as men vse ordinarily to do for this kinde of position is a token of wearinesse but in heauen there is no wearinesse and therefore no bodie sitteth there but all shall stand vp right as it is generally conceaued which is the naturall position of man yet our Sauiour is sayd to sit because by this manner of speach is expressed the perfect repose which he enioyeth and shall enioy for all eternity in heauen 34. Why is he sayd to sit at the right hand of his Father He is not sayd to sit so as that we should imagine the Father to be at the left hand of his Sonne or in the middle betwixt the Sonne the Holy Ghost for seeing that these three persons are one only Diuine essence which is essentially in all places it is impossible that one person should be in one place and another in another place but euery one is euery where Wherefore he is sayd to sit at the right hand of his Father thereby to signifie that as man he excells all creatures whatsoeuer in glory maiesty and power and also to signifie that he is equall to his Father in Maiesty and glory which equality though it be principally to be vnderstood as he is God for as man he is without comparison inferiour to his Father yet the same honour from vs is to be giuen to Christ man which is due to him as God by reason of the vnion his humanity hath with his diuine person for seeing that adoration is directed to the person who is adored if one should adore him as man with one kinde of worship and as God with another he would diuide Christ and suppose him to be two persons ARTICLE VII 35. DEclare the seuenth Article From thence he shall come to iudge the quicke and the dead I belieue that this our blessed Redeemer Iesus Christ in the end of the world after the raigne of Antichrist shall come from heauen with most great power and glory to iudge all men both liuing and dead giuing to euery one the reward or punishment which he hath deserued saying to the iust come yee blessed of my Father inherit the kingdome prepared for you from the beginning of the world and to the wicked Depart from me yee cursed into euerlasting fire which is prepared for the Diuell and his Angells 36. Shall Christ iudge vs as man or as God He shall iugde vs both as man and as God for it is reasonable that he should iudge as man to reward those who deserued it through the merits of his owne humanity and likewise to giue sentence against those who haue neglected to make vse of his sacred death for their owne saluation He shall iudge vs also as God and not only he but also all the blessed Trinity although it be particularly attributed to the second person because it is an act of wisedome the acts whereof are attributed to the sonne because they depend of the vnderstanding 37. When shall he iudge those that are dead There are two iudgements the one particular which is when euery man dyeth the other generall which will be when all men shall take their bodies againe for then the body and the soule being vnited they shall receiue ioyntly the iudgement which they did ioyntly deserue and they shall receiue it with shame or glory before the whole world and all together to the end that as soone as the sentence is giuen the earth opening it selse may swallow vp all the wicked at once and the heauens receiue all the blessed ARTICLE VIII 38. DEclare the eight Article I belieue in the holy Ghost I belieue in the holy Ghost who is the third person of the blessed Trinity and proceedeth from the Father and the Sonne and is in all and euery thing equall to the Father and to the Sonne that is he is God eternall infinite omnipotēt creatour and lord of all thinges as much as the Father and the Sonne 39. Why is the holy Ghost represented ordinaryly in the forme of a doue and sometimes also in the forme of fiery tongues and of a cloude The reason of it is because he hath appeared vnder these formes to make vs by these visible thinges apprehēd the effects which he worketh in vs as by a doue innocency by fire charity by a cloude a plenitude of glory wherewith we shall be enuironed in heauen 40. Were these creatures vnited to the holy Ghost as the nature of man is vnited to the sonne of God No for they were meere figures made by the hands of Angells or by God to represent vnto vs the effects of the holy Ghost which being represented these signes remained no more but did vanish presently away ARTICLE IX 41. DEclare the ninth Article The holy Catholike Church Communion of Saints I belieue also that there is a Church that is to say a societie of reasonable creatures vnited to God by supernaturall gifts Which church hath two principall members whereof one is called the church triumphant which conteineth all the blessed in heauen the other is called the church militant which consisteth of mortall men who fight perpetually with the flesh the world and the diuell which church is a visible congregation of all faithfull Christians that are baptized and vnited here vpon earth into one common body I belieue also that each member of this congregation doth partake of the assistance of all the rest and likewise of the assistance of the church triumphant 42. Why is this Church called holy and catholike It is holy because it hath the head which is Christ holy and also for that it hath many holy members besides the faith law and Sacraments are all holy and lastly because the holy Ghost doth neuer forsake it but doth allwayes informe it with sanctitie and glorify it with miracles And it is called Catholike that is vniuersall both for time and place It is also called such because all the faithfull in what part soeuer of the world they be must be vnited to it to be saued 43. Why did the Apostles sett downe in the Creed these two conditions of holinesse and vniuersality Because they are two infallible markes of the true Church to which vnity is also added as a third marke seeing that the Apostles call it the Church in the singular number and not Churches 44. What signifyeth the Communion of Saints It signifyeth that all the holy members of the church are so vnited to one another by the same faith and by brotherly vnion that as in a mans body all the members are partakers of the good or euill of each member thereof so do they partake of the goods and sufferings of one another according to the charity which euery one hath himselfe and according as it shall please the holy Ghost to distribute them who doth deuide the spirituall goods of the church as well as his graces as he pleaseth himselfe Besides all the goods of the church are common the sacraments are instituted for all euery one
