Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	church_n	true_a	visible_a	19,269	5	9.3685	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37390	A Declaration of the principall pointes of Christian doctrine gathered out of diuerse catechismes and set forth by the English priests dwelling in Tournay Colledge.		1647 (1647)	Wing D742; ESTC R17718	151,131	593

we shall finde that they were instituted immediatly by Christ to rule and consequently commanded to be coÌ„tinued and to be obeyed in his Church for he who instituteth an authority to rule by the very institution of it commandeth obedience to it and that it be perpetuated and vsed to that end for which it was instituted 11. For what end are Bishops necessarie in the Church For many ends whereof we shall speake in the Sacrament of Order and chiefly to take care of the common and to gouerne the Church for gouernment is a thing in it selfe absolutely necessarie vnto all Communities in so much that though we may see some communitie gouerned by superiours without lawes and prosper for a while yet we shall neuer finde that there was anie seene gouerned by lawes without superiours and if there were any such the lawes would be but occasions of quarrells and dissensions Wherefore as euerie man by his vnderstanding directeth himselfe so is the Bishop the vnderstanding that directeth the whole for Bishops are the heads and Princes from whom all inferiour Priests and directors in particular Churches are to take their rules and iudgement in all spirituall affaires 12. How doe we know that Christ instituted the gouernment of the Church himselfe and did not leaue it to the Church to doe it Because we know that he came into the world to erect and establish a Church which in it selfe should haue ordinarie power to conserue and propagate it selfe as we see all States and Communities doe Now he who hath vnderstanding knoweth that this cannot be done but by ordering of gouernours so that the institution of the verie Church it selfe which is a thing that no man can deny to come from Christ doth necessarily implie the institution of the gouernment of it 13. But how doe we know that those gouernours instituted by Christ were Bishops and not Priests or Lay Elders We know this first because we are told expresselie in scripture that Bishops were appointed by the holy Ghost to gouerne the Church of God Secondlie we know it by the same rule whereby we know all thinges that we beleeue in the Church for since you see that Bishops that is men consecrated by a speciall ordination are gouernours in the Church ouer all the Christian world if one should aske you who made them such I am sure you would say they were made such by others who are dead that were themselues such and those againe by others and so vpwards to the Apostles themselues who were made such immediately by Christ which is as stroÌ„g a motiue as anie we haue to receaue the Blessed Trinitie Incarnation Sacraments and all other mysteries of our faith And therefore he who denieth necessitie of gouernment by Bishops in Christ his Church is as absolute an hereticke as he who denieth anie thing that Christ hath taught and he who impugneth it impugneth Christ and seeketh to destroy his Church 14. Are all Bishops equall No for as S. Peter was chiefe amongst the Apostles so is the Bishop of Rome who succeeded to S. Peter chiefe amongst all Bishops and it belongeth to him as supreme Prince of the Church to pronounce the definitiue sentence in all matters of Church controuersies for as it is not fitting that there should be more then one king in a kingdome one master in a house and one pilot in a ship so is there but one head ouer the whole Church 15. If Christ be the head of all the Church what need is there of anie other head especially since you say there cannot be two heads Christ alone is the supreme and absolute head and the Bishop of Rome is only his Vicare and ministeriall head And this was necessarie because Christ being now ascended into heauen he doth not conuerse with his Church anie more in a visible manner but gouerneth it spiritually and inuisibly wherefore seeing that the members of his Church here vpon earth are corporall and visible it was necessary that they should haue also a visible head to gouerne them and instruct them according to the exigencie of their capacitie in this world 16. What then is the Church It is the societie or companie of those who are baptized and serue God by professing the true faith and by being vnited amoÌ„gst themselues and with their visible head the Bishop of Rome 17. Which be the markes to know the true Church from all false ones They are principally foure SaÌ„ctity Vniuersality Succession and Vnity that is to be holy to be vniuersall to be Apostolicall to be one 18. Is the true Church then allwaies holy Yes certainly both in doctrine and practise for holinesse is the thing which Christ came chiefely to settle in his Church 19. What is it to be holy It is to teach and practise those vertues which leade vs to heaueÌ„ which is the life that Christ Iesus came to giue vs. And this can be no where but in the true Church faith being the first principall vertue that putteth vs in the waie to heauen and from it springeth good liuing and execution correspondent and also miracles wrought in token of holinesse which are the workes of God whereby his Church doth shine throughout the world not only to the confirmation of those faithfull who are weake but also to the coÌ„uersion of Infidells And this marke of holinesse and miracles agreeth to none but to the Roman Church for although there may be more and greater wickednesse amongst Catholikes by reason of the multitude of the professors of the Catholike religion nay of it selfe the wickednesse must needs be greater for those who haue not so good thinges to offend against cannot be so wicked and as the Philosopher saith Corruptio optimi pessima a good thing when it is corrupted becomes starke naught yet is there also great and extraordinary holinesse Whereas amongst other sects there is neuer anie man heard of who whilest he liued had the reputation and credit amongst wise men to be a Saint or of extraordinary holinesse and deuotioÌ„ Congregations of men and woemen absteining from pleasures and separating themselues from the world none are found vnlesse such as were begun in Catholike times Extraordinary acts of pennance or heroicke vertues are not to be looked for And as for miracles they do not pretend vnto them in their churches In fine very little more then nature affordeth is to be seene amongst them sauing some bare words of God and Christ 20. Must the Church also be vniuersall Yes certainly for Christ commanded his Apostles to preach through the whole world and there can be no doubt but that they did what they were bidden And this also is a marke beloÌ„ging only to the Roman Church for she alone is found in euery part of the Christian world all Heretikes being euery kinde in some countries but none in all 21. What is meant by the churches being Apostolicall To be Apostolicall is to receiue their beliefe from the Apostles by a continuated

succession And this also none hath done but the Roman Church nether doth anie Protestant lay claime vnto it for aske any ProtestaÌ„t whether they receiued their doctrine from the Apostles or no they will answer yes by whose hands they will answer by the scripture But a Catholike saieth by succession from his forefathers and they by succession from theirs and so vpwards to the Apostles themselues without interruption Now the question of being Apostolicall is not only whether they beleiue the same thing that the Apostles did belieue but withall whether those who now are did receiue their beliefe from the Apostles by a true continuated succession or no. 22. How is the true Church also one It is such first because it hath one principle in which all that are of it do agree wherein if others should agree they could not be of any other Religion but Catholike and this is Tradition to which none layeth claime but the Roman Church Neither haue other Churches any one such principle as to make all that agree in it to be of the same Religion with themselues for the scripture which is their only supreme rule is of itselfe subiect to the seuerall misinterpretations of euery priuate spirit Secondly it is one because all that are in it professe one and the same faith and vse the same Sacraments Thirdly it is one in gouernment because the members of it are all vnited vnder one head the Bishop of Rome for as S. Peter had amongst the Apostles so haue his Successours amongst Bishops the princely and definitiue sentence And this is a marke to be found no where but in the Roman Church although it be a thing verie necessarie for the ending of controuersies which cannot be ended where equality is on both sides a thing that may easily fall out if there be not one supreme head ouer all as we see by dayly experience 23. What thinges are necessary to make a member of the Church Three that is Baptisme true faith with the profession thereof and vnioÌ„ And therefore Pagans are not of it because they want baptisme nor Heretikes because they professe not the true faith nor Schismaticks because although they be baptized and professe the true faith yet they do not keepe that vnion which is necessarie to knitt the members of Christ his mysticall bodie together 24. Are all Catholikes of the Church Yes except only excommunicated persons 25. Are ill liuing Catholikes of the Church Yes but they are as dead members of a liuing bodie for they want the loue of God and his grace which is the life of this mysticall bodie But at the end of the world these also shall be cast out of the Church and be separated from the blessed in heauen where the Church shall remaine only triumphant for all eternitie 26. Are all Christians of the Church No for all schismatikes heretikes and excommunicated persons are Christians though imperfect ones and yet they are not of the Church LESSON XI Of a Christian 1. WHo is he properly whom we call Christian He who hauing been baptized professeth to belieue in Iesus Christ 2. From whom doth the name of Christian distinguish vs From Iewes Turkes and all Infidells 3. Who is a Catholike Christian That Christian who belieueth and professeth the true faith of Iesus Christ and coÌ„municateth in Sacraments and publike seruice of God with that Christian Church which is dispersed through the world and is vnited in one visible head the Bishop of Rome 4. From whom doth this word Catholike distinguish vs From Heretikes and Schismatikes 5. Who is an Heretike That Christian who refuseth to belieue any point taught as a matter of faith by the Roman Catholike Church when it is sufficiently proposed to him as such 6. Who is a Schismatike That Christian who in Sacraments and publike seruice of God refuseth to communicate with the Roman Catholike Church or with the head of the Roman Catholike Church or with anie member of the Roman Catholike Church 7. Why do you call it the Roman Catholike Church We do not call it Roman as if there were any other Catholike Churches besides the Roman Catholike nether do we call it so as if the particular Church of Rome were the whole Catholike Church for as it is a particular Diocesse it is only one part of the Catholike Church but we call it so because all the Catholikes of the world are vnited in the Bishop of that particular Church as in their generall Pastour And so the word Roman is not limited to the particular territorie of Rome but it doth signifie a property belonging to the whole Church to wit that relation which the whole Church and euery member of it acknowledgeth towardes the Bishop of Rome as to their head appointed by Christ to gouerne his whole flock And therefore the word Roman taken in this sense is of no lesse extent then the Church it selfe so that he who is not a Roman Catholike is no Catholike at all 8. Is it sufficient to make one a Catholike in point of faith that he bâ—â€¦eue the same thinges that the Catholike Church belieueth No vnlesse the Catholike Church be also the ground of his beliefe for whosoeuer doth belieue any point vpon no other grouÌ„d but only because it seemes to his priuate iudgement to be contained in scripture or to be in it selfe true yea though he should belieue in this manner euery thing that the Church belieueth yet he would not be a Catholike and so may be damned for want of faith And the reason of it is because seeing that faith is to belieue a thing because God reuealeth it and that there is no infallible way without a miracle whereby God his reuelation cometh to vs but only by the Churches propositioÌ„ it followeth that we cannot belieue anie thing certainly vpon the motiue of God his reuelatioÌ„ vnlesse our beliefe be likewise grounded vpon the Churches proposition Wherefore the faith of a Catholike must consist in submitting his vnderstanding and adhering to the Church and in belieuing euery thing because she proposeth it for all other perswasioÌ„s of our owne discourse are resolued at last into our particular iudgements or els into the iudgements of other particular men and so cannot breed in vs Catholike and diuine faith but only opinion or human beliefe 9. What signe is there whereby to know whether ones beliefe is grounded vpon the Catholike Churches proposition or no The best signe is when you do without difficultie assent to any thing as soone as you know that it is proposed by the Catholike Church for if you haue the least doubt of any thing which you know to be proposed by the Church it is an infallible signe that your beliefe in all the rest relyeth vpon some other grouÌ„ds which sway more with you then the authority of the Church or els that you haue no firme beliefe at all but only an opinion or coniecture grounded vpon your owne discourse 10. Who is a good

