The Douay Catechism of 1649
The Douay Catechism of 1649
by Henry Tuberville, D.D.
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AN
ABRIDGMENT
OF THE
CHRISTIAN DOCTRINE:
WITH PROOFS OF SCRIPTURE ON
POINTS CONTROVERTED
BY WAY OF QUESTION AND ANSWER. COMPOSED IN 1649,
BY REV. HENRY TUBERVILLE, D.D.,
OF THE ENGLISH COLLEGE OF DOUAY:
NOW APPROVED AND RECOMMENDED FOR HIS DIOCESE, BY
THE RIGHT REV. BENEDICT
BISHOP OF BOSTON.
"This is the way, walk ye in it." - Isaiah xxx. 21
.
NEW YORK:
P. J. KENEDY,
EXCELSIOR CATHOLIC PUBLISHING HOUSE,
5 BARCLAY STREET
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THE AUTHOR TO THE READER
THE principle part of the Catechism is an
Abridgment of the Christian Doctrine; defended and cleared by proofs of
scripture, in points controverted between Catholics and Sectaries; and
explained by the familiar way of question and answer.
To this, in the former impressions, was
only adjoined a necessary exposition of the Mass, our Lady's Office,
and the festival days of the year, but to this last edition is added,
an Explanation of certain ceremonies of the Church, which now renders
it more complete for instructing the ignorant, in the whole doctrine
and discipline of the Catholic Church. Besides I have corrected some
false citations, and other errata, which by the printer's negligence,
occurred in the former impressions.
Peruse it, good reader, with such
charity as I have penned it, and if by it perusal thou shalt become
more knowing in the law of Christ, and in practice more dutiful to God,
and thy neighbour, it will abundantly recompense the labour of
Thy well-wishing friend
And servant in CHRIST
H T
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APPROBATIO
CUM Liber inscriptus, An Abridgment of the Christian
Doctrine, &c. authore viro docto H. T. mihi probe note,
intertia Editione, quam non indiligenter perlegi, nihil contineat
contra sanam Doctrinam vel bonos Mores; multa vero partim scitu
necessaria, partim valde utilia, dilucide & succincte, in Fide
Catholica instituen dis proponat, dignum censeo qui ob publicam
utilitatem Typis evulgetur.
Datum Duaci, Martii 11, 1649.
Gulielmus Hydeus, S. T. D., ac professor,
Colligii Anglorum Duacensis Præses
& Librorum Censor.
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APPROBATION.
WE feel pleasure in recommending to the faithful of our
Diocese this edition of "An Abridgment of the Christian Doctrine, with
proofs of Scripture on points controverted," as we have found it
essentially conformable to the Dublin edition of 1820, of the
correctness of which we entertain no doubt.
+ BENEDICT, Bp Bn.
Boston, April 24th, 1833
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CONTENTS
Page
Chapter 1. What a Christian is:
and of the blessed Trinity . . . . . . . . . . 5
2. Faith explained . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . 6
3. The Creed expounded in twelve
Articles . . . . . . . . . . . . . . 8
4. Hope and Prayer explained . . . . . .
. . . . . . . . . . . . . . . . . . 33
5. The Pater Noster, or our Lord's
Prayer expounded . . . . . . . 38
6. The Hail Mary, or Angelical
Salutation expounded . . . . . . . 43
7. Charity expounded . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . 45
8. Of the Commandments in general, . . .
. . . . . . . . . . . . . . . . . 48
The first Commandment expounded, . . . . . . . . . . . . . . . . . . 50
The second Commandment expounded, . . . . . . . . . . . . . . . 56
The third Commandment expounded, . . . . . . . . . . . . . . . .
. 57
The fourth Commandment expounded, . . . . . . . . . . . . . . . . 61
The fifth Commandment expounded, . . . . . . . . . . . . . . . . . . 64
The sixth Commandment expounded, . . . . . . . . . . . . . . . . . 65
The seventh Commandment expounded, . . . . . . . . . . . . . . . 66
The eighth Commandment expounded, . . . . . . . . . . . . . . . . 67
The ninth and tenth Commandments expounded, . . . . . . . . 69
9. The Precepts of the Church expounded, . . . . .
. . . . . . . . . . 70
10. The Counsels of Christ and his Church expounded, . . . .
. 74
11. Of the Sacraments in general, . . . . . . . . . . . . . .
. . . . . . . . . . 76
Baptism expounded, . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . 79
Confirmation expounded, . . . . . . . . . . . . . . . . . . . . . . . .
. 82
The Eucharist expounded, . . . . . . . . . . . . . . . . . . . . . . .
. 86
Penance expounded, . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . 91
Extreme Unction expounded, . . . . . . . . . . . . . . . . . . . . . .
95
Holy Order expounded, . . . . . . . . . . . . . . . . . . . . . . . . .
. 96
Matrimony expounded, . . . . . . . . . . . . . . . . . . . . . . . . .
. 100
12. The Cardinal virtues expounded, . . . . . . . . . . . . .
. . . . . . . . 103
13. The Gifts of the Holy Ghost expounded, . . . . . . . . .
. . . . . . 104
14. The twelve fruits of the Holy Ghost expounded, . . . . .
. . . 105
15. The Works of Mercy, (Corporal and Spiritual) expounded,
106
16. The eight Beatitudes, . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . 108
17. The Kinds of Sin expounded, . . . . . . . . . . . . . . .
. . . . . . . 108
18. The seven Deadly Sins expounded, . . . . . . . . . . . .
. . . . . . 112
19. The Sins against the Holy Ghost expounded, . . . . . . .
. . . . 118
20. The Sins that cry to Heaven for Vengeance expounded, . .
. . 120
21. The four last things expounded, . . . . . . . . . . . . .
. . . . . . . . 121
22. The substance of Essence,
and Ceremonies of the Mass expounded, . . . . . . . . . . . . . . . .
.
123
23. The Primer, or Office of our blessed Lady expounded, . .
. . . 135
24. The Solemnities of Christ our Lord
(instituted for the most part by the Apostles)
and the Sundays of the Year expounded, . . . . . . . . . . . . . . . .
.
141
25. Some Ceremonies of the Church expounded. . . . . . . . .
. . . 149
AN
ABRIDGMENT
OF THE
CHRISTIAN DOCTRINE &c.
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CHAP. 1.
What a Christian is: And of the Blessed Trinity.
Quest. CHILD, what religion are you of?
Ans. Sir, by the benefit and grace of
God, I am Christian.
Q. Whom understand you by a Christian?
A. Him that inwardly believes and
outwardly professes the law of Christ.
Q. When are we obliged to make an
external profession of it?
A. As often as God's honour, our own, or
neighbour's good requires it.
Q. How prove you that we are bound
outwardly to profess our faith?
A. Out of St. Matt. x. 32, where Christ
saith, Every one, therefore, that shall confess me before men, I will
confess him before my Father who is in heaven. But he that shall deny
me before men, I also will deny him before my Father who is in heaven.
Q. Are we bound also to venture the ruin
of our estates, the loss of our friends, and to lay down our very lives
for the profession and defence of our faith?
A. Doubtless we are: seeing the reward
we expect in heaven, infinitely exceeds all the pleasures and
punishments of this life. And because Christ the Son of the living God,
has suffered far greater things for us, even to a disgraceful death on
the cross? and therefore, it were base ingratitude in us, not to be
ready to give our lives for him as often as his honour shall require
it. Luke, xiv. 26, 33.
Q. In what doth the faith and law of
Christ chiefly consist?
[pg. 6]
A. In two principle mysteries, namely,
the unity and trinity of God, and the incarnation and death of our
Saviour.
Q. What means the unity and trinity of
God?
A. It means, that in God there is but
one only divine nature or essence, and that in the same one and divine
nature there are three persons, the Father, and the Son, and the Holy
Ghost.
Q. How show you that?
A. Out of John, v. 7. There are three
that give testimony in heaven, the Father, the Word, and the Holy
Ghost, and these three are one.
Q. Why are there but three Persons only?
A. Because the Father had no beginning,
nor proceeds from any other person; the Son proceeds from the Father,
and Holy Ghost proceeds from the Father and the Son.
Q. What means the incarnation and death
of our Saviour?
A. It means that the second person of
the blessed Trinity was made man, and died on the cross to save us.
Q. In what are these two mysteries
signified?
A. In the sign of the cross, as it is
made by Catholics, for when we put our right hand to our head, saying,
In the name we signify Unity; and when we make the sign of the cross
saying, Of the Father, and of the Son, and of the Holy Ghost, we
signify Trinity.
Q. How doth the sign of the cross
represent the incarnation and death of our Saviour?
A. By putting us in mind that he was
made man and died upon the cross for us.
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CHAP. II.
Faith Explained
Q. WHAT is faith?
A. It is a gift of God or a supernatural
quality, in-
[pg. 7]
fused by God into the soul, by which we firmly believe all those things
which he hath any way revealed to us.
Q. Is faith necessary to salvation?
A. It is; St. Paul assuring that without
faith it is impossible to please God. Heb. xi. 6. and St. Mark, xvi.
16, saying, He that believeth not shall be condemned.
Q. Why must we firmly believe matters of
faith?
A. Because God hath revealed them, who
can neither deceive, nor be deceived.
A second reason is, because not only all
points of faith, but also the rule, or necessary and infallible means
whereby to know them, to wit, the church's oral and universal
tradition, are absolutely certain, and cannot lead us into error in
faith; else we can never sufficiently be assured what is faith, or what
is not.
Q. If a man should deny, or obstinately
doubt of some one point of faith, would he thereby lose his whole faith?
A. Yes, he would; because true faith
must always be entire, and he that fails in one, is made guilty of all,
by discrediting the authority of God revealing it.
Q. Is it not enough to believe all that
is written in the Bible?
A. No, it is not: For we must also
believe all apostolic tradition.
Q. How prove you that?
A. Out of 2 Thess. ii. 15. Therefore
brethren (saith St. Paul) stand and hold ye the traditions which ye
have learned, whether by word, or by our Epistle.
Q. What other proof have you?
A. The apostle's Creed, which all are
bound to believe, although it be not in Scripture.
Q. Is faith only, as excluding good
works, sufficient to salvation?
A. No: it is not: St. James, ii. 24,
saying, Do you see how that by works a man is justified, and not by
faith only? And St. Paul, saying, 1 Cor. xiii. 2. If I should have all
faith, so that I could remove mountains, and not have charity, I am
nothing. And if I should distribute all my goods to feed the poor, and
if I should deliver by body to be burned, and have not charity, it
profiteth me nothing.
[pg. 8]
Q. What faith will suffice to justify?
A. Faith working by charity in Jesus
Christ.
Q. What vice is opposite to faith?
A. Heresy.
Q. What is Heresy?
A. Is it an obstinate error in things
that are of faith.
Q. Is it a grievous sin?
A. A very grievous one, because it
wholly divides a man from God, and leads to atheism, Christ saying, if
he will not hear the church let him be to thee as an heathen and a
publican, Matt. xviii. 17.
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CHAP. III.