we shall finde that they were instituted immediatly by Christ to rule and consequently commanded to be cōtinued and to be obeyed in his Church for he who instituteth an authority to rule by the very institution of it commandeth obedience to it and that it be perpetuated and vsed to that end for which it was instituted 11. For what end are Bishops necessarie in the Church For many ends whereof we shall speake in the Sacrament of Order and chiefly to take care of the common and to gouerne the Church for gouernment is a thing in it selfe absolutely necessarie vnto all Communities in so much that though we may see some communitie gouerned by superiours without lawes and prosper for a while yet we shall neuer finde that there was anie seene gouerned by lawes without superiours and if there were any such the lawes would be but occasions of quarrells and dissensions Wherefore as euerie man by his vnderstanding directeth himselfe so is the Bishop the vnderstanding that directeth the whole for Bishops are the heads and Princes from whom all inferiour Priests and directors in particular Churches are to take their rules and iudgement in all spirituall affaires 12. How doe we know that Christ instituted the gouernment of the Church himselfe and did not leaue it to the Church to doe it Because we know that he came into the world to erect and establish a Church which in it selfe should haue ordinarie power to conserue and propagate it selfe as we see all States and Communities doe Now he who hath vnderstanding knoweth that this cannot be done but by ordering of gouernours so that the institution of the verie Church it selfe which is a thing that no man can deny to come from Christ doth necessarily implie the institution of the gouernment of it 13. But how doe we know that those gouernours instituted by Christ were Bishops and not Priests or Lay Elders We know this first because we are told expresselie in scripture that Bishops were appointed by the holy Ghost to gouerne the Church of God Secondlie we know it by the same rule whereby we know all thinges that we beleeue in the Church for since you see that Bishops that is men consecrated by a speciall ordination are gouernours in the Church ouer all the Christian world if one should aske you who made them such I am sure you would say they were made such by others who are dead that were themselues such and those againe by others and so vpwards to the Apostles themselues who were made such immediately by Christ which is as strōg a motiue as anie we haue to receaue the Blessed Trinitie Incarnation Sacraments and all other mysteries of our faith And therefore he who denieth necessitie of gouernment by Bishops in Christ his Church is as absolute an hereticke as he who denieth anie thing that Christ hath taught and he who impugneth it impugneth Christ and seeketh to destroy his Church 14. Are all Bishops equall No for as S. Peter was chiefe amongst the Apostles so is the Bishop of Rome who succeeded to S. Peter chiefe amongst all Bishops and it belongeth to him as supreme Prince of the Church to pronounce the definitiue sentence in all matters of Church controuersies for as it is not fitting that there should be more then one king in a kingdome one master in a house and one pilot in a ship so is there but one head ouer the whole Church 15. If Christ be the head of all the Church what need is there of anie other head especially since you say there cannot be two heads Christ alone is the supreme and absolute head and the Bishop of Rome is only his Vicare and ministeriall head And this was necessarie because Christ being now ascended into heauen he doth not conuerse with his Church anie more in a visible manner but gouerneth it spiritually and inuisibly wherefore seeing that the members of his Church here vpon earth are corporall and visible it was necessary that they should haue also a visible head to gouerne them and instruct them according to the exigencie of their capacitie in this world 16. What then is the Church It is the societie or companie of those who are baptized and serue God by professing the true faith and by being vnited amōgst themselues and with their visible head the Bishop of Rome 17. Which be the markes to know the true Church from all false ones They are principally foure Sāctity Vniuersality Succession and Vnity that is to be holy to be vniuersall to be Apostolicall to be one 18. Is the true Church then allwaies holy Yes certainly both in doctrine and practise for holinesse is the thing which Christ came chiefely to settle in his Church 19. What is it to be holy It is to teach and practise those vertues which leade vs to heauē which is the life that Christ Iesus came to giue vs. And this can be no where but in the true Church faith being the first principall vertue that putteth vs in the waie to heauen and from it springeth good liuing and execution correspondent and also miracles wrought in token of holinesse which are the workes of God whereby his Church doth shine throughout the world not only to the confirmation of those faithfull who are weake but also to the cōuersion of Infidells And this marke of holinesse and miracles agreeth to none but to the Roman Church for although there may be more and greater wickednesse amongst Catholikes by reason of the multitude of the professors of the Catholike religion nay of it selfe the wickednesse must needs be greater for those who haue not so good thinges to offend against cannot be so wicked and as the Philosopher saith Corruptio optimi pessima a good thing when it is corrupted becomes starke naught yet is there also great and extraordinary holinesse Whereas amongst other sects there is neuer anie man heard of who whilest he liued had the reputation and credit amongst wise men to be a Saint or of extraordinary holinesse and deuotiō Congregations of men and woemen absteining from pleasures and separating themselues from the world none are found vnlesse such as were begun in Catholike times Extraordinary acts of pennance or heroicke vertues are not to be looked for And as for miracles they do not pretend vnto them in their churches In fine very little more then nature affordeth is to be seene amongst them sauing some bare words of God and Christ 20. Must the Church also be vniuersall Yes certainly for Christ commanded his Apostles to preach through the whole world and there can be no doubt but that they did what they were bidden And this also is a marke belōging only to the Roman Church for she alone is found in euery part of the Christian world all Heretikes being euery kinde in some countries but none in all 21. What is meant by the churches being Apostolicall To be Apostolicall is to receiue their beliefe from the Apostles by a continuated
