more of thee then can be spoken They shall heare thee saluted by an Angell and by such a salutation as was neuer knowne to proceede from Angels mouth they shall see how thou art full of grace they shall see thee become the Mother of God and the Sonne of God as thy natural sonne become subiect to thee they shall heare thee in they life time praised by Prophets and by the Euangelist after thy death and after the Euangelist they shall heare the Fathers of the primitiue Church one by one descanting vpon thy prayses and the whole Catholike Church as it were in a full quire crying to thee for thy prayers they shall see how beneficiall thy prayers are to thy seruants and they shall see by some examples the seuere punishments of God vpon thine enemys Procure thou that they may be moued to honour thee and that the deuotion of vs all may increase towards thee For this we salute thee saying Haile Mary c. Quest Say the Haile Mary Answ Haile Mary full of grace our Lord is with thee Blessed art thou among women Blessed is the fruit of thy wombe IESVS Holy Mary Mother of God pray for vs sinners now and in the hower of our death Amen THE whole Aue Maria consisteth of words spoken by the Angell and by S. Elizabeth and of words added by the Church The words of the Angell are Haile full of grace our Lord is with thee blessed art thou among women Saint Elizabeth said blessed is the fruit of thy wombe and the Church addeth that which followeth Of all which we will speake in order HAILE FVLL OF GRACE THE infinite wisdome and goodnes of God hauing from all eternity decreed the redemption of mankind by the death of his Sonne that hee should assume humane nature and be borne of a Virgin to dy for vs and the blessed Virgin Mary being chosen amongst thousands and amongst thousands of thousands and infinit of infinites which God could haue created to be the woman of which he would bee borne and she being now growne vp to womans state and perfected with such graces as were necessary for that dignity the plenitude of time was then come in which this mystery was to bee accomplished And as all the works of God are with order and holines so that this worke might be more orderly and holy a messenger was prepared from Heauen vnto her to require her consent that this mystery so much for the honour of God and good of mankind might be brought to passe in her and words were inspired him how to speake her How He entring to her presence saluteth her first with these words Haile full of grace A blessed salutation and such an one as amongst the seuerall manners of saluting which Angels haue sometimes vsed to holy men the like to this was neuer heard It was a salutation which God had reserued for this mystery and for her onely that was to be his mother Soe Origen Saint Ambrose and S. Bede At first she was amazed at it for not being vsed to heare her owne prayses nor desiring to heare them she was astonished at the Angells words fearing and admiring at them Blessed Virgin what dost thou feare Saint Bede She feared because she admired at this new forme of blessing which before is read of in no● place nor any where founde This salutation was reserued for Mary for by her onely this grace was deserued which by none but her was euer obtained S. Act. 2. Peter indeede and those

to vse their owne wills and to fullfill their desires vpon them by what torments they would rather then to forsake the faith of Iesus Christ and thousands of thousands of faithfull christians gathered together in the Catholike Church are now ready with them in the same manner to professe it But we will honour Christ and comfort good christians by declaring the testimonys which God hath giuen of him We haue of Christ two kindes of diuine testimonys First by diuine scriptures and secondly by his miraculous works We will heare first what the scriptures testify of him When the mystery of the Incarnation was fullfilled and Christ came into the world there were then in all the world but two onely religions or diuine worships professed to wit the religion of the Iewes who worshipped one eternall and omnipotent God and the religion of the Gentils or Pagans adoring many Gods And the worship of one God being in the first article setled for true and the worship of many Gods reiected by the Apostles for false it followeth that the people of the Iewes were then the people of God whom he had chosen to be truely honored amongst Secondly it followeth that the Iewes hauing then the true faith and diuine worship whatsoeuer they then beleeued was true and that they then beleeuing in Christ as to come he was then indeede to come and whatsoeuer they beleeued of him then as future the same we are to beleeue of him as past and whatsoeuer the scriptures receiued by them which are the old Testament haue declared of him that is allwais to be beleeued as of diuine authority and as spoken by the word of God who dictated those scriptures for the gouernment of the world in the true worship of him Now the holy scriptures of the old testament deliuer soe planely the comming of a Messias or which is all one a Christ to redeeme the world that all whosoeuer receiue those scriptures doe still confesse it For it is the maine butte and prime scope of the old Testament to shew that Christ was promised from the beginning to the Patriarks and reuealed from time to time to the Prophets that the world might expect him then to come as it is the butte and scope of the new Testament to declare him to the world to be allready come And as the new Testament describeth all ouer the ioy of the faithfull in enioying him soe did the old testament comfort the faithfull then with the expectation and hopes of him First his comming was signifyed euen at first in paradise in terrour