The Creed Expounded
Q. WHAT is the creed?
A. It is the sum of belief.
Q. Who made it?
A. The twelve apostles.
Q. At what time did they make it?
A. Before they divided themselves into
the several countries of the world to preach the gospel.
Q. For what end did they make it?
A. That so they might be able to teach
one and the same doctrine in all places.
Q. What doth the creed contain?
A. All those chief things which we are
bound to believe, concerning God and his church.
Q. What is the first article of the
creed?
A. I believe in God the Father Almighty,
Creator of heaven and earth.
Q. What signifies I believe?
A. It signifies as much as I most firmly
and undoubtedly hold.
Q. What means, I believe in God?
A. It means that not only that I firmly
believe there is a God, but also that I am piously affected to him, as
to my chiefest good and last end, with confidence in him, or otherwise
that I move unto him by faith, hope, and charity.
Q. What signifies the word Father?
[pg. 9]
A. It signifies the first person of the
most blessed Trinity, who by nature is the Father of his own only
begotten Son, the second Person of the blessed Trinity; by adoption is
the Father of all good Christians; and by creations is the Father of
all creatures.
Q. What means the word Almighty?
A. It means that God is able to do all
things as he pleaseth; that he sees all things, knows all things, and
governs all things.
Q. Why is he called Almighty in this
place?
A. That we might doubt of nothing which
follows.
Q. What signify the words, Creator of
heaven and earth?
A. They signify that God made heaven and
earth, and all creatures in them, of nothing, by his sole word, Gen. i.
Q. What moved God to make them?
A. His own mere goodness, that so he
might communicate himself to angels, and to men, for whom he made all
other creatures.
Q. When did God create the angels?
A. On the first day when he created
heaven and earth, Gen. i. where Moses implies the creation of angels in
the word heaven, and makes no other mention of it. The Nicene creed,
interpreting the Apostles' Creed, says, that the words Creator of
heaven and earth, mean all things visible and invisible.
Q. For what end did God create them?
A. To be partakers of his glory, and our
guardians.
Q. How prove you by Scripture, that they
be our guardians?
A. Out of St. Matt. xviii. 10, where
Christ saith 'See that you despise not one of these little ones: For I
say unto you, their angels in heaven always see the face of my Father
who is in heaven.'
Q. Do the angels know our necessities,
and hear our prayers?
A. Doubtless they do, since God has
deputed them to be our guardians; which is also proved out of Zach. i
12. where an angel prays for two whole cities; the words are 'Then the
angel of the Lord answered and
[pg. 10]
said, O Lord of hosts, how long wilt thou not have mercy on the cities
of Juda and Jerusalem, against which thou hast been angry these seventy
years?'
Q. What Scripture have you for praying
to angels?
A. Gen. xlviii. 16, where Jacob on his
death bed prayed to an angel for Ephraim and Manasses, saying, 'The
angel of the Lord that delivered me from all evils, bless these
children.'
This place is cited for prayer to the
angels in the notes of the Rhemish Testament upon it, and is confirmed
to signify a created angel by St. Basil, lib. 3. cont. Dunon. sub
initio: And St. Chrysosthom. 7. in laudem Sancti Pauli.
Q. How did Lucifer and his fellow angels
fall from their dignity in heaven?
A. By a rebellious sin of pride.
Q. With what shall their ruins be
repaired?
A. Will holy men.
Q. When and to what likeness did God
create man?
A. On the sixth day, and to his own
likeness: Gen. i. 27.
Q. In what doth the similitude consist?
A. In this, that man is in his soul an
incorporeal, intellectual and immortal spirit, as God is. And in this,
that as in God there is but one most divine nature or essence, and yet
three distinct Persons; so in man there is but one indivisible soul,
and yet in that soul three distinct powers, will, memory, and
understanding.
Q. How do you prove the soul to be
immortal?
A. Out of Matt. x. 28, where Christ
saith, 'Fear not them that kill the body, and cannot kill the soul.'
Q. What other proof have you?
A. Out of Eccles. xii. 7. At our death
the dust returns to the earth from whence it was, and the spirit to God
that gave it.
Q. In what state did God create man?
A. In the state of original justice, and
perfection of all natural gifts.
Q. Do we owe much to God for our
creation?
A. Very much, seeing he made us in such
perfect state, creating us for himself, and all things else for us.
Q. How did we lose original justice?
[pg. 11]
A. By Adam's disobedience to God, in
eating the forbidden fruit.
Q. In what state are we now born?
A. In the state of original sin, and
prone to actual sin, subject to death.
Q. How prove you that?
A. Out of Rom. v. 12. 'By one man sin
entered into the world, and by sin death; and so unto all men death did
pass, in whom all have sinned.'
Q. Had man ever died, if he had never
sinned?
A. No, he had not, but had been
converted by the tree of life, and been translated alive into the
fellowship of the angels.
The Second Article
Q. SAY the second article.
A. And in Jesus Christ his only Son our
Lord.
Q. Of what treats this article?
A. Of the second person of the blessed
Trinity, in whom we also believe and put our trust.
Q. What is the second Person?
A. He is true God, and true Man, in one
Person.
Q. How prove you that?
A. Out of St. John's Gospel, chap. i. 1.
'In the beginning was the Word, and the Word was with God, and the Word
was God, &c. And the Word was made flesh, and dwelt among us.'
Q. What other proof have you?
A. Out of Phil. ii. 6, 7, where St. Paul
saith, 'That Christ when he was in the form of God, thought it not
robbery to be equal with God, but he hath lessened himself, taking the
form of a servant, made unto the likeness of men; and found in habit as
a man.
Q. Why should God be made man?
A. To redeem and save lost man.
Q. Was his incarnation necessary for
that end?
A. In the manner it was; because our
offences against God were in some sort infinite; as being against his
infinite goodness; and therefore required an infinite satisfaction;
which no one could make but God and therefore he was made man.
[pg. 12]
Q. What other proof have you for the
necessity of the Incarnation?
A. Because God is in himself so
spiritual, sublime, and abstract a thing, that if he had not in his
mercy adapted his own inscrutable greatness to the littleness of our
sensible capacity, by being made man, scarce one of a thousand would
ever have been able to know anything to the purpose of him; or
consequently to love and serve him as they ought, (which is the
necessary means of our salvation) since nothing is efficaciously willed
which is not first well understood.
Q. What benefit have we by the knowledge
of God made man?
A. It much inflames us with the love of
God, who could not more have dignified men's nature, or shown more love
to the world, then to send down his only Son to redeem it in our flesh.
Q. What signifies the name of Jesus?
A. It signifies a Saviour, St. Matt. i.
21.
Q. Is any special honour due to that
name?
A. There is, because it is the highest
title of God made man.
Q. How prove you that?
A. Out of Phil. ii. 8, 9, 10, where we
read, 'God hath given unto Christ because he hath humbled himself unto
the death of the cross, a name which is above all names, the name of
Jesus.'
Q. What other proof have you?
A. Because there is no other name under
heaven given to man, in which we must be saved. Acts iv. 12.
Q. How prove you that we must bow at
this name?
A. Out of Phil. ii. 10. That in the name
of Jesus every knee should bow of those that are in heaven, on earth
and in hell.
Q. What signifies the name Christ?
A. It signifies anointed.
Q. Why was he called anointed?
A. Because he was a priest, a prophet,
and a king to all which unction pertains.
Q. With what was Christ anointed?
A. With all the plenitude of divine
grace.
[pg. 13]
Q. What mean the words, his only Son our
Lord?
A. They mean that Jesus Christ is the
only Son of God the Father, begotten, as he is God, and of the same
Father from all eternity, without a mother; and therefore is coequal
and consubstantial to his Father; and consequently infinite, omnipotent
Creator, and so Lord of us and all things, as the Father is.
The Third Article
Q. WHAT is the third article?
A. Who was conceived by the Holy Ghost,
born of the Virgin Mary.
Q. What means, who was conceived by the
Holy Ghost?
A. It means that the second Person of
the blessed Trinity took flesh of the Virgin Mary, not by a human
generation, but by the work of the Holy Ghost.
Q. How prove you that?
A. Out of St. Luke i. 31, 35. Behold
(saith the angel) thou shalt conceive and bear a Son, &c. the
Holy Ghost shall come upon thee, and the virtue of the Highest shall
overshadow thee.
Q. What understand you by the words,
born of the Virgin Mary?
A. I understand that Christ was born of
her at midnight, in a poor stable at Bethlehem, between an ox and an
ass.
Q. Why at midnight?
A. To signify that he came to take away
the darkness of our sins.
Q. Why in Bethlehem?
A. Because it was the head city of
David's family, and Christ was of David's race.
Q. Why in a poor stable?
A. To teach us to love poverty and
contempt of this world.
Q. Why between an ox and an ass?
A. To fulfil that of the prophet, Thou
shalt be known, O Lord, between two beasts, Habacuc xii. juxta Sept.
Q. What doth the birth of Christ avail
us?
A. It perfecteth in us faith, hope, and
charity.
Q. What signifies, "born of the Virgin
Mary?"
[pg. 14]
A. It signifies that Our Lady was a
virgin not only before, but also in, and after childbirth.
The Fourth Article.
Q. WHAT is the fourth article?
A. Suffered under Pontius Pilate, was
crucified dead and buried.
Q. What understand you by suffering
under Pontius Pilate?
A. I understand that Christ, after a
painful life of thirty-three years, suffered most bitter torments under
the wicked president Pontius Pilate.
Q. Where did he begin those sufferings?
A. In the garden of Gethsemani; that as
sin began in the garden by the first Adam, so might grace also, by the
second.
Q. What are those torments?
A. His bloody sweat, his whipping at the
pillar, his purple garment, his crown of thorns, his Sceptre of a reed,
his carrying the cross, and many others.
Q. What understand you by the words, was
crucified?
A. I understand, he was nailed to a
disgraceful cross between two thieves, for our offences, and to save us.
Q. Is it lawful to honour the cross?
A. Yes, with a relative honour it is,
because it is a special memorial of our Saviour's passion, and is
called the sign of the Son of man, St. Matt. xxiv. 30.
Q. What other reason have you?
A. Because the cross was the sacred
altar, on which Christ offered his bloody sacrifice.
Q. What scripture have you for it?
A. Gal. vi. 14. 'God forbid, (saith St.
Paul,) that I should glory, but in the cross of our Lord Jesus Christ.'
Q. What other proof have you?
A. Out of Phil. iii. 18. Many walk
(saith St. Paul) of whom I have often told you, and now again weeping,
I tell you that they are enemies to the cross of Christ, &c.
whose end is perdition. And out of Ezek. ix. 4, where we read, That
such as were signed with the sign Tau, (which was a picture and figure
of the cross,) were saved from the exterminating angel, and only such.
[pg. 15]
Q. What signifies the word dead?
A. It signifies that Christ suffered a
true and real death.
Q. Why was it requisite he should die?
A. To free us from the death of sin.
Q. Why died he, crying with a loud voice?
A. To show he had power of his own life;
and he freely gave it up for us, being strong and vigorous.
