The Manual of the Holy Catholic Church

THE MANUAL OF THE HOLY CATHOLIC CHURCH
EMBRACING THE BEAUTIFUL TEACHINGS OF THE HOLY CATHOLIC CHURCH SIMPLIFIED AND EXPLAINED IN THE FORM OF QUESTIONS AND ANSWERS Containing Nearly Eight Hundred Instructions which Lead the Reader Step by Step from the Origin of Christianity, Into All the Truths of Religion, and which Explain in a Clear and Comprehensive manner Every Point of Our Holy Faith.

THE WHOLE SUPPORTED BY FIFTEEN HUNDRED PROOFS FROM THE SACRED SCRIPTURES

The Whole Adapted from the Writings of His Eminence James, Cardinal Gibbons; Right Rev. Bishop Hay; Right Rev. Dr. Challoner; Rev. Arthur Devine, C.P.; Rev. Daniel O'Loan; Right Rev. Joseph Oswald Smith; Mother M. Loyola; Mother Mary Salome; Dom. Morrell, O.S.F.; Rev. D.V. Phalen; Rev. T. B. Scanneli, B. D.; Rev. T. F. Galwey; Rev. Joseph Wilhelm, D.D.; and other eminent authorities.

by REV. JAMES J. McGOVERN, D.D.

PUBLISHED WITH THE APPROBATION OF THE MOST REV. JAMES EDWARD QUIGLEY, D.D. ARCHBISHOP OF CHICAGO

CATHOLIC ART AND PUBLICATION OFFICE, CHICAGO, ILL.

COPYRIGHT, 1906 BY JAMES J. MCGOVERN ___________________________

Imprimatur Dedication

A STRONG TESTIMONIAL FROM ROME

Apostolic Delegation

PREFACE

BIOGRAPHICAL NOTE ___________________________________________

THE MANUAL OF THE HOLY CATHOLIC CHURCH FIRST PART. THE HOLY BEAUTIFUL TEACHINGS

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TABLE OF CONTENT THE BEAUTIFUL TEACHINGS OF THE HOLY CATHOLIC CHURCH TABLE OF CONTENT

