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A07972 An ample declaration of the Christian doctrine. Composed in Italian by the renowned Cardinal: Card. Bellarmine. Translated into English by Richard Hadock D. of Diuinitie Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621.; Hadock, Richard. 1604 (1604) STC 1834; ESTC S112872 82,203 278

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AN AMPLE DECLARATION OF THE CHRISTIAN doctrine COMPOSED IN Italian by the renowmed Cardinal Card. BELLARMINE Translated into English by RICHARD HADOCK D. of Diuinitie PRINTED at ROAN A DECLARATION OF THE CHRISTIAN DOCTRINE For the vse of those that teach children and other vnlearned persons Composed in forme of a Dialogue betweene the Maister and Scholar CHAP. I. What Christian doctrine is and what are the principall parts thereof SCHOLER SEEING I do vnderstand that it is necessarie to saluation to know the Christian doctrine I desire you to declare vnto mee what this doctrine is MASTER The Christian doctrine is a briefe summe of all those thinges which Christ our Lord hath taught to shew vs the way of saluation S How many be the principal and most necessary parts of this doctrine M Foure to wit the Creede the Pater noster the ten Commandements and the holy Sacraments S Wherefore are there foure and neither more nor fewer M Because there are three principal vertues Faith Hope and Charitie and Grace necessarie to saluation And so the Creede is necessarie for Faith because it teacheth vs that which we haue to beleeue the Pater noster is necessary for Hope because it teacheth vs what wee haue to hope the ten Commandements are necessarie for Charitie because they teach vs what we haue to doe to please God the sacraments are necessarie because they are the Instruments of Grace by which those vertues are receiued and conserued S I would be glad you should giue me some similitude to vnderstande better the necessitie of these foure parts of Christian doctrine M S. Augustine giueth vs the similitude of a house for as to make a house it is needfull first to place the fundation then to rayse the walles and last of all to couer it with the roofe and to doe these things there are some instruments necessarie so to make in our Soules the building of saluation we haue need of the foundation of Faith the walles of Hope the roofe of Charitie and the instruments which are the most holie Sacraments CHAP. 2. The declaration of the vsuall blessing with the signe of the Crosse S BEfore wee come vnto the first part of this doctrine I would be glad you should giue mee some taste of those things which are to be beleeued declaring vnto mee in grosse and in summe the most necessarie mysteries that are conteined in the Creede M You haue reason and so I will doe You must then know that the principall mysteries of our faith are two and both two are conteyned in the blessing that wee vse to make with the signe of the holie Crosse The first mysterie is the Vnitie and trinitie of God the second is the Incarnatiō Passion of our Sauiour S What meaneth the Vnitie and Trinitie of God M These are most high matters by litle and litle are to be declared in the progresse of this doctrine but for this time it shall suffice to learne the names to vnderstād so much as you may The Vnitie of God signifieth that besides all things created there is one thinge that hath not had beginning but hath alwaies been and euer shall bee and hath made all other thinges and maintaineth and gouerneth them and is aboue all most high most noble most glorious most potent absolutely Patrone of all thinges and this is called God who is one onely because there can not bee more then one true Diuinitie that is to saye one onely Nature and Essence infinitely potent Holie good and so foorth Yet notwithstanding this Diuinitie is founde in three persons which are called the Father the Sonne and the Holie Ghost which three persons are one onely God because they haue the selfe-same Diuinity and essence As for example if three persons here in earth called Peter Paul Iohn should haue one the same soul one the same bodie they should be called three persōs because one is Peter an other Paul and an other Iohn and yet they should be one man onely and not three men not hauing three bodies nor three soules but one bodie and one soule This is not possible amongst men because the being of a man is dererminat limited and therefore cannot be in many persons But the being of God his diuinitie is infinite And there fore the selfe-same being and the selfe-same Diuinitie of the Father may be and is found in the soone and in the Holie-Ghost There bee then three persons because one is the Father another is the Sonne and the third is the Holie-Ghost And yet they are one God onely because they haue the same Diuinitie the same being the same power wisedome goodnes c. S. Tell me now what signifyeth the Incarnatiō Passiō of our Sauiour M You are to know that the second Diuine person the which as wee haue said is called the Son besides his diuine being which he had before the world was created yea from all eternitie tooke the flesh soule of man that is to say our whole nature in the wombe of a most pure Virgin and so hee who was before only God came likewise to be Man And after hee had conuersed with men thirtie and three yeares teaching the way of saluation and working many miracles in the ende hee suffered himselfe to be nayled vpon a Crosse and on the same dyed to satisfie God for the sinnes of the whole world and after three daies he rose from death to life and after fourtie daies more ascended into heauen as wee shall shew in the declaration of the Creede this is the Incarnation and Passion of our Sauiour S Wherefore are these the principal mysteries of our Faith M Because in the first is contayned the first beginning and last end of man In the second the onely and most effectuall meanes to know the first beginning and how to attaine vnto the last end because in beleeuing and confessing these two mysteries we manifest our selues distinct from all the false Sectes of Gentils Turkes Iewes and Hereticks and lastly because without beleeuing and confessing these two mysteries no man can be saued S How are these mysteries conteyned in the signe of the Crosse M We make the signe of the Crosse when we say In the name of the Father and of the Sonne and of the Holie Ghost and that in this forme putting the right hand vnder the forehead when we saye In the name of the Father then vnder the breast when we say of the Sonne lastly frō the left shoulder vnto the right when we say and of the holy Ghost And withall the word In the name doeth shew the vnitie of God because it is said in the name and not in the names by the word name is also vnderstood the diuine power and authoritie which is one only in all the three persons These words of the Father of the Sonne and of the Holie Ghost doe shew vnto vs the Trinitie of persons The signing in forme of
