Christian He who hauing been baptized belieueth the true faith of Christ and liueth accordingly 11. How shall we learne to do this By the Christian doctrine that is by that doctrine which Christ Iesus came to teach and preach vnto the world 12. Where is this doctrine contained It is contained in God his holy word which is deliuered to vs at large partly by scripture and partly by tradition of the holy Catholike Church 13. How manie be the chiefe and principall heads of the Christian doctrine They may be reduced to six to wit the Creed the Pater noster the ten Commandements the seuen Sacraments Prayer and the Sacrifice of Masse 14. Wherefore are these six the principall heads of Christian doctrine Because whereas there are principally foure thinges necessary to saluation that is faith which giueth vs light to belieue well hope which giueth vs confidence to demand well charity which giueth vs strength to doe well and God his actuall assistāt grace which is the most necessary of all for without it we cannot get the other three nor make the least progresse in the way of saluation Now the Creed teacheth vs what belongs to faith the Pater noster what belongs to hope the ten Commandements what belongs to charity and the three last partes the Sacraments Prayer and Sacrifice of Masse are the meanes whereby to obtaine God his actuall assistant grace 15. Why do you account the Pater noster a distinct part from the rest seeing that it is included in prayer which you number as making one principall part by it selfe The reason of it is because the Pater noster is not only actually a prayer it selfe but it is also a generall instruction whereby we are taught how to pray and what to demand Now as it is actually a prayer it selfe it belongeth to Prayer which we haue reckoned for the fifth part of the Christian doctrine but as it is an instruction it maketh a part by it selfe because to instruct is a qualitie which is not essentiall to actuall praying and so it belongeth properly to hope which is the foundation of all actuall prayer and is practised by knowing what and how we are to demand 16. Why do you number but foure thinges necessary to saluation since that no man can be saued without inherent iustice or sanctifying grace which is a distinct thing from God his actuall assistant grace and therefore in all there are fiue thinges necessary The reason of it is because sanctifying grace is either charitie it selfe or at least it is a thing which cannot be separated from charitie and therefore whosoeuer hath charitie may be assured that he hath sanctifying grace and the meanes to obtaine one doth serue for both 17. What is the visible signe or badge of a Christian The signe of the holy crosse accompanied with these words In the name of the father the sonne and the holy ghost 18. Wherefore is this the badge of a Christian Because by making this holy signe with these words we professe the three chiefest mysteries of our Christian faith which are the mystery of the Vnitie and Trinitie of God the mystery of the Incarnation and the mystery of our blessed Sauiour his sacred Passion 19. Why is the mystery of the Vnitie and Trinitie of God said to be contained in the signe of the crosse Because by saying in the name and not names we declare the Vnitie of one sole essence power and diuinitie in one only God and by naming the father sonne and holy ghost we plainely manifest the three distinct persons of the most blessed Trinitie 20. Why are the other two mysteries of the Incarnation and Passion of our blessed Sauiour said to be included in the signe of the crosse Because by putting our hand from the head vnder the breast we professe the sonne of God to haue descended from heauen to become incarnated in the wombe of the most blessed Virgin and by putting our hand from the left shoulder to the right we declare how he redeemed vs by dying vpon the crosse in forme whereof we make this holy signe 21. Wherefore hath it been the custome of all true Christians at the beginning of their chiefe actions to make so frequently the signe of the holy crosse pronouncing the former words For diuers good reasons and first thereby to consecrate their actions vnto the honour of the most blessed Trinitie Secondly to craue in all their actions God his diuine assistance through the merits of the sacred death and Passion of our Sauiour Iesus Christ Thirdly to make a briefe profession of the Christian fayth the chiefe mysteries whereof we see are so liuely expressed vnder this signe Fourthly to declare thereby that they fight vnder this signe as vnder Christ his standard and so like faithfull souldiers to distinguish themselues from Pagās Turkes Iewes and all other his enemies Fifthly to arme ourselues by it against the Diuell and all his temptations for that he doth feare and flie this signe as the malefactour doth feare the Ministers and sharpe instruments of iustice Lastly by the helpe of this holy signe men do most frequently escape