Christian He who hauing been baptized belieueth the true faith of Christ and liueth accordingly 11. How shall we learne to do this By the Christian doctrine that is by that doctrine which Christ Iesus came to teach and preach vnto the world 12. Where is this doctrine contained It is contained in God his holy word which is deliuered to vs at large partly by scripture and partly by tradition of the holy Catholike Church 13. How manie be the chiefe and principall heads of the Christian doctrine They may be reduced to six to wit the Creed the Pater noster the ten Commandements the seuen Sacraments Prayer and the Sacrifice of Masse 14. Wherefore are these six the principall heads of Christian doctrine Because whereas there are principally foure thinges necessary to saluation that is faith which giueth vs light to belieue well hope which giueth vs confidence to demand well charity which giueth vs strength to doe well and God his actuall assistaÌ„t grace which is the most necessary of all for without it we cannot get the other three nor make the least progresse in the way of saluation Now the Creed teacheth vs what belongs to faith the Pater noster what belongs to hope the ten Commandements what belongs to charity and the three last partes the Sacraments Prayer and Sacrifice of Masse are the meanes whereby to obtaine God his actuall assistant grace 15. Why do you account the Pater noster a distinct part from the rest seeing that it is included in prayer which you number as making one principall part by it selfe The reason of it is because the Pater noster is not only actually a prayer it selfe but it is also a generall instruction whereby we are taught how to pray and what to demand Now as it is actually a prayer it selfe it belongeth to Prayer which we haue reckoned for the fifth part of the Christian doctrine but as it is an instruction it maketh a part by it selfe because to instruct is a qualitie which is not essentiall to actuall praying and so it belongeth properly to hope which is the foundation of all actuall prayer and is practised by knowing what and how we are to demand 16. Why do you number but foure thinges necessary to saluation since that no man can be saued without inherent iustice or sanctifying grace which is a distinct thing from God his actuall assistant grace and therefore in all there are fiue thinges necessary The reason of it is because sanctifying grace is either charitie it selfe or at least it is a thing which cannot be separated from charitie and therefore whosoeuer hath charitie may be assured that he hath sanctifying grace and the meanes to obtaine one doth serue for both 17. What is the visible signe or badge of a Christian The signe of the holy crosse accompanied with these words In the name of the father the sonne and the holy ghost 18. Wherefore is this the badge of a Christian Because by making this holy signe with these words we professe the three chiefest mysteries of our Christian faith which are the mystery of the Vnitie and Trinitie of God the mystery of the Incarnation and the mystery of our blessed Sauiour his sacred Passion 19. Why is the mystery of the Vnitie and Trinitie of God said to be contained in the signe of the crosse Because by saying in the name and not names we declare the Vnitie of one sole essence power and diuinitie in one only God and by naming the father sonne and holy ghost we plainely manifest the three distinct persons of the most blessed Trinitie 20. Why are the other two mysteries of the Incarnation and Passion of our blessed Sauiour said to be included in the signe of the crosse Because by putting our hand from the head vnder the breast we professe the sonne of God to haue descended from heauen to become incarnated in the wombe of the most blessed Virgin and by putting our hand from the left shoulder to the right we declare how he redeemed vs by dying vpon the crosse in forme whereof we make this holy signe 21. Wherefore hath it been the custome of all true Christians at the beginning of their chiefe actions to make so frequently the signe of the holy crosse pronouncing the former words For diuers good reasons and first thereby to consecrate their actions vnto the honour of the most blessed Trinitie Secondly to craue in all their actions God his diuine assistance through the merits of the sacred death and Passion of our Sauiour Iesus Christ Thirdly to make a briefe profession of the Christian fayth the chiefe mysteries whereof we see are so liuely expressed vnder this signe Fourthly to declare thereby that they fight vnder this signe as vnder Christ his standard and so like faithfull souldiers to distinguish themselues from PagaÌ„s Turkes Iewes and all other his enemies Fifthly to arme ourselues by it against the Diuell and all his temptations for that he doth feare and flie this signe as the malefactour doth feare the Ministers and sharpe instruments of iustice Lastly by the helpe of this holy signe men do most frequently escape many both corporall and spirituall daÌ„gers as innumerable most authentike histories and good Authors declare Now we make this signe so frequently because faith is the foundation and groundworke of Christianitie and therefore we ought to make a frequent profession of it LESSON XII Of Fayth 1. WHy is fayth the first foundation and groundworke of Christianity Because by naturall knowledge we cannot come to know the meanes which are prescribed for our saluation and therefore we haue need of a supernaturall helpe which is fayth and so the Apostle telleth vs that without fayth it is impossible to please God 2. What then is fayth Fayth is a gift of God and a light whereby we do firmely and without doubting belieue all that which is proposed to vs by the Catholike church to be belieued not because we see it but because it is reuealed by God who cannot speake vntruthes So that to an act of fayth necessary for saluation two thinges are required first in regard of God that it be an obiect reuealed by him and proposed to vs by the Church as such secondly in regard of man that he giue a firme assent to it 3. Is there no more required to an act of fayth No more is required to an inward act of fayth yet to practise this vertue perfectly we are some times obliged to declare our beliefe by an outward act when occasion requireth it for man being composed of body and soule he ought to acknowledge God his veracitie by both these partes by his soule in belieuing and by his body in professing with his mouth what he belieueth And therefore it is neuer lawfull to dissemble our fayth by professing one thing and belieuing an other for whosoeuer denyeth Iesus Christ before men will be denyed by him before his father 4. Why is fayth called a gift of God Because