succession And this also none hath done but the Roman Church nether doth anie Protestant lay claime vnto it for aske any Protestāt whether they receiued their doctrine from the Apostles or no they will answer yes by whose hands they will answer by the scripture But a Catholike saieth by succession from his forefathers and they by succession from theirs and so vpwards to the Apostles themselues without interruption Now the question of being Apostolicall is not only whether they beleiue the same thing that the Apostles did belieue but withall whether those who now are did receiue their beliefe from the Apostles by a true continuated succession or no. 22. How is the true Church also one It is such first because it hath one principle in which all that are of it do agree wherein if others should agree they could not be of any other Religion but Catholike and this is Tradition to which none layeth claime but the Roman Church Neither haue other Churches any one such principle as to make all that agree in it to be of the same Religion with themselues for the scripture which is their only supreme rule is of itselfe subiect to the seuerall misinterpretations of euery priuate spirit Secondly it is one because all that are in it professe one and the same faith and vse the same Sacraments Thirdly it is one in gouernment because the members of it are all vnited vnder one head the Bishop of Rome for as S. Peter had amongst the Apostles so haue his Successours amongst Bishops the princely and definitiue sentence And this is a marke to be found no where but in the Roman Church although it be a thing verie necessarie for the ending of controuersies which cannot be ended where equality is on both sides a thing that may easily fall out if there be not one supreme head ouer all as we see by dayly experience 23. What thinges are necessary to make a member of the Church Three that is Baptisme true faith with the profession thereof and vniō And therefore Pagans are not of it because they want baptisme nor Heretikes because they professe not the true faith nor Schismaticks because although they be baptized and professe the true faith yet they do not keepe that vnion which is necessarie to knitt the members of Christ his mysticall bodie together 24. Are all Catholikes of the Church Yes except only excommunicated persons 25. Are ill liuing Catholikes of the Church Yes but they are as dead members of a liuing bodie for they want the loue of God and his grace which is the life of this mysticall bodie But at the end of the world these also shall be cast out of the Church and be separated from the blessed in heauen where the Church shall remaine only triumphant for all eternitie 26. Are all Christians of the Church No for all schismatikes heretikes and excommunicated persons are Christians though imperfect ones and yet they are not of the Church LESSON XI Of a Christian 1. WHo is he properly whom we call Christian He who hauing been baptized professeth to belieue in Iesus Christ 2. From whom doth the name of Christian distinguish vs From Iewes Turkes and all Infidells 3. Who is a Catholike Christian That Christian who belieueth and professeth the true faith of Iesus Christ and cōmunicateth in Sacraments and publike seruice of God with that Christian Church which is dispersed through the world and is vnited in one visible head the Bishop of Rome 4. From whom doth this word Catholike distinguish vs From Heretikes and Schismatikes 5. Who is an Heretike That Christian who refuseth to belieue any point taught as a matter of faith by the Roman Catholike Church when it is sufficiently proposed to him as such 6. Who is a Schismatike That Christian who in Sacraments and publike seruice of God refuseth to communicate with the Roman Catholike Church or with the head of the Roman Catholike Church or with anie member of the Roman Catholike Church 7. Why do you call it the Roman Catholike Church We do not call it Roman as if there were any other Catholike Churches besides the Roman Catholike nether do we call it so as if the particular Church of Rome were the whole Catholike Church for as it is a particular Diocesse it is only one part of the Catholike Church but we call it so because all the Catholikes of the world are vnited in the Bishop of that particular Church as in their generall Pastour And so the word Roman is not limited to the particular territorie of Rome but it doth signifie a property belonging to the whole Church to wit that relation which the whole Church and euery member of it acknowledgeth towardes the Bishop of Rome as to their head appointed by Christ to gouerne his whole flock And therefore the word Roman taken in this sense is of no lesse extent then the Church it selfe so that he who is not a Roman Catholike is no Catholike at all 8. Is it sufficient to make one a Catholike in point of faith that he b◅eue the same thinges that the Catholike Church belieueth No vnlesse the Catholike Church be also the ground of his beliefe for whosoeuer doth belieue any point vpon no other groūd but only because it seemes to his priuate iudgement to be contained in scripture or to be in it selfe true yea though he should belieue in this manner euery thing that the Church belieueth yet he would not be a Catholike and so may be damned for want of faith And the reason of it is because seeing that faith is to belieue a thing because God reuealeth it and that there is no infallible way without a miracle whereby God his reuelation cometh to vs but only by the Churches propositiō it followeth that we cannot belieue anie thing certainly vpon the motiue of God his reuelatiō vnlesse our beliefe be likewise grounded vpon the Churches proposition Wherefore the faith of a Catholike must consist in submitting his vnderstanding and adhering to the Church and in belieuing euery thing because she proposeth it for all other perswasiōs of our owne discourse are resolued at last into our particular iudgements or els into the iudgements of other particular men and so cannot breed in vs Catholike and diuine faith but only opinion or human beliefe 9. What signe is there whereby to know whether ones beliefe is grounded vpon the Catholike Churches proposition or no The best signe is when you do without difficultie assent to any thing as soone as you know that it is proposed by the Catholike Church for if you haue the least doubt of any thing which you know to be proposed by the Church it is an infallible signe that your beliefe in all the rest relyeth vpon some other groūds which sway more with you then the authority of the Church or els that you haue no firme beliefe at all but only an opinion or coniecture grounded vpon your owne discourse 10. Who is a good