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GOD THE CREATOR CHAPTER I. GOD THE CREATOR. The Existence Of God Explained. God's Infinite Wisdom. God's Tender Compassion. God is Truth Itself. God is Self-Existent. God is Unchangeable. Figurative Expressions. CHAPTER II. ONE LIVING AND TRUE GOD, THE FATHER, THE SON AND THE HOLY GHOST. Explanation Of The Blessed Trinity. The God Head. Proof From The New Testament. Personal Qualities Of The Trinity. Not Three Distinct Gods. CHAPTER III. IN THE BEGINNING, GOD CREATED HEAVEN AND EARTH. Explanation Of The Creation. For The Glory Of God. Almighty God Rules All Creatures. The Providence Of God. The Evil Of Sin. God Made Man From The Beginning And Left Him In The Hand Of His Own Counsel. The Infinite Goodness Of God. God Takes No Delight In Our Sufferings. All Sufferings Of This Life Are Punishments Or Benefits. Afflictions Of The Servants Of God. CHAPTER IV. THE ANGELS GIFTED, WITH GOD'S GRACE AND BEAUTY. Explanation Of The Creation And Fall Of The Angels. The Angels Mighty In Strength. Chief Of The Fallen Angels. The Fall Of The Angels Described By St. John CHAPTER V. MAN CREATED TO LOVE AND SERVE GOD. Explanation Of The Creation And Fall Of Man. The First Of Mankind That God Created. Grace. The State Of Happiness. The Garden Of Eden. Thou Shalt Die The Death. The Fallen Angels. Consequences Of Disobedience. Original Sin. CHRIST THE REDEEMER. CHAPTER VI. THE COMING OF THE SAVIOR FORETOLD. The Promise Of A Redeemer, And The State Of Mankind Explained. The Redeemer. God's Chosen People. The Jews Divided Into Sects. The Truths Of Eternity. The Knowledge Of Divine Truth. The Redemption Of Mankind. CHAPTER VII. THE WAY, THE TRUTH AND THE LIFE. Jesus Christ, The Redeemer Explained. The Divine And Human Nature Of Christ. Jesus Christ True Man. Pure Love And Mercy Of God. Mary, The Mother Of God. And The Angel Gabriel Was Sent From God. The Two Natures. The Union Of The Divine And Human Nature Never To Be Dissolved. CHAPTER VIII. REDEMPTION OF THE HUMAN RACE. JESUS CHRIST, THE REDEEMER. The Office And Dignities Of The Redeemer Explained. The Birth Of Our Savior. The Public Life Of Our Lord. The Miracles As Proofs. Passion And Death. Purgatory. The Resurrection Of Christ. The Ascension Of Our Lord. Christ, The Head Of The Church. The Spirit Of Truth. The Apostles And First Christians. Jesus Christ The Supreme Judge. General Judgment. Resurrection. The Separation Of The Just And Unjust. CHAPTER IX. FOR THE GLORY AND SERVICE OF THE ETERNAL FATHER. The Benefits Of Our Redemption Explained. The Merits Of Christ. Redemption By Christ. Effects Of Redemption. Spiritual Benediction And Graces. Christ, The Mediator. CHAPTER X. THE CHRISTIAN FAITH. Explanation Of Our Faith In Jesus Christ. Human Faith. Divine Faith. The Faith Of St. Peter. THE SPIRIT OF TRUTH. CHAPTER XI. THE TRUE GUIDE TO THE HOLY WAY. Explanation Of The Rule Of Faith. What Is The Rule Of Faith. The Rule Of Faith As A Guide. The Infallibility Of The Church. The Traditions Of The Church. The Doctrines Of The Church Unchangeable. We Should Be Well Instructed in What Our Holy Faith Teaches. CHAPTER XII. THE ONE TRUE CHURCH. The Church Of Christ Explained. The Commission Of Teaching Committed To The Pastors. The Spiritual Powers Of The Priesthood To Rule And Govern The Church. The Visible Head Of The Church. The Infallibility Of The Pope. Out Of The Church Of Christ There Is No Salvation. CHAPTER XIII. THE ROMAN CATHOLIC CHURCH THE ONLY CHURCH PRESENTING THE SACRED TRUTHS OF FAITH. Explanation Of The Marks Of The Church. The Church Of Christ Is One. The Church Of Christ Is Holy. The Church Of Christ Is Catholic. The Church Of Christ Is Apostolical. The Roman Catholic Church Possesses The Glorious Character of Catholic. The Roman Catholic Church Alone Perpetual. THE LAW OF GOD. CHAPTER XIV. AS A GUIDE TO ETERNAL HAPPINESS. Explanation Of The Law Of God In General. The Ten Commandments. CHAPTER XV. THE COMMANDMENTS OF THE CHURCH. The Commands Of The Church Explained. Explanation Of The First Commandment Of The Church. Christian Holydays Appointed. Obligation To Hear Mass On Sundays And holydays. The Idea Of The First Precept Of The Church. Explanation Of The Second Commandment Of The Church. What Is Meant By Fasting? Abstinence Observed in The Old Days. Authority For Abstinence In The New Law. Fasting And Abstinence Beneficial. The Time And Manner Of Fasting Appointed By The Church. Present Rule Of Fasting. Regulations Prescribed By Pope Benedict XIV. Those Exempt From Fasting. Explanation Of The Third And Fourth Commandment Of The Church. General Command For All To Receive Holy Communion.Easter Duty. Explanation Of The Fifth Commandment Of The Church. The Faithful Obliged To Supply The Temporal Necessities Of Pastors Of Souls. Provision Made In The Old Law. "They who Preach By The Gospel Should Live By The Gospel." Explanation Of The Sixth Commandment Of The Church. Why Does The Church Forbid Marriage Between Those Within Certain Degrees Of Kindred? What Is Meant By Affinity From Lawful Marriage? Marriages Null And Void. Power Of Dispensation Belongs To The Head Of The Church. THE SIN OF MAN. CHAPTER XVI. ORIGINAL AND ACTUAL SIN. The Committing Of Sin Explained. Mortal Sin Explained. The Malice Of Mortal Sin. God Is Our Creator, Who Gave Us Our Very Being; Our Souls And Bodies, And all Our Powers And Faculties. The Sinner's Withdrawal Form God. Punishment Of Mortal Sin In This World. Ingratitude Of The Sinner. To Procure For Us Everlasting Joy And Happiness. Effects Of Sin On The Soul During This Life. The Loss Of Heaven. Explanation Of Venial Sin. Distinction Between Venial And Mortal Sin. Deliberate Venial Sin. Venial Sins Lead Step By Step Towards Mortal Sin. Disposition To Mortal Sin. What Are The Proper Remedies Of Sin? CHAPTER XVII. THE CONVERSION OF THE HEART TO GOD. Explanation Of Repentance. The Principal Parts Of True Repentance. Explanation Of The Sorrow Of Repentance Supernatural Motives Which Our Faith Teaches. The Essence Of True Repentance. Two Kinds Of Sorrow. The Purpose Of Not Sinning More. The Renewal Of God's Friendship. The Power Of Grace. Explanation On Doing Penance For Sin. Sin Never Goes Unpunished. Punishment Of Sin In This Life. Works Or Fruits Worthy Of Penance. "God Now Declareth To Men, That All Should Everywhere Do Penance." Corporal Punishment In This Life Due To Sin. Sufferings Of Jesus Christ For The Sins Of Men. "Many Are Called But Few Are Chosen." The Mercy Of God In Its Strongest Light. Advantage Of Doing Penance. Instructions On The Spirit Of Penance. "By Their Fruits Ye Shall Know Them." Means By Which True Repentance Is Acquired. Instructions On The Works Of Penance. Penitential Works. Punishment Due To Sins Classified. God Reminds Us In This Life Of Penance Due To Sin. The Remission Of Sin Explained. Forgiveness Of Sin. THE LIFE OF THE SOUL. CHAPTER XVIII. TRUE GRACE THE GIFT OF GOD. Explanations On The Grace Of God. Different Kinds Of Grace. Explanations On Actual Grace. No