Q. Why died he bowing down his head?
A. To signify his obedience to his
Father, in the acceptance of his disgraceful death.
Q. What means buried?
A. It means, that his body was laid in a
new sepulchre, and buried with honour, as the prophet had foretold,
Isa. xi. 10.
The Fifth Article
Q. WHAT is the fifth article?
A. He descended into hell, the third day
he arose again from the dead.
Q. What means, he descended into Hell?
A. It means, that as soon as Christ was
dead, he descended into Limbo, to free the holy fathers who were there.
Q. How prove you that?
A. Out of Acts ii. 24, 27. 'Christ being
slain, God raised him up loosing the sorrows of hell, as it was
foretold by the prophet,' Psalm xv. 10. 'Thou wilt not leave my soul in
hell, nor wilt thou give thy Holy One to see corruption.'
Q. What other proof have you?
A. Ephes. iv. 8, 9. 'He ascending on
high, hath led captivity captive; he gave gifts to men; and that he
ascended,' what is it but because he descended into the lower parts of
the earth?
Q. Did he not descend to purgatory to
free such as were there?
A. It is most probable he did according
to 1 Pet. iii. 19, 20. 'Christ being dead, came in spirit; and preached
to them also that were in prison, who had been incredulous in the days
of Noah, when the ark was building.'
[pg. 16]
Q. What understand you by, on the third
day he rose again from the dead?
A. I understand, when Christ had been
dead part of three days, on the third day, which was Sunday, he raised
up his blessed body from the dead.
Q. Why did he not raise it again sooner?
A. To testify that he was truly dead,
and to fulfil the prophecies.
Q. Did he reassume all the parts of his
body?
A. He did, even to the last drop of his
vital blood, and the very scattered hairs of his head.
Q. Why did he retain the stigmas and
marks of the sacred wounds?
A. To confound the incredulity of men,
and to present them often to his Father, as a propitiation of our sins.
Q. What benefit have we by the
resurrection?
A. It confirms our faith and hope, that
we shall rise again from death: 'For he who raised up Jesus will raise
us also with Jesus.' 2 Cor. iv. 14.
The Sixth Article
Q. WHAT is the sixth article?
A. He ascended into heaven, sits on the
right hand of God the Father Almighty.
Q. What means, He ascended into heaven?
A. It means that when Christ had
conversed forty days on earth with his disciples, after his
resurrection, teaching them heavenly things, then he ascended
triumphant into heaven, by his own power.
Q. From what place did he ascend?
A. From the top of Mount Olivet, where
the print of his blessed feet are seen to this day.
Q. Why from thence?
A. That were he began to be humbled by
his passion, there he might also begin to be exalted.
Q. Before whom did he ascend?
A. Before his mother, apostles and
disciples, Acts 1. 9, &c.
Q. In what manner did he ascend?
A. Lifting up his hands, and blessing
them.
Q. Why is it added, Into Heaven?
[pg. 17]
A. To draw our hearts to heaven after
Him; 'If ye have risen with Christ, seek ye the things which are
above.' Col. iii. 1.
Q. What understand you by, Sits at the
right hand of God?
A. I do not understand, that God the
Father hath any hands, for he is incorporated, and a spirit: but that
Christ is equal to his Father in power and majesty, as he is God; and
that as man he is the highest created glory.
The Seventh Article
Q. WHAT is the seventh article?
A. From thence he will come to judge the
living and the dead.
Q. What understand you by this article?
A. I understand Christ will come at the
last day from heaven, to judge all men according to their work.
Q. Does every man receive a particular
judgment at his death?
A. He doth, but in the general judgment
we shall be judged not only in our souls, as at our death, but also in
our bodies.
Q. Why is that necessary?
A. That as Christ was openly rejected,
so he may there be openly acknowledged to the great joy and glory of
his friends, as also to the confusion of his enemies.
Q. How prove you that in the judgment
all men shall receive according to their works?
A. Out of 2 Cor. v. 10. 'We must all be
manifested (saith St. Paul) before the judgment seat of Christ, that
every one may receive the proper things of the body according as he
hath done, whether good or evil.' And out of St. Matt. xvi. 27. 'The
Son of man (saith our Lord) shall come in the glory of his Father, with
his angels, and then he will render to every one according to his
works.'
Q. Is there any merit in our good works?
A. There is, according to Apoc. xxii.
12. Behold I come quickly (saith the Lord) and my reward is with me; to
render to every man according to his works.'
[pg. 18]
Q. In what place shall this judgment be
made?
A. In the Valley of Jehosaphat, as many
suppose between Jerusalem and Mount of Olivet.
Q. How prove you this?
A. By its conformity to that of the
prophet. I will gather together all nations, I will send them into the
Valley of Jehosaphat, and there will I plead with them upon my people,
and my inheritance Israel,' Joel iii.
Q. What signs shall go before it?
A. The sun and moon shall lose their
lights, there shall be wars, plagues, famines, and earthquakes, in many
places.
Q. In what manner will Christ come unto
it?
A. In great power and majesty, attended
with legions of angels.
Q. Who are they that shall be judged?
A. The whole race and progeny of man.
Q. What are the things that shall be
judged?
A. Our thoughts, words, and works, even
to the secrets of our souls.
Q. Who will accuse us?
A. The Devils, and our own guilty
consciences: in which all our thoughts, words and deeds shall presently
appear, and be laid open to the whole world.
Q. How shall the just and reprobate be
placed?
A. The just shall be on the right; the
reprobate on the left hand of the Judge.
Q. What shall be the sentence of the
just?
A. 'Come, O ye blessed of my Father, and
receive ye the kingdom which is prepared for you, for I was hungry and
ye gave me to eat, I was thirsty, and ye gave me to drink,' &c
St. Matt. xxv. 35, 36.
Q. What shall be the sentence of the
reprobate?
A. 'Go ye cursed into eternal fire,
which hath been prepared for the devil and his angels; for I was
hungry, and ye gave me not to eat,' &c. the same chap. v. 41,
42. You see of what weight good works will be at that day.
Q. Why is it added, the living and the
dead?
A. To signify that Christ shall judge,
not only such as are living at the time of his coming, but likewise all
[pg. 19]
such as have been dead, from the creation of the world; as also by the
living, are understood angels and saints, by the dead, devils and
damned souls.
The Eighth Article
Q. WHAT is the eight article?
A. I believe in the Holy Ghost.
Q. Of what treats this article?
A. Of the third Person of the blessed
Trinity, in whom we also believe and put our trust, who proceeds from
the Father and the Son, and is the self-same God with them, distinct in
nothing but in person.
Q. How prove you that?
A. Out of 1 John v. 7. 'There are three
that give testimony in heaven, the Father, the Word, and the Holy
Ghost, and these three are one.'
Q. Why is the name of the Holy Ghost
appropriated to the third Person, since angels are all spirits and holy?
A. Because he is such by excellency and
essence, they only by participation.
Q. At least why should it not be common
to the other two persons?
A. Because they are known by the proper
names of Father and Son, but we have not any proper name for the Holy
Ghost.
Q. In what forms has the Holy Ghost
appeared unto man?
A. In the form of a dove, to signify the
purity and innocence which he caused in our souls; and in the form of a
bright cloud, and fiery tongue, to signify the fire of charity, which
he produced in our hearts, as also the gift of tongues; and hence it
is, he is painted in these forms.
The Ninth Article
Q. WHAT is the ninth article?
A. I believe in the holy Catholic
Church, the communion of saints.
Q. What understand you by this?
A. I understand that Christ hath a
church upon earth which he established in his own blood, and that he
hath
[pg. 20]
commanded us to believe that church, in all things appertaining to
faith, and morals, Matt. xviii. 17.
Q. What kind of faith must we believe
her with?
A. With the same faith that we believe
her Spouse the Son of God, that is, with divine faith, but with this
difference among other, that we believe in God; but though we believe
the church, yet we do not properly believe in the church.
Q. What is the church?
A. It is the congregation of all the
faithful under Jesus Christ, their invisible head, and his vicar upon
earth, the Pope.
Q. What are the essential parts of the
church?
A. A Pope or supreme head, bishops,
pastors, and laity.
Q. How prove you that bishops are of
divine institution?
A. Out of Acts xx. 28. Take heed unto
yourselves, and to the whole flock, wherein the Holy Ghost hath placed
you bishops, to rule the church of God, which he hath purchased with
his own blood.
Q. How believe you St. Peter, and the
Pope his successor, to be the visible head of the church?
A. First out of St. John xxi. 16, 17,
and 18, where Christ gave St. Peter (for a reward of his special faith
and love) absolute power to feed and govern his whole flock, saying,
Feed my Lambs, feed my lambs, feed my sheep; therefore the rest of the
apostles were his sheep, and he their head or pastor.
Secondly, out of St. Matt. xvi. 18,
where Christ saith, Thou art Peter, and upon this Rock will I build my
church. Therefore the rest of the apostles were built on him; and hence
also it is, that in Scripture, St. Peter is still named first.
Q. What are the marks of the true church?
A. Unity, sanctity, universality, and to
be apostolical.
Q. What mean you by the church's unity?
A. That all her members live under one
evangelical law, obey the same supreme head, and his magistrates
profess the same faith, even to the last article, and use the same
sacraments and sacrifices.
[pg. 21]
Q. How prove you out of Scripture that
the church is one?
A. 1 Cor. x. 17. Being many (saith St.
Paul) we are one bread, one body, all who participate of one bread.
Q. Why may not a well-meaning person be
saved in any religion?
A. Because there is but one Lord, one
faith, one baptism, Ephes. iv. 5, and without (that one) faith, it is
impossible to please God. Heb. xi. 6.
Q. What other reason have you for it?
A. Because, as in a natural body, that
part which has not a due connection to the heart or root, presently
dies for want of continuity; so in the church (the mystical body of
Christ) that man who has not a due subordination and connection to the
head and common councils thereof, (that is, the Pope and general
councils from whence under Christ we have our spiritual life and
motion, as we are Christians,) must needs be dead, nor indeed can he be
accounted a member of that mystical body.
Q. Who, I beseech you, are those who are
not to be accounted members of the Church?
A. All such as are not in the unity of
the church, by a most firm belief of her doctrine, and due obedience to
her pastors; as Jews, Turks, Heretics, &c.
Q. Why may not Heretics and Schismatics
justly claim to be in the Unity of the Church and Members of Christ's
body?
A. Because Catholics can show to each
sect of Heretics and Schismatics the time they began; the date of their
separation from the Church: the name of the person or persons of their
sect who first separated themselves, and the cause of their
condemnation; whilst the Catholic Church always was from the beginning.
Q. What if a Protestant should tell you,
that the difference between them and us, are not differences in
fundamentals, or in faith, but in opinion only, and therefore do not
exclude them out of unity of the Catholic Church?
A. I should answer, they contradict
themselves; for they accuse us of robbing God of his honour, in holding
priestly absolutions from sins; in adoring Christ's body
[pg. 22]
and blood, as really present in the eucharist, and holding the Pope's
supremacy in things belonging to the spiritual government of the
Church, also the infallibility of the Church and general councils, in
delivering and defining points of faith, which are no matters of
indifference, but high fundamentals.