diuine beliefe surpasseth the forces of our nature so that we cannot any way deserue it in so much that the holy Ghost doth inspire it into vs through his owne meere bounty And it is the first Theologicall gift of God by which we are disposed by litle and litle to obtaine the rest 5. Why is it called a light Because it enlightens our vnderstanding by making vs belieue the holy mysteries of our Christian fayth deliuered to vs by the Church 6. Why do you say deliuered to vs by the Church Because as I haue obserued before we cannot haue Catholike fayth but by the instruction of the church which proposeth to vs those truthes which God did reueale to his Apostles and disciples to the end that they should communicate them to others who were to succeed to themselues in the church and they againe to others and so till the end of the world 7. Who are those that succeeded to the Apostles and Disciples They are the Bishops and Pastours of the Catholike Church whom the Apostles and Disciples left behind them to teach vs that doctrine which they themselues had taught and preached before to the whole world And therefore we are bouÌ„d to belieue what the Bishops and Pastours of the Catholike Church teach because we are sure that the Catholike Church deliuereth to vs that same doctrine which the Apostles deliuered to her 8. How are we sure of this First because our Sauiour himselfe doth assure vs so for he telleth vs that the gates of hell shall not preuaile against his Church so that the Church is the supreme and certaine guide to which Christ directeth vs for the knowledge of the true faith and true religion Secondly because abstracting from supernaturall meanes reason it selfe doth conuince as much for the Church being vniuersall that is a Congregation of Christians dispersed through the whole world it followeth that she cannot propose a falsehood seeing that the Christians dispersed in so many countries as are necessary to make vniuersality cannot meete together and agree to frame a lye and therefore if they consent together that such a thing was deliuered vnto them for the doctrine of Christ it cannot choose but be so And this is that which Diuines call TraditioÌ„ which descendeth from father to sonne in all nations where the Catholike fayth is professed and when it is contradicted or called in to doubt the question is decided by a generall Councel which is a congregation of Catholike Bishops and Doctours gathered together out of all partes where the Church is dispersed And to this I meane to vniuersall tradition no heresy layeth clayme and yet Religion is so grounded vpon it that euen all Heretikes must acknowledge this same authority for the receauing of scripture So that we see how the vniuersality of the Church is euen in grounds of nature and abstracting from all supernaturall aduantages as great a warrant as can be that what the Church teacheth is that same which the Apostles and Disciples of Christ dispersed through the whole world had taught before Lastly we are sure that what the Church sayeth is true not only because she is vniuersall but also because she is inuested with all the other motiues that are apt to beget beliefe as santity vnity antiquity c. and so she is credible of herselfe in whatsoeuer she affirmeth LESSON XIII Of the Creed 1. What is the doctrine which the Apostles and Christ his Disciples taught It is chiefly that which is comprised in the Creed 2. Say the Creed 1. I belieue in God the father Allmighty creator of heauen and earth 2. And in Iesus Christ his onely sonne our Lord. 3. Who was conceiued by the holy Ghost borne of the Virgin Marie 4. Suffered vnder PoÌ„tius Pilate was crucified dead and buried 5. Descended into Hell the third day rose againe from the dead 6. Ascended into heauen sitteth at the right hand of God the father Allmighty 7. From thence he shall come to iudge the quicke and the dead 8. I beleeue in the holy Ghost 9. The holy Catholike Church the communion of sanctes 10. Remission of sinnes 11. Resurrection of the flesh 12. Life euerlasting Amen 3. What is the Creed and who made it It is a briefe rule of our christian faith made by the 12. Apostles as a symbole or marke whereby to distinguish and know the true disciples of Iesus Christ from all others of what profession soeuer ARTICLE I. 4. What doth the first Article signifie I belieue in God the father Allmighty creator of heauen and earth It teacheth vs that God the father is the source and first producer of all thinges hauing produced within himselfe the other two persons and out of him selfe all created thinges And this God is omnipotent because he can doe all that he will and hath made of nothing both heauen and earth with whatsoeuer is in them as well Angells as men and the whole vniuersall world and is able to create more and more worlds without end 5. The sonne and the holy Ghost are not they also omnipotent Yes and they created the world with the father but creation and omnipotencie are particularly attributed to the father for they belong to him in a particular manner because he is the first ofspring of all production within himselfe from whence is deriued all creation and being out of him selfe whereas the other two persons haue their production and being from him as from their source and because production of thinges is done by power therefore power also properly beloÌ„geth to him who is the first origine of all thinges produced So wisedome is attributed to the sonne because he is produced by the vnderstanding which is the seate of wisedome and goodnesse to the holy Ghost because he proceedeth by loue which hath goodnesse for its obiect 6. Why do we professe God his omnipotencie in the first article To the end that we may be prepared to beleeue all that which followeth although it surpasse humane force and also to let vs know how he created the world which did require an infinite power in the creator for otherwise he could not haue done it 7. Why do we say I beleeue in God and not I beleeue God or I beleeue a God There is a great difference betwixt beleeuing a God beleeuing God and beleeuing in God The first doth import only I beleeue there is a God and the second I beleeue all that which God reuealeth but the third doth import not only an act of faith but an act of faith and loue together and so the Apostles vsed expressely this kinde of speach I beleeue in God to teach vs that faith is vnprofitable without loue ARTICLE II. 8. DEclare the second Article and in Iesus Christ his onely sonne our Lord. I beleeue also in Iesus Christ who is the sonne of God the Father not by adoption or grace but by nature and the onely begotten of his owne substance in so much that he cannot beget any

the stone the metall the painting c. for themselues but for their sakes who are represented by the images for the Persons themselues are honoured worshiped and prayed to in their images Wherefore S. Ambrose speaking of honouring images sayeth that he who crowneth the image of the Emperour doth honour him whose image he hath crowned And so Iacob did adore Ioseph in honouring the top of his rod or scepter for he made no account of the rod itselfe but only in consideration of him who held it No more doth the Church beare anie reuerence to iamges but meerly in consideration of them whom they represent and to denie them reuerence in this respect is a meere barbarousnesse and want of common sense 14. What kinde of worship is due to Images Certainly since that we worship the Saints in their Images by calling to minde their holines and that they are vnited in blisse to God the worship done to the image must needs be religious for iamges being vsed for a religious end they are belonging to God and holy and consequently to be vsed with respect for that reason since that no man can denie but that nature teacheth vs that all holy thinges ought to be vsed so And therefore it is a shortnesse of discourse in men to denie that vnto pictures which of they grant vnto other thinges 15. Must we also worship the Crosse Yes and in a more particular manner then other representatiue images and thinges because it was the instrument of our redemption and it calleth to our memorie the death and passion of our Sauiour In fine in all these points we do follow the custome of our fathers and the practise of the ancient Church and therefore all those who disallow them are condemned by the Church 16. What then are we commanded to doe by the first Commandement We are commanded to worship God by acknowledging him in our hearts to be our Supreme Lord and Master and to apprehend him as an incomprehensible essence not like to any thing fancyed by man 17. What are we forbidden to doe by this Commandement We are forbidden to giue this worship which is due to God to anie creature or to apprehend him like anie thing fancyed by vs. 18. What sinnes are reduced to this Commandement All those which are committed against Fayth Hope and Charitie for God is worshiped in our hearts by these three vertues and so in the first place the true religion is established and all false ones reiected by this Commandement 19. Who are those that offend against Faith First he offendeth against faith who doth not belieue at least implicitely by act or habitude firmely without doubting of their truth all that which the Catholike Church teacheth as matter of faith Now he belieueth implicitely by act who sayeth actually within himselfe I belieue whatsoeuer the Church teacheth as necessary to be belieued and he belieueth implicitely by habitude who hauing once made firmely the former act doth not afterwards recall it for by vertue of that act he is presumed still to be readie by Gods grace to make the like act whensoeuer he shall be obliged to it vpon anie occasion He also offendeth against faith who although he belieue implicitely all that the Church telleth vs yet is ignorant of that which he is bound to know explicitetly as that there is but one God that this God is iust good and perfect and in fine all the principall points which are contained in the Creede Those likewise offend against faith who belieue in generall and also in particular what they ought but yet doe dissemble their religion and forbeare to professe it when they are obliged either through feare or for other respects Those also who giue eare to Heretikes or reade hereticall bookes with danger to be peruerted or assist at the publike prayers of Heretikes All Magicians Coniurers and Witches who giue themselues to the Diuell or belieue in their hearts that diuells deserue anie honour from them offend against fayth All those likewise who vse the meanes of Coniurers to inuoke the Diuell for what end soeuer although it be to vndoe againe the mischieuous inchantments which they had made before yea though they doe not inuoke the Diuell yet if they desire to be assisted by their superstitious and magicall inuentions offend mortally All those offend against faith who vse certaine superstitions or put any confidence in them as some doe in hearbs gathered vpon the day of our Sauiours Ascension or on S. Iohn Baptists day others in a certain number of candles or the like In fine whensoeuer any thing hath not a vertue for that end for which it is vsed either by its owne naturall qualities or by some supernaturall force conferred vpon it through God his promise as Sacraments and such other remedies haue which the Church prescribeth it is to be esteemed superstitious and to make vse of such remedies either to cure diseases or to finde thinges that are lost is a mortall sinne 20. Who are those that offend against worshiping God by hope All those who dispaire of their saluation All those who presume so much in Gods mercie that they abaÌ„don themselues to all sorts of sinnes thinking that God will pardon them though they doe what wickednesse soeuer Those who through want of courage in miserie doe detest and hate their owne liues and being which God hath giuen them Those who being oppressed with calamities doe thinke that God hath abandoned them Those who hope so much in God that being sick or in other miseries they neglect humane meanes to relieue themselues thinking that God will cure them without their owne industrie 21. Who be those that offend against worshiping God by charitie All those who haue a distast against God because they doe not receiue what they desire Those who loue creatures more then him who is the creatour of them Those who are ashamed publickly to professe deuotion and loue towards God Those who mocke or disesteeme such persons as doe their dutie towards God calling them scrupulous persons Bigots or the like Those who despise the blessed who are vnited with God and mocke at their reliques at the Crosse at holy places miracles and other holy thinges it being euident that those doe not giue to God what charitie obligeth them vnto who doe not loue and reuerence that which hath a particular relation to God as holy thinges haue Lastly the sinne of pride is particularly reduced to this commandement for by pride we assume that to our selues which is due to God Now to conclud this first commandement you must note that this precept of charity is the summe of all the coÌ„mandements for all are comprehended in this by which we are commanded to loue God with all our hart with all our strength and with all our soule in fine to loue him without measure or limits 22. How is it possible to accomplish this commandement which hath no measure nor limits It is true that this