Salvation Without The Help Of God's Grace. The Grace Of God Through Jesus Christ. God Bestows His Grace Upon All Men. God Does Not Command Impossibilities. The Invitation To Repent Of Past Sins. The Great Punishment In This Life. The Tendency Of Grace. God's Goodness To Men. The Effects Of Pure Mercy. External Helps To Salvation. Grace, Justice And Charity.Passing From The State Of Sin To The State Of Grace. The Soul Beautiful. An Immense Treasure Of Spiritual Riches. Can Justifying Grace Be Diminished And Lost From The Soul? True Repentance Needed. Other Conditions As Well As Faith Required To Deliver The Soul From Death. The Firm Faith Of All Those Sacred Truths Which Christ Has Revealed And His Holy Church Teaches. The Means By Which Justification Is Communicated To The Soul. BEAUTIFUL TEACHINGS - BOOK II. THE CHANNELS OF GRACE. THE SACRAMENTS AS SACRED SIGNS AND MEANS OF GRACE. Instructions On The Sacraments in General. When Grace Enters The Soul. The Disposition Needed. The External Sensible Signs. To Confirm Our Faith In His Promises. To Unite All The Members Of His Church In One Body. To Humble Our Pride And Teach Our Own Misery And Unworthiness. Ministers Of Christ and Dispensers Of The Mysteries Of God. Exactness In Administering The Sacraments. What is Meant By Sacramental Grace? The Imprint of the Soul. The Seven Sacraments. The Common Needs of All Christians. THE SEVEN SACRAMENTS. A CHILD OF GOD OR THE REGENERATION OF THE SOUL. Instructions On The Sacrament Of Baptism. Is Baptism A True Sacrament. Instructions on Effects of Baptism. Cleansed From All Sin. Baptism The First Door By Which We Enter The Fold Of Jesus Christ. Instructions on Necessity of Baptism. The Commission to Teach and Baptize. Justification Without Baptism. THE CONFIRMATION OF OUR FAITH. Instructions On The Sacrament Of Confirmation. The Outward Sensible Sign Used In Confirmation. The Effects Of This Sacrament. The Sacred Character Imprinted On The Soul By The Sacrament. The Two Conditions Required for Confirmation. THE FOUNTAIN AND SOURCE OF ALL GRACE. Instructions On The Holy Eucharist. Most Excellent Of All The Sacraments. A Sign Of Grace. The Real Presence A Divine Truth Revealed By God. Instructions On The Real Presence. The Literal, Plain, And Obvious Sense Of Christ's Words. Our Lord Deserted By Many Disciples. Last Supper. "Jesus Took Bread And Blessed, And Broke, And Gave To His Disciples." The Truth of the Real Presence. "Do This In Remembrance Of me." "I Am The Vine, I Am The Door." Our Savior Truly Present. The Consecration Of The Bread And The Wine. Instruction on Transubstantiation. The Miracle Of The Marriage of Cana. The Miracle Of The Loaves And Fishes. THE SOUL MORE BEAUTIFUL IN THE EYES OF GOD. Instructions On Holy Communion. To Commemorate The Passion And Death Of Christ. The Heavenly Graces Communicated to Our Souls. Instructions On Communion Of One Kind. THE MOST SUBLIME MYSTERY OF OUR HOLY RELIGION. The Sacrifice Of The Mass Explained. The Supreme Dominion of God over all the Creatures. Instructions On The Sacrifice Of The Old Law. Bloody And Unbloody Sacrifices. The Perfect Priesthood And Sacrifice Of Jesus Christ. The Sacrifice Of The Cross And The Sacrifice Of The Altar. Instructions on the Sacrifice of the New Law. The Need Of The Sacrifice Of The Altar. The Sacrifice Of The Mass Not Distinct From The Sacrifice Of The Cross. What is the Sacrifice of the Mass? Our Obligations And Duties. Who Are Benefitted By The Sacrifice Of The Altar. Sacred Proofs from the Epistles and Gospels. Instructions On The Institution Of The Sacrifice Of The Mass. Our Blessed Savior Offered Up This Holy Sacrifice With His Own Hands. THE SOUL RESTORED TO THE FRIENDSHIP OF GOD. Instructions On The Sacrament Of Penance. Three Things Required For The Sacrament Of Penance. The Pastors Of The Church To Act In The Name And Authority Of Christ. The Sacrament Of Penance Necessary For Salvation. Three Parts Of The Sacrament Of Penance. The Disposition of the Soul to Receive Grace. Instructions Regarding Contrition as Part Of The Sacrament Of Penance. The Reconciliation of Sinners to God. Instructions On Sacramental Confession as Part of the Sacrament of Penance. No Forgiveness Without Confession. Confessions To Authorized Priest Of the Church. Sacramental Confession. Be Not Ashamed To Say The Truth For Thy Soul. Living In Mortal Sin Endangers The Soul. First Steps In Making Confession. God's Justice Demands Reparation. Instructions On Satisfaction, as Part of the Sacrament of Penance. Eternal Punishment Changed To Temporal Punishment. It Is A Fixed Rule Of God's Justice Never To Let Sin Go Unpunished. The Examples Of The Holy Servants Of God. Forty Years Of Penance Demanded Of The People Of Israel By Divine Justice. The Extent Of Punishment Known Only To God. THE HOLY WAY OF THE CROSS. ST. VERONICA AND THE HOLY FACE. (Picture) The Holy Way Of The Cross. First Station. Second Station. Third Station. Fourth Station. Fifth Station. Sixth Station. Seventh Station. Eight Station. Ninth Station. Tenth Station. Eleventh Station. Twelfth Station. Thirteenth Station. Fourteenth Station. THE AFFLICTED MOTHER. (Picture) THE REMISSION OF TEMPORAL PUNISHMENT. Instructions Regarding Indulgences. Prayer And Good Works As A Means Of Grace. There Are Two Kinds Of Indulgences. Indulgences Always Granted On Certain Conditions. THE SOUL IN PERFECT CHARITY WITH GOD. Instructions On Purgatory. Venial Sins Greatly Defile And Obscure The Purity Of The Soul. The Practice Of Praying For The Soul Of The Dead More Ancient Than The Church Of Christ. A Holy And Wholesome Thought to Pray For The Dead. "When The Night Cometh No Man Can Work." Blessed Are The Merciful For They Shall Find Mercy. The Souls In Purgatory Shall At Last Be Saved. We Must Discharge The Debt We Owe To Divine Justice. THE SOUL ENDOWED AT THE LAST HOUR WITH STRENGTH FROM ON HIGH. Instructions On The Sacrament Of Extreme Unction. Extreme Unction A True And Real Sacrament of the New Law. Effects Produced By The Sacrament Of Extreme Unction. Priests Of The Church To Administer This Sacrament. The Great Happiness Of Being A Member Of The Church Of Christ THE SACRED POWERS OF THE PRIESTHOOD. Instructions On The Sacrament Of Holy Orders. The Sacred Powers Of The Priesthood Not Of Human Institution The Successors Of The Apostles Are Called Bishops. The Priests, Successors Of The Seventy-Two Disciples. Deacons And Sub-deacons. Minor Orders. The Acolytes, Exorcist, Lectors and Door-Keeper. Bishop Hold First Rank In The Sacred Hierarchy Of The Church. Bishops Exercise Full Pastoral Authority. Obedience And Respect For Episcopal Authority. The Outward Sensible Sign Used In Ordination. How Shall One Know If He Has A Vocation from God? On What Grounds Does The Church Prohibit the Clergy To Enter Matrimony? The Office Of The Priest Is Daily To Attend Unto The Lord. Pastors Of The Flock Of Jesus Christ. The Call To The Priesthood A Gift Of God. THE SACRED BONDS OF MATRIMONY. CLICK HERE FOR AN UPDATE ON MIXED MARRIAGES