Q. How do you prove all obstinate
Innovators to be Heretics?
A. Because they wilfully stand out
against the definitive sentence of the Church of God, and submit not to
any tribunal appointed by Christ to decide religious controversies; but
follow their own interpretation of the dead letter of the scriptures.
Q. And is not this the reason also why
Protestants and all other sectarians are so divided in religious
matters?
A. Yes, it is; for how is it possible
that people who imagine that there is no person or tribunal, or even
the Church of God, infallible, for expounding the bible; people, who
expound it each according to his respective fancy; people, who have no
control over the erroneous interpretation of each other; how it is
possible that such people would have the unity of faith, in the bond of
peace; or that they be not tossed to and fro, and carried about with
every wind of doctrine?
Q. Why may not the letter of the
Scripture be a decisive judge of controversies?
A. Because it has never been able from
it[s] first publication, to decide any one dispute; as the whole world
knows from experience: all heretics equally pretend to scripture
authority in defence of their errors and heresies.
Q. How then can we ascertain the truth
amidst conflicting opinions?
A. By the infallible authority,
definition, and proposition of the Catholic Church.
Q. For what end, then, was the Scripture
written, if not to be a decider of controversies?
A. The writing of the Holy Scriptures
was for the purpose of the better preserving the revealed will of God,
and that by a sensible and common reading of it, without any critical
or controversial disputes of words, we might be able to know that God
is, and what he is, and
[pg. 23]
also that there is a heaven and a hell, rewards for virtue and
punishment for vice, with examples of both, all which we find in the
letter of the Scripture, by a plain and ordinary reading.
Q. Is the church we speak of visible?
A. She is and must be visible at all
times, as consisting of a hierarchy of pastors, governing, teaching,
administering sacraments to the world's end, and of other people
governed, taught and receiving sacraments at their hands, all publicly
professing the same faith, all which things are visible.
Q. How prove you that?
A. First, out of Eph. iv. 1, and 12.
'Christ gave some apostles, some evangelists, some doctors, some
pastors, to the consummation of the saints, to the edifying of the body
of Christ, and to the work of the ministry, until we all meet in the
unity of faith.'
Secondly, out of St. Matt. v. 14, where
Christ saith of his church, "You are the light of the world, a city
seated on a high mountain cannot be hid."
Q. Why then would the Protestants have
the church to be invisible?
A. Because we have convinced them, that
there were no Protestants to be seen or heard of in the world before
Martin Luther.
Q. Why is the church said to be holy, or
to have sanctity?
A. Because she hath a holy faith, a holy
law, holy sacraments, and is guided by the Holy Ghost, to all truth and
holiness.
Q. How else prove you her sanctity?
A. Because Christ gave himself for his
church that he might sanctify her, cleansing her by the laver of water
in the world, that he might present her to himself a glorious church,
not having spot or wrinkle, but that she might be holy and unspotted.
Eph. v. 26, 27.
Q. Notwithstanding the sanctity of the
Catholic Church, are not some Catholics as wicked as Protestants?
A. Yes, verily, and more wicked, for
where sanctity is less, their sacrilege cannot be so great. No man
could damn his own posterity, but he that had original justice
[pg. 24]
to lose: nor any man to betray Christ, but he that had eaten at his
table. Protestants have not a holy faith, such sacraments, nor a holy
church to abuse, as Catholics have, and therefore no wonder, if some
Catholics be worse than any Protestants; yet Catholics have some
saints, but Protestants have none.
Q. Is the church infallible?
A. She is, and therefore to be believed,
and all men may rest securely on her judgment.
Q. How prove you that?
A. First, because she is the pillar and
ground of truth 1 Tim. iii. 15.
Secondly, out of St. Matt. xvi. 18,
where Christ saith, "Upon this Rock will I build my church, and the
gates of hell shall not prevail against her."
Thirdly, out of St. John, xiv. 26. But
the Paraclete, (saith he,) the Holy Ghost, shall teach you all things
whatsoever I shall say to you. And xvi. 13. But when the Spirit of
truth cometh, he shall teach you all truth.
Q. How declare you that the definitions
of a council perfectly ecumenical, that is, a general council approved
by the Pope, are infallible in matters of faith?
A. Because such a council is the church
representative, and has the same infallibility that the church spread
over the world hath.
Q. What other reason have you?
A. Because of the definitions of such a
council are the dictates of the Holy Ghost, according to that of the
apostles, deciding in council, it hath seemed good to the Holy Ghost,
and to us, Acts xv. 28.
Q. What think you then of such as accuse
the church of errors in faith and idolatry?
A. Truly I think them to be Heretics or
Infidels, for our Lord saith, He that will not hear the church let him
be unto thee as a heathen and a publican, St. Matt. xviii. 17.
Q. Is not the church at least too severe
in its censures and excommunications against sectaries?
A. No, she is very reasonable and
charitable in them for vicious, passionate, and self-interested men
some times are brought to reason for fear of punishment
[pg. 25]
and are forced to their own good, when no authority ordained by Christ
is able to persuade them to it.
Q. What understood you by the word
catholic, or by the universality of the church?
A. I understand the church is universal,
both for time and place.
Q. How for time?
A. Because she hath been from Christ to
this time, and shall be from thence to the end of the world.
Q. How prove you that?
A. Out of St. Matt. xxviii. 20. Going
therefore (saith our Lord) teach ye all nations, &c. and behold
I am with you all days, even to the consummation of the world.
Q. What mean you by the universality of
place?
A. First, out of St. Matt. above cited,
Teach all nations.
Secondly out of Psalm lxxxv. 9. All
Nations, whatsoever thou hast made, shall come and adore before thee, O
Lord.
Thirdly, out of Apoc. vii. 9, where we
read, that the church shall be gathered out of all nations, people,
tribes, and tongues.
Q. Why do we call the church the Roman
Church?
A. Because, since the transition of St.
Peter's chair from Antioch to Rome, the particular Roman Church has
been head of all the churches, and to her the primacy has been affixed.
Q. What is the rule by which the church
preserves entire the deposit of Faith and confounds all sectaries?
A. Apostolical traditions, or receipt of
doctrine by hand to hand from Christ and his apostles.
Q. How prove you that?
A. Out of Rom. vi. 17. "Therefore I
beseech you, brethren (saith St. Paul) mark them which make dissensions
and scandals, contrary to the doctrine which you have learned, and
avoid them, for such do not serve Christ our Lord."
[pg. 26]
Q. What other proofs have you?
A. Out of St. Paul, saying, "But
although we or an angel from heaven evangelize to you, besides that
which we have evangelized to you, be he anathema, or besides, what you
have received be he anathema." Gal. i. 8, 9.
Q. Can the church err in faith, standing
to this rule, and admitting nothing for faith, but what is consented by
the whole church to have been so received?
A. She cannot, otherwise the whole
church must there conspire in a notorious lie, to damn herself and her
posterity, or else she must be ignorant what hath been taught for her
faith by the church of the precedent age, which are both natural
impossibilities.
Q. How prove you these to be
impossibilities by nature?
A. By the constancy and immutability of
contingent causes, whose particulars may be defective, but the
universals cannot.
Q. Explain that a little.
A. Because one man or two or three may
be born but with one arm, or one eye only, through defect of their
particular causes; but that all nature should fail at once, and all men
be so born, is totally impossible in nature; in like manner, one man or
two may conspire in palpable lies to damn themselves and their
posterity, or be deceived in what hath been taught them for faith, from
their very cradles; but that the whole church should so far break with
the nature of man (which is reason) to conspire in such a lie, or to be
so mistaken, is as impossible in nature, as it is for men to be no men.
Q. May some errors have been received
for faith, and crept insensibly over the whole church, no man
perceiving or taking notice of them?
A. No, that is as impossible as that the
plague or burning fever should infect or spread itself over a whole
kingdom for many years, no man perceiving it, or seeking to prevent it;
for nothing causes greater notice to be taken, than any public or
notorious change in matters of religion.
Q. May not the power of temporal
princes, or the
[pg. 27]
over prevalency of human wit and reason, have introduced errors into
the church?
A. Neither is that possible, seeing we
are not regulated in things which are of faith, either by power, or any
strength of reason, but by the rule of apostolical tradition, and by
inquiring of the whole church of every age, what hath been taught by
our forefathers, from Christ and his apostles.
Q. Was not the Millenary heresy an
apostolical tradition?
A. No, it was not; for there is no
assurance or consent among those who write of it, that it was ever
preached or delivered by the apostles.
Q. Did not St. Austin and Innocentius,
with their councils, hold the communion of children a thing necessary
to their salvation?
A. They speak not of sacramental
communion, as is evident to all who have read their works, but of the
effect of it, that is, of their incorporation into the mystical body of
Christ, which is made in baptism, and this only they affirmed to be
necessary to their salvation.
Q. At least do not heretics say and
aver, that the church hath apostatized and erred in faith?
A. They do indeed, but it will not serve
their turn barely to say it, unless they were also able to prove it,
(which they neither are or will be) by evident and undeniable proofs.
Q. How prove you that?
A. First, because that presumption and
possession of her integrity and infallibility is on the church's side;
and therefore ought not to be yielded up, without clear evidence of her
prevarication.
Secondly, because he that accuses his
neighbour's wife of adultery, without convincing proof thereof, is not
to be hearkened unto, but to be hated by all good men, as a most
infamous slanderer; much more ought they who shall accuse the church,
the spouse of Christ, of errors and apostasy, unless their proofs be
evident and undeniable, to be detested as blasphemous heretics.
Thirdly, because if less than manifest
and convincing evidence be sufficient to prove matters of this high na-
[pg. 28]
ture, it is not impossible but every false tongue shall set dissensions
between man and wife, and stir up the most faithful subjects in the
world to a rebellion against their princes, both spiritual and temporal.
Q. What other reason have you yet, why
the church and law of Christ may not fail and be utterly extinguished?
A. Because the causes of religion (to
wit, the hope of good, and fear of evil from God) are universal and
necessary, always knocking at men's hearts, and putting them in mind of
some good or other, and therefore must needs have perpetual and
necessary effects, which in such as are convinced that Christ is God,
can be no other than the faith, hope and love of Christ, and the
observance of his law, and that for ever, speaking of the whole church,
although particular men may err and fall away.
Q. What is it for the church to be
apostolical?
A. To have been begun and propagated by
the apostles, and to have a succession of pastors, and doctrines from
them.
Q. What means the communion of saints?
A. It means first that the faithful do
all communicate in the same faith and sacraments, in the same
sacrifice, and also in the merits of one another.
Q. How prove you that?
A. Out of 1 Cor. xii. 26. And if one
member suffer any thing, all the members suffer with it; or if one
member do glory, all the members rejoice with it, you are the body of
Christ, and members of a member.
Secondly, It means that the faithful on
earth communicate with the angels and the saints in heaven; we by
praising and praying to them, they by praying for us.