to the serpent who had caused our sinne when our Lord threatening him with an enemy that should come against him said I will put enmitys bet●ixt thee and the woman Gen. 3. and thy seede and the seede of her she shall bruize thy head in peeces and thou shalt ly in waite of her heele Christ was by this mysteriously denoted God then declaring that the enmity of mankind with the serpent was to be especially betwixt him and the seede of a woman by which it is signifyed that Christ the Redeemer of the world and the serpents greatest enemy should be particularly the seede of a woman and is not there said to be of the seede of a man because he was to be conceiued and borne of a Virgin mother without the helpe of man And this was the prerogatiue of the Sauiour of the world that the sinne of mankind being first occasioned by a woman he that was to be the death and destruction of sinne should be by the power of God of womans seede onely without man The same was deliuered by reuelation to the Patriarks and Prophets afterwards and they did not onely declare it to posterity but also described the manner of the accomplishment of it Esa 9. A litle child is borne to vs and a sonne is giuen to vs and principality is made vpon his shoulder and his name shall be called Meruelous Counseller God Strong Father of the world to come The Prince of peace And in another place the same Prophet describeth the circumstances of his comming among the Iewes Arize be illuminated Hierusalem Esa 60. because thy light is come c. vpon thee shall our Lord arize and his glory shall be seene vpon thee And the Gentils shall walke in thy light and kings in the brightnesse of thy rizing Lift vp thine eyes round about and see all these are gathered together to thee Thy sonnes shall come from a farre and thy daughters shall rize from the side Then shalt thou see and abounde and thy hart shall meruaile and shall be enlarged when the multitude of the sea shall be conuerted to thee the strength of Gentils shall come to thee Here it is foretold that the Messias should come amongst the Iewes vnder the dominion and commande of Hierusalem the comming of kings to acknowledge his power and the conuersion of the Gentiles who by multitudes farre and neere should receiue the light of his doctrine and obey him our Lord. But I neede not stande to alledge scriptures for the comming of the Messias for it is inferred by that which I haue said allready that the Iewes who had then the true worship of God beleued it and it shall appeare by many places of the scriptures which I shall afterwards alledge Neither is there any difference betwixt that which the people of God beleeued of him by those scriptures before his comming and that which the faithfull now beleeue of him since his comming but onely in the diuersity of times they being before and we after him they beleeuing in him as to come and expecting of him we hauing receiued the ioy of his comming They were not then called Christians although they beleeued in Christ because they were but one nation and people of the Israëlits consisting of diuerse tribes and tooke their denomination of Ie●●es from the ●ribe of Iuda which was the cheife tribe and of which it was foretold that the Messias should come But after his comming when the true faith and diuine worship was not confined to one onely nation but was enlarged vnto other nations and made common to all then all tru● beleeuers beganne to be called by the Apostles Christians Act. 11. as by a name which abstracted from all nations to those who beleeued in Iesus Christ the true Messias and Redeemer of the w●rld Soe th●● all true beleeuers haue allw●is beleeued in Christ as the Israëlits or People of the Iewes did immediatly before his comming and as now we doe But when Iesus Christ our Sauiour came into the world and preached his heauenly doctrine amongst the sewes a People wholy drowned in sinne and giuen to pride and desires of this world he abstaining from their euill wayes rebuking their vices and exhorting them to vertue and contempt of the world without giuing any hopes of temporall riches and glory but onely of spirituall blessings and such felicitys as were to be

he first beganne to conceale although he had Confessed them he must Confesse them all ouer againe with those which he concealed for although they were Confessed they were not forgiuen The deuill noe doubt but laboureth all he can to hinder the fruit of this Sacrament by which he looseth soe many soules and because he preuaileth sometimes with such as I haue mentioned I will speake a word or two for their good that they may abhorre this sinne First I tell them that this Sacrament is the onely remedy which God hath ordained for actual sinne Our soules were first lost by original sinne and by Baptisme they were saued from that shipwrack but falling after Baptisme into actual sinne there is noe hopes to be saued but by duely receiuing the Sacrament of pennance Hiero. ep 8. ad Domerriad Amb. ad virg laps c. 8. and therfor Saints and spiritual men commonly call it the second planke of saluation in the shipwracke of our soules Tell mee then O faintharted Catholike that art affraide to Confesse thy sinnes if that thou wert floating on the waues of the sea vpon a good and sure planke wouldst thou be ouercome with feare to forsake it why then art thou ouercome with feare to conceale thy sinnes in that pittifull state of damnation seeing that by concealing them thou dost let goe the planke in which is all thy hope and without which thou sinkest downe and art sure to perish Thou hast suffered shipwracke by mortal sinne wilt thou let goe thy sauing planke and perish in the waues Thou art wounded mortally and art sicke vnto death if thou discouer not thy