diuine beliefe surpasseth the forces of our nature so that we cannot any way deserue it in so much that the holy Ghost doth inspire it into vs through his owne meere bounty And it is the first Theologicall gift of God by which we are disposed by litle and litle to obtaine the rest 5. Why is it called a light Because it enlightens our vnderstanding by making vs belieue the holy mysteries of our Christian fayth deliuered to vs by the Church 6. Why do you say deliuered to vs by the Church Because as I haue obserued before we cannot haue Catholike fayth but by the instruction of the church which proposeth to vs those truthes which God did reueale to his Apostles and disciples to the end that they should communicate them to others who were to succeed to themselues in the church and they againe to others and so till the end of the world 7. Who are those that succeeded to the Apostles and Disciples They are the Bishops and Pastours of the Catholike Church whom the Apostles and Disciples left behind them to teach vs that doctrine which they themselues had taught and preached before to the whole world And therefore we are boūd to belieue what the Bishops and Pastours of the Catholike Church teach because we are sure that the Catholike Church deliuereth to vs that same doctrine which the Apostles deliuered to her 8. How are we sure of this First because our Sauiour himselfe doth assure vs so for he telleth vs that the gates of hell shall not preuaile against his Church so that the Church is the supreme and certaine guide to which Christ directeth vs for the knowledge of the true faith and true religion Secondly because abstracting from supernaturall meanes reason it selfe doth conuince as much for the Church being vniuersall that is a Congregation of Christians dispersed through the whole world it followeth that she cannot propose a falsehood seeing that the Christians dispersed in so many countries as are necessary to make vniuersality cannot meete together and agree to frame a lye and therefore if they consent together that such a thing was deliuered vnto them for the doctrine of Christ it cannot choose but be so And this is that which Diuines call Traditiō which descendeth from father to sonne in all nations where the Catholike fayth is professed and when it is contradicted or called in to doubt the question is decided by a generall Councel which is a congregation of Catholike Bishops and Doctours gathered together out of all partes where the Church is dispersed And to this I meane to vniuersall tradition no heresy layeth clayme and yet Religion is so grounded vpon it that euen all Heretikes must acknowledge this same authority for the receauing of scripture So that we see how the vniuersality of the Church is euen in grounds of nature and abstracting from all supernaturall aduantages as great a warrant as can be that what the Church teacheth is that same which the Apostles and Disciples of Christ dispersed through the whole world had taught before Lastly we are sure that what the Church sayeth is true not only because she is vniuersall but also because she is inuested with all the other motiues that are apt to beget beliefe as santity vnity antiquity c. and so she is credible of herselfe in whatsoeuer she affirmeth LESSON XIII Of the Creed 1. What is the doctrine which the Apostles and Christ his Disciples taught It is chiefly that which is comprised in the Creed 2. Say the Creed 1. I belieue in God the father Allmighty creator of heauen and earth 2. And in Iesus Christ his onely sonne our Lord. 3. Who was conceiued by the holy Ghost borne of the Virgin Marie 4. Suffered vnder Pōtius Pilate was crucified dead and buried 5. Descended into Hell the third day rose againe from the dead 6. Ascended into heauen sitteth at the right hand of God the father Allmighty 7. From thence he shall come to iudge the quicke and the dead 8. I beleeue in the holy Ghost 9. The holy Catholike Church the communion of sanctes 10. Remission of sinnes 11. Resurrection of the flesh 12. Life euerlasting Amen 3. What is the Creed and who made it It is a briefe rule of our christian faith made by the 12. Apostles as a symbole or marke whereby to distinguish and know the true disciples of Iesus Christ from all others of what profession soeuer ARTICLE I. 4. What doth the first Article signifie I belieue in God the father Allmighty creator of heauen and earth It teacheth vs that God the father is the source and first producer of all thinges hauing produced within himselfe the other two persons and out of him selfe all created thinges And this God is omnipotent because he can doe all that he will and hath made of nothing both heauen and earth with whatsoeuer is in them as well Angells as men and the whole vniuersall world and is able to create more and more worlds without end 5. The sonne and the holy Ghost are not they also omnipotent Yes and they created the world with the father but creation and omnipotencie are particularly attributed to the father for they belong to him in a particular manner because he is the first ofspring of all production within himselfe from whence is deriued all creation and being out of him selfe whereas the other two persons haue their production and being from him as from their source and because production of thinges is done by power therefore power also properly belōgeth to him who is the first origine of all thinges produced So wisedome is attributed to the sonne because he is produced by the vnderstanding which is the seate of wisedome and goodnesse to the holy Ghost because he proceedeth by loue which hath goodnesse for its obiect 6. Why do we professe God his omnipotencie in the first article To the end that we may be prepared to beleeue all that which followeth although it surpasse humane force and also to let vs know how he created the world which did require an infinite power in the creator for otherwise he could not haue done it 7. Why do we say I beleeue in God and not I beleeue God or I beleeue a God There is a great difference betwixt beleeuing a God beleeuing God and beleeuing in God The first doth import only I beleeue there is a God and the second I beleeue all that which God reuealeth but the third doth import not only an act of faith but an act of faith and loue together and so the Apostles vsed expressely this kinde of speach I beleeue in God to teach vs that faith is vnprofitable without loue ARTICLE II. 8. DEclare the second Article and in Iesus Christ his onely sonne our Lord. I beleeue also in Iesus Christ who is the sonne of God the Father not by adoption or grace but by nature and the onely begotten of his owne substance in so much that he cannot beget any