Q. How do you prove this communion?
A. Out of Luke xv. 10. There is joy
before the angels of God upon one sinner that doth penance. And out of
1 John i. 3, That you also may have fellowship with us, and our
fellowship may be with the Father and with his Son Jesus Christ.
Q. How prove you that the saints have
any power to do us good?
[pg. 29]
A. Out of Apoc. ii. 26, 27, where Christ
hath promised them power over us: to him, said he, that shall overcome,
and keep my works to the end, to him will I give power over nations,
and he shall rule them with an iron rod.
Q. How prove you that it is lawful to
pray to angels?
A. Out of Apoc. i. 4, where St. John did
it: Grace (saith he) to you, and peace from him that is, that was, and
that shall come, and from the seven spirits that are in the sight of
his throne.
Q. What other proof have you?
A. Out of Apoc. viii. 4, where we read,
that they present the church's prayers to God. The smoke of the incense
of the prayers of the saints ascend from the hand of the angel before
God.
Q. How prove you that we may pray to
saints?
A. Out of Gen. xlvii, 16, where Jacob
taught his children to do it, saying, And let my name be invocated upon
them, the names also of my fathers, Abraham and Isaac. Q. How prove you
that they pray for us?
A. Out of Apoc. v. 8. The twenty-four
elders fell down before the Lamb, having every one harps, and vials
full of odours, which are the prayers of the saints.
Q. Is it no dishonour to God, for us to
pray to saints to pray for us?
A. No, it is not, nor yet to beg it of
men; for St. Paul did it: We hope (saith he) that God will deliver us,
you also helping in prayer for us. 2 Cor. i. 11.
The Tenth Article.
Q. WHAT is the tenth article?
A. The forgiveness of sins.
Q. What do you understand by this?
A. I understand that God is both able
and willing to forgive our sins, if we be heartily sorry for them, and
confess them; and have given power to his church to remit them by
baptism and penance.
Q. How prove you that?
A. Out of Matt. ix. 8, where it is
recorded by the
[pg. 30]
Holy Ghost, that the multitude glorified God, who hath given such power
unto man, as to forgive sins, (Christ having before proved the said
power by a miracle) ver. 6, 7.
Q. Is any sin so great that God cannot
forgive it?
A. No there is not; for his mercy is far
above our malice.
Q. Can any one mortal sin be remitted
without the rest?
A. It cannot, because the remission of
mortal sin is a renewing of friendship with God by his grace, which can
never be effected, so long as there remains in us any mortal sin.
Q. Can we have absolute certainty, that
our sins are forgiven us?
A. Without special revelation we cannot:
I am not guilty in conscience (saith St. Paul) of any thing, but herein
I am not justified. 1 Cor. iv. 4.
Q. What other proof have you?
A. Because a man knows not whether he be
worthy of love or hatred. Eccl. i. 9.
Q. Can we be certain of our final
perseverance?
A. Not without special revelation, and
therefore St. Paul said, I chastise my body and bring it into
subjection, lest when I preach to others I myself become a reprobate, 1
Cor. ix. 27, and Phil. ii. 12. He exhorts, saying, with fear and
trembling, work out your salvation.
Q. How then shall we have peace of
conscience?
A. Because we may have moral certainty
and a most lively hope, that our sins are forgiven by us by the due use
of the sacraments, which is enough for our peace.
The Eleventh Article.
Q. WHAT is the eleventh article?
A. The resurrection of the flesh.
Q. What means this article?
A. It means that these very bodies in
which we now live, shall at the day of judgment be all raised up from
death to life.
Q. By what means shall this be done?
[pg. 31]
A. By the omnipotent command of God, and
the ministry of angels.
Q. How prove you that?
A. Out of 1 Thess. iv. 16. For our Lord
in commandment, and in the voice of an archangel, and in the trumpet of
God, will descend from heaven, and the dead that are in Christ shall
rise again.
Q. Shall the same bodies rise again?
A. The same in substance, though
different in qualities.
Q. How prove you that?
A. Out of Job xix. 25, 26, 27. For I
know that my Redeemer liveth, and in the last day I shall rise out of
the earth, and shall be compassed again with my skin, and in my flesh I
shall see God, whom I myself shall see, and mine eyes shall behold, and
not another.
Q. What shall be the qualities or
doweries of a glorified body?
A. Impassability, agility, clarity,
subtility.
Q. How do you prove its impassability,
or incorruptibility?
A. Out of 1 Cor. xv. 53. For this
corruptible must put on incorruption, and this mortal must put on
immortality.
Q. How prove you its agility?
A. Out of the same chapter, ver. 43, 44.
It is sown in infirmity, it shall rise in power; it is sown a natural
body, but it shall rise in a spiritual body, (that is, in motion, and
some operations equal to a spirit;) which also proves its subtility.
Q. How prove you it clarity?
A. Out of the same chapter, ver. 24 "For
star (said he) differs from star in glory, so also the resurrection of
the dead." And ver. 43. "It is sown in dishonour, it shall rise in
glory."
Q. In what space of time shall the dead
rise, and the elect be thus changed?
A. "In a moment, in the twinkling of an
eye," 1 Cor. xv, 52.
Q. At what age and stature shall men
rise?
A. At a perfect age, which is
thirty-three, and in that stature which they should have had at a
perfect age, without deformity by defect or excess.
[pg. 32]
Q. How prove you this?
A. Out of Ephes. iv. 13. "The church
shall last until we all meet into a perfect may, into the measure of
the age of the fulness of Christ."
Q. What example have you in nature for
the resurrection?
A. A grain of corn, which first rots in
the earth and then springs up and lives again.
Q. What benefit have we by the knowledge
of the resurrection?
A. It emboldens us to suffer persecution
and death itself, in hope of future glory, according to that of St.
Paul: "For sufferings of these times are not comparable to that of
future glory, which be revealed in us:" Rom. viii. 18.
The Twelfth Article.
Q. WHAT is the twelfth article?
A. And life everlasting.
Q. Why is this the last article?
A. Because everlasting life is the last
end of man, and the last reward we expect by faith.
Q. What understand you by this article?
A. I understand that such as keep the
commandments, and die in the state of grace, shall live with God in
bliss forever.
Q. How prove you that keeping the
commandments is of necessity for obtaining it?
A. Out of Matt. xix. 17, where Christ
said to the young man, asking what he should do to obtain it, "If thou
wilt enter into life, keep the commandments."
Q. Is everlasting life given as a reward
of our good works?
A. It is, according to Rom. ii. 6, 7.
"God will render to every one according to his works, to them truly,
that according to patience in good works, seek glory and honour, and
incorruption life everlasting" &c.
Q. Were all men created for everlasting
life?
A. They were, for God "would have all
men to be saved," 1 Tim. ii. 4. "He willeth not the death of any
sinner, but rather that he be converted and live." Ezek. xxxiii. 11.
[pg. 33]
Q. Why then are many damned?
A. By reason of their own wilful
transgression of God's law, and final impenitence.
Q. How prove you that man is the free
cause of his own sin and damnation?
A. First out of Job xi. 23. "God (saith
he) hath given him place for penance, but he abuseth it unto pride."
Secondly, out of Hos. xiii. 9. "The
perdition is from thyself, O Israel; in me only is thy aid."
Thirdly, out of Rom. ii. 4. "The
benignity of God calls thee to repentance, but thou heapest to thyself
wrath and indignation, according to thy own impenitent heart."
Q. In what consists everlasting life?
A. In the clear vision and fruition of
God, according to that of our Saviour, in John xvii. 3. "This is the
life everlasting, that they know thee the only true God, and Jesus
Christ, whom thou hast sent."
Q. Shall we see nothing in Heaven but
God?
A. Yes, all the attributes and
perfections of God, and in him also, as in a mirror or looking glass,
the nature and perfections of all creatures; for he contains all things
in himself in the most eminent manner.
Q. How prove you that?
A. Out of the apostle, saying, "from
whom all things by whom all things, and in whom all things." Rom xi. 36.
Q. What effect will follow out the clear
vision and fruition of God?
A. A divine love, steadfast possession
and ineffable joy; and out of that praise, jubilation, and thanksgiving
for ever.
Q. What means the word Amen? A. It means
that the whole creed is divine truth, and therefore we most heartily
assent to it.
--------------------------------------------------------------------------------
CHAP. IV.
Hope and Prayer Explained.
Q. WHAT is Hope?
A. It is a virtue infused by God into
the soul, by which we have a confident expectation of glory to be
[pg. 34]
obtained by the grace and merits of Christ, and our own merits
proceeding from his grace.
Q. On what is the confidence chiefly
grounded?
A. On the merits and promises of Christ,
who hath promised glory to such as hope in him, and do his works, as
also grace whereby to do them.
Q. Are our good works then meritorious
of a reward of glory?
A. As proceeding from the grace of
Christ, and built upon his promises, they are.
Q. How prove you that?
A. First, out of Mark ix. 14. "For
whosoever shall give you to drink a cup of water in my name because you
are Christ's, Amen, I say to you, he shall not lose his reward."
Secondly, out of 1 Cor. iii. 8. "And
every one shall receive his own reward, according to his own labour,
for we are God's coadjutors."
Thirdly, out of Matt. v. 11. "Blessed
are ye (saith our Lord) when they shall revile and persecute you; for
very great is your reward in heaven."
Q. Is it lawful for us to do good works
in the hope of a reward?
A. Not only lawful but laudable,
according to that, I "have inclined by heart, to do thy justifications
for ever, for a reward." Psalm cxviii. 12.
Q. What other proof have you?
A. Out of 1 John iii. 22. "Whatsoever
(saith he) we shall ask of God, we shall receive of him, because we
keep his commandments, and do those things that are pleasing before
him."
Q. How declare you the necessity of hope?
A. Because it produces in us obedience
to the law of God, as also a willingness to suffer for his sake, and
final perseverance.
Q. How prove you that?
A. Out of Job xiii. 15. "Although he
kill me, yet will I hope in him." And Psalm lv. 5. "In God have I
hoped, I will not fear what flesh can do unto me."
It is according to the Psalmist, "Him that hopeth in our Lord, merely
shall encompass." Psalm xxxi. 10.
[pg. 35]
And, "Our Lord is well pleased in them that hope in his mercy." Psalm
cxlvi. 11.
Q. What other good doth Hope?
A. It moves us to devout and humble
prayer.
Q. What is prayer?
A. It is the lifting up of the mind to
God, by which we beg for good things and to be free from evils, or by
which we bless and praise God.
Q. What are the conditions of good
prayer?
A. That it may be made with reverence,
attention, humility, and perseverance.
Q. What vices are opposite to hope?
A. Despair and presumption.
Q. What is despair?
A. It is a diffidence in the mercy of
God, and merits of Christ, even to death.
Q. What is presumption?
A. It is a foolish and desperate
confidence of salvation, without endeavouring to live well or keep the
commandments.
Q. How is the despair the cause of sin?
A. Because despairing men are wont to
say, if I shall be damned, I shall be damned, and so use no endeavour
to do good or avoid evil.
Q. How is presumption the cause of sin?
A. Because presumptuous men used to say,
God is merciful and will forgive our sins, how great soever, and at
what time soever, we do penance; and out of this take liberty to sin.
