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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	wound_n	wound_v	youth_n	27	3	7.8301	4	false

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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

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

to intice him but all was in vaine he told him that his mother had vsed to exhort him to martyrdome and that he would be with her The king asked him what it was to be à martyr The child answered marke this answere that to be à martyr was to suffer death for Iesus Christ and to liue for euer after The king asked him who Christ was He told him that he might see Christ in the Church meaning as à child the pictures and Crucifixes of Christ which were then to be seene in Catholike Churches and looking downe and getting à sight of his mother as she was tyed to the stake he cryed out let mee goe let mee goe to my mother and when the king hindered him he told him he thought he was à Iew and bate him by the thigh to gette away from him at which the king in a fury pushed him away commanding one of his senators to take him to bring vp in the Iewish sect But as he was carried away he gotte from him and running into the fireto his mother he had his desire which was to dy à martyr This child if he were not capable of much of the christian doctrine at that age yet his good mother had à care to ingraft in him at least such à zeale and soe much knowledge of the faith of Christ that it was admirable to heare à child of siue yeares old to giue such an answer to the question of martyrdome in which he publikely professed the faith of Iesus Christ and the assurance of eternall life by suffering death for it Our children are as this was then an innocent by baptisme But our parents are not as the mother of this child soe careful to instruct their children and therefor are there soe many weake and feeble Catholikes amongst vs because we want instruction in our youth and we want it soe much that many who are past children know not the cheife principles of the christian faith nor thinke that they haue any obligation to learne them which is the ground and cause of all their ignorance The first thing therefor and most necessary for euery christian to know is the obligation which he hath to learne the christian doctrine Tell mee then Question What obligation haue christians to learne the christian doctrine Answer Euery christian is bound vnder a mortal sinne to know the cheife points of the christian faith This is an obligation vnder à mortal sinne that is to say à deadly sinne à sinne by which our soules incurre death as great an obligation as can be The reason is because all that are come to the vse of reason are bounde not onely to an habitual faith such as children haue but also to an actual faith that is to produce acts of faith and actual faith supposeth some knowledge of what is to be beleeued and therefor euery one must haue some knowledge of those thinges which he is to beleeue Children before they come to the vse of reason haue onely the habit of faith which is giuen them in baptisme and this is sufficient to saue them that can haue noe more but when they come to the vse of reason then they come to the vse of their faith and are bounde to conuert themselues to à supernatural end by producing acts of faith and of the loue of God which they can not doe except they know something of him and therefor S. Ep. 119. Augustin sayth that knowledge is the engine by which the building of charity is raised vp to endure for euer Euery tradesman must know the trade which he professeth or els he cannot expect to haue by right the wages due to his trade The trade which we professe is the true worship of God in the christian faith we are therefor boūd to know what belōgeth to that profession otherwise we cānot expact the reward of good christians We deserue not indeede the honour of that name if we know not what is professed by it Eccl. 5. Be stedfast in the way of our Lord and in the truth of thy vnderstanding and in knowledge Saith holy Ecclesiasticus Cor. 1.14 and the Apostle saith that if any man know not he shall not be knowne Now to say in particular how much of the christian doctrine euery one is bounde to know and which are these cheife points of obligation to be learned can not be done in general termes to all alike for this obligation is to be measured according to the difference of capacitys and other circumstances which are to be considered in seueral callings of persons ● Tho see ● q. 1. art 5. S. Thomas and the common opinion of authors holdeth it absolutely necessary to saluation in euery one to haue an explicite faith that is expresly to beleeue the mysterys of the blessed Trinity and of the Incarnation and the twelue articles of the Creede and that it is à mortal sinne to be ignorant in the substance of those mysterys I should thinke it a very grosse ignorance in any Catholike not to know all these points to wit the mystery of the blessed Trinity in one God and three persons the mystery of the Incarnation in Iesus Christ the Sonne of God incarnated true God and true man that redeemed vs shall iudge vs and giue glory to the good What the Catholike Church is that the Sacraments of the Catholike Church giue grace to sanctify vs what it is that he receiueth in the Eucharist what he cometh to confession for what the Masse is whatmortal sinne is and that the Praecepts of the Church oblige vnder à mortal sinne This is as litle as can well be expected of all christians And this is conteined in the Summe of the christian doctrine which I haue deliuered to be gotten without booke the vnderstanding of which is sufficient to discharge the obligation which euery one hath to learne the christian doctrine I doe not say that it is absolutely necessary for euery one to vnderstande it all much lesse to gette it all without booke But I say that it is absolutly necessary for saluation to vnderstande the cheife points of it and that to be sure it were good to vnderstande it all and to gette it all without booke But it shall suffice for the present for all to know that they are bounde vnder à mortal sinne to know the head points and principal parts of the christian doctrine Let all then remember this obligatiō and those that haue bene negligent in performing it let them confesse their negligence and learne better hereafter For if any man know not he shall not be knowne Cor. 1.14 THE SECOND DISCOVRSE OF FAITH I INTENDE now to say something of faith in general à subiect necessary to be spoken of but it is hard to speake well and cleerely that which is necessary and sufficient to be spoken of it Prou. 25. Thou hast found honey eate that which sufficeth thee least perhaps being filled thou vomit it vp

Susanna without the act to fall into your hands then to sinne in the sight of God Intending to loose her life and then crying out against the vicious old men that tempted her God heard her cry affrighted them saued her from sinne and from death afterwards by a miracle Iudith adorned with beauty youth and riches kept her chastity in widdowhood and was therefor chozen of God to be the instrument of the peoples safety killing Holofernes with her owne hands and putting his mighty army to flight Soe that the Holy Ghost hath left this commendation of her Iud. 3. Thy hart was strengthened because thou hast loued chastity and after thy husband thou hast not knowne another therefor the hand of our Lord hath strengthened thee and therefor shalt thou be blessed for euer S. Cecily seeing that she could not auoide marriage Sur. to 6. said vnto her husband on the day that they were married Valerianus I haue now a secret to tell thee I am in the custody of an Angell who hath charge of my virginity take heed therefor that thou attempt nothing against mee by which thou maist incurre the diuine wrath and he desiring to be certifyed of the truth was made worthy to see the Angell that kept her and was confirmed in the faith of Christ by it and became a martyr To relate the examples of chastity in the Saints and the punishments of carnall sinnes on the contrary were neuer to make an end Murderers and fornicators saith God from his throne their part shall be in the poole burning with fire and brimstone which is the second death The rootes of carnality are sloth and gluttony especially drunkennesse And the remedys against it are corporal austeritys moderate paines taking Apoe 21. and especially reading of good books and studying Loue literal studyes saith S. Hierome and shou shalt not loue the vices of the flesh But in time of actuall temptation the best is presently to fly the occasion and to keepe out of it as long as the temptation lasteth and if it continue still I thinke it the best not to stande repeating of many acts and purposes contrary to it but hauing once for euer detested it in our harts to sleight it and to thinke that we will be contented with such thoughts and will haue them willingly as long as it shall please God without repining and then to diuert ourselues by some good imployment and if we be by ourselues alone or at our prayers to stande streight vp on our feete and to keepe our selues quietly in that posture keeping our harts firmely Iob. 31. and earnestly fixed vpon the loue of God I haue made a couenant with mine eyes that I would not soe much as thinke of a virgin saith holy Iob. Women must be carefull to giue noe occasion as some doe who haue but litle scruple of it As for their attyre it is well when it is with decency and according to their ranke That which the Apostle aduiseth them not to adorne themselues in plated haire or gold or pretious stones or gorgeous apparell Tim. 1.2 is to be vnderstoode when they are vsed without order and with excesse or to an euill end THE SEAVENTH COMMANDEMENT THOV shalt not steale There are three kindes of temporal goods possessed by vs Life Honour and riches and these three kindes of goods are defended by three Commandements Thou shalt not kill thou shalt not committe adultery thou shalt not steale In the first life in the second honour and in the third our riches are defended from enemys All kind of vnlawfull taking away of our neighbours riches is forbidden in this Commandement whether it be by theeuery which is a surreptitious and priuate taking away or by robbery that is by violence and force or by sacrilege which is when sacred things are taken which is the greatest sinne against this Commandement as redounding more neerely and immediately to God By the sinne of stealing the vertue of iustice which giueth euery man his owne is violated and the grounds of all order and of humane conuersation is taken away to wit that euery one may haue and enioy his owne And therefor the Apostle saith that theeues shall not possesse the kingdome of God Cor. 1.6 Besides many euils are secondarily caused by it hatred enmitys suspicions rash iudgments quarrels and murders and sometimes the innocent are condemned for the guilty and loose their liues good name and all their temporall goods of this world for another mansinne Besides all this there is another burden which lyeth heauy vpon theeues to wit the obligation which they haue of restitution because it is not onely vnlawfull to take but also to keepe our neighbors goods from him or to hinder his right Ep. 54. ad Maccd or iust profit S Augustine the sinne is not forgiuen if restitution be not made That is if it be not made in due time And this restitution being many times hard and sometimes vnpossible to be made and allwais against their wills they hardly resolue to amende and seldome come to true repentance except they come to the gallowes which is a great mercy of God towards some This obligation of restoring was perhaps that which the Prophet would signify in theeues when he said Abac. 2. woe to him that multiplyeth things not his owne how long also doth he aggrauate against himselfe thicke clay as one that is fallen into a deepe pudle or quagmire sinketh still deeper and deeper and draweth more and more clay and mire vnto him that in the end he is choked and drowned in it soe theeues the more they steale the more restitution they draw to themselues to be made that in the end they are dishartened to thinke of it and soe goe on and dy in their sinne This Commandement is many wayes broken for not onely those that steale themselues but also all those that participate with them or harbour or countenance them sinne against it It is also broken by those that vse any deceit in words or deedes or any fraudulent meanes in buying and selling as not to sell good wares or not to giue good weight or good measure A deceitfull ballance is abomination before God Prou. 11. and an equall weight is his will saith the holy prouerbe Tradesmen also and those that being hyred neglect their worke and performe not a sufficient dayes worke offende against this Commandement as taking that which they haue not duely deserued Those also are guilty of this sinne that by sleights and lyes wrest rewards from others and those that receiue stipends for offices which they duely performe not There are also many kinds of robbery It is an abhominable robbery that which is done by the rich against the poore by vniust extorsions forced exactions or hindering any way by their awefullnes and power that they dare not aske or can not gette their owne of them Must the poore man that hath wrought hard all day goe

thy saluation and what he requireth to be done by thee He standeth at the doore of thy hart and desiring to enter he knocketh enlightening thy vnderstanding and inspiring thy will to open to him that is to consent to the good worke to the which he moueth thee and if thou wilt open it he entreth with his sanctifying grace and blesseth thee But he doth not enter whether thou wilt or noe he craueth entrance and giueth thee power to open vnto him and if thou wilt not open thy hart and haue blessing blame none but thy selfe Say Peccaui I haue sinned Soe did Dauid Manasses Iob and all true repenters euer say and neuer said Peccasti thou hast sinned to God but if thou makest God the authour of thy sinne and not thy owne freewill thou blamest him and sayest Peccasti thou hast sinned to him Which were noe humility in thy selfe nor repentance at all noe man repenting but for his owne sinnes There remaineth now to speake OF THE SEVERALL KINDES OF SINNE Quest How many kindes of sinne are there Ans There are two kindes of sinne Originall sinne and Actuall sinne Quest What is the difference betwixt Original and Actuall sinne Ans Original sinne is that Which we are borne in Actuall sinne is that which we committe THE first diuision of sinne may be into Original and Actuall And although Originall sinne were Actuall as it was acted and committed by Adam and were Mortall in that it brought death both to him and vs yet for more cleerenes we will destinguish first Original and Actuall and then Mortall and Veniall sinne Original sinne is that which we contract from Adam our Origen and which we committe not ourselues but bring into the world with vs. Adam was placed in paradise his soule endowed with Originall iustice and in his body he was immortall He had the commande of all earthly creatures enioying freely the pleasures of them and without dying should haue bene transferred after a time to the pleasures of heauen These gifts were giuen to him and his posterity and they successiuely had obtained them if they had not sinned but he sinning we are depriued of that originall iustice and other gifts and the wart and priuation of them is called Originall sinne in vs. We haue noe wrong done vs in this that we are borne depriued of our fathers gifts because they were giuen to him and his posterity onely vpon condition that they sinned not As though a King of his owne freewill should bestow some place of honour and benefit vpon a subiect for himselfe and his posterity to enioy after him vpon condition that they allwais kept themselues obedient and loyall to him but if he or any of them should be found guilty of treason then they should loose that place and benefit Now he or some of them breaking the condition by disobeying the King they are iustly depriued of that place Soe the gifts and graces which God gaue to Adam for himselfe and for vs were noe way due but of the goodnes and liberality of God and granted conditionally if we remained loyall to him we committing treason are iustly depriued of those gifts which he had and are borne without them The reason of this is because the father and children in this case are as it were all one man and haue as it were all one will and as that which is done by one onely part of man to wit by his will is attributed to the whole man and punished in all the rest of his parts soe the sinne which was committed by Adam is iustly punished in all men because all men were his children and as it were one man in him A spend thrift father wasteth his estate not onely from himselfe but also from his children because they are supposed and are indeede in riches one body and one minde with him and can blame none but him who consumed those riches which they should haue had Soe all men in Adam were one man his will was the will of all he consumed the riches which we should haue had and we are iustly depriued of them Actuall sinne is that which we committe Actuall sinne and is therefor called Actuall because we act it ourselues and bring it not originally into the world with vs. And soe the sinne which Adam committed and which is original in vs was Actuall in him because he acted it and had it not by infection from another as we haue from him Quest How many kindes of Actuall sinne are there Ans There are two kindes of Actuall sinne Mortall sinne and Veniall sinne Quest What is the difference betwixt Mortall and veniall sinne Ans Mortall sinne quite depriueth vs of Gods grace Veniall sinne onely lesseneth and diminisheth the feruour of the loue of God in vs. MORTALL sinne is as much as to say Deadly sinne It is a mortall and deadly wound bringing death to our soules in that it taketh quite away the diuine grace from them which is their spirituall life Rom. 6. The stipends of sinne saith the Apostle are death That is the reward of mortall sinne This is the sinne which is allwais vnderstoode when we read or name sinne in generall and speake of the malice of it A monster soe deformed that if we could see the deformity of it we should thinke truly that all the torments of this world were rather to be suffered then one mortall sinne to be committed It diuideth vs from God it putteth vs into the deuils power it bringeth eternall punishments and temporall to the ruine of Kingdomes cittys and many noble familys it causeth feares and terrors of conscience and leaueth our soules hatefull and most horrible in the sight of God We can not expresse nor conceiue with sufficient horrour the state of our soules when they are in mortall sinne Our bodys when they are dead become pale cold and ghastly but much more our soules in deadly sinne We behold with horrour the body of one that had killed drowned or hanged himselfe and it is not a horrour to kill our owne soules If any of this company should now suddainely fall downe and dy before vs we should all be terrifyed and affrighted at it then how should we feare to fall into mortall sinne by which we are instantly killed and dead Ber. ad Eug. l 4. c. 6. Esa 57. An asse falleth and there is allwais some to helpe her vp againe A soule perisheth and none regardeth it Saith S. Bernard soe the Prophet the iust perisheth and there is none that considereth in his hart If our head our breast or any other part paine vs we complane and cry O my head my breast c. And we wounde our soules vnto death and neuer thinke nor say O my soule How greatly haue the Saints of God detested mortall sinne how greatly haue they bewailed it in themselues and in others what pennance haue they vndergone to satisfy for it what paines haue they taken to draw others out of