many both corporall and spirituall dāgers as innumerable most authentike histories and good Authors declare Now we make this signe so frequently because faith is the foundation and groundworke of Christianitie and therefore we ought to make a frequent profession of it LESSON XII Of Fayth 1. WHy is fayth the first foundation and groundworke of Christianity Because by naturall knowledge we cannot come to know the meanes which are prescribed for our saluation and therefore we haue need of a supernaturall helpe which is fayth and so the Apostle telleth vs that without fayth it is impossible to please God 2. What then is fayth Fayth is a gift of God and a light whereby we do firmely and without doubting belieue all that which is proposed to vs by the Catholike church to be belieued not because we see it but because it is reuealed by God who cannot speake vntruthes So that to an act of fayth necessary for saluation two thinges are required first in regard of God that it be an obiect reuealed by him and proposed to vs by the Church as such secondly in regard of man that he giue a firme assent to it 3. Is there no more required to an act of fayth No more is required to an inward act of fayth yet to practise this vertue perfectly we are some times obliged to declare our beliefe by an outward act when occasion requireth it for man being composed of body and soule he ought to acknowledge God his veracitie by both these partes by his soule in belieuing and by his body in professing with his mouth what he belieueth And therefore it is neuer lawfull to dissemble our fayth by professing one thing and belieuing an other for whosoeuer denyeth Iesus Christ before men will be denyed by him before his father 4. Why is fayth called a gift of God Because
in cloures layed vpon straw began to feele hunger and cold such like extremities as we see it fareth with all children ARTICLE IV. 19. DEclare the fourth Article Suffered vnder Pontius Pilate was crucified dead and buried I belieue that Iesus Christ to redeeme the world with his pretious blood after that he had ended the time which his Father ordained for his dwelling vpon earth suffered vnder Pontius Pilate Gouernour of Iury being scourged crowned with thornes and nailed vpon the Crosse on the which after three houres he dyed and his body which remained allwayes vnited to his diuinity as was his soule being taken downe from the crosse was buried in a new sepulcher 20. Why did the Apostles presently after that they had declared our Sauiours birth passe to his death without making mention of his life For two reasons first to let vs know that the end of his coming into this world was to dye for vs. Secōdly because he who knoweth the miraculous birth of our Sauiour and the charity wherewith he suffered death for vs that is the beginning and ending of his life cannot choose but know that his whole life was full of miracles and goodnesse And therefore S. Paul professeth to know nothing but Iesus Christ crucified for by knowing this he knoweth all the rest and must needs be replenished both with hope in his merits and with loue to wards his person 21. Hew did Christ suffer He did not suffer in his Diuinity for his two natures diuine humane did each of them allwayes retaine that which is proper to each nature wherefore seeing that his Diuinity cannot be subiect to griefe it was impossible that he should suffer any thing as God but only as man and as man he suffered both in his body and in his soule 22. What did he suffer in his body He suffered the greatest torments that euer man endured in all his fiue senses and in euery part of his body from the very bottome of his feete to the toppe of his head 23. What did he suffer in his soule He suffered the greatest griefe that could be being not only tormented by his enimies but also abandoned by his friends and betrayed by one of his Apostles and he suffered chiefely by the sinnes of man which was the most cruell griefe to his goodnesse that could be Besides whereas all those who suffer for God receiue a celestiall comfort which doth strengthen them in their paines our blessed Sauiour that he might suffer the more did depriue him selfe of comfort and abandon his nature wholy to griefe and paine 24. How could he suffer seeing he was blessed from the first instant of his conception His beatitude did not hinder him from suffering because he restrained his whole blisse to the superiour part of his soule without letting it passe to the inferiour part or to his bodie 25. Where did he suffer At Hierusalem the place appointed by God for sacrifices for it was expedient that the true sacrifice should be accomplished at the same place where all the figuratiue sacrifices of the old law had been performed 26. Why did he suffer the death of the Crosse Because it was the most vnworthy death of all others and most ignominious inflicted only vpon rogues and notorious malefactors 27. How did he die By the separation of his soule