Q. How must our hope be balanced between
these two extremes?
A. By a filial fear, and an humble
distrust of our own works, as they are ours.
Q. Is prayer good against both these?
A. It is, according to that of Luke
xxii. 40, "pray ye that so ye may not fall into temptation."
Q. For what else availeth prayer?
A. For the avoiding of evils and the
obtaining all benefits.
Q. How prove you that?
A. Out of John xv 23. "Whatsoever (saith
our Sa-
[pg. 36]
viour) ye shall ask my Father in my name, he will give it you." And
Luke xi. 9. "Ask and it shall be given you," &c.
Q. Is it lawful to pray in an unknown
tongue?
A. It is, "for he that speaks in a
tongue (unknown) speaks not to men but to God." 1 Cor. xiv. 2. And a
petition has the same force if it be understood by him that is
petitioned, whether the petitioner understood it or not.
Q. What other proof have you?
A. Out of the same chap. ver. 16, 17,
where Paul saith, "but if thou bless in spirit, (that is in a tongue
not known) he that supplieth the place of the vulgar, how shall he say
Amen, &c. thou indeed givest thanks well, but the other is not
edified." You see in itself the thing is good, for he gives thanks well.
Q. What means the apostle, when he
exhorts us to pray always? Thess. v. 17.
A. He means we should daily spend some
time to prayer, according to James v. 16. "Pray for one another that
you may be saved, for the continual prayer of a just man availeth much."
Q. Is it possible to pray always?
A. In some sense it is: namely, by
offering up all our actions to God's honour.
Q. In what place is prayer best?
A. In churches: because these are places
consecrated and devoted to prayer, and there our prayers are elevated
by the peculiar presence of God, and his special assistance besought by
the Church's pastors in the consecration of those places.
Q. How prove you that?
A. Out of Matt. xviii. 20. "Where there
are two or three gathered together in my name (saith the Lord) there I
am in the midst of them."
Q. How prove you that material churches
are of God's appointment?
A. First, Because God commanded Solomon
to build him a temple, and dedicate it to his service. 2 Paral vii. 12.
Secondly, out of Luke xix. 46, where
Christ calls the
[pg. 37]
material temple his house, casing the buyers and sellers out of it. "My
house, (saith he) is the house of prayer, but you have made it a den of
thieves."
Thirdly, out of Luke xviii. 10, where
the publican "ascended to the temple to pray, and descended into his
house justified."
Q. How do you prove it lawful to
dedicate of consecrate material temples?
A. Out of Paralip. above cited, chap. 7,
and out of John x. 22, where it is recorded that Christ
himself kept the dedication of the temple in Jerusalem, instituted by
Judas Maccabæus, 1 Mac. iv. 56, 59.
Q. How do you prove it lawful to adorn
the churches with tapestry, pictures, and the like?
A. Out of Mark, xiv. 15, where Christ
commanded his last supper to be prepared in a great chamber adorned.
Q. What proof have you for the order and
number of the canonical hours?
A. For Matins, Lauds, and Prime, that of
Psalm v. 4 "Early in the morning will I stand up to thee, early in the
morning wilt thou hear my voice."
Q. What for the third, sixth and ninth
hours?
A. For the third out of Acts ii. 16. "At
the third hour the Holy Ghost descended on the Apostles." For the
sixth, out of Acts x. 9. "Peter and John went up into the higher part
to pray about the sixth hour:" and for the ninth, out of Acts iii. 1.
"And at the ninth hour Peter and John went up into the temple to pray."
Q. What for the Even-song and Complin?
A. That of the Psalmist, "Morning and
evening, will I declare the works of our Lord," Psalm liv. 18. and
again, "lifting up of my hands is as an evening sacrifice," cxli 2.
Q. Is it good to use outward ceremonies
in a time of prayer, as kneeling, knocking the breast, and such like?
A. It is, for they declare the inward
reverence and devotion of the heart; and Christ himself prostrated,
when he prayed in the garden, Matt. xxvi. 39. And the poor publican
beat his breast, and cast down his
[pg. 38]
eyes in that prayer by which he merited to descend justified, Luke
xviii. 13, 14.
Q. Why is the morning so fit a time for
prayer?
A. To open the windows of the soul to
the light of divine grace and offer up the works of the whole day to
God's honour.
Q. Why is the evening also?
A. To shut the windows of the soul
against the darkness of sin, and the illusions of the devil; as also to
render thanks for all the benefits of the day past.
Q. What things ought we to pray for?
A. For all good things both spiritual
and temporal, and to be freed from evil; for so our Lord bath taught us
by his prayer.
--------------------------------------------------------------------------------
CHAP. V.
The Lord's Prayer Expounded
Q. WHAT is the Pater Noster?
A. It is the most holy prayer, that ever
was.
Q. Who made it?
A. Christ our Lord, the eternal wisdom
of his Father, Matt. vi. 9.
Q. Why did he make it?
A. To teach us a set form of prayer, and
how we ought to pray.
Q. Why did he make it in so short and
plain a manner?
A. That all persons might be able to
understand and practise it.
Q. What doth it contain?
A. All those chief things which we can
ask or hope for of God.
Q. How many petitions does it contain?
A. Seven.
Q. What understand you by these words,
which are prefixed to the petition, Our Father who art in Heaven?
A. I understand that God is our Father,
both by creation and by adoption: and if we be in the state of grace,
we may confidently come to him, and beg all blessings of him.
[pg. 39]
Q. How prove you that?
A. Out of 1 John iii. 1. "See what
manner of charity the Father hath given us, that we should be named,
and be the sons of God."
Q. Why do you say, our Father, and not
my Father?
A. Because God is the common Father of
all, and all good Christians must pray for one another,
according to the article in the Creed. "I believe in the communion of
saints."
Q. What understand you by the words, Who
art in heaven?
A. I understand that God who fills
heaven and earth, and is in all things, times, and places, is in heaven
in a peculiar manner, declaring and manifesting his glory to the
blessed; and therefore when we pray, we must lift up our minds to him,
and keep them fixed upon heavenly things.
Q. How prove you that?
A. Out of Jer. xlviii. 10. "Cursed be he
that doth the word of God negligently."
The First Petition.
Q. WHAT is the first petition?
A. Hallowed be thy name.
Q. What do we beg by this?
A. That God may be known by the whole
world, and that he may be worthily praised, served, and honoured by all
his creatures, which cannot be effected but by his grace.
Q. Who are these that say this petition
ill?
A. Such as dishonour the name of God by
blaspheming, swearing, lying, cursing, and scurrilous disclosures.
The Second Petition.
Q. WHAT is the second petition?
A. Thy kingdom come.
Q. What do we beg of God by this
petition?
A. We beg, that our miseries and
afflictions in this life may be such, as that we may be made partakers
of his joyful and heavenly kingdom hereafter.
Q. What else do we beg?
[pg. 40]
That Christ may reign in us in this life by grace, and in the next by
glory, presenting us a kingdom to his Father.
Q. Who say this petition ill?
A. Such as are willing slaves to sin,
and to the devil.
The Third Petition.
Q. WHAT is the third petition?
A. Thy will be done on earth as it is in
heaven.
Q. What do we beg by this?
A. That God would enable us by his holy
grace to keep his commandments, and obey his will in all things.
Q. What mean you by the words, on earth
as it is in heaven?
A. We beg by those, that we may be as
ready and willing to do the will of God on earth, as the blessed saints
and angels are in heaven.
The Fourth Petition.
Q. WHAT is the fourth petition?
A. Give us this day our daily bread.
Q. What do we beg by this?
A. All food and nourishment for our
souls and bodies.
Q. What is the food of the soul?
A. The word of God, the holy sacraments,
especially the blessed Eucharist, and divine grace.
Q. How prove you, that by this petition
Christ intended the blessed bread of the Eucharist?
A. Because in Matt. vi. 11, we read "our
supersubstantial bread."
Q. Why is the Eucharist called our daily
bread?
A. Because it is daily offered for our
sins on the altar, and we ought daily to receive it, at least in spirit
and desire.
Q. Who say this petition ill?
A. Such as are cold and careless in
coming to the sacraments, and in hearing divine service, or
exhortations; and such as ascribe their temporal goods and blessings to
their own industry and providence, and not to any special bounty or
gift of God.
[pg. 41]
The Fifth Petition.
Q. WHAT is the fifth petition?
A. And forgive us our debts, as we
forgive our debtors.
Q. What do we beg by this petition?
A. That God would pardon us the sins of
our life past, as also the punishments which are due unto them.
Q. Why are sins, and the penalties of
sin, called debts?
A. Because they make us debtors to the
justice of God, whom by sin we rob of his due honour.
Q. Why is it added, As we forgive our
debtors?
A. To signify that God will not forgive
us, unless we also forgive our brethren; "If you will not forgive men,
neither will your Father forgive you your offences." Matt. vi. 15.
Q. Who say this petition ill?
A. Such as bear malice against their
neighbour, and seek revenge.
The Sixth Petition.
Q. WHAT is the sixth petition?
A. And lead us not into temptation.
Q. What do we beg by this?
A. That God would not permit us to be
tempted above our strength.
Q. Doth God tempt any man to sin?
A. No, "God is not a tempter of evils,
he tempts no man." James i. 13.
Q. What other proof have you?
A. Out of Ps. v. 7 "Thou art not a God
willing iniquity." And out of Rom. ix. 14. "Is there iniquity with God?
No, God forbid."
Q. By whom then are we tempted?
A. By the devil, and our own
concupiscence.
Q. Can a man live in this world, and be
free from all temptations?
A. Morally speaking he cannot: "for the
whole life of man on earth is a warfare." Job vii. 1.
Q. Why then do we pray to be delivered
from temptation?
A. That we may not be overcome, or
vanquished by them.
[pg. 42]
Q. Is temptation of itself a sin?
A. No, not without consent on our part;
nay, it is a great occasion of merit, if we resist it as we ought.
Q. How prove you that?
A. First, out of Apoc. ii. 10, 11. "Be
thou faithful unto death (saith our Lord) and I will give thee the
crown of life: he that overcometh, shall not be hurt by the second
death."
Secondly, because Christ himself, who
never sinned, would be tempted, "and the tempter came unto him."
&c. Matt. iv. 3.
Q. Are we never overcome by by our own
default?
A. Never, according to that answer which
was given to St. Paul, desiring to be freed from a temptation "My grace
is sufficient for thee."
Q. What other proof have you?
A. Out of James iv. 7. "Resist the
devil, and he will flee from you."
Q. Who are they that say this petition
ill?
A. Such as seek after occasion of sin,
and wilfully expose themselves unto temptations.
Q. What are the best remedies against
temptations?
A. To have recourse by humble prayer to
God and to his saints, and to such especially as have undergone
temptations of the same kind; to resist them valiantly at the first
entrance, and to remember often the four last things, death, judgment,
hell, and heaven.
The Seventh Petition.