to liue Secondly to get strength and greatnesse to be able to ouercome such coÌ„trarieties as would destroy life Thirdly to be nourrished whereby life is conserued whilst we performe the actions for which it was giueÌ„ vs. Fourthly we haue need of physicke in case we be sicke And fifthly of comfortable diet to recouer strength after sicknesse Sixthly of preseruation in case of danger to be infected And lastly of procreation to giue life vnto others to succeed in place of those who dye that maÌ„kinde may not wholy perish So also in our spirituall life we are borne by Baptisme and so are made members of Christ his familie we are strengthened and get growth by Confirmation we are nourished by the holy Eucharist we are cured of sicknesse by Pennance we are freed from the laÌ„guishing which remaineth after sicknesse by Extreme vnction we are preserued from infection by Matrimonie which belongeth properly to married persons because their state of life is exposed to most eminent dangers of the world and the flesh By Matrimonie also the Church is still supplyed with a new carnall progenie into which the true worship of God may be introduced and perpetuated And lastly by Order we are prouided of spirituall fathers who are to multiply spiritually new issue by propagating the fayth and making new ChristiaÌ„s To whoÌ„ also as being our fathers it belongeth to bring vs vp gouerne and direct vs in our spirituall life And so we see how all these seuen Sacraments are necessary the fiue first for euery man in particular the sixth which is Order for the whole bodie of the Church and the last which is Matrimony for one whole particular state in the Church that is for euery one that liues in that state and indirectly or remotely also for the whole Church 9. Are all Sacraments of like necessitie No for Baptisme is absolutely the most necessary because it is necessary for all either in effect or desire Next to Baptisme is Pennance for it is also absolutely necessary for all such as after Baptisme sinne mortally at least in desire if they cannot get it in effect Order is necessary for the whole Church and Matrimony likewise 10. Are all Sacraments of like excellencie No for the Sacrament of the holy Eucharist is more excellent then the rest without companion because it containeth Christ himselfe and therefore it is called the holy Sacrament 11. Into how many kindes are Sacraments deuided The generall deuision of them is into two sortes for some do conferre vnto vs the first grace that is do put vs absolutely in the state of grace when we are out of it others conferre vnto vs a second grace for they suppose vs to be in the state of grace and so do only augmeÌ„t the grace which we haue already Now Baptisme and Pennance were instituted by Christ to conferre vnto vs the first grace and the other only to augment grace 12. Which of the Sacraments is the first in order Baptisme for by it we begin to liue the life of grace LESSON XXIV of Baptisme 1. What is Baptisme Baptisme is a Sacrament which Iesus Christ did institute principally to cleanse our soules from originall sinne with which we are all borne Wherefore by the helpe of this holy Sacrament we become new borne againe into the happy life of grace and from accursed children of our first parent Adam we become the sonnes of Iesus Christ and heires of eternall blisse 2. What is the outward sensible signe in this Sacrament It is the washing by water and pronouncing the sacramentall wordes to wit I baptize thee in the name of the Father and of the Sonne and of the holy Ghost 3. Where do yon finde a promise of grace to this outward signe In the last of saint Marke He who shall beleeue and be baptized shall be saued And in the third of S. Iohn Vnlesse one be borne againe of water and the holy Ghost he cannot enter into the kingdome of heauen 4. Why are we baptized in water To signify vnto vs that is the water doth cleanse our bodies so doth Baptisme by the vertue of the bloud of Iesus Christ cleanse our soules and wash them from all their sinnes both actuall and originall 5. Why are we baptized in the name of the blessed Trinitie Because the blessed Trinitie is the principall obiect of our faith whereof man doth make his first profession in this Sacrament to be thereby receiued into the bodie of the Church 6. May a man dying without the Sacrament of Baptisme be saued Yes in two cases first by suffering Martyrdome for the honour of God whereby he is baptized in is owne bloud and this is therefore called the Baptisme of bloud Secondly in case he dye truly contrite for his sinnes with a desire of the Sacrament of Baptisme but is preuented by death without his owne fault and this is called Baptismus Flaminis or baptisme of the spirit because he receiues the grace and happie effect of the Sacrament of Baptisme although by accident he be depriued of the outward action of the Sacrament 7. To what end are Godfathers and Godmothers appointed in the Sacrament They are appointed as spirituall Parents to the Childe for its future instruction if neede shall require and also to witnesse its inrolement into the happy list of Gods adopted children Now out of this obligation of taking care that these who are baptized be instructed which Godfathers and Godmothers do tye themselues vnto it will appeare how this wholesome and ancient constitution of the Church is extremely abused by those Catholikes who vndertake to be Godfathers and Godmothers to the children of Heretickes without being first assured that either they themselues or others shall be permitted to instruct them in the true Catholike Religion or if hauing such assurance they should after wards neglect to performe the same As on the contrary side it is also a most intollerable abuse for any Catholike to permit an Hereticke to be Godfather or Godmother to his childe since that heresie doth render a man vncapable of that office as also those are vncapable of it who are excommunicated or interdicted or if they be not baptized or are ignorant of the rudiments or first principles of Christian Religion as children fooles mad men and the like 8. Cannot the Childs owne Parents supply the Godfathers and Godmothers place No the Church doth exprssely forbid it as declaring by this ceremony the great difference betwixt the spirituall life of meÌ„ and the corporall life which the parents giue whose loue and care is oftentimes more sensuall and carnall towards their children then spirituall in seeking the wordly interest of their bodies more then their eternall and spirituall profit 9. Doth the Godfather and Godmother contract by Baptisme a spirituall affinitie to the partie baptized Yes and not only to him but also to his father and mother So likewise he that baptizeth is allyed to the childe and to his father and mother 10. How

states of life be so diuerse it happeneth out that euery man may haue examples in their owne kinde to be affected vnto and many times this maketh a greater profit by such an affinity to their owne condition then by a great deake of preaching or good counsel And so you may see what obligation there is to honour Saints and to pray vnto them towit when the Church for the coÌ„mon good of her children presseth it then that is to be done whatsoeuer she commandeth and it is a sinne to omit it But in other occasions and at other times euery particular man as farre as he findeth need or helpe by this variety in his priuate deuotion so farre he doth very well to follow it especially if he findeth that it stirreth vp a failing deuotion in him for the end of this as of all all other pious exercices must be God himselfe and the better performing of our duty towards him 6. What thinke you of the vse of pictures and hanging of lampes before them in honour of the blessed Virgin and other Saints First as for pictures if we belieue nature and experience the vse of them in generall is very profitable and in some sort necessary in the Church of God for the instruction and spirituall profit of the faithfull First for memories sake for as often as we see pictures so often do we remember the thing painted and whether we haue need of often remeÌ„bring heauen and heauenly thinges let euen our cold and euill life beare testimony Secondly when a man saith his praiers before a picture of our Sauiour or of any Saint by addressing himselfe vnto it he maketh thereby a great apprehension of the Saint as if he himselfe were present vnto whom he praieth and by coÌ„sequeÌ„ce praieth with a greater respect and attention Thirdly it serueth for an addresse of the praier and especially if he vse any corporall gestures withall for as the ancient Christians were vsed to turne themselues to the East and the Iewes towards the Temple when they would adore God the East and Temple seruing for a determination of their action so much more when I bow or do any other reuerence or pray before a picture it is a determination of my praier or respect vnto God or vnto that Saint whose picture it is Lastly it is a helpe to him that praieth for pictures beare with them an expression oftentimes which would cost many words and workes of our memory As he who looketh on a crucifixe if he desire to represent to himselfe and fixe in his heart the wounds and passion of our blessed Sauiour he may finde a great facility and quickenesse to do it by hauing the picture before his eyes As for hanging lampes before pictures of Saints it is to represent their glory in heauen or the burning charity with which they were endued here on earth and so these and such like expressions are apt to breed a greater apprehension in men which is a meanes to make them pray the better and consequently obteine more at God his hands and therefore are allowed and recommended in the Catholike Church 7. How are we to pray to Saints By honouring them here vpon earth and by obseruing their feastes according to the order of the Church and also by reading their liues by saying such praiers to them as are approued by our Pastours and chiefely of all by imitating the vertues which they did particularly excell in 8. Are we to pray to all the Saints alike No for we ought to haue a particular deuotioÌ„ to our blessed Lady aboue all the rest because she is the Mother of God and most neare vnto him of any creature And amongst the other blessed we ought chiefely to pray to our Angell Gardien seeing that it hath euer been the constant faith of Christians that euery one hath an Angell for his gouernour for our Sauiour hath told vs that the Angells of the little ones see the face of his heauenly Father And next we are to pray to such particular Saints as we our selues make choise of to be our Patrons 9. What praier is ordinarily vsed to our blessed Lady The Aue Maria. LESSION XXXV Of the Aue Maria. 1. SAy the Aue Maria Haile Marie full of grace our Lord is with thee blessed art thou amongst all women and blessed is the fruit of thy wombe Iesus Holy Marie Mother of God pray for vs sinners now and in the houre of our death Amen 2. Who made this prayer The holy Catholike Church borrowing the words wherewith the Angel and Saint Elizabeth did salute the blessed Virgin The first words Haile full of grace our Lord is with thee blessed art thou amongst all women were spoken by the Angel Blessed is the fruit of thy wombe were spoken by Saint Elizabeth The Church hath added the other words which make the second part of the praier or rather the holy Ghost hath made the whole praier by whom all three the Angell Saint Elizabeth and the Church haue been inspired 3. Declare the first sentence of this praier Haile Marie full of grace our Lord is with thee The first word vsed by the Angell is a salutation which importeth all happinesse which one can desire for in Latin it is Aue which cometh from aueo which signifieth to desire or wish for and there is vnderstood some nowne as salutem pacem gaudium c. but none is expressed in particular because he who vseth this word wisheth to him whom he saluteth all kinde of happinesse that he himselfe will ioyne to the word and can imagine or desire Which expression was most proper from the Angel to the blessed Virgin since that the cause of his coming to her was to bring her the newes from whence all happinesse was to come both to her selfe and to the whole world The second word Marie doth signifie her person and her dignitie Her Person because it was her owne proper name giuen vnto her by the inspiration of tho holy Ghost as we may piously belieue her dignitie because it signifieth in Hebrew Mistresse or Ladie and who can be more truly Mistresse and Ladie of all thiÌ„ges then she who is Mother to the Creatour of all thinges It signifieth also the sea starre and she is truly a starre that conducts all those who take her for their guide through the sea of the world into a secure hauen By the next word the Angel doth shew that she was replenished with grace and worthily is her soule declared full of graces because she had the priuiledge as it is piously belieued and taught by the Church neuer to be infected with originall sinne and most certainly neuer to commit any the least veniall actuall sinne Full of Grace because her life was a true mirrour of chastity humilitie meekenesse obedience patience faith hope charity and in fine of all vertues By those other words our Lord is with thee the Angel doth aduertise the blessed virgin of the mystery which was