Instructions On The Sacrament Of Marriage. Marriage As A Natural Contract. Marriage As A Civil Contract. Marriage As A Sacrament Of The New Law, To Preserve Mutual Love And Fidelity And To Bring Up Children In A Christian Manner. The Marriage Of Christians A True Sacrament. The Bonds Of Matrimony Cannot Be Dissolved By Any Human Power. Husband And Wife A Mutual Help And Comfort To One Another. Marriage Elevated To The Dignity Of A Sacrament By Jesus Christ. The Indissolubility Of Marriage Established By The Law Of God. Death Alone Can Dissolve The Board Of Marriage. Scriptural Proofs Regarding Marriage. Marriage Restored To Its Primitive state. The Proper Conditions For The Celebration Of The Sacrament Of Marriage. INTENTIONS OF MARRIAGE MUST BE ANNOUNCED FROM THE ALTAR. CLICK HERE FOR AN UPDATE ON MIXED MARRIAGES

Intentions Of Marriage Must Be Announced From The Altar. Authority Of Parents Concerning Marriage of Children. Instructions Regarding the Consent of Parents. In What Cases Parents Can Refuse Consent. Secret Marriages Condemned by the Church. Instructions Concerning The Presence Of The Pastor And Witnesses. Marriages that are Contrary to the Laws. Instructions Regarding Impediments Of Marriage. There Are Two Kinds Of Impediments. The Dangers of Mixed Marriages. Further Instructions on the Sacrament of Marriage. What Is To Become Of The Children? Conditions Required By The Church Of Both Parties To A Mixed Marriage. Matrimonial Dispensations. Instructions Regarding Dispensations from Impediments. Reasons For Which Dispensations Are Granted. Instructions On The Laws Of The Church Concerning Double Marriage Ceremonies In Mixed Marriages. The Attitude Of The Church. Instructions To Catholics Desiring To Assist At Protestant Marriages. A COMPLETE EXPLANATION OF THE DOCTRINE OF THE CHURCH ON MARRIAGE AND DIVORCE. CLICK HERE FOR AN UPDATE ON MIXED MARRIAGES

By His Eminence James, Cardinal Gibbons. The Catholic Church And The Marriage Tie Marriage - The Most Sacred Of All Contracts. No Legislation Devised By Man Can Validly Dissolve It. Testimony Of Scriptures. Historic Divorces And The Church. Social Life Reflex Of Family Life. Woman And Marriage In Pagan Life. A Mere Chattel, Marketable At Will. The Mohammedan Bond. Dissolved At Will. The Mission Of Christianity. Legitimate Cause For Separation; None For Absolute Divorce. A Fearful Crevice. Successive Polygamy. Startling Statistics. The Cancer Spreading - Heroic And Speedy Remedy Needed. An Honest Application Of The Teachings Of The Gospel Cure. RECENT ENGAGEMENT AND MARRIAGE LAWS WITH THEIR LATEST AUTHENTIC INTERPRETATIONS. CLICK HERE FOR AN UPDATE ON MIXED MARRIAGES

A Brief Summary Of The Legislation Of The Encyclical Ne Temere. Including All Recent Decisions That Have Been Given by The Sacred Congregations. Engagements. Valid Marriages. Licit Marriages. Necessary Witnesses Of A Marriage.

A STRONG TESTIMONIAL FROM ROME
A LETTER FROM HIS EMINENCE FRANCIS CARDINAL SATOLLI, Prefect of the Congregation of Studies. WRITTEN AFTER A CAREFUL EXAMINATION OF THE MANUAL OF THE HOLY CATHOLIC CHURCH

The following letter is a translation from the original, written in Italian, and addressed to the author and compiler Rev. James J. McGovern, D.D. The original appears below.

Rome, Italy

Rev. J.J. McGovern, D.D.: I received through the courtesy of two reverend priests a copy of a magnificent work, composed in two parts and splendidly bound. It is a work worthy of the higest praise, both for its matter and form: moreover I beleive that there does not exist a work equal to it in merit and usefulness. I cordially rejoice and thank you specially on considering that I remember you and knowing that you remember me.

You give a splendid example of study and holy zeal amid the clergy of America where in reality, the love of study is rare, devoting themselves in common to lives of activity.

With sentiments of esteem and respect I take pleasure in saluting your reverence.

Your most humble and affectionate in Xto,

Cardinal Francis Satolli

COPY OF ORIGINAL Roma

M R Signore J.J. McGovern, D.D. Per mano di due reverendi sacerdoti ricevetti la copia del magnifico lavoro composto e splendidamente rilegato in due valumi. E'un opera di altissimo encomio per la materia e per la forma, and credo che non esista un eguale di merito e di utilita. Me ne rallegro cordialmente e ringrazio, specialmente in eiflesso che io altamente apprezzo di rammentare V S e conoscendo che Ella si ricorda di me.