wounds thou dyest with out remedy wilt thou languish vnto death and willfully refuse all helpe Thou hast a physitian that can cure thee and that as priuatly as thou canst desire and with as litle shame to thee but thou must either tell thy disease and shew thy wounds or dy Thus doe the holy fathers declare the necessity of intire Confessions Further if thou dissemblest with the priest thou dissemblest with God and adding sinne vnto sinne thou woundest thy soule with a new and deeper wound and with a sinne which is most opposite to grace and to the forgiuenesse of any sinne and that very sinne which now thou wilt not Confesse priuatly thou shalt be forced to Confesse it one day in the sight and hearing of all the world when the deuill shall accuse thee publikely saying I gotte him to committe such a sinne and to conceale it in Confession I accuse him of the sinne and of a sacrilegious Confession And Christ will then be ashamed of thee before his Angels that wert ashamed of him before thy ghostly father and thou shalt be condemned as guilty of both sinnes and shalt goe amongst the damned This is all that thou shalt gett by thy shame for in this world thou didst gett nothing at all Other sinnes when they are committed bring either some profit or pleasure with them but this hath neither profit nor pleasure in it but euen then when thou committest it thou hast an inward horurour and paine to thinke of the losse which thē tho susteinest and of the comfort of a good Confessiō and how greeuously thou woundest thy soule with a new and more greeuous wounde If thou didst see thy vtter enemy laid pittifully wounded in danger of death and the surgeon dressing him and binding vp his wounds couldest thou finde in thy hart to come to him and tearing of his plaster to wounde him againe with a new and worse wounde Such an enemy thou art vnto thy selfe when being at Confession vnder the hands of the priest thou hidest any mortal sinne Thou abusest the onely remedy of thy soule and being woūded and then in cure thou tearest of the plaster and woundest thy selfe againe with a new and more greeuous mortal sinne and such an one as in it selfe is contrary to all remedy It was very remarkable to this purpose that which happened not long since in a citty of Spaine A notorious malefactour being sentenced to dy was put into the place of retirement which they haue in the prison for condemned persons to prepare themselues in for their death And comming to Confession he beganne to be troubled and could not goe on but made strange gestures and shewes of affrightment when he would haue Confessed some sinnes The Priest who was my very charitable good freind and who told mee himselfe all that I am now relating perceiuing it and asking the cause of it with much difficulty at last he answered and told him planely that the deuill was there and threatened him that he durst not Confesse At which the priest roze vp and with the signe the Cros vanquished him But the deuill who vseth not to yeeld at the first repulse returned againe and at the Confessing of some sinnes troubled him as before and the priest againe vanquished him And thus returning seueral times he putte the poore man into such an amaze and feare that he durst not Confesse but made an end concealing some of his sinnes The priest gaue sentence of absolution but it was in vaine and of noe value as a iudge misinformed the party remaining guilty of all his former sinnes and of one more and that perhaps greater then any which he had to Confesse That night the deuill appeared vnto him all in flames threatening him ●ot to Confesse such and such sinnes which he had concealed and with all he commanded him to throw away that which he had about his necke which was a litle Cros and image of our blessed lady which the priest sent to a brother of his owne liuing then aboue a thousand miles from him who wore them and after some yeares shewed them to mee In what a terrour may we imagine that man then to haue bene and fearfull perplexity to obey or to disobey the deuils commande he thought them then to be his onely armes and saw that if he threw them away he disarmed himselfe and on the otherside he feared his threatning if he obeyed not But he chose for better to disobey him and it was a happy disobedience for his prowde enemy confounded with it vanished away presently with out hurting him The man expected vntill morning longing to see the priests returne whom as soone as he saw he ranne presently to him and glasping him in his armes he besought him to heare his Confession againe and then he made a better Confession declaring intirely the sinnes which he had concealed and the sacrilege which he had committed in concealing them And relating all that had passed with him he desired at his death the priest to tell it vnto others that they might learne by him to make good Confessions Who related it accordingly in his sermon to all that were present at the malefactors execution This happened in a place of Spaine which I know very well and there can be noe question of the truth of it Those who in Confession conceale