A DECLARATION OF THE PRINCIPALL POINTES OF CHRISTIAN Doctrine GATHERED OVT OF diuerse Catechismes AND SET FORTH BY THE English Priests dwelling in Tournay Colledge IHS AT PARIS By SEBASTIEN CRAMOISY Printer to the King M.DC.XLVII EMINENTISSIMO PRINCIPI IVLIO CARDINALI MAZARINO NON diu quaerendus fuit huic libello Patronus Eminentissime Cardinalis cÃ¹m nec sub alterius nomine eum prodire in lucem oporteret quÃ m illius cuius liberalitati ortum suum acceptum refert nec nobis fas esset nostros qualescunque labores alteri cuirentem res ipsa per se postulare visa est vt illi potissimÃ¹m nuncuparetur qui tam sublimem in EcclesiÃ¢ principatum obtinens acerrimus esset eiusdem fidei propugnator Patere igitur Eminentissime Cardinalis vt nominis vestri patrocinio gaudeat eÃºmque pro solitÃ¢ benignitate in qualecunque obsequij nostri argumentum accipe vnÃ cum assiduis votis precibÃºsque ardentissimis quas pro EminentiÃ¢ vestrÃ¢ offerre indies non desinunt Eminentiae vestrae Humillimi obsequentissimi serui Sacerdotes Angli Collegij Tornacensis A TABLE OF THE LESSONS Lesson I. OF God page 1. Lesson II. Of the mystery of the blessed Trinity 15 Lesson III. Of the creation of the world 23 Lesson IV. Of Man 28 Lesson V. Of mans duty towards God 37 Lesson VI. Of Originall Iustice 44 Lesson VII Of Originall sinne 53 Lesson VIII Of the Redemption of Man 62 Lesson IX Of the Incarnation of Iesus Christ 65 Lesson X. Of the Church 79 Lesson XI Of a Christian 97 Lesson XII Of Faith 110 Lesson XIII Of the Creed 117 Lesson XIV Of Hope 167 Lesson XV. Of the Pater noster 170 Lesson XVI Of Charitie 190 Lesson XVII Of the Decalogue or ten Commandements 199 Lesson XVIII Of the Commandements of the Church 296 Lesson XIX Of the three Euangelicall counsells 308 Lesson XX. Of the Foure Morall or Cardinall Vertues 320 Lesson XXI Of the State of Grace 332 Lesson XXII Of Sinne. 347 Lesson XXIII Of the seuen Sacraments 368 Lesson XXIV Of Baptisme 378 Lesson XXV Of Confirmation 385 Lesson XXV Of the holy Euchariste 398 Lesson XXVII Of Pennance 414 Lesson XXVIII Of Extreme Vnction 491 Lesson XXIX Of Order 497 Lesson XXX Of Matrimony 512 Lesson XXXI Of God his actuall assâ—stant grace 520 Lesson XXXII Of Praier 532 Lesson XXXIII Of Mentall Praier 539 Lesson XXXIV Of praying to Saints 545 Lesson XXXV Of the Aue Maria. 558 Lesson XXXVI Of the Sacrifice of Masse 571 A DECLARATION OF THE PRINCIPALL Pointes of Christian Doctrine LESSON I. Of God 1. WHere were all these men that we see in the world and what did they doe before they were conceaued in their Mothers wombs They were no where and they were nothing and therefore they could doe nothing 2. Who made them to be Their fathers and mothers who likewise were made to be by other fathers and mothers vntill Adam and Eue who were the first man and woman that euer were 3. And who made Adam and Eue to be God almighty who made all things and after all the rest made Adam of earth and Eue of a ribbe of Adam his side 4. How doe you know that Adam did not make himselfe Because that which is made must be made by something for as I sayed before nothing can do nothing but Adam before he was made was nothing and therefore he could not make himselfe And the same reason doth shew that the first of euery thinde of all creatures in the world and the world it selfe did not make themselues but were all made by a thing which was something before that is by God allmighty 5. Who made God allmighty to be God was from all eternity and hath no beginning and therefore cannot be made for nothing can be made to be vnlesse it once were not in being it selfe that so it might be made as was man and all thinges else but God before he created them 6. How do you know that God was euer Because our faith doth assure vs thereof and so likewise doth reasoÌ„ For if once God had not beeÌ„ there had then been nothing at all which supposed it euidently would follow that there could neuer haue beeÌ„ any thing seeing that something cannot be made by nothing Wherefore since that there are so many thinges it followeth that that thing which made the first of euery kinde was it selfe from all eternity 7. Wherefore doth it follow that he who made the first of euery kinde must needs be God Because seeing that nothing hath power to make it selfe it followeth that euery creature must needs haue a maker of an other more powerfull kinde then it selfe vntill it comes at last to some thing which is more powerfull then all kindes of thinges that are made and that is God Besides nature it selfe doth teach vs that the maker of all thinges is God for in all our dangers and misfortunes we do naturally call vpon him who made vs and so all sortes of people are agreed that he is God Moreouer the beauty of this created world doth teach vs as much for as when we see a faire house well built we iudge that it was made by some excellent architect so when we see the beauty of this world the order of creatures the variety of times and seasons we gather from thence the greatnesse and wisedome of him who made it and that he can be no other but God 8. How do you know that God is allmighty Because seeing that whatsoeuer can be made and is not cannot make it selfe but must be made by God it followeth that God can make all thinges that can be made which is as much as to say that he can absolutely make all thinges for that which cannot be made is nothing Againe seeing that nothing can be done but what is done by something and whatsoeuer is something is made by God to be something it followeth that God doth giue power to do all thinges that are done or can be done and consequently that he him selfe can doe whatsoeuer can be done for cleare it is that who giueth power to doe any thing hath in himselfe power to doe the same since that nothing can giue what it hath not it selfe And so you see that God is allmighty for that thing is allmighty which can make all thinges and doe all thinges And for this reason also we must grant that God hath in himselfe the perfections of all thinges 9. As God is the maker of all thinges is it not he also who conserueth all thinges in being when they are made Yes for as nothing can make it selfe no more can any thing conserue it selfe because conseruation of a thing is a continuall giueing of that being to a thing which it receaued at its first making and so no lesse power is required to keepe a thing in being then is necessary to giue its first being to it And because it belongeth to him who maketh a thing

as men vse ordinarily to do for this kinde of position is a token of wearinesse but in heauen there is no wearinesse and therefore no bodie sitteth there but all shall stand vp right as it is generally conceaued which is the naturall position of man yet our Sauiour is sayd to sit because by this manner of speach is expressed the perfect repose which he enioyeth and shall enioy for all eternity in heauen 34. Why is he sayd to sit at the right hand of his Father He is not sayd to sit so as that we should imagine the Father to be at the left hand of his Sonne or in the middle betwixt the Sonne the Holy Ghost for seeing that these three persons are one only Diuine essence which is essentially in all places it is impossible that one person should be in one place and another in another place but euery one is euery where Wherefore he is sayd to sit at the right hand of his Father thereby to signifie that as man he excells all creatures whatsoeuer in glory maiesty and power and also to signifie that he is equall to his Father in Maiesty and glory which equality though it be principally to be vnderstood as he is God for as man he is without comparison inferiour to his Father yet the same honour from vs is to be giuen to Christ man which is due to him as God by reason of the vnion his humanity hath with his diuine person for seeing that adoration is directed to the person who is adored if one should adore him as man with one kinde of worship and as God with another he would diuide Christ and suppose him to be two persons ARTICLE VII 35. DEclare the seuenth Article From thence he shall come to iudge the quicke and the dead I belieue that this our blessed Redeemer Iesus Christ in the end of the world after the raigne of Antichrist shall come from heauen with most great power and glory to iudge all men both liuing and dead giuing to euery one the reward or punishment which he hath deserued saying to the iust come yee blessed of my Father inherit the kingdome prepared for you from the beginning of the world and to the wicked Depart from me yee cursed into euerlasting fire which is prepared for the Diuell and his Angells 36. Shall Christ iudge vs as man or as God He shall iugde vs both as man and as God for it is reasonable that he should iudge as man to reward those who deserued it through the merits of his owne humanity and likewise to giue sentence against those who haue neglected to make vse of his sacred death for their owne saluation He shall iudge vs also as God and not only he but also all the blessed Trinity although it be particularly attributed to the second person because it is an act of wisedome the acts whereof are attributed to the sonne because they depend of the vnderstanding 37. When shall he iudge those that are dead There are two iudgements the one particular which is when euery man dyeth the other generall which will be when all men shall take their bodies againe for then the body and the soule being vnited they shall receiue ioyntly the iudgement which they did ioyntly deserue and they shall receiue it with shame or glory before the whole world and all together to the end that as soone as the sentence is giuen the earth opening it selse may swallow vp all the wicked at once and the heauens receiue all the blessed ARTICLE VIII 38. DEclare the eight Article I belieue in the holy Ghost I belieue in the holy Ghost who is the third person of the blessed Trinity and proceedeth from the Father and the Sonne and is in all and euery thing equall to the Father and to the Sonne that is he is God eternall infinite omnipoteÌ„t creatour and lord of all thinges as much as the Father and the Sonne 39. Why is the holy Ghost represented ordinaryly in the forme of a doue and sometimes also in the forme of fiery tongues and of a cloude The reason of it is because he hath appeared vnder these formes to make vs by these visible thinges appreheÌ„d the effects which he worketh in vs as by a doue innocency by fire charity by a cloude a plenitude of glory wherewith we shall be enuironed in heauen 40. Were these creatures vnited to the holy Ghost as the nature of man is vnited to the sonne of God No for they were meere figures made by the hands of Angells or by God to represent vnto vs the effects of the holy Ghost which being represented these signes remained no more but did vanish presently away ARTICLE IX 41. DEclare the ninth Article The holy Catholike Church Communion of Saints I belieue also that there is a Church that is to say a societie of reasonable creatures vnited to God by supernaturall gifts Which church hath two principall members whereof one is called the church triumphant which conteineth all the blessed in heauen the other is called the church militant which consisteth of mortall men who fight perpetually with the flesh the world and the diuell which church is a visible congregation of all faithfull Christians that are baptized and vnited here vpon earth into one common body I belieue also that each member of this congregation doth partake of the assistance of all the rest and likewise of the assistance of the church triumphant 42. Why is this Church called holy and catholike It is holy because it hath the head which is Christ holy and also for that it hath many holy members besides the faith law and Sacraments are all holy and lastly because the holy Ghost doth neuer forsake it but doth allwayes informe it with sanctitie and glorify it with miracles And it is called Catholike that is vniuersall both for time and place It is also called such because all the faithfull in what part soeuer of the world they be must be vnited to it to be saued 43. Why did the Apostles sett downe in the Creed these two conditions of holinesse and vniuersality Because they are two infallible markes of the true Church to which vnity is also added as a third marke seeing that the Apostles call it the Church in the singular number and not Churches 44. What signifyeth the Communion of Saints It signifyeth that all the holy members of the church are so vnited to one another by the same faith and by brotherly vnion that as in a mans body all the members are partakers of the good or euill of each member thereof so do they partake of the goods and sufferings of one another according to the charity which euery one hath himselfe and according as it shall please the holy Ghost to distribute them who doth deuide the spirituall goods of the church as well as his graces as he pleaseth himselfe Besides all the goods of the church are common the sacraments are instituted for all euery one