Q. WHAT is the seventh petition?
A. But deliver us from evil.
Q. What do we beg by this petition?
A. That God would deliver us from all
our evils both spiritual and temporal, especially from the evils of sin
past, present, and to come.
Q. Who is the author of the evil sin?
A. The devil; for "Sin in God there is
none." 1 John iii. 5.
Q. What other proof have you?
A. Out of Wisdom xiv. 9. "Hateful to God
is the impious man and his impiety."
[pg. 43]
Q. Who say this petition ill?
A. They who commit their evils before
God, and multiply their sins without remorse.
--------------------------------------------------------------------------------
CHAP. VI.
The Hail Mary, or Angelical Salutation.
Q. WHAT is the Hail Mary?
A. It is a most honourable salutation to
the blessed Virgin Mary, and prayer to her.
Q. How do your prove it lawful to honour
her?
A. Out of Luke i. 48, where (by
inspirations from God; she prophesied, saying, "All generations shall
call me blessed."
Q. How may parts hath the Hail Mary?
A. It hath three parts.
Q. What is the first part?
A. Hail Mary, full of grace, the Lord is
with thee.
Q. Who made this part?
A. The Holy Ghost, though it was
delivered by the angel Gabriel, Luke i. 28.
Q. What signifies the word Hail?
A. It signifies, Rejoice or be glad, O
Mother of God.
Q. Why do we invite her by this prayer
to rejoice?
A. Because it renews the memory of her
blessed Son's conception, which is an infinite cause of joy to her and
the whole court of heaven.
Q. What signifies the word Mary?
A. It signifies star of the sea.
Q. Why is she properly called the star
of the sea?
A. Because she shines on us by her
exemplary virtue in this sea of miseries, like a most glorious star.
Q. What mean you by the words, full of
grace?
A. I mean that the Blessed Virgin hath a
special fulness and prerogative of grace for the conception of her Son.
Q. What means, The Lord is with thee?
A. It means that the whole Trinity was
with her at the time in a particular manner.
[pg. 44]
Q. How declare you that?
A. Because the Father was with her, as
with his Spouse, the Son as with his Mother, the Holy Ghost was with
her, as with his choicest tabernacle.
Q. Are they also now with her?
A. They are in glory, and will be so for
all eternity.
The Second Part of the Hail Mary.
Q. WHAT is the second part of it?
A. Blessed art thou among women, blessed
is the fruit of thy womb, JESUS.
Q. Who made this part?
A. These words, Blessed art thou among
women, were first delivered by the angel; and after with the rest,
uttered by St. Elizabeth, being inspired by the Holy Ghost. Luke i. 28,
42.
Q. What understand you by Blessed art
thou among women?
A. I understand, she alone was chosen
out amongst all women to be the Mother of God, and therefore ought to
be blessed and praised by all women.
Q. Why by married women?
A. Because their children are made the
sons of God by the nativity and merits of her Son, of whom she daily
also begs blessings for them.
Q. Why by virgins?
A. Because she is their queen and
chiefest patroness, and obtains for them of her Son Jesus, the gift of
chastity.
Q. Why by widows?
A. Because she is their best example,
and advocate to their Spouse, her Son.
Q. What means, Blessed is the fruit of
thy womb, Jesus?
A. It means, that Jesus is her true and
natural Son, and in him she is the author of all our blessings, and to
be blessed both by men and angels.
Q. Why are Catholics such great
honourers of the name Jesus.
A. Because it is a name above all names,
as you have heard in the creed; and as St. Paul exhorts, saying
[pg. 45]
"all whatsoever you do in word or work, do all in the name of our Lord
Jesus Christ, giving thanks to God the Father by him." Colos. iii. 17.
The Third Part of the Hail Mary.
Q. WHAT is the third part of the Hail
Mary?
A. Holy Mary, Mother of God, pray for us
sinners, now, and in the hour of our death. Amen.
Q. Who made this part?
A. The holy Catholic Church in the
Council of Ephesus, the year of our Lord 431, (Pope Celestine
presiding,) against Nestorius, the heretic, who denied our blessed Lady
to be the Mother of God, and would only have her called the Mother of
Christ. See Baronius, tom. 5. An. 4. 31.
Q. What means, Pray for us sinners now?
A. It means, that we need divine
assistance every moment.
Q. What means, And at the hour of our
death?
A. It meaneth that we then especially
shall need the aid of the blessed Mary, and her Son Jesus, and
therefore do daily beg it. The word Amen, signifies, let it be done, or
be it so.
--------------------------------------------------------------------------------
CHAP. VII.
Charity Expounded.
Q. WHAT is Charity?
A. It is the gift of God, or a
supernatural quality infused by God into the soul of man, by which we
love God above all things, and our neighbours as ourselves, for God's
sake.
Q. Why is it called supernatural?
A. Because it is not in the power of
nature to obtain it, but by the special grace and gift of God.
Q. Is charity imputed as protestants
would have it, or is it a quality truly inherent in the soul.
A. It is truly inherent in the soul, as
wisdom is inherent in a soul that is wise, and love in a soul that
loves.
[pg. 46]
Q. How prove you that?
A. First out of Rom. v. 5. "The charity
of God which is poured forth in our hearts, by the Holy Ghost, which is
given us."
Secondly, out of Dan. vi, 22, "Before
him (i.e. God) justice have been found in me."
Thirdly, out of Ephes. iii. 17, 18,
where St. Paul prays for his brethren, "That Christ may dwell by faith
in your hearts: that, being rooted and founded in charity, you may be
able to comprehend, with all the saints, what is the breadth, and
length, and height, and depth."
Q. What is it to love God above all
things?
A. To be willing to lose all things,
rather than the grace or love of God by mortal sin.
Q. Who has this love?
A. They who keep the commandments of
God, according to that, "This is the charity of God, that we keep his
commandments; and his commandments are not heavy." 1 John v. 3.
Q. Hath not he charity then, that breaks
any of the commandments?
A. He hath not; for "he that saith, he
knoweth God, and doth not keep his commandments, is a liar, and the
truth is not in him." 1 John ii. 4.
Q. What is it to love our neighbours as
ourselves?
A. To wish him as much good as we wish
ourselves, and to do him no wrong.
Q. Who is our neighbour?
A. All men, women, and children, even
those who injure us, or differ from us in religion, but especially
Catholics.
Q. Why so?
A. Because they are the images of God,
and redeemed with the blood of Christ.
Q. Why especially Catholics?
A. Because they are all members of the
mystical body of Christ, which is the church.
Q. Whence ariseth the obligations of
loving our neighbour?
A. Because God hath commanded it: and
'if one shall
[pg. 47]
say I love God, and hateth his brother, he is a liar.' 1 John, iv. 20.
Q. Are we not also bound to love our
enemies?
A. We are, according to that, "It was
said of old, Thou shalt not kill: but I say unto you, Love your
enemies." Matt. v. 43, 44.
Q. What kind of love are we bound to
show to our enemies?
A. We are bound to use a civil behaviour
towards them, to pray for them in general, and to be disposed to do any
charitable office for them when their necessity require it.
Q. What is the highest act of charity?
A. To give our life for God's honour,
and the salvation of our neighbour.
Q. Why is charity the greatest and most
excellent of virtues?
A. Because it is the life of all the
rest. "Faith without charity is dead." James ii. 26.
Q. What state of life do we conceive to
be of greatest perfection.
A. That which of its own nature and
proper institution obligeth to the highest and greatest charity, for
charity is perfection, and such is the state not only of bishops, but
also, as many probably think, of pastors who have the charge of souls.
Q. How prove you that?
A. Out of 1 John xv. 13; "Greater
charity than this no man hath, that a man yield his life for his
friends," which is the proper obligation of every parish priest,
according to that, "The good pastor giveth his life for his sheep."
John x. 12.
Q. How prove you the necessity of
charity?
A. Out of John iv. 16. "He that remains
in charity, remains in God, and God in him," and chap. iii. ver 14, "He
that loves not, remains in death."
Q. What are the effects of charity?
A. It destroys sin. "Charity covers a
multitude of sins," James v. 20, and gives spiritual life to the soul.
"In this we know that we are translated from death to life, because we
love the brethren." 1 John iii. 14.
[pg. 48]
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CHAP. VIII.
Of the Commandments in general.
Q. WHAT is the principal aim or end of
the commandments?
A. To teach us the will and pleasure of
the eternal God, or the love of God, and our neighbour. "He that loveth
his neighbour hath fulfilled the law." Rom. xiii. 8.
Q. Why are the commandments (excepting
the determination of the sabbath day) called the commandments of the
law of nature?
A. Because God wrote them in the heart
of men at the creation, being the very dictates of natural reason.
Q. When did he renew them in the written
law?
A. When he gave them to Moses on mount
Sinai, in thunder and lightening, written in two tables of stone Exod.
xx.
Q. Why in thunder and lightening?
A. To move us to a careful observance of
them.
Q. Are all men bound to know the
commandments?
A. For the substance of them they are,
because they are the rule of our whole life and actions.
Q. How do you prove them to be only ten?
A. Out of Deut. iv. 13, "He shewed his
covenant which he commanded you to do, and the ten words which be wrote
in two tables of stone."
Q. By what kind of sins are the
commandments broken?
A. By mortal sins only; for venial sins
are not strictly speaking contrary to the end of the commandments,
which is charity.
Q. How declare you that?
A. Because a venial sin, for example, a
vain word, an officious or jesting lie, which hurts nobody, the theft
of a pin or an apple, is not of weight enough to break charity between
man and man, much less between God and man.
Q. Is it possible for us to keep all the
commandments?
A. Not only possible, but necessary and
easy, by the assistance of God's grace.
Q. How do you prove that?
A. Because God is not a tyrant to
command impos-
[pg. 49]
sibilities under pain of eternal damnation, as he doth the keeping his
commandments.
Q. How prove you that?
A. First out of Exod. xx. and Deut.
xxviii. 15. where he often commands them to be kept,
threatening grievous punishments to such as break them.
Secondly, out of Matt. v. 19.
"Whosoever, therefore, shall break one of these least commandments, and
shall teach men so, he shall be called the least in the kingdom of
heaven: but whosoever shall do and teach the same shall be called great
in the kingdom of heaven."
Thirdly, out of Matt. xi. 29, 30. "Take
up my yoke upon you (saith the Lord) for my yoke is sweet, and my
burden light." And again, 1 John v. 3. "His commandments are not heavy."
Q. Hath God ever promised to enable man
to keep them?
A. He hath, and also actually to make
them keep and do them.
Q. How prove you that?
A. Out of Ezek. xxxvi. 27. "I will put
my spirit in the middle of you, (said our Lord) and I will make ye walk
in my precepts, and keep my judgments and do them."
And again, chap. xxxvii. 23, 24. "They
shall be my people, and I will be their God, there shall be one pastor
of them all, and they shall walk in my judgments and keep my
commandments and do them.
Q. How do you prove that any have kept
them?
A. Out of Luke i. 6. "Zachary and
Elizabeth were both just before God: walking in all the commandments
and justifications of our Lord without reproof.
Q. How prove you the keeping of them to
be necessary to salvation?