Gen. 39. Ioseph the Patriarke was assalted by a wicked woman tempting him to lust but by the helpe of God he ouercame the temptation Holy and chast Susanna was grieuously tempted falsely accused and brought euen to the vtmost danger of death but God vndertooke her cause and defended her It was a glorious victory that which Iob gott ouer the world the flesh and the deuill and as gloriously rewarded of God that gaue it Let vs pray to God and serue him and he will giue grace against temptations For this is the way to arme ourselues with prayer and vigilancy against them and to keepeallwais in our harts a vehement detestation of all mortall sinne in general and when any particular temptation beginneth in vs to resist it presently at first by making a contrary act to it and then without delay to fly the occasion of that kind of sinne Thus we shall gett victory and the glorious crowne which to the victorious is promised For the resisting of particular temptations see the Commandements THE SEAVENTH PETITION BVT deliuer vs from euill Here we repeate all which we prayed for in the former petitions redoubling our prayer againe for them for he that prayeth to be freed from euill prayeth to be freed from all that is opposite to the honour of God to the obtaining of his kingdome to the performance of his will and from any thinge that is contrary to the other petitions And we aske further more the remission of the punishment due to our sinnes and also to be freed from those corporal euils which euery hower we are subiect vnto I said at first that the Pater Noster was a perfect patterne and forme of prayer which our blessed Sauiour made for our instruction Let vs then obserue dilligently the methode of it First we are taught in it to desire aboue all things the honour of God and to direct all our prayers to that end that the name of God which is infinitly holy in it selfe may be hallowed also externally by vs. And hauing asked that the name of God be hallowed and also all things that are positiuely good for vs then we aske to be freed from that which is hurtfull and especially to be freed from sinne as the most hurtfull of all things and for the future that we fall not againe by temptation and lastly to be freed from all euills in general and in particular which God knoweth to be euill for vs and to be pardoned of the punishment for our sinnes And it is to be obserued that Christ would not onely teach vs to pray for ourselues but for all others that soe we might keepe ourselues in charity with all We say not my father giue mee forgiue mee lead mee not c. but our father giue vs forgiue vs lead vs not c. And we are taught also to forgiue our enemys and to pray for them In fine the art and mastership of this prayer is more then man can expresse or vnderstande much lesse can it be perfectly imitated by any prayer which we can make nor that the Angels can deuise Yet it was not the intention of Christ to binde vs to say noe other prayer but it for both he and the Apostles are read to haue said other prayers neither that we should allwais pray for all that is conteined in it but that we should allwais pray for all or for somethinge that is in it or conformable to it and with that order that the honour of God be first sought for in all our prayers and that all things be prayed for in order to it When therefor we pray for any temporal thinge we ought first to desire the honour of God and our owne spirituall good by it before that we aske for the thinge it selfe and we are to resigne our wills to the will of God and first seeke to be freed from our sinnes before that we pray to be freed from any other euill and not presently when any thinge troubleth vs to pray onely for our owne ease and content as some doe who if their head or their breast or backe ake or are in any affliction or danger they complaine presently where it paineth them and without any more adoe pray to be freed from it but this is not according to our patterne of prayer in which we are taught first to pray for the honour of God and our owne spiritual good saying at least in our hatts hallowed be thy name thy kingdome come c in the first place of our prayer and allwais to be pleased with that which pleaseth God not too earnestly desiring to be freed from temporal euills assuring ourselues that if we haue not our prayer we haue that which is better for vs such afflictions being many times sent of God as a speciall meanes of our saluation We must follow Christ our master It is not sitting saith S Bernard ser 5. de omnibus sanctis that the members should be pampered vnder a thorny h●ad The holy king sang these words for his comfort Ps 118. Princes haue persecuted mee without cause and my hart hath bene affraide of thy words I will reioyce at thy words as he that findeth many spoiles Let vs not therefor greiue at our afflictions nor seeke too earnestly to be freed from them but let vs goe willingly with the will of God and follow Christ in them Some adde to the Pater Noster for thine is the kingdome power and glory But Catholiks vse not to say those words because they are not in the scriptures but were added to the Pater Noster as Glory be to the father c. Was added to the end of the psalmes And the Pater Noster being the prayer which Christ left as a lesson for vs to learne to pray by we keepe it intirely by it selfe without adding any thinge to it Amen is an hebrew word much frequented by our Sauiour It is as much as to say verily Amen indeede certainely c. It is sometimes vsed in the beginning and sometimes in the end of a speech to confirme the verity and certainty of it But in this place we vnderstande it not as in the end of other prayers as it were to repeate and vrge them with more earnestnes but as an answere to shew that by the vertue and efficacy of this prayer our desire is acceptable and we are dismissed with the grant of our petition And therefor in the holy sacrifice of masse at the end of the Pater Noster the Clerke answereth not Amen as at the end of other prayers but leaueth it for the priest to say that he as the interpretour of God may denounce vnto the people that their prayer is granted And for this reason S. Hierome might well say that Amen is the seale of our Lords prayer to declare that God doth as it were set his hand to it You haue learned now how to pray and how to prepare your selues vnto prayer First we are to free