the same manner as we see in a feast a Giant eateth more then a dwarfe and a man more then an infant and yet all are equally satisfyed because euery one is fed fully to his capacity 57. Shall not this happy life of the blessed bring some perfection to their bodies as well as to their soules Yes for first in regard of health they shall haue their bodies vncapable of any harme so that nothing shall be able to hurt them which perfection is called impassibility For strength they shall haue a power to the which nothing can resist which is called Penetrability For agility they shall haue a power to go in any neuer so short a time as farre as they list without limitation though it be from one end of the world to the other in one moment and this without paine or labour And lastly for beauty they shall haue power to shine brighter then the sunne and to shew them selues in what glory they please so that finally they shall haue whatsoeuer they can desire by possessing God who is all thinges to them 58. What signifieth Amen Amen is vsed to expresse an agreement and consent to that which hath been sayd which signifieth as much as if one should say it is so so it is in truth 59. Doth the Creed conteine all that Christians are obliged to belieue It doth not conteine all in expresse words but only in substance and this supposing that it be vnderstood as the Apostles and their Successours did vnderstand it But Heretikes hauing oftentimes corrupted it by their errours the church hath been forced to adde many explications to it contained in seuerall Creeds a in that which is read in the Masse and others 60. What be the thinges which are not conteined expressely in the Creed They be many which Christians learne by litle and litle according to the diligence they vse in seeking to be instructed as the holy Eucharist and the other sacraments which the church thought not good to discouer but only to those who had been first well instructed in the beliefe of the Creed 61. Are we obliged equally to belieue all those thinges No for the thinges which we belieue are of two kindes some we are bound to belieue explicitely others it is sufficient to belieue implicitely by the faith of the Roman Catholike church which is done by saying within our selues that we belieue all that which the church belieueth though we do not know distinctly what it is Againe amongst those thinges which we are bound to belieue explicitely some are absolutely necessary for saluation others are so necessary as that although we may in ã€ˆâ—Šã€‰ case be saued without the knowledge of them yet we are obliged to seeke to be instructed in them so that we shall sinne if we know them not through our owne negligence That which is absolutely necessary for all Christians to belieue is the misterie of the blessed Trinitie the Incarnation of the Sonne of God and that he hath redeemed mankinde by his sacred death that God will reward the good and punish the wicked and all other thinges which we haue notice of with assurance that the Church proposeth them So that generally speaking no Christian after that he is come to the vse of reason can be excused by ignorance from belieuing these points explicitely for the case of inuincible ignorance can scarcely happen in these points if euer one reflect that he is a Christian That in which we are obliged to seeke to be instructed is all that which is contained in the former Articles of the Creed and likewise the Sacrament of Baptisme the Sacrifice of the Masse the holy Eucharist and the Sacrament of PennaÌ„ce and such other thinges as are ordinarily taught the people by the Pastours of the Church yet so that we shall be excused before God as long as our ignorance of them proceedeth not through our owne fault 62. Is faith alone sufficient for our saluation No Hope also is required LESSON XIV Of Hope 1. WHat is hope Hope is a vertue that giueth vs an humble and firme confidence in God that he will make vs happy for euer in the next world by seeing and possessing him there fully whom here we know only obscurely by faith and also that he will giue vs all thinges requisite and necessary in this world for that end both corporall and spirituall 2. What reason hath man to haue such confidence in God He hath very good reason considering the infinite goodnesse of God and his loue towards man whom he hath created out of nothing and also redeemed with his owne bloud only to make him capable on this happinesse besides the promises which he hath made of eternall blisse to those who loue him and his fidelity in performing what he hath promised and lastly the infinite desire which in the holy scripture he hath often expressed himselfe to haue to saue all sinners and to see them truly conuerted 3. The greatest sinner in the world then may haue hope Yes he is bound to haue it for otherwise he would do a great wrong to allmighty God if he should think that his mercy and goodnesse were not infinite and consequently greater then all the sinnes of the world 4. Cannot a man haue to much hope or confidence in God No as long as he vseth his diligence to do what is required on his part for the obtaining of that which he hopeth for and relieth more vpon God his grace then vpon himselfe But to rely vpon God without vsing his diligence to do that which is required on his part would not be hope but presumption for God giueth not blisse vnto any but to those who vse the meanes prescribed by him to obtaine it 5. Where are we taught what we are to hope for and how to aske it We are taught this in our Lord his prayer called the Pater noster which is an abridgement of all what we are to hope for and to aske of allmighty God And it is vsually diuided into seuen petitions or demands LESSON XV. Of the Pater noster 1. SAy the Pater noster Our Father which art in heauen 1. Hallowed be thy name 3. Thy kingdome come 3. Thy will be done in earth as it is in heauen 4. Giue vs this day our dayly bread 5. And forgiue vs our debts as we also forgiue our debters 6. And lead vs not into temptation 7. But deliuer vs from euill Amen 2. What is contained in the Pater noster All that which we can demand and hope for from God for in the first foure petitions we demand all necessary good in the three following that he deliuer vs from all euill And againe as concerning what is good we first demand the glory of God Secondly our owne finall and greatest good in heauen Thirdly our greatest good on earth which is a vertuous life Fourthly the meanes to get and keepe the said good which is Gods actuall grace And touching that which is euill