preacher is not sufficient but that we must besides hearing the preacher addresse our selues to God and demand of him his holy spirit and his grace Secōdly the holy Ghost did afterwards reuiue in the hearts of Christ his disciples all that which he had told them during his life 16. In what manner did Iesus Christ dye As his life from the beginning to the end was full of pouerty subiection contradiction and affliction so was his death as full of all indignitie and torment as humane witt could inuent and humane nature keeping the shape of man indure yea it was so full of torments as to induce thē surpassed the strength of humane nature yet it was such and in that manner as he himselfe made choice of and as he himselfe had foretold by the Prophets without omitting anie of the circumstances which they pointed out verie particularly as the crosse the nails whips the two theeues and others 17. He dyed then freely and willingly Yes in so much that although the Iewes had often attempted to take him yet they could neuer doe it vntill he himselfe permitted it by deliuering himselfe into their hands that he might dye at the very houre which his father had ordained 18. Why was it necessarie for him to dye That he might accomplish the last worke necessarie for the redemption of mankinde for such was his fathers will as that all which he had done and suffered during his life had not been sufficient if he had not also shed his pretious bloud for vs vpon the crosse in order to his fathers sentence who ordained for the satisfying of his diuine iustice that his only sōne should destroy our spirituall death by his owne corporall death and although the least action he did was of it selfe sufficient so that all his actions being of infinite value no more had been necessary if his father had not ordained it otherwise for our greater good yet his loue was so great towards man that he himselfe did reioyce that his father had ordained him to suffer death it selfe for our redemption 19. Was it sufficient that he dyed No for as he dyed to destroy our death so it was necessary that he should rise againe from death to life to communicate his owne diuine life to vs and also to confirme vs in hope by considering that as our head is risen so shall we rise who are his members 20. Who did raise him againe from death to life The scripture telleth vs that his father did raise him againe to life and also that he did raise himselfe 21. Why is his father said to haue raised him againe from death to life Because as he is his father he is the fountaine and source of all his glorious and diuine life from whence all life is deriued And the father is said to doe it because it belongeth to the father to giue life to his sonne 22. How did the sonne raise himselfe from death By the power of his diuinitie which remained alwaies hypostatically vnited to the flesh he had taken without being separated at anie time either from his bodie or soule by vertue of which vnion eternall life was due both to his bodie and soule because the word to whom they were vnited is immortall in so much that our Sauiour could not haue dyed at all if God had not granted it to him through a particular dispensation for mans saluation 23. How did he communicate life to men through the vertue of his Resurrection By giuing them the holy Ghost his owne diuine spirit not long after that he had raised himselfe from death and much more afterwards vpon the day of Pentecost when his Resurrection being fully accomplished by being seated at the right hand of his father he sent the holy Ghost downe to them in a visible forme LESSON X. Of the Church 1. WHy was the holy Ghost sent into the world To render the disciples of Iesus Christ perfect and to begin in them his mysticall bodie 2. What perfection did he giue them The perfection of charitie which before was but weake and imperfect in them for the holy Ghost tooke away this weakenesse from them and made them strong and vigorous in the loue of Iesus Christ to serue him with intire fidelitie so that the stratagems of men and diuells could not afterwards diuert them from seruing him 3. How did the holy Ghost forme the mysticall bodie of Iesus Christ By vniting his disciples hearts with God and amongst themselues by charitie with which he did replenish them for the life of this bodie is the holy Ghost by the fire of his charitie 4. How is this bodie called It is called the Church whereof all the faithfull are members and Christ is the head in so much that there is made of Iesus Christ and of all the faithfull but one bodie and one Church 5. How can persons so farre separated from one an other be truly vnited into one and the selfe same bodie This is done by the holy Ghost who is euerie where for he is the linke and soule of this bodie vniting all these members more firmely together then man his soule doth vnite the members of the bodie it informeth 6. Why did he make this Church That he might thereby plant the doctrine which he had taught and which was altogether necessarie for the saluation of mankinde so firmely that it might continue for euer And for this end the holy Ghost according to the outward apparition in which he was sent filled the hearts of his Apostles who were to be the first teachers of it with fierie zeale and their tongues with the praises of allmightie God that they being vehemently cōceited themselues of the truth and of the great good the knowledge thereof brought vnto the world might be most earnestly desirous to breed the like conceit in others and that so it might descend in vertue of the first plantation to the end of the world 7. Who were the Apostles and of what condition They were those who being called by Christ left all to follow him and to serue him in the publication of the ghospell And as for their condition they were poore ignorant men of a contemptible ranke most of them being fishermen and the greater their weakenesse was so much the more did it set forth the power of the holy Ghost for in one day they became so learned and so powerfull to perswade as that they were able to confound and conuert the most learned Philosophers in the world 8. Of what partes doth the Church consist It consisteth of two partes in generall which are necessarie to all well ordered Communities that is of those who are gouerned and taught and of those who gouerne and teach 9. Who are those that Christ appointed to gouerne and teach They are chiefly Bishops and next vnder Bishops other inferiour Preists who are commonly called Curats 10. Are Bishops then necessarie in the Church Yes for if we looke into the institution of Bishops
