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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
state_n	court_n	lady_n	queen_n	1,212	5	8.9992	5	false

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

not onely see him but tooke him ioyfully into his armes Luc. 2. and then blessed God singing like the swanne before his death Now thou doest dismisse thy seruant ô Lord according to thy word in peace Because mine eyes haue seene thy saluation The fift ten is said in honour of Christ disputing in the Temple His parents hauing bene at Hierusalem to solemnise the feast of the Pasch● returning home againe and thinking him to haue bene in the company that returned with them they came a dayes iourney and sought him amōgst their kinsfolkes but not finding him they returned to Hierusalem to seeke him there and after three dayes they found him sitting in the midst of the Doctours astonishing all with his wisedome and answeres These are the fiue ioyfull mysterys The fiue sorrowfull are these First the Praying of Christ in the Garden when the very apprehension of his future Passion was so vehement that he burst forth into a sweat of blood to thinke of it The second is his whipping at the pillar The third is his crowning with thornes The fourth is the carrying of his Crosse when after that they had weakened him with many torments they led him or rather trailed him about the streets of Hierusalem with his heauy Crosse on his shoulders vntil he was soe spout that they who of pitty would not ease him of it in the end of cruelty tooke it from him to prolong his life vntill they had crucifyed him The fift it his crucifying and death All which passages were in themselues most dolorous and next vnto Christ were most greeuous to our blessed Lady who if she were not corporally present at them so as to see euery one of them yet without doubt she was spiritually present at them all and saw by reuelation all which he suffered according to the prophecy of Simeon that a sword should pierce her soule Luc. 3. to wit the sword of sorrow which passed through her sonne In honour of these fiue sorrowfull mysterys we say other sine tenns The fiue glorious are first the Resurrection when Christ rose triumphing ouer death on Easter Sunday the Angell appearing to comfort the deuour women and to the terrour of the souldiers that watched at the monument The second is his Ascension at which the Apostles were rauished to behold his glory The third is the Comming of the holy Ghost on Whit Sunday with terrible and astonishing glory to strengthen the disciples of Christ in the faith of his Ghospell The fourth is the glorious Assumption of our B● Lady whose soule departing from her body in death was presently glorifyed and the third day according to auncient Authors returning to her body to glorify it they were both together assumpted into Heauen for if it bee probably thought of those bodys which arose from the dead in the Resurrection of Christ that they ascended with him glorious into Heauen we can not thinke with reason that the sacred body of which our Lord tooke flesh should corrupt in the earth and remaine soe vntill the day of iudgement vnglorifyed The sift is her glorious Coronation in the Celestiall Court And although these two last mysterys of the Assumption and of the Coronation of our blessed Lady may seeme to some to be the same yet there is a great difference betwixt them her Assumption intending onely her state of glory in generall to wit that she was assumed body and soule into Heaven and her Coronation importing her particular state of glory as she is crowned the Queene of Heauen aboue all Angels and Saints These are in breife the fifteene mysterys of the Rosary The siue ioyfull are the Annunciation The Visitation The Natiuity The Purification of our Lady and the Presentation of Christ The Finding of him disputing in the Temple The siue sorrowfull are The Praying in the Garden The Whipping at the pillar The Crowning with thornes The carrying of the Crosse The Crucifying and death of Christ The fiue glorious are his Resurrection his Ascension The Comming of the holy Ghost The Assumption and Coronation of our blessed Lady When we haue not time or leasure to say all the fifteene tenns in honour of the fifteene mysterys wee may say siue in honour of any fiue of them either of the fiue ioyfull or of the fiue dolotous or of the fiue glorious as we will allwais concluding with the Apostles Creede in profession of our faith It is true all doe not vnderstande that these mysterys are thus conteined in the Rosary nor allways remember them when they say their Beades but the Church of God vnderstoode and remembred them in the approouing and allowing of that deuotion It is not necessary that euery one vnderstande all the mysterys that are conteined in his prayers but he shall please God if he conforme his intention to the intention of the Church in them Luc. 3. although he vnderstande them not Who can vnderstande saith Saint Augustine all the ceremonys of the Church yet we please God in obseruing them because we conforme our intentions to the intention of the Church which was directed by the holy Ghost to ordaine them It were indeed very good that all vnderstoode the mysterys of the Rosary and therefore we expounde them And it were very good that all remembred them when they say their Beades and therefore before euery ten I vse to mention in particular the mystery of that ten as for example before the first Pat●r Noster Isay Blessed Mother of God by thy Annunciation pray for mee Before the second I say Blessed Mother of God by thy Visitation pray for mee and so forth of the rest whether I say the whole Rosary or onely fiue tenns of it by which meanes one shall attende better to the deuotion which he is performing and performe more expresly that which the Church intendeth by it which is to set holy obiects before our eyes and to propose to our consideration the mysterys of our faith The intention therefore of the Catholike Church by the Rosary is to keepe the ignorant especially those that can not reade imployed in this deuout exercise and to propose vnto all the remembrance and consideration of holy things From whence proceedeth that coldnesse loosnes and auersion from good works and holy exercises which is in many but from the want of consideration of pious things Hier. 12. with desolation is all the land made desolate saith Hieremy because there is none that considereth in the hart Good obiects proposed are the seede of good thoughts and bring forth good purposes and good works The feede must first be sowne in the senses that by the vnderstanding and will the fruit of good works may be produced and therefor as holy Iacob placed rodds of diuerse colours before his ewes that they might conceiue and bringforth lambes of diuerse colours like them soe the Pastors of the Catholike Church set before their people holy obiects that by beholding them they may conceiue good