from his body but neither part was separated from his Diuinity as when a bow is broken the two partes of the bow are separated from one another but the bowstring remaineth still fastened to both ARTICLE V. 28. DEclare the fifth Article Descended into hell the third day rose againe from the dead I belieue that Iesus Christ as soone as he was dead went with his soule into hell that is into Limbo to triumph ouer the diuell and to deliuer the soules of all the faithfull who dyed in the state of grace since the beginning of the world who were kept in Limbo as in a prison from whence they could not come forth vntill Christ had paied the price of their redemption and came himselfe to deliuer them I belieue also that the third day which was the Sunday Iesus Christ rose againe from death most triumphant and glorious 29. What is vnderstood by this word Hell Hell hah principally foure significations first it is vsed for the place where the damned are to be eternally secondly for the place where the children are that dye with originall sinne thirdly for the place of Purgatorie and fourthly for the place where the soules of holy men were kept before the coming of Christ And the word Hell in the Creed is principally to be vnderstood in this sense which place by his presence was made a Paradise to verifie what he had promised the good thiefe this day thou shalt be with me in Paradise 30. Why is Christ his resurrection called by S. Augustine the faith of Christians rather then his death Because it is no hard matter to belieue that Iesus Christ dyed for death is naturally due to euery man but it is very hard to belieue that he did rise againe from death because no man can raise himselfe from death to life And therefore his Resurrection is a cleare argument of his Diuinity In so much that the Iewes damanding of Iesus Christ some miracle for proofe of his doctrine he gaue them no other marke of it but only that he would rise againe from death so that his Resurrection is the miracle of miracles and the proper miracle of Christianisme ARTICLE VI. 31. DEclare the sixth Article Ascended into heauen sitteth at the right hand of God the Father allmighty I belieue that Iesus Christ after that he had remained forty dayes with the holy Apostles to instruct them and to proue with many apparitions his true Resurrection mounted vp in their sight to heauen and there sitteth at the right hand of his Father as Lord and gouernour of all creatures his body and soule being replenished with the glory of his Diuinity 32. How did Christ ascend into heauen He ascended into heauen not as God but as man for a God he was neuer absent from heauen yet he ascended by the force of his Diuinity which of its owne nature gaue him that power He did also ascend by the force of the glorie wherewith his soule and his body were replenished and which was due to him naturally by reason of his hypostaticall vnion And therefore although he was compassed round with all the Angells yet he had not the assistance of any to ascend but did ascend through his owne proper force And for this reason we say not commonly that he was carried but that he ascended into heauen whereas the Church speaking of our Lady sayeth that she was carried because she did not ascend by any force of her owne naturally due to her but by the force which she receiued from allmighty God 33. Why is Christ sayd to sit in heauen We must not imagine that Christ doth sit in heauen
we demand that he deliuer vs from all euills both past present and to come and so absolutely frō all euills whatsoeuer 3. Declare those first wordes which goe before the first petition Our father which art in heauen This is a little preface which teacheth vs three thinges first that it is the prayer of the children of God and therefore that we are to pronounce it with a sincere confidence and affection such as true children do beare towards their father Secondly that we ought to say it with a generall intention and charity towards all our brothren vnited in one body of the Church for we do not say my father but our father Thirdly that we ought to addresse our selues to him as to our heauēly father and so to seeke nothing but heauēly thinges or what conduceth thereunto 4. To whom is this prayer addressed It is addressed particularly to the first person of the blessed Trinity because it was composed by Iesus Christ who is the second person himselfe the only sonne of his father and our mediatour towards his father yet this doth not hinder but that it is addressed also to all the three persones of the blessed Trinity because all three are but one God 5. Why is God and particularly the first person of the blessed Trinity called our father Because he hath created vs and doth nourish and conserue vs but chiefly because he doth loue and embrace vs with a fatherly loue whereby we are truly his adopted children for no body would giue his owne sonne to ransome others if he did not esteeme those others also as if