attributing to God that which doth not become his diuine perfection as those do who say he is cruell vniust partiall that he damneth men actually to eternall punishment without their demerits c. Those who denie him to haue that perfection which belongeth to him as those doe who murmure against him and say he is not good c. Those who affirme of him that which he hath in some sense but they doe it as if it were threatning or otherwise irreuerently as those doe who haue in their mouths so often these words God his bloud God his wounds or the like Those who sweare by the Diuell or by false Gods for none ought to be sworne by as if the were God but he who is the first truth and by whom all thinges are true Those who sweare by S. Peter or other Saints by heauen by the earth or by any other creature as they represent vnto vs the truth and maiesty of their Creatour Those who speake ill of Saints and of holy thinges who laugh at scripture and vse it prophanely in a sporting way or diffamatorie libells c. For the name of God which we are forbidden to take in vaine doth not signifie that materiall word only but also all that which hath a particular relation and vnion with God Adn therefore those also offend against this Cōmandement who in a place consecrated to God as in a Church or in a Church yarde do commit any action vnworthy the purity of the place COMMANDEMENT III. 31. DEclare the third Commandement Remember to keepe holy the Sabaoth day The two former commandements doe conteine our duty in heart and word here we are commanded to sanctifie the day of God allmightie his repose by actuall seruice which day before the resurrection was the seauenth day but now it is the eighteth for as God after he had created the first world as I may terme it in six dayes did repose the seauenth so our Sauiour after that with great labour he had made vp the second world which is the Church reposed the eighteth day which is the day of his resurrection for all eternity 32. Wherefore did God command the Iewes to obserue the Sabaoth day In memorie of that great benefit which man receaued by the worlds creation which he finished vpon this day 33. Wherefore is it that Christians obserue the Sunday and not Saturday the former Sabaoth which was commanded by God himselfe You must note that there is this defference betwixt this commandement and the other nine that all the others do follow in euery particular out of the law of nature and therefore they are perpetuall and cannot be changed whereas this commandement for as much as concerneth the determination of the time is ceremoniall and therefore it may be changed in this point for although the law of nature doth teach vs that we ought to giue some particular time to God his seruice yet it doth not determine the time but leaueth the determination to the positiue lawes of God or his Church Wherefore as our Sauiour had formerly changed diuers of the ceremonies in the ancient law by taking away the figure to giue vs the truth itselfe as Baptisme in place of Circumcision the blessed Sacrament in place of the Paschall Lambe so also his Apostles inspired by the holy Ghost appointed vnto Christians insteed of the former Sabaoth the obseruation of Sunday or our Lords day of repose which is worthily called our Lords day for that our blessed Redeemer Iesus Christ did not only rise gloriously from death this day but also according to the common opinion he was borne this day and he sent the holy Ghost vpon this day to his dearest spouse the Church We doe also keepe still on this day a memorie of the Creation of the world which was begunne on this day if we take it as the first day of the weeke 34. What is required of vs for the fulfilling of this precept of sanctifying the Sabaoth day It is required that we abstaine from all seruile workes forbidden by the Church and that we giue to God vpon this day that solemne and publike worship which the Church prescribeth Besides to obserue this commandement with perfection we are to employ the whole day excepting only that time which is required for our sustinance and necessities in diuine seruice as in prayer hearing sermons reading good bookes and the like and therefore those who spend this day in idle sports or vnnecessary voyages and the like do not comply fully with the end of this commandement nor with the Churches desire concerning it and therefore are reprehensible Wherefore all people should be exhorted to spēd at least some part of the day in hearing of sermons or other pious exercises for by little and little Christians become like Pagans without apprehension of the next world at all vnlesse they be often stirred vp by sermons and such pious exercises And therefore to neglect them totally cannot choose but be a great abuse and the cause that many goe headlong to hell 35. What is vnderstood by seruile workes All corporall workes whereby men vse to gaine their liuing by labouring for other men which are commōly called meckanicke workes and so workes which are common to Masters and seruāts as dancing and singing and the like are not esteemed seruile But the best rule to know which are such and which are not is the practise of the Church for the law of nature doth not forbid seruile workes on dayes dedicated to God his seruice but only so farre forth as the said workes may be a hindrance either to the inward or outward worship which men professe peculiarly towards God on those dayes and therefore as it belongeth to the Church to determine the dayes of publike and solemne worship so it belongeth to her also to determine what temporall workes are to be permitted and what to be forbidden as preiudiciall to the publike solemnitie of diuine worship intended by her on those dayes And so we see that she doth forbid certaine workes which are not altogether mechanicke as buying and selling in markets keeping open shoppes or selling in them c. and she doth also allow some seruile workes which are dayly necessary for the subsistance and entertainment of men as most household businesses are 36. Is it neuer lawfull vpon our Lord his day to doe such seruile workes as the Church forbiddeth Yes when the not doing them may be a cause of any notable harme as the taking in of haruest when there is danger that it may be spoiled with ill weather as also the shooing of an horse that is in a iournie vpon the high way c. For although in these cases a temporall gaine be gotten by those who doe these workes yet that particular gaine is not the principall end of permitting these workes but the good of the common wealth 37. Who be those that transgresse against this Commandement First all those labourers and tradesmen who