A. First, out of Matt. xix. 17. "If thou
wilt enter into life (saith our Lord) keep the commandments."
Secondly, out of Luke x. 25, 28, where
the lawyer had asked, what he should do to possess everlasting life,
and had repeated the sum of the commandments: Christ answered him
saying, "Do this, and thou shalt live."
[pg. 50]
Thirdly, out of Rom. ii. 13, "Not
hearers of the law are just with God, but the doers of the law shall be
justified."
OF THE COMMANDMENTS IN PARTICULAR.
The First Commandment Expounded.
Q. WHAT is the first commandment?
A. I am the Lord thy God, who brought
thee out of the land of Egypt, and out of the house of bondage. Thou
shalt not have strange gods before me. Thou shalt not make to thyself a
graven thing, nor the likeness of any thing that is in heaven above, or
in the earth below, or of those things that are in the waters under the
earth. Thou shalt not adore nor worship them; I am the Lord thy God,
mighty, jealous, visiting the sins of the fathers upon their children,
to the third and fourth generation of them that hate me; and showing
mercy to thousands of those that love me, and keep my commandments.
Exod. xx.
Q. What are we commanded by this precept?
A. To serve, love, adore, and worship
one only, true, living, and eternal God, and no more.
Q. What are we forbidden by this precept?
A. Not to worship any creature for a
God, or give to it the honour which is due to God.
Q. What is the honour due to God?
A. A supreme and sovereign honour, which
is called by divines Latria; by which we honour him as the great master
of life and death, as our creator, redeemer, preserver, and last end.
Q. How do men sin against this
commandment?
A. By worshipping idols and false gods,
by erring or doubting in faith, by superstition and witchcraft.
Q. How else?
A. By communicating with infidels or
heretics, by believing dreams, &c.
Q. How do you prove it a great sin to go
to church with heretics?
A. Because by so doing we outwardly deny
our faith, and profess their false faith.
Q. What scripture have you against it?
[pg. 51]
A. Out of Luke xvii. 23, 24, where
Christ forbids it, saying, "And they shall say unto you, Lo! here is
Christ, Lo, there Christ; go ye not, neither do you follow them."
Q. What other proof have you?
A. Out of Tit. iii. 10, 11. "A man that
is a heretic, after the first and second admonition, avoid, knowing
that he that is such an one is subverted and sinneth."
Q. How do you prove it unlawful to go to
witches and fortune-tellers?
A. Out of Deut. xviii. 10, 11. "There
shall not be found among you any one that shall expiate his son or
daughter making them to pass through the fire, or that useth
divination, or any observer of times, or enchanter, or witch, or a
charmer, or a wizard, or necromancer, &c. For all these things
our Lord abhorreth."
Q. What understand you by these words.
Thou shalt not make to thyself any graven thing, &c. Thou shalt
not adore them, &c.
A. I understand that we must not make
idols or images, nor any graven thing whatsoever, to adore it as a god,
or with God's honour.
Q. Why are not these words expressed at
length in many of our short catechisms?
A. Because they are sufficiently
included in the preceding words, "Thou shalt not have strange (or
other) gods before me."
Q. How declare you that?
A. Because if we must have no other but
the only true God, who created heaven and earth, then it is clear to
the reason of every child, that we must not have many gods, or any
graven things for gods, or adore any other things for God.
Q. Why do Protestants of those of new
religions, instead of graven things, translate graven images?
A. Because they have a will to corrupt
the text, in hope by so doing to persuade ignorant people, that
Catholics are idolaters, and break the first commandment by making and
worshipping images.
Q. How do you prove they corrupt the
text?
A. Because the Hebrew word is Pesel,
which signifies a graven thing, the Greek is Idolon, and the
[pg. 52]
Latin is Sculptile, a graven thing; therefore the word Image is a mere
corruption.
Q. Is it lawful then to give any honour
to the images of Christ and his saints?
A. Yes, an inferior or relative honour,
as much as they represent unto us heavenly things, but not God's
honour, nor yet the honour due the saints.
Q. How prove you that?
A. Out of Exod. xxv. 18, 19, 22, where
God himself commanded "two cherubims to be made of beaten gold, and to
be set on both sides of the ark (before which the people were to pray)
and promised that he would speak unto them from the middle of the
cherubims;" therefore it is lawful to make images and pray before them.
Q. Do not Catholics pray to images and
relics?
A. By no means; we pray before them,
indeed, to excite our devotion, and to keep our thoughts collected upon
heavenly subjects; but we do not, at all, pray to them; for we know
well they can neither see, nor hear, nor help us.
Q. What other proof have you for the
lawful use of images?
A. First, out of John iii. 14, where
Christ approves the making and exalting the brazen serpent, by which
the Israelites were healed in the desert, and owns it to be an image or
figure of himself, exalted on the cross.
Secondly, because we read in Baronius,
that the famous church historian, in the year of Christ, 31, that
Christ himself sent his own image to king Abdagar, and made
it also by the miracle on the handkerchief of St. Veronica, and on his
own shroud.
Add to this, the second Nicene council,
Actio 4, anathematizes image-breakers, that is such as shall break them
in contempt or scorn, and all such as allege the places in scripture,
which are against idols, are against the sacred images; and also those
who say that Catholics honour images as God, with sovereign honour.
Q. How could you further satisfy a
Protestant, that should charge you with idolatry, in giving sovereign
honour to pictures and images?
A. I would for satisfaction herein, if
necessary, break
[pg. 53]
a crucifix, or tear a picture of Jesus Christ in pieces, and throw the
pieces into the fire; and would show him the council of Trent, Sess.
25, which teaches thus, "Images are not to be venerated for any virtue
of divinity that is believed to be in them, or for any trust or
confidence that is to be put in them, as the Gentiles did of old, who
reposed their hope and trust in their idols; but because the honour
that is exhibited to them, is referred to the prototypes represented by
them" &c.
Q. What benefits do we receive by images?
A. Very great, because they movingly
represent to us the mysteries of our Saviour's passion, as also by
martyrdoms and examples of his saints.
Q. Is there not some danger of Idolatry
in the frequent use of idols?
A. Truely none at all; for it is not
possible that any rational man, who is instructed in Christianity,
would conceive or think a piece of painted wood or marble, is that God
and man, Jesus Christ, who was born of the Virgin Mary, died on the
cross, arose from the dead, ascended into heaven, and sits now on the
right hand of God.
Q. But how, if such inconveniences
happen, at least by accident?
A. Let the abuse be mended, and not the
good institution taken away or blamed; For man's nature is subject to
hurt itself, even in the best things, which must not therefore be given
over.
Q. How do you prove it lawful to paint
God the Father like an old man, seeing he is pure spirit, and hath no
body?
A. Because he appeared to the prophet
Daniel in the shape of an old man, Dan. 7, but this is to be
understood, that the pictures we make, are not the proper images of God
the Father, but the shape wherein he appeared to Daniel. And the like
is to be understood of the pictures of angels, to wit, that they are
not proper images of them, according to their spiritual substance, but
of the shape they appear in to men.
Q. What utility doth accrue to us by our
honouring and canonizing Saints?
[pg. 54]
A. Very great, seeing it much conduceth
to the imitation of their virtues, and the love of God, making us know
that it is possible even for ourselves, to come to the like reward.
Q. How declare you that?
A. Because the higher esteem we have of
the saints, and the excellency of their state, the more ardent must
needs be our desire, and the stronger our courage, to do and undertake
what they did and practised.
Q. Is it lawful to honour the angels and
saints?
A. It is with Dulia, an inferior honour,
proportioned to their excellency, which they have from God; it is God
we honour in them.
Q. How prove you that?
A. First, out of Josue v. 14, where the
angel of the Lord said to Josue, "I am the prince of the host of our
Lord." Josue fell on his face to the ground; and worshipping said,
"What saith my Lord to his servant?'
Secondly, out of Apoc. xxii. 8, where
John (though the angel had already forbidden him so to do, because of
his apostolical dignity, chap xix. 10.) "fell down to adore before the
feet of the angel, who shewed him these things."
Q. Is it lawful to honour the relics of
saints?
A. With a relative honour it is,
referring it to God's honour.
Q. How prove you that?
A. First, because a dead man was raised
from death to life by touching the bones of Eliseus the prophet, 4
Kings xiii. 21.
Secondly, out of Matt. ix. 20, 21, where
we read the woman was healed of her bloody flux, but by the touching
the hem of our Saviour's garment, and believing it would heal her.
Thirdly, out of Acts xviii. 19. "The
handkerchiefs and aprons which had but touched the body of St. Paul,
cast out devils, and cured all diseases."
Q. How prove you that dead and inanimate
things, (for example, medals, crosses, churches, bread, water and the
like) are capable of sanctity and honour?
A. First, out of Joshua iv. 16, and
Exod. iii. 5, where
[pg. 55]
the Angel saith to Moses and Joshua, "Loose thy shoes from 'thy feet,
for the ground whereon thou standest is holy ground."
Secondly, out of Matt. xxiii. 17, 18,
where we read, that the temple sanctifieth the gold, and the altar the
gift. "Ye fools and blind, (saith our Lord,) whether is greater, the
gold, or the temple that sanctifieth the gold? the gift, or the altar
that sanctifieth the gift?
Thirdly, out of Tim. iv. 4, 5. "Every
creature of God is sanctified by the word of God and prayer," and out
of 2 Peter i. 18, where he calls the mountain Tabor a holy hill,
because Christ was transfigured upon it.
Q. How prove you that pilgrimages to
holy places, as to mount Calvary, mount Tabor, and the sepulchre of
Christ, are laudable and pious practices?
A. First, out of Deut. xvi. 16, where
God himself commanded, that thrice a year all the people should come up
into Jerusalem, to adore and make their offerings to him."
Secondly, the example of Christ himself,
our blessed Lady, and St. Joseph, "who went up to Jerusalem, the solemn
day of the Pasch." Luke ii. 41, 42.
Thirdly, out of Acts viii. where the
Ethiopian eunuch, going on a pilgrimage to Jerusalem, was in his return
converted and baptized by St. Philip, so pleasing was his pilgrimage to
God.
Finally, because it was foretold by the
prophets that these places which Christ sanctified by his passion
should be of great pilgrimage and adoration, "We will adore (saith
David) in the place where his feet stood," Psalm cxxxi. 7. And in Isa.
xi. 10, we read, "To him shall the Gentiles pray, and his sepulchre
shall be glorious."
Q. How do you prove it lawful to go on
pilgrimages to the shrines of Saints?
A. Because, as you have read already,
their relics are holy and venerable things, and God is pleased to work
great cures and miracles by them for such as are devout honourers of
them.
Q. If there any power now in the church
to do miracles?
A. There is according to that unlimited
promise of
[pg. 56]
Christ. "And these signs shall follow them that believe: In my name
they shall cast out devils; they shall speak with new tongues: they
shall lay their hands upon the sick, and they shall recover." Mark xvi.
17.
Q. Have these things been done in latter
ages?
A. They have, and are, as you may see in
the unquestioned histories and records of all Catholic countries; where
many great miracle |