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  

---

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
 

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.

  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

    CONTENTS

 
  AN
ABRIDGMENT
OF THE
CHRISTIAN DOCTRINE &c.  

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.

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.

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.

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    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

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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

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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

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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

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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."

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    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

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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-

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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?

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    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

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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?

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    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.

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    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.

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    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

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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.

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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-

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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

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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

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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.

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    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?

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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.

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  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.

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    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."

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    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.

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    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

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"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.

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    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

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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.

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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-

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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."

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    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?

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    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 G