our bread Because this spirituall nourriture doth appertaine to those only who are children of the Church and not to those who are out of it Secondly because Christians haue a certaine kinde of right to it through the merits of Christ Iesus if they aske it duely And lastly because it is necessary for vs for our spirituall or temporall nourrishment 17. Why do we call it our dayly bread First we call it so because we stand dayly in need of it SecoÌ„dly we call it so to note thereby the differeÌ„ce betwixt the nourriture which God giueth to his militant Church aÌ„d that which he giueth to his triumphaÌ„t Church for this is eternall and consequently cannot be lost when once it is giuen the other is subiect to be lost euery moment and therefore is designed by the short course of one day 18. Why do we adioyne that other word this day By ioyning this word our Sauiour doth giue vs two documents the first that it was his will that we should say this prayer euery day seeing we pray but for one day that so we may depend coÌ„tinually on him The other is that we should not be sollicitous or troubled with anxiety for future thinges especially as farre as they belong to God allmighty but enioy the present with thankesgiuing and repose a confidence in his goodnesse for the future 19. Declare the fift and forgiue vs our debts as we also forgiue our debters We demand in the fift that God deliuer vs from euill past that is from sinne already committed and which we do dayly commit by remitting the debt of the fault and the paine which for it we haue incurred And we add as we forgiue our debters that is as we pardon the offences of our enimies for that it is not a reasonable thing that God forgiue vs our sinnes if we will not pardon the iniuries done vnto vs which are offences of so small importance 20. Why do we call our sinnes against God our debts Because whosoeuer offendeth God doth owe to him a reparation of his offence Where it is to be noted that we owe diuers thinges to God some by reason of his perfection and goodnesse as loue seruice and the like others by reason of our imperfection and malice to wit reparation for our sinnes Now we do not aske of God that he remit vs the first kinde of debt because they are of their owne nature irremissable for it is impossible to be a creature and not to owe loue and seruice to his creatour besides those debts are aduantagious for vs. But we demand to be discharged of those debts which our owne malice hath caused 21. Why do we call them our debts We call them so in a quite contrary sense to the former petition where we asked our dayly bread for we call that bread ours because God doth giue it vs and nothing is a mans owne more truly then that which is giuen him But sinne is called ours not that it is giuen by God at all but because we coÌ„mit it through our owne proper wills and malice contrary to gods inspirations 22. Must we pardon our enimies to be able to say this prayer Yes and not only this prayer but any other in so much that whosoeuer hateth his neighbour and doth perceiue it cannot pray to God at all without great presumption vnlesse he do first lay aside all hatred by pardoning his enimy in his hart or at least demand of God his grace to do it since that our Sauiour himselfe doth tell vs that that sacrifice is fruitlesse which is offered vp by him who is in enmity with his neighbour 23. Why will not God forgiue him who wisheth harme to those by whom he hath been offended Because it is against reason that God should forgiue him who is not in loue and charity and whosoeuer wisheth harme to his neighbour loueth him not and so he is voide of charity 24. Must we then forgiue our enimies although they do not repent that they haue offended vs Yes although they should not only not repent but continue to offend vs for it is otherwise with men then with God for reuenge belongeth to God because his iustice doth oblige him to punish where the offender repenteth not and so God doth neuer forgiue vnlesse man repent but as for man God commands him to leaue reuenge to himselfe alone and therefore man is obliged to pardon whether his enimy repent or no. 25. What is it to pardon To pardon is to depose all manner of rancour against one and not to wish him any harme meerely because it is a harme wherefore he is not excluded from this prayer who wisheth due punishment to an offender as long as he wisheth it ether for the offender his owne amendment or for the example of others and good of the common wealth Neither is he excluded from this prayer who wisheth by a legall way a reasonable satisfaction from the offender which by reason of the offence may be due out of iustice to the offended ether for the conseruation of his honour or of his life or same or wealth 26. Declare the sixt And lead vs not into temptation We demand in the sixt that God will not permit vs to be tempted without the assistance of his efficacious grace to make vs ouercome for he only is lead or gone into temptation whom temptation compasseth round about so that he findeth no way out and not he who is as it were but touched with it on one side 27. Declare the seuenth but deliuer vs from euill We demand in the seuenth that God will deliuer vs from all euill to come both spirituall and corporall as farre as it may be preiudiciall to our eternall happinesse And therefore our Sauiour hath taught vs to pray for our deliueraÌ„ce from all euill in generall without specifying in particular the euill ether of pouerty sickenesse or the like because it often happeneth that we conceiue that to be inconuenient for vs which God notwithstanding well knowes to be much conducing to our blisse And thus we see what it is we are to aske and hope for from God 28. What signifyeth Amen It is a holy epilogue or succinct repetition of all this prayer whereby we demand in one word all that which went before and it signifieth in this place as much as so be it or God grant it to be so It is an hebrew word which was often in our Sauiours most sacred mouth and so it is most proper to conclude the prayers which we present to God 29. Who gaue this instruction of prayer to the Church Iesus Christ himselfe at the instance of his disciples who desired him to teach them how to pray 30. Is it sufficient for saluation to haue faith and hope No we must haue also charity because these three vertues faith hope and charity do compound the state of a christian and charity is the cheifest and most perfect of all LESSON XVI Of Charity 1.

bookes and the like 5. Which be the commandements of the Church Amongst diuerse others which coÌ„cerne seuerall particular states of persons there be fiue which are commaÌ„ded to all in generall First to be present at Masse vpon Sundayes and other commaÌ„ded feasts and also to abstaine from seruile worke on the sayd feastes Secondly to fast the Lent the foure Ember weekes and commanded eues of feastes and to abstaine from flesh vpoÌ„ Fridayes and Saturdayes Thirdly to confesse at the least once a yeare and to receaue the blessed Sacrament at Easter in our proper parish Church Fourthly to pay out tithes which shall be due Fifthly not to solemnize marriage within the prohibited times 6. Are the precepts of the Church different from the former commandements of God They are not different in effect they being all contained vnder that one wherein Allmighty God doth expressely command vs to obey and honour our father and mother by which he doth sufficiently oblige vs to obey the Church we being her children and she our parent and chiefe mother Besides that they serue as declarations of Gods commandements and as peculiar rules for their more exact and punctuall obseruation And so they are not to be accounted as burdens to the faithfull but as conuenient meanes to make them keepe exactly God his ten Commandements 7. How doth the first precept of the Church serue for this end By shewing vs the manner how we ought to fulfill God his third commandement for the light of nature doth only teach vs that we ought to giue some time particularly to God his seruice but how much time or what time rather then another and in what manner doth depend vpon the positiue institutioÌ„ of the Church and so as I noted aboue the Apostles haue changed the Sabaoth into our Lords day which is the day following Now the Church hath determined the manner by appointing vs to heare Masse and concerning the time she hath also ordained feuerall festiuall dayes besides our Lords day and she hath made choise of those dayes on which Allmighty God did worke the principall mysteries of our faith or did conferre by meanes of his seruants some singular benefits to his Church 8. How doth the second precept serue for this end It helpeth vs to obserue the sixth Commandement by mortifying our flesh and diminishing our sensuality 9. Why doth the Church make choise of those times rather then others to fast on The reason of it is first as for Lent because it was instituted by the Apostles to imitate our Sauiour in his fast of 40 dayes Ember dayes were also instituted by the Apostles at least the three first to consecrate the seasons of the yeare to God The eues of feastes are ordained by the Church to make vs more fitt to serue God the next day following Fridayes and Satturdayes are obserued by abstinence in memorie of our Sauiours passion who dyed on Friday and lay buried all Satturday 10. Is it a mortall sinne not to obserue the fasting dayes ordained by the Church Yes except they be excused by some necessary impediment which for the most part may be reduced to foure heades pouerty sicknesse imbecility of bodie and extraordinary labour of the bodie By the first beggars are excused and all that haue not meanes to get dayly one entire meale by the second those sicke are excused by licence obtained from their Curate whom the Physitian shall iudge vnable to fast by the third all personnes vnder twenty one compleat or aboue threescore and three yeares of age begun are likewise excused as also women great with child and nources by the fourth are excused labouring men and tradesmen who are forced to gaine their liuing by the sweat of their bodies Yet it is to be noted that all these persons are not excused from abstaining from flesh though they be permitted to eate two meales a day 11. Are all fasts to be obserued in the same manner No for in Lent it is forbidden not only to eate flesh but also to eate eggs and in some places white meats which notwithstanding are permitted on other fasting dayes but the rule to be obserued in this point is the custome of the countrie That which is to be obserued in all fasting dayes is that we eate but one entire meale a day and that at night we rest satisfyed with a small collation or drinking 12. What doth the third precept of the Church serue for It helpeth vs to obserue all the ten commandements in generall for whereas it consisteth of two partes to confesse and to communicate by confession we are purged from our sinnes and so haue lesse occasion to fall againe for nothing doth draw to sinne more then sinne it selfe by the holy communion we receaue strength to performe all that which we are obliged to doe in seruing God 13. Who are obliged to confession All those that are come to the vse of reason which is ordinarily conceaued to be at eight yeares of age and it is to be noted that the Church doth not by this precept of confessing once a yeare take of the obligation that euery man may haue of confessing oftener 14. What occasions be they that oblige a man to confession oftener then once a yeare First it must be supposed that none are obliged but such as are in mortall sinne amongst whom first those are obliged who by sicknesse or by reason of some other accident are in imminent danger of death as those are reputed to be who are to vndertake any long voyage at sea or who are in the warres and do vndergoe any actuall seruice with danger of being killed as also women that are ready to labour with childe and the like Secondly those who are to receaue the blessed Sacrament are also bound to goe first to confession in case they be in mortall sinne Thirdly those who hauing committed any mortall sinne do suspect that by deferring their confession they shall not remember it are bound to confesse it speedily 15. Who are obliged to communion All those who are of age sufficient to discern the greatnesse of this mystery which is conceaued to be ordinarily when one is 12 yeares old And it is to be noted that by Easter is vnderstood the eight dayes following and the eight dayes precedent to Easter day and also that those who communicate are bound to be fasting that is not to haue eaten or drunke any thing after midnight except it be in case of extreme sicknesse iudged such by Physitians 16. Ought one to communicate as often as he goeth to confession In the first aboue named cases he is bound to communicate when he confesseth if he hath opportuny but ordinarily speaking euery man would do well to confesse oftener then he communicateth especially those who for want of actuall deuotion or through spirituall slothfulnesse coÌ„municate very seldome and if they fall often into mortall sinne they ought to prepare themselues by doeing worthy fruits of repentance whereof I shall speake