mortall sinne is as opposite to the diuine grace as poyson wounds and sicknesse are to health and as darknes is to light which can not be both together and therefor he that knoweth himselfe to be in mortall sinne and cleereth not his conscience before he receiueth any Sacrament doth as a sicke man that should desire health and yet willfully keepe poyson at his hart or as one that should shutte vp the windows to let in light and doth not onely hinder the effect and fruit of the Sacrament which he receiueth but committeth also a new mortall sinne in soe receiuing and there for we are bounde to cleere ourselues by a good confession from mortall sinne before we receiue either the Eucharist Extreme-Vnction Holy Orders or any other Sacrament baptisme onely excepted because by it we must be made christians before we can receiue any of the christian Sacraments if we did but consider the benefits which we gette by the Sacrament of Pennance we should not neede to be commanded to it First we ●ette the forgiuenesse of our sinnes by which we are as it were in a moment freed from the most painfull and lothsome sicknes that can be We gette the diuine grace the least degree of which is better then all this visible world we gett pardon from a horrible and euerlasting ●ame for the future we gett ourselues admitted into the Communion of Saints and to the fellowship of the blessed soe as to haue then a condignity through the merits of Christ to their euerlasting reward Lastly we exhilarate and make glad the whole court of heauen and we contristate and make sad the spirits of hell with our conuersion to God We are commanded to confesse to our ordinary Pastour and that with good reason that our Pastors who haue the particular charge of vs may haue a more destinct and particular knowledge of the state of our consciences And this is intimated in the words of Christ when he said that the good Pastour calleth his sheepe by name and leadeth them forth that is knoweth them all in particular and hath a care of euery one of them Besides Pastors and people are thu● ●ngaged to each other to be good Pastors and good people But because Pastors in their parishes haue many imployments and can not allwais attende to hearing of confessions therefor the Church licenceth other Priests and religious men who are not ordinary Pastors to heare confessions and to such we may lawfully confesse because our Pastors licence is supposed to confesse to them THE FOVRTH PRAECEPT TO receiue the Eucharist at Easter time I haue sh●wed in its propper place how oftne of deuotion we may receiue this the most blessed of all Sacraments But that none may be depriued of the benefits and graces of it the Catholike Church hath commanded that all should receiue once euery yeare and that about Easter time because it was then instituted and bequeathed as a legacy to the Apostles to be deliuered by them to the christian world and to remaine as an euerlasting testimony of the loue of Christ towards vs and as a memoriall of the worke of our redemption And therefor it is sitting that euery christian should commemorate the mystery of it about that time by humbly and thankefully receiuing it We are bounde also to receiue it against our deaths because it is the most comfortable Vyande and strengthening bread which God hath prouided against that last and irreuocable voyage Of which we haue a figure in the third booke of Kings When Iesabel persecuted the Church and killed soe many Prophets that Elias in Israel was as it were left alone and he also was threatened by a messenger that the next day his soule should follow them he fledd into the desert committing himselfe to the diuine prouidence in that barren and solitary place And God who neuer faileth to prouide for his freinds prouided for him sending him bread by an Angell who badde him eate for that he had a great way to goe Reg. 3.19 And eating of the Angels bread he walked in the strength of that meate forty dayes and forty nights vnto the mount of God Horeb. The Angels bread was the blessed Sacrament in mystery the Angell that brought it signifyeth the Priest tho great way which Elias had to goe is the iourney of death which all haue to goe Horeb the mount of God representeth heauen and thither we artaine by vertue and strength of this comfortable bread We are bound then to receiue the Eucharist at Easter time and at our deaths THE FIFT PRAECEPT TO pay tithes This Praecept obligeth partly by Law of nature and partly by the authority of the Church By the Law of nature we are bound to allow a maintenance for our spirituall Pastors and the Church hath determined that this allowance should be the tithes In the holy Law of Moyses God chose to himselfe the tribe of Leui to attende vpon his s●ruice and to labour for the spirituall good of the people and being soe imployed in that charge that they could not attende to tilling of Land nor to worke for their owne maintenance he ordained that the people whom they susteined spiritually should susteine them corporally and should pay to them the rithes of the fruits of the earth as a competent allowance for them By the same ●ty of God and of nature we are bounde as they were to mainteine our spirituall Pastors and Christ not hauing specifyed any allowance in particular but hauing left it to the determination of the Church what could the Church of Christ more reasonably determine then that which God had determined before in the same case to wit the tithes a● a competent maintenance for Pastours Saint Paul indeede would receiue nothing of the Corinthians but would worke with his hands on the night time to maintaine his labour on the day rather then he would be burder some to them But although he would doe this with the Corinthians yet with others he did not soe but receiued a liuelyhood of those to whom he preached and of the Corinthians also he challenged it as due although for some reasons he would take nothing of them Luc. 10. Our Sauiour instructed his Apostles to take their maintenance of the people and declared it as due to them as wages are to workemen For the workman saith he is worthy of his hyre Tim. 1.5 And Saint Paul alleadging this sentence to that purpose hath assured vs of the sense of it and of the authority of Christ in that sense The same Apostle speaking of it saith Whoeuer playeth the souldier at his owne charges in the law of Moyses those that serued the Altare participated of the Altare And so also our Lord ordained in the Law of grace for them that preach the Ghospell to liue of the Ghospell Thus doth S. Paul discourse vpon th● By all which it doth appeare that the tithes being appointed by the Church for the labors of the Clergy