must we come prepared to receiue this Sacrament The preparation due to infants resideth in the Church which supplying their want of age doth offer them vp to Iesus Christ But those who are come to the vse of reason require more for they must be instructed in the chiefe mysteries of the Catholike fayth they must beleeue them all actually they must detest all sinne they must loue God actually they must haue a resolution to liue well they must in fine voluntarily offer themselues to be children of God by Baptisme 11. What Sacrament folleweth next after Baptisme Confirmation for ordinarily according to nature we must first grow and get strength before we can feed of solide meat such as is the holy Eucharist which the holy Fathers call the meat of the perfect LESSON XXV Of Confirmation 1. WHat is Confirmation It is a Sacrament instituted by Christ to conferre vnto our soules the holy Ghost and an increase of our baptismall grace with a manly strength to resist and encounter couragiously with all our ghostly enemies and to professe constantly the faith of Iesus Christ 2. Who are our enemies The Diuell the world and the flesh The Diuell that is all the power of hell The world that is all the contagious infection which proceedeth from the mutuall conuersation of men The flesh that is the naturall inchnation to euill which we all feele within our selues 3. Who is the holy Ghost which is conferred by this Sacrament He is the third person of the blessed Trinitie with his graces and giftes 4. How do we receiue him by this Sacrament seeing that we receiued grace before by Baptisme We receiue him here more particularly because by this Sacrament his graces and gifts are more radicated in our soules whereby we become strong and vigorous in vertue by receiuing the perfection of Charitie for the ghostly life which we receiue by Baptisme is but weake and feeble in respect of that improuement which we receiue by Confirmation And so this Sacrament is called by the holy Fathers the accomplishment and perfection of Baptisme 5. What is the outward sensible signe in this Sacrament It is the annoynting with holy Chrisme by the hands of the Bishop which is called in the scripture the imposition of hands 6. Where do we finde a promise of grace in scripture to this outward signe We finde it in the 16. Chap. of S. Iohn where Christ told his Apostles that when he went away himselfe he would send the holy Ghost vnto them And the performance of this Sacrament appeareth in the act when the holy Ghost descended vpon the Apostles and when those that were baptized receiued the holy Ghost anew by the imposition of the Apostles hands which is a signe that Christ instituted this ceremony for it is certaine that the Apostles could not by such a ceremonie haue giuen the holy Ghost if he had not ordained it for that end 7. What is Chrisme It is a holy ointment composed of oyle and baulme by oyle is represented the strengch which we receiue by this Sacrament as souldiers of Iesus Christ by baulme is represented the effusion of all vertues by the holy Ghost into our soule which send forth a sweet odour before God and Angells as baulme doth before men wherevpon S. Paul sayeth that we are before God the sweet odour of Iesus Christ So that by this Sacrament we become perfect members of the militant Church and receiue weapons and courage to enter confidently into the battell which we are to vndergoe in this world to receiue at last an eternall crowne with Iesus Christ Which also is signified by the little blow which the Bishop giueth when he confirmeth by which signe he teacheth vs to begin to suffer with patience all the encounters that the enemies of our soule and saluation shall make against vs. 8. Why are we annoynted in our forehead when we receiue this Sacrament To let vs know that the holy Ghost is giuen vnto vs by this Sacrament to imbolden vs and to expell from vs shame and feare of professing the faith of Christ which shame and feare principally haue their seate in the forehead or countenāce of man 9. With what preparation ought we to receiue this Sacrament First we must be baptized before we receiue it Secondly we must be in the state of grace for the preparation required to all Sacraments that were instituted to conferre only an encrease of grace is to haue the first grace and so those that are in mortall sinne must first receiue the Sacrament of Pennance or at least haue an act of Contrition before they can be confirmed And the reason of it is euident for as it is impossible that a dead body should grow corporally so it is impossible that a dead soule should grow spiritually vnlesse it be first reuiued 10. Are we obliged to receiue the Sacrament of Confirmation Yes we are obliged vnder paine of sinne to seeke it and to receiue it if we can conueniently for this much at least is gathered out of the holy Fathers who say that without it we are not perfect Christians this Sacrament hauing been instituted by Christ to conferre vnto vs the plenitude of the holy Ghost and the full perfection of Baptisme Besides the seuen Sacraments hauing been instituted by Christ as certaine principall knots of Christian life his very instituting this a Sacrament obligeth vs to make vse of it for institution in a thing of such weight is equiualent to a command and so he who neglecteth to receiue it when opportunity of hauing it is giuen sinneth For it would be a strange kinde of spirituall slouth not to seeke and much more to neglect that meanes when opportunity is offered to receiue it which Christ hath purposely established in his Church to strengthen and arme vs against our spirituall enemies we being on all sides so straitly beset and infested with them during this life but especially when before persecutours and Tyrants we are obliged to make profession of our fayth 11. Wherefore is it that this Sacrament as also Baptisme and holy Order cannot be reiterated or taken againe the second time It is because besides the particular grace proper to each seuerall Sacrament these Sacraments haue also a second effect which they cause in our soules called by Diuines a Character that is a spirituall signe imprinted in our soules whereby we are knowne to belong to Christ Iesus as persons deputed to some certaine functions in his familie 12. Why do these three Sacraments conferre a Character Because by these we are put into seuerall states or vocations according to the seuerall functions whereunto we are deputed by receiuing them 13. What is a state It is an immutable or perpetuall condition of life whereby a man is solēnely deputed and obliged to some certaine acts and workes worthy his vocation which is truly to be seene in those who receiue the three mentioned Sacraments For by Baptisme we become seruants of Iesus