must we come prepared to receiue this Sacrament The preparation due to infants resideth in the Church which supplying their want of age doth offer them vp to Iesus Christ But those who are come to the vse of reason require more for they must be instructed in the chiefe mysteries of the Catholike fayth they must beleeue them all actually they must detest all sinne they must loue God actually they must haue a resolution to liue well they must in fine voluntarily offer themselues to be children of God by Baptisme 11. What Sacrament folleweth next after Baptisme Confirmation for ordinarily according to nature we must first grow and get strength before we can feed of solide meat such as is the holy Eucharist which the holy Fathers call the meat of the perfect LESSON XXV Of Confirmation 1. WHat is Confirmation It is a Sacrament instituted by Christ to conferre vnto our soules the holy Ghost and an increase of our baptismall grace with a manly strength to resist and encounter couragiously with all our ghostly enemies and to professe constantly the faith of Iesus Christ 2. Who are our enemies The Diuell the world and the flesh The Diuell that is all the power of hell The world that is all the contagious infection which proceedeth from the mutuall conuersation of men The flesh that is the naturall inchnation to euill which we all feele within our selues 3. Who is the holy Ghost which is conferred by this Sacrament He is the third person of the blessed Trinitie with his graces and giftes 4. How do we receiue him by this Sacrament seeing that we receiued grace before by Baptisme We receiue him here more particularly because by this Sacrament his graces and gifts are more radicated in our soules whereby we become strong and vigorous in vertue by receiuing the perfection of Charitie for the ghostly life which we receiue by Baptisme is but weake and feeble in respect of that improuement which we receiue by Confirmation And so this Sacrament is called by the holy Fathers the accomplishment and perfection of Baptisme 5. What is the outward sensible signe in this Sacrament It is the annoynting with holy Chrisme by the hands of the Bishop which is called in the scripture the imposition of hands 6. Where do we finde a promise of grace in scripture to this outward signe We finde it in the 16. Chap. of S. Iohn where Christ told his Apostles that when he went away himselfe he would send the holy Ghost vnto them And the performance of this Sacrament appeareth in the act when the holy Ghost descended vpon the Apostles and when those that were baptized receiued the holy Ghost anew by the imposition of the Apostles hands which is a signe that Christ instituted this ceremony for it is certaine that the Apostles could not by such a ceremonie haue giuen the holy Ghost if he had not ordained it for that end 7. What is Chrisme It is a holy ointment composed of oyle and baulme by oyle is represented the strengch which we receiue by this Sacrament as souldiers of Iesus Christ by baulme is represented the effusion of all vertues by the holy Ghost into our soule which send forth a sweet odour before God and Angells as baulme doth before men wherevpon S. Paul sayeth that we are before God the sweet odour of Iesus Christ So that by this Sacrament we become perfect members of the militant Church and receiue weapons and courage to enter confidently into the battell which we are to vndergoe in this world to receiue at last an eternall crowne with Iesus Christ Which also is signified by the little blow which the Bishop giueth when he confirmeth by which signe he teacheth vs to begin to suffer with patience all the encounters that the enemies of our soule and saluation shall make against vs. 8. Why are we annoynted in our forehead when we receiue this Sacrament To let vs know that the holy Ghost is giuen vnto vs by this Sacrament to imbolden vs and to expell from vs shame and feare of professing the faith of Christ which shame and feare principally haue their seate in the forehead or countenaÌ„ce of man 9. With what preparation ought we to receiue this Sacrament First we must be baptized before we receiue it Secondly we must be in the state of grace for the preparation required to all Sacraments that were instituted to conferre only an encrease of grace is to haue the first grace and so those that are in mortall sinne must first receiue the Sacrament of Pennance or at least haue an act of Contrition before they can be confirmed And the reason of it is euident for as it is impossible that a dead body should grow corporally so it is impossible that a dead soule should grow spiritually vnlesse it be first reuiued 10. Are we obliged to receiue the Sacrament of Confirmation Yes we are obliged vnder paine of sinne to seeke it and to receiue it if we can conueniently for this much at least is gathered out of the holy Fathers who say that without it we are not perfect Christians this Sacrament hauing been instituted by Christ to conferre vnto vs the plenitude of the holy Ghost and the full perfection of Baptisme Besides the seuen Sacraments hauing been instituted by Christ as certaine principall knots of Christian life his very instituting this a Sacrament obligeth vs to make vse of it for institution in a thing of such weight is equiualent to a command and so he who neglecteth to receiue it when opportunity of hauing it is giuen sinneth For it would be a strange kinde of spirituall slouth not to seeke and much more to neglect that meanes when opportunity is offered to receiue it which Christ hath purposely established in his Church to strengthen and arme vs against our spirituall enemies we being on all sides so straitly beset and infested with them during this life but especially when before persecutours and Tyrants we are obliged to make profession of our fayth 11. Wherefore is it that this Sacrament as also Baptisme and holy Order cannot be reiterated or taken againe the second time It is because besides the particular grace proper to each seuerall Sacrament these Sacraments haue also a second effect which they cause in our soules called by Diuines a Character that is a spirituall signe imprinted in our soules whereby we are knowne to belong to Christ Iesus as persons deputed to some certaine functions in his familie 12. Why do these three Sacraments conferre a Character Because by these we are put into seuerall states or vocations according to the seuerall functions whereunto we are deputed by receiuing them 13. What is a state It is an immutable or perpetuall condition of life whereby a man is soleÌ„nely deputed and obliged to some certaine acts and workes worthy his vocation which is truly to be seene in those who receiue the three mentioned Sacraments For by Baptisme we become seruants of Iesus

which we haue done by concupiscence and desire of the flesh against ourselues and our owne bodies Humble and deuout praier and especially dayly meditation of our Sauiour his Passion is a medecine to heale perfectly the pride of life the contempt of godlinesse and presumption of minde which are sinnes immediately against God The giuing of almes is a medecine to heale perfectly those sinnes which are committed by couetousnesse deceipt oppressioÌ„ and vniust dealing against our neighbour Now the Scripture ioyneth for the most part these three together because one without the other two is of little value for fasting without lifting vp our minde to God by praier and without mercy to a mans neighbour is little regarded by God and his praier who will not bridle the desires of his flesh or shutteth vp his mercy from his neighbour that needeth it is not heard by God no more are almes meritorious if they want the fellowship of praier or be ioyned with surfeiting on the pleasures of the world but when all three are ioyned together they are of great force to appease the wrath of God and to purge our soules from all filthinesse And here it is to be noted that vnder fasting are contained all bodily paines and labours as watching lying vpon the ground vsing of hairecloth disciplines and the like which ought not to be vsed but with discretion and by aduise of Ghostly fathers that they may correct but not destroy the body Vnder praier are contained the praiers of others as of Priests poore Schollers poore men and such as by our liberality are procured to pray for vs. Vnder almes are contained all the workes of mercy as well corporall as spirituall all which are of great value it being vndoubtedly the most efficacious meanes to obtaine mercy at God his hands to exercise first the same ourselues vnto our neighbour 41. Which workes are those that are called the workes of Mercy They are of two kindes seuen corporall and seuen spirituall The corporall are 1. To feed the hungry 2. To giue drinke to the thirsty 3. To clothe the naked 4. To harbour the Pilgrim 5. To visit the sicke 6. To helpe the imprisoned and to redeeme captiues 7. To bury the dead The spirituall are these 1. To giue counsel to those who want it 2. To instruct the ignorant 3. To correct the sinner 4. To comfort the afflicted 5. To pardon offences 6. To suffer patieÌ„tly iniuries 7. To pray for the liuing and the dead and for those who persecute vs. And this may suffice for this mportant part of the Sacrament of Pennance which is of such weight as that the neglect of it is the chiefe cause why so few are saued whereby that sentence of our Sauiour is verified multi sunt vocati pauci vero electi and which caused S. Ambrose to say that it is easier to finde one that hath kept his first innocency of Baptisme then one that hath done conuenient pennance And therefore we ought continually to stirre ourselues vp to do worthy fruits of repentance by considering that the sufferings and paines of this life are not equall to that fault which is remitted nor to that paine which we haue deserued nor yet to that glory which is reserued for vs. Now you must know that besides this satisfaction due to God his iustice and the reparation which we owe to ourselues for the recouery of our former strength and vigour in grace there is another due to our neighbour in case that our sinne be an act of iniustice towards him which reparation is done by restitution and making him an amends for the harme done to him and the Penitent is obliged to performe this whether the Priest imposeth it or no. And you must note as well concerning sacramentall satisfaction as also the restitution to our neighbour that it is sufficient for the validity of the Sacrament that you haue truly and really an intention when you go to confession to performe these thinges and therefore if afterwards you do not performe them though you commit a new sinne and so are bound to confesse it when you goe next time to confession yet your precedent confession was valide and needs not to be repeated 42. What Sacrament is next in order to Pennance Extreme Vnction for by it we recouer our former strength after our fall and take away those languishings which the mortall disease of sinne doth leaue behinde it LESSON XXVIII Of Extreme Vnction 1. WHat is Extreme Vnction It is a Sacrament instituted by our blessed Sauiour for the sicke to blot out the relickes of their sinnes remainiÌ„g through negligence after the former SacrameÌ„ts that thereby their soules may be strengthened against the last temptatioÌ„s and fierce assaults of the diuell and of death or else thac they may recouer their bodily health if it be expedient to their saluation 2. What are these relickes of sinne They are a kinde of weakenesse or languishing left in the soules of them who haue neglected after they haue offended God to cure themselues perfectly by pennance and to re-establish themselues firmely in the state of grace 3. What is the outward and sensible signe of this Sacrament It is the annointing the sicke person with oile 4. Where do you finde in scripture grace promised to this visible ceremony In the Epistle of S. Iames in these words Is any one sicke amoÌ„gst yee lett him call in the Priests of the church and lett them pray ouer him annointing him with oile in the name of our Lord and the praier of faith shall saue him who is sicke and our Lord will comfort him and if he be in sinnes they shall be pardoned him 5. Who are the ministers of this Sacrament None but such as are Priests 6. Are we obliged to receiue this Sacrament Yes for the reason aboue alleaged in so much that if any man lying sicke in extreme danger of death hath sufficient opportunity to procure the administration of this Sacrament he is bound to procure it 7. What preparation is necessary for this Sacrament He who receiueth it is bound to be in the state of grace for he who is sicke cannot be a conualescent vnlesse he be first cured of his disease and freed from danger of death Besides he is bound to haue a desire to receiue the Sacrament to the end for which it was instituted in case he be in his senses when it is giuen him 8. At what time is this Sacrament to be receiued Many commit great folly and errour herein driuing it of vntill their very agony and losse of senses whereby for want of more ample disposition with which in their better iudgemeÌ„t they might receiue it they loose a great part of the grace which this Sacrament might happily conferre vnto them the true time therefore to receiue this Sacrament is when the physitians shall iudge the party to be in apparent danger of approaching death that heaueÌ„ly remedies being applied when humane helpes are iustly

Selected quad for the lemma: faith_n

Text snippets containing the quad