they were his owne children 6. Why is he sayed to be in heauen Although he be euery where yet he is sayed particularly to be in heauen because he is seen there perfectly by the blessed and so our hope is at last accomplished there In the same manner as we may say that a mans soule is seated in his head though it be also in his whole body because all his fiue senses are found there for by his head he seeth he heareth he smelleth he tasteth and also toucheth 7. Declare the first petition Hallowed be thy name In the first petition we demand that God be known of all the world and that so his holy name be honoured and glorifyed by all as it becommeth him who is infinitely holy in himselfe and who is our Creatour our last end and our soueraine good 8. Why do we say hallowed be thy name and not hallowed be thou Because euery thing is known by its name and by this petition we demand that God be known to the whole world and all idolatry and false religion destroyed And so it is worthyly placed in the first place both because all the euills in the world proceed from not knowing God and also because no body can pray to him vnlesse they first know him and therefore this knowledge is the first thing to be demanded for those who want it and lastly to teach vs that the first thing which a Christian ought to seeke is the glorie of God for although our owne interest cannot be separated from the glorie of God because it is impossible to seeke God his glory without sauing ourselues or saue ourselues without glorifying God yet these two ends ought to be one subordinate to the other and the glorie of God to be preferred before our owne proper interest And for this reason also we say in the two following petitions thy kingdome come and thy will be done to shew that we ought to seeke our owne good chiefely with relation to his glory 9. Declare the second Thy kingdome come We demand in the second that the kingdome which he hath promised vs come speedily that is to say that the batails being ended which we haue with the world the flesh and the deuill we may arriue to euerlasting felicity where we shall enioy God without impedimēt and he shall raigne in and ouer vs for all eternity 10. Why is our finall happinesse in heauen called the kingdome of God or how can any thing be to come that belongs to God Because when those places which the elect are chose to shall all be filled vp then all motions and alterations shall cease and allmighty God shall raigne by a constant emanation or conseruation of the same vnuariable being for euer and euer in all thinges which kinde of raigne is most proper and sutable to God his immutability And we do wish that it may come because this kingdome is now as it were a making as that king who is going vpon a conquest either of rebells or of other enimies is making himselfe a kingdome 11. Declare the third Thy will be done in earth as it is in heauen We demand in the third that we may perfectly obey his holy commandements as the angells do allwayse obey him in heauen because it is the meanes to obtaine the former petition for the ladder to mount vp to heauen is the obedience of his commandements and it is the height of all happinesse vpon earth 12. Why do we say thy will be done in earth and not rather do thou thy will in earth Because the obseruing of Gods commandements and liuing vertuously dependeth ioyntly both on ourselues by our free will and also on God by giuing vs his grace and so we nether say do thy will in earth that is in vs nor let vs do thy will but thy will be done in earth to shew that nether God alone doth do his will in vs nor man alone in himselfe but that both do concurre to it God by preuenting vs by his grace and man by consenting with his free will And we do wish that it may be done in earth as in heauen that is with all perfection and by a full subietion without resistance 13. Declare the fourth Giue vs this day our dayly bread We demand in the fourth our dayly bread and chiefely our spirituall bread that is the grace of God and his holy inspirations which we haue need of euery day and moment and secondarily our corporall sustenance and apparell 14. Doth he permit vs then to aske for temporall thinges Yes but it is by way of condescending to our infirmitie and therefore our prayer for them ought allwayse to be cōditionall that is if God doth see them to be profitable for vs because we ourselues do often mistake in our desire of temporall thinges and seldome know what is good or bad for vs. 15 Is he content that we should aske in this manner all sorts of temporall commodities No for his condescendance doth not permit vs to aske any thing but only our dayly bread that is to say that we should not aske superfluous thīges but such thinges as are necessary as that is which we haue need of euery day nor this nether but after that we haue first demanded our spirituall bread which is chiefely vnderstood by this petition 16. Why do we call this bread which we aske for