immediately about the holy Eucharist and about the Priests person in the Sacrifice of Masse and so the Deacons who are next to the Priests haue also annexed to their office to assist the Priest in his function and consequently by commission from him or from the Bishop to administer some Sacramēts and also to catechize These two degrees of Ministers are also called Holy because for their greater purity they are obliged to obserue perpetuall chastity and to say the canonicall office The other foure degrees are called Lesser because they are imployed in functions and rites which are more remote and not immediately about the holy Eucharist or the Priests person at the altar 8. How many seuerall Orders be there in all They are commonly reckoned to be seuen to wit the Order of Potter Lector Exorcist Acolite Subdeacon Deacon and Priest 9. Why are not Bishops reckoned amongst the rest If you reckon Episcopacy and adde it to the rest then indeed they are in all eight Orders but commonly it is not named with the rest for two reasons first because it is an eminēt degree which surpasseth them all as being the source from whēce all the rest are deriued for they all proceed from it and end in it and so as in a kingdome the king is not reckoned in the number of the officers that gouerne vnder him because his power is transcendēt and runneth through all the magistrats of the kingdome no more is the Bishop reckoned ordinarily in the number of the other Orders for he is in his church as the king in his kingdome the prince and head of all Ecclesiasticall hierarchy or holy principality The second reason is because if we take priesthood in its full latitude Episcopacy is also included in it for the name and office of priesthood doth signify two thinges the first is ordinary authority or iurisdiction to gouerne men in order to saluation and to God his seruice the second is power to offer Sacrifice to God which two functiōs are expressed by two words or names appropriated commonly to Priests to wit Presbyter and Sacerdos for Presbyter and Presbyteriū which is a Greek word do import a superiority and power of gouerning as Senior and Senatus do in Latine Sacerdos and Sacerdotium haue relation to sacrifice and they come from Sacer or Sacrare which is to make holy and so they import power to offer vp sacrifice which is a holy and sacred function Now then from-hence it followeth that the order of priesthood is twofold the one being only of inferiour Priests who are those whom we commonly call Priests to whom it belongeth to Sacrifice but not to gouerne in chiefe the other of superiour and chiefe Priests who are only Bishops to whom it belongeth not only to Sacrifice but also to gouerne in chiefe Wherefore seeing that priesthood doth signify these two functions and that the first which is to gouerne in chiefe by ordinary authority conferred vpon men by Christ himselfe is the more principall absolutely speaking though in some respect the other may be preferred as being that by which the second is directed and ordered and belongeth only to Episcopacy it followeth that Episcopacy is included vnder the name of priesthood 10. Is the Sacrament of Order necessary We haue sayed aboue that it is absolutely necessary for the whole Church besides it is necessary for euery one in particular that vndertaketh the administration of Sacraments and also regularly speaking those who vndergoe the office of spirituall gouernmēt and preaching ought to receiue orders first vnlesse it be in such cases in which the Church or the Pope do vpon some occasions grant iurisdiction to some persons without Orders by commission and authority of the Sea Apostolike And here you must note that the giuing of Orders and Iurisdiction is that thing which is commonly called Mission which is a power to preach that doctrine which is taught by the Catholike Church as also to administer the Sacraments in the same manner and in the same sense as that Church intendeth and practiseth So that whosoeuer teacheth any thing contrary to the doctrine of the true church fromwhence all spirituall power is deriued doth put himselfe vpon a function which he hath no authority to do for want of Mission From whence it followeth that Luther Caluin and all founders of hereticall sects as also all their adherents and successours do want Mission and do not enter in by the gate but do breake in by stealth in presuming to aduance their owne inuentions insteed of preaching that doctrine which preachers are warranted to by Mission 11. What Sacrament is next after Order Matrimony which is the seuēth and last It is put after all the rest because it doth not belong either to euery one in the Church in particular or directly and immediately to the whole Church in generall as Order doth but it was instituted directly and immediately for one only particular state of persons although indirectly and remotely it belongeth to the preseruation of the whole in regard that the Church cannot subsist without procreation of mankinde for grace presupposeth nature as the ground to worke vpon LESSON XXX Of Matrimony 1. WHat is Matrimony It is a Sacrament instituted by IESVS CHRIST to establish a firme and faithfull fellowship betwixt man and woman in holy wedlock for the procreation of children who afterwards by their regeneratiō in Baptisme becoming the children of God may serue him and continue the succession of his holy Catholike Church 2. What is the sensible outward signe of this Sacrament It is the mutuall consent of the man and woman declared to each other by words or by some other outward expression 3. Where do we finde in Scripture that grace is promised to the contract of Marriage We finde it in the Apostle Eph. 5. where speaking of Marriage he sayeth This Sacrament is a great one which words are according to what the Church and the Fathers teach vs to be vnderstood of a Sacrament properly speaking now there is no Sacrament in the new law which doth not conferre grace Againe the wordes following but I say in Christ and the Church do signifie that marriage doth represent the vnion of Christ with his Church which vnion doth consist in grace and charity which sheweth that there is grace and mutuall charity conferred vpon the married people towards each other whereby Matrimony is truly a representation of Christ his vnion with his Church 4. Is this Sacrament necessary Marriage may be considered either as it is a Sacrament or else as it is a contract ordained to an office of nature and as such it is not necessary to any in particular but it is absolutely necessary to the whole world in generall and cōsequētly to the whole Church which is the principallest community in the world and so it was commanded by God from the beginning of the world and it must continue as long as the world shall continue But if we consider