worthy of honour for that she hath in her selfe but for that also which is in the fruit of her wombe Because the praise of the fruite redoundeth to the tree and the glorie of the child redoundeth to the mother And because Iesus is not onlie true man and blessed amongst men but is also God blessed aboue all things as S. Paul teacheth vs therefore his mother is not onely blessed amongst women but shee is blessed amongst all the creatures as well in earth as in heauen S Declare vnto me I pray you that which remaineth of the Aue Maria. M In the words following the holy Church repeating the principall praise of our Ladie which is to bee the mother of God and so shewing that she can obtain of the same God what shee pleaseth desireth her to make intercession for vs who haue great need thereof being sinners that she help vs while we liue and in particular at the poynt of death when we shal be in greatest danger S I would gladly know wherefore it ring to the Aue Maria three times in the day to wit in the morning at midday and in the euening M To the end we may vnderstand that we haue need to make recourse often to the helpe of God and of the Saints being in the middest of enemies visible inuisible And that we ought not to thinke it sufficient to haue recourse to the armour of praier in the beginning of our works but that we must do the same in the progresse and in the end There is also an other mysterie in this ringing thrise to the Aue Maria. That is holie Church would haue vs continually to remember the three principal mysteries of our Redemptiō the Incarnation the Passion and the Resurrection And therfore willeth that wee salute our B. Ladie in the morning in memorie of the Resurrection of our lord at midday in memorie of the passion at night in memory of the Incarnation Because as we are certaine that our Lord was mayled on the Crosse at midday rose in the morning so it is probably thought that the Incarnation was in the night Cap. VI. The declaration of the ten Commandements S HAuing now vnderstood the Creede and the Pater noster with the Aue Maria I desire that you would declare vnto mee the ten commandements of the law of God for that this is the third principall part of the christian doctrine as you told me in the beginning M You haue reason to desire to learne to vnderstand well the ten cōmandements of the law of god be cause that faith and hope without charity without obseruing of the ●aw are not sufficient to saluation S What is the cause that seing in the world in the Church there are so many lawes and commandements this lawe of the Commandements is preferred before all the rest M Many reasons may be alleadged concerning the excellencie of this law First for that this law was made by God written by himselfe first of all in the hearts of men afterwards in twotables of stone secondly because this is most ancient lawe of all others as the fountain of all the rest Thirdly because this is most vniuersal law that is to be found for it bindeth not onely Christians but Iewes also Gentils aswell men as wemen aswell rich as poore aswell Princes as priuate men aswell the learned as the ignorāt Fourthly because this law is immutable cānot be taken away nor dispensed withal by any Fiftly because it is necessary to euery one to saluation as our lord hath often taught vs in his holy gospel lastly bceause it was promulgat with greatest solemnity in mount Sinay with sound of Angelical trūpets with great thunder and lightning from heauen in the presence of al the people of God S Before you come to the declaration of the commandementes in particular it would be gratful to me to vnderstand briefly the summe and order of them M The end of al the commandementes is the loue of God and of our neighbour for they al teach vs not to offend God nor our neighbour and for this cause they are diuided into two partes and were written as I haue already said in two tables of stone The first part contayneth three commandementes which instruct vs of the bond wee haue to God The second containeth seuen other precepts which teach vs the bond we haue to our neighbour But you must know that albeit in one table there were no more then three precepts in the other seauē yet the two tables were equall and both full written for the three first were written with more words and the other seauen with fewer and so the seauen shorter precepts were equal touching the writing vnto the three longer S Wherefore are the Commandements of the first table three M Because they teach vs to loue God with hart with tongue with worke S Why are the commandementes of the second table seauen M Because one teacheth vs to do good to our neighbour the other six teach vs to do him no euil First in his person after in his honour lastly in his goodes And that neither in thought worde nor deede S Let vs now come vnto the commandementes them selues And first shew mee the wordes where with they were writen by God in those tables M The wordes are these I am the Lord thy God which brought thee forth out of the land of Egypt from the house of seruitude 1 Thou shalt not haue strange Gods in my sight 2 Thou shalt not take the name of the Lord thy God in vaine 3 Remember that thou sanctifie the Sabbaoth day 4 Honour thy father thy mother 5 Thou shalt not murder 6 Thou shalt not commit adultrie 7 Thou shalt not steale 8 Thou shalt not beare false witnes against thy neighbour 9 Thou shalt not desire thy neighbours wife 10 Thou shalt not couet the neighbours goods S What meane those wordes which goe before the commandementes M In those words are yelded foure reasons to shew that God can geue a law and that we are bounde to obserue it The first reason is in the word I am the Lord because God being our chief and highest Lord who hath created vs of nothing he may doubtles geue vs a law as to his proper seruants The second is in that word God because that word signifieth that our Lord is not only Lord or Maister but he is also supreme Iudge and gouernour and as such a one can geue a law and punish those that obserue it not The third is in that word thine because besides the bond which we haue to obey God as seruants their maister and as subiects their Prince we haue an other bond by reason of the packt which God doth make with vs and we with him in holie Baptisme For therein God taketh vs for his owne adopted children and we take him for our proper Father as God also taketh all the faithfull for his