La V S da splendido esemplo di studio e santo zelo tra il clero di America ove in realtà l'amore dello studio è raro preferendosi communemente la vita di azione.

Con sensi di stima e venerazione ho il placere di salutaria

di V S Reveranda

Umilimo ed Affmo in Xo

Cardinal Francis Satolli

Apostolic Delegation, United States of America. Washington, D.C.,

Reverend and Dear Sir: I have received "The Manual of the Holy Catholic Church" of which you were the compiler and editor, and I beg to tender to you my best thanks and sincerest congratulations. I trust that the object you had in view of the publication of this work will be fully realized, and that your labors will be crowned with success.

With sentiments of the highest esteem, I remain

Most faithfully yours in Xto,

The Reverend James McGovern, D.D.

+D. Falconeo Apostolic Delegate.

NOTE - The personal interest and co-operation of his Eminence the Cardinal is shown by the following letter, furnishing his article on Marriage and Divorce for "The Manual of the Holy Catholic Church." Cardinal's Residence 408 N. CHARLES St. BALTIMORE

Dear Dr. McGovern:

In answer to your favor of the 14th inst., the Cardinal is pleased to give you permission to use "The Catholic Church and the Marriage Tie."

Wishing you all success, I am,

Yours very truly, WM. T. RUSSELL, Sec'y.

SECRETARY'S OFFICE, CARDINAL'S RESIDENCE, 408 N. CHARLES STREET, BALTIMORE, Mn.

Baltimore, Md.,

Dear Dr. McGovern: His Eminence begs to thank you for the copies of your book "The Manual of the Holy Catholic Church." He hopes before long to have leisure to read them.

Yours truly,

Wm. F. Russell, Secty

STRONG ENDORSEMENT FROM ARCHBISHOP FARLEY Archbishop's House 452 MADISON AVENUE

My dear Dr. McGovern: I beg to acknowledge with many thanks your kind favor and the courtesy of "The Manual of the Holy Catholic Church" which you were so kind as to send me.

One sentence from the preface tells me the main scope of the work and which is much to be commended - "that the reader may be furnished with such a defense of his faith that he may indeed become a true exponent of Catholic Doctrine." This is what is most needed in our day and generation. Let every Catholic learn to render a reason for the faith that is in him, and the cause of Christ must triumph.

May God bless with much fruit your great industry and seal in editing this work.

Very faithfully yours in Christ, Archbishop Farley

TESTIMONIAL FROM ARCHBISHOP IRELAND ST. PAUL

Rev James J. McGovern: Rev. and Dear Doctor:

I have delayed rather long in giving answer to your kind letter and in acknowledging the receipt of "The Manual of the Holy Catholic Church" which you were so kind as to send to me.

"The Manual of the Holy Catholic Church" is a most useful and instructive book and should have a place in every Catholic family in America.

It is delightful to see that you are still doing great and good work for holy religion.

Very Sincerely,

John Ireland

Archbishop's Residence 636 West Eight Street, Cincinnati.

Rev. James J. McGovern, D.D. Rev. Dear Doctor:

I received the copy of "The Manual of the Holy Catholic Church," which you so kindly sent me. I am satisfied that it will do a great deal of good. It is well prepared and I sincerely trust that it will be found in every Catholic home. I sincerely trust it will meet with the reception it deserves for a careful perusal of its pages will be beneficial to all. May God bless you.

Sincerely yours in Xto,

Henry Moellen Archbishop of Cincinnati.

Archbishop's Residence 2224 Chestnut Street,

Milwaukee, Wis.,

Dear Dr. McGovern: Kindly pardon this delay in thanking you for the sumptuously bound volume of your "Manual of Holy Church." It was very kind of you to remember me and I thank you sincerely for your kind sentiments.

Yours sincerely,

Archbishop of Milwaukee

St. Mary's Cathedral 1100 FRANKLIN STREET San Francisco, California

Rev. Jas. McGovern, D.D. St. Dennis Church, Lockport, Ill.

Very Dear Friend:

I have just received a set of the "Manual of the Holy Catholic Church", and I beg you to accept my thanks for the same. I am convinced the book will do great good.

Thanking you again for the same, I remain,

Yours truly,

Archbishop of San Francisco

Archbishops House, Logan Square, Philadelphia.

Dear Dr. McGovern: I beg to thank you for the copy of your work "The Manual of the Holy Catholic Church" which you have been kind enough to send to me. I am convinced it is quite worthy of its author and subject.

Wishing you many happy years, I am dear Doctor,

Yours faithfully in Xto,

BOSTON,

Rev. Jas. J. McGovern, D.D.

Rev. Dear Sir: Please accept my thanks for the handsome volumes you have sent me. They arrived in good condition.

Yours very truly,

+ M. Williams ArchBp.

Dubuque,

Dear Dr. McGovern: Accept my thanks for the fine volumes you have sent me, and my cordial wish that they may do in the homes of our faithful people, the work of enlightenment and edification, which you had in view in compiling them. Yours in Xto,

John J. Keane, Abp. of Dubuque.

Archbishop's House 4205 Esplanade Ave.

New Orleans, La.,

The "Manual of the Holy Catholic Church," by the Rev. James J. McGovern, D.D., is recognized and highly recommended as a book of most interesting and valuable information on Catholic doctrine and practices, and I take pleasure in wishing you success in its wide circulation among my people.

Very respectfully yours,

+ James H Blenk, Archbishop of New Orleans.

EPISCOPAL RESIDENCE,

DETROIT, MICH.,

31 and 33 Washington Ave.

Rev. James J. McGovern,

Rev. and Dear Father: -

In the absence of the Rt. Rev. Bishop it affords me pleasure to acknowledge your valuable work "The Manual of the Holy Catholic Church." Am sure it will be an acquisition in every household.

Very respectfully,

A. J. Baumgastner Chancellor.

Albany, N.Y.,

Rev. James J. McGovern, D.D. My Dear Father McGovern: I owe you a very special apology for not having thanked you ere this for the two volumes of "The Manual of the Holy Catholic Church," which you so kindly sent me. The first volume is replete with the sound doctrine and the teaching of the Church and the second volume certainly contains a most instructive and interesting description of the beautiful ceremonies and edifying practices in use among Catholics in the divine worship. The illustrations found in both volumes are calculated to incite a spirit of piety in the minds of the readers. The Work cannot fail to instruct, please and edify those who may have the good fortune to possess it.

Congratulating you very sincerely upon the result of your labors in publishing "The Manual of the Holy Catholic Church," and wishing you all the blessings of the approaching holy season, I remain my Dear Father McGovern,

Yours very sincerely,

+ Thomas Burke Bp Alb.

FROM BISHOP CHATARD

Indianapolis, Ind.,

Many thanks for the gift of "The Manual of the Holy Catholic Church," which from the reputation of the Compiler, I have no doubt is full of beautiful and instructive things. May God reward you for your zealous works.

Yours thankfully and truly in Xto,

+ F. A. Bp. Indpls. Bishop of Indianapolis.

Kansas City,

Rev. James J. McGovern, D.D., Rev. Dear Sir: The Manual of the Catholic Church which you have published is an instructive and fascinating religious work. It should have a conspicuous place in public and family libraries and in every Catholic Home. To those not yet in the Catholic Church it gives full and satisfactory information.

Very sincerely yours,

+ John J. Hogan Bp of Kansas City

FROM BISHOP BYRNES

Bishop's House, 607 Capitol Square, Nashville, Tess. Rev. James J. McGovern, D.D. Rev. Dear Doctor:

I found your "Manual of the Holy Catholic Church" when I got home Saturday last. There is, as you say, always room for a new book on the Church, the subject being inexhaustible and of infinite variety. It contains much information instructive and valuable to the ordinary reader. I wish it a large circulation.

Very faithfully,

+ Thomas Sebastian Byrnes Bishop of Nashville

Bishop's House 1025 Delaware Avenue Buffalo, N.Y.

Dear Doctor McGovern:

I am much pleased with your "Manual of the Catholic Church." It is a valuable addition to our Catholic Literature, containing as it does valuable information on so many subjects of interest. I wish the work a vast circulation.

Very sincerely yours,

Charles H. Colton, Bishop of Buffalo.

FROM BISHOP McCLOSKEY

Louisville, Ky.,

Many, many thanks my dear Doctor McGovern for the beautiful "Manual of the Holy Catholic Church," received today. You have always been so very kind to me that your name brings back pleasant memories from the days of old when we both rejoiced in visiting the beautiful and holy places in the Eternal City. Let us so stretch out to the things that are before that we may one day meet in the true Eternal City, our Eternal Home.

Ever yours and affectionately,

Bishop of Louisville

Diocese of Trenton Chancellor's Office 153 North Warren Street

Trenton, N.J.

Rev. James J. McGovern, D.D. Rev. and Dear Father: I have looked over "The Manual of the Holy Catholic Church", I find it filled with a great deal of information useful not only to Catholics, but to any one desiring to know the doctrines and practices of the Catholic Church.

Very sincerely yours in Xto,

James A. M. Faul Bishop of Trenton.

Bishop's House, 552 South Orange Ave., South Orange, N.J. Rev. James J. McGovern, D.D. Rev. Dear Sir:

Permit me to thank you for the copy of your work "The Manual of the Holy Catholic Church", which you sent me and which I received yesterday. Wishing you every blessing in the good work you are doing, I remain.

Yours in Xto,

+ J. J. O'Connors Bishop of Newark.

ST. CHARLES' RECTORY 953 W. 12TH ST. BOUL. CHICAGO. My dear Dr. McGovern:

I am much obliged for your kindness in remembering me with your new work "The Manual." I am sure I will enjoy the same and I wish you success.

Yours sincerely,

P. J. Weldoon Dec. 4 - 1906.

FROM BISHOP KENNY

St. Augustine, Fla. Reverend and Dear Doctor:

Yours of the 13th at hand, and glad to hear from you. May you enjoy good health for many years. I will read the Manual with interest, for being from your pen. It will undoubtedly be of interest and prove useful. Many thanks for your kind interest and remembrance.

Yours cordially, Xto,

+ Wm J. Kenny Bhp of St. Aug.

Chancellor's Office

315 WYOMING AVENUE.

SCRANTON, PA.

Rev. James J. McGovern, D.D. The Right Reverend Bishop thanks you cordially for the complimentary copy of your work "The Manual of the Holy Catholic Church". He hopes that success will crown your zealous efforts for the diffusion of light by popularizing Christian Doctrine.

Respectfully yours,

J.J. Soughrau Sec.

Chancery Office 140 FARMINGTON AVENUE Hartford, Connecticut

Rev. James J. McGovern, D.D., Lockport, Ill. Reverend and Dear Sir:

I beg to acknowledge the receipt of your "Manual" addressed to the Right Reverend Bishop. I shall hand them to him upon his return.

Yours sincerely,

J. G. Murray Chanc

APOSTOLIC DELEGATION Ottawa, Canada

Rev. James J. McGovern: Rev. and Dear Father: In the absence of His Excellency, Mgr. Sparretti, who is in Italy at the present moment, I received your letter. The books which it announced came to hand today and as soon as His Excellency returns I shall have much pleasure in placing them in his hands. In the meantime I am sure I voice his sentiments in offering you his thanks.

I am, Revd, Dear Father, Yours very sincerely in Xto,

Alfred A. Siwcott Sec'y

THE ARCHBISHOP OF TORONTO PLEASED WITH THE BOOK

TORONTO,

Rev. James J. McGovern, D.D., Rev. and Dear Sir:

I received "The Manual of the Catholic Church" that your courteously sent to my address. I am pleased with it. It is novel in design and embraces many things useful and practical to be found nowhere else to my knowledge. I believe the work will do good and I wish it a large circulation.

I remain, Rev. and Dear Sir,

Yours very sincerely,

+ Denis O'Connors Abp. of Toronto

ARCHBISHOP OF MONTREAL

ARCHEVECHÉ DE MONTRÉAL

Montreal,

Rev. James J. McGovern, D.D., Rev. and Dear Father, I appreciate very much the kindness you have had to send me your "Manual of the Holy Catholic Church," the usefulness of which is unquestionable, a clear and inexhaustible spring out of which may drink both flock and pastor.

The amount of good which your work is apt to produce is immense. Every Catholic family should have a copy of your Manual, and every father and mother ought to read your chapter XVI on "Christian education in the Catholic Home."

I remain, Rev. and Dear Father,

Yours devotedly in Christ,

+ Paul. arch. of Montreal.

FROM ARCHBISHOP BEGIN OF QUEBEC Archevêché de Québec

Rev. James McGovern, D.D. Chicago. Reverend and Dear Sir: Your unexpected but very welcome copy of "The Manual of the Holy Catholic Church" reached me last Saturday. Allow me to thank you for your kindness which I duly appreciate. I also willingly endorse the approbation of your Most Reverend Archbishop, and I wish you success in the dissemination of your work, as a reference book for the family in matters pertaining to Catholic Doctrine and liturgy and as a reminder of the instructions received to the Church and at school, it will prove highly serviceable and efficient.

I remain My dear Rev. Father,

Yours truly in Xto + L. N. Arch. of Quebec

St. MARY'S CATHEDRAL

Hamilton, Ont.,

Rev. James J. McGovern, D.D., Dear Rev. Sir: His Lordship Bishop Dowling has asked me to write in his name and thank you very sincerely for your recent Work which he has just received. Your industry and literary ability are doing much for the cause of religion, and the Bishop would like to give his unqualified recommendations to your latest work, and say that he would like to see it in every Catholic home.

Yours very truly,

J. M. Mahoney Rector of the Cathedral.

Bishop's House 2345 Collingwood Avenue Toledo, Ohio

Rev. J. J. McGovern, D. D Lockport, Ill. My dear Dr. McGovern

The "Manual of the Holy Catholic Church" is just what the name indicates; a real hand book of spiritual information about everything that teaches the Church. It's well calculated to make our Holy Faith known and loved. With all my heart I bisprak for it modest circulation. Accept my sincere thanks for the beautiful copy you sent me.

With kindest wishes I remain

+ Joseph Schmuck Bishop of Toledo.

DIOCESE OF FORT WAYNE BISHOP'S HOUSE

FORT WAYNE, IND.

The Rev. James J. McGovenr, D.D. Lockport, Illinois. Dear Rev. Father: "The Manual of the Holy Catholic Church" in two volumes was received by me. The work published with the Imprimatur of Archbishop Quigley and recommended by Cardinals, Archbishops, Bishops, Priests and the Press generally, is presented in consequences under auspices that cannot be ignored. Catholic readers will certainly take up this work and profit by its erudition and instruction.

Wishing you every success and blessing, I am

Devotedly in Domino,

+ H. J. Alvding Bishop of Fort Wayne.

FROM THE BISHOP OF WHEELING, WEST VIRGINIA

CHANCELLORS OFFICE Bishop's Residence WHEELING. W. V.

Rev. James J. McGovern, D.D. St. Denis Church Lockport, Ill. Rev. Dear Father: Bishop Donahue directs me to congratulate you upon your enterprise in publishing "The Manual of the Holy Catholic Church" and to wish you a large patronage. The Bishop is pleased to note that your work has received the endorsement of so many prelates and trusts that it will accomplish the good purpose you have in view.

Yours faithfully,

Edw. E. Weber, + Chancellor

FROM THE DIOCESE OF MONTERY AND LOS ANGELES

CHANCERY OFFICE 114 EAST SECOND STREET LOS ANGELES, CAL.

Rev. James J. McGovern, D.D. St. Denis Church 1214 Hamilton St., Lockport, Ill. Rev. Dear Sir: I wish to thank you for the complimentary copy of your Manual. I am sure it will be very useful, and contribute much to a better understanding of Christian doctrine among the people. I wish you every success.

Yours very sincerely,

+ Thomas J Consty.

FROM THE DIOCESE OF SAN ANTONIO

Rev. Jas. McGovern, D.D. Lockport, Ill. Reverend Dear Dr.: I have through your courtesy received recently, your work "The Manual of the Holy Catholic Church." Although I have not been able to the present to examine your work fully, yet I feel that is calculated to do much good. I expect myself to make practical use of it and to encourage its diffusion among our Clergy.

I am, with kindest regard, etc.

+ J. W. Shaw, Coadj. Admr. San Antonia.

FROM THE DIOCESE OF DALLAS, TEXAS

I approve this work + trust it will find the proper welcome of the Catholic homes.

+ Jos. P. Lynch

Bp. of Dallas.

PREFACE
THE Sovereign Pontiff Pius X, in a letter addressed "to the Sacred Bishops of the Universal Church, on the Teaching of the Christian Doctrine," attributes "the remissness, or rather the intellectual debility, of our times chiefly to ignorance of divine things." A prominent Jesuit Father, in a recent issue of the "Ecclesiastical Review," says: "Faith is weak and love is cold, largely because Catholics do not clearly understand what the Church of Christ commands them to believe and do.

"As a remedy for this great evil, His Holiness commands the shepherds of the faithful to take care that frequent and systematic catechetical instructions be given to the young and old of every Parish."

In an endeavor to obey the call of our Chief pastor, Pius X, to supply "The Teaching of Christian Doctrine" the plan to public THE MANUAL OF THE HOLY CATHOLIC CHURCH was undertaken with the intention to provide the Catholic people with the necessary knowledge in a clear, concise form that would include all the information in one important work, thereby enabling them to do away with the necessity of consulting a large number of different books or being compelled constantly to ask questions concerning their Religion.

It was decided to publish the MANUAL in two parts, and owing to the fact that Laymen are obliged to answer questions on every Catholic subject, the first part of the MANUAL, embracing "THE BEAUTIFUL TEACHINGS OF THE HOLY CATHOLIC CHURCH," has been published in the form of Questions and Answers. The objections against the Doctrines of the Catholic Faith spring commonly from misconceptions, hence the second part of the MANUAL, "LIGHT FROM THE ALTAR, OR THE TRUE CATHOLIC IN THE CHURCH OF CHRIST," has been published as a work of reference and instruction.

As to the first part of the MANUAL let us seriously dwell upon "The Beautiful Teachings of the Holy Catholic Church;" beautiful in that they teach the imitation of Christ; beautiful because through Mother-Church, they also "adorn the doctrine of God Our Saviour in all things." Titus 11-10.

What is more beautiful than Faith? What is more beautiful than the Teachings that develop and sustain that Faith?

The Eight Hundred Instructions and Fifteen Hundred Quotations from the Scriptures so thoroughly sustain every point of controversy that the reader is furnished with such a defense of his Faith that he may indeed become a TRUE EXPONENT OF CATHOLIC DOCTRINE.

In the adaptation of the writings of the learned Bishop Hay, the purpose has been to make them more acceptable to all the faithful of the Church by using modern phrases and carefully editing the subjects in such a manner as to bring THE BEAUTIFUL TEACHINGS OF THE HOLY CATHOLIC CHURCH within the understanding of young and old, TO MAKE THEM SO CLEAR AND CONVINCING that reference to any one question would interest and lead the reader from one truth to ALL THE TRUTHS OF FAITH. The plan of the first part included not only the idea of Religious Instruction, but to furnish an authoritative and convincing answer to every possible question couched in such language that there should be no room for doubt as to its true meaning.

In these times, Catholics in every walk of life, even the children on their way to school, or during their hours of play, are frequently asked questions by honest inquirers "TO GIVE REASONS FOR THE FAITH THAT IS IN THEM." On this account it was necessary that the first part of the MANUAL be made A TRUE EXPLANATION OF OUR HOLY FAITH.

Parents are daily asked by their children to teach the truths of their religion to them, often seeking information which the average parent is not prepared to give. The plan is also to furnish parents with that necessary knowledge and with a complete table of contents under classified headings so that the Questions and Answers wanted may be had in a few moments.

It is to be regretted that THERE ARE MANY CATHOLICS WHO ARE NOT CONVERSANT WITH THE TEACHINGS OF THE CHURCH, and who through the ignorance cannot answer the most simple questions on many points of Christian Doctrine and who on account of this deficiency are unable to explain the truths they profess to believe. It is hoped that the plan of this work will enable such to become better informed and thereby be a credit to THE NAME OF CATHOLIC.

FOR CONVERTS AND OTHERS seeking more knowledge THE TEACHINGS OF THE CHURCH will prove a TRUE GUIDE TO OUR HOLY FAITH.

In planning the second part of the Manual, "LIGHT FROM THE ALTAR or THE TRUE CATHOLIC IN THE CHURCH OF CHRIST" it was decided not only to treat on Ceremonies and Devotions, but to make it a work of general reference and instruction.

It was therefore necessary to include a large number of subjects, and for this reason considerable space has been devoted to "The Religious and Moral Training of Children, or Christian Education in the Catholic Home." also to a "Review of Church History" and to "A Catholic Dictionary and Cyclopedia."

This has been done with the hope that it would prove a guide and KINDLY LIGHT THE WAY OF FAITH for seekers after truth.

The great Cardinal Newman prayed for the Light that illumines the world and his prayer was heard.

Lord, kindly Light, amid the encircling gloom, Lead Thou me on! The night is dar, and I am far from home - Lead Thou me on! Keep Thou my feet; I do not ask to see The distant scene, - one step enough for me.

I was not ever thus, nor prayed that Thou Shouldst lead me on. I loved to choose and see my path; but now, Lead Thou me on! I loved the garish day, and, spite of fears, Pride ruled my will: remember not past years.

So long Thy power hath blest me, sure it still Will lead me on, O'er moor and fen, o'er crag and torrent, till The night is gone; And with the morn those Angel face smile Which I have loved long since, and lost awhile. - Cardinal Newman.

Everyone should seek the same Kindly Light, the light of that ONE TRUE FAITH, which leads to the Eternal Happiness of Heaven.

JAMES J. McGOVERN, D.D.

Archdiocese of Chicago. Feast of the Assumption of the B.V.M.

BIOGRAPHIC NOTE OF THE AUTHOR, EDITOR AND COMPILER OF THE MANUAL OF THE HOLY CATHOLIC CHURCH
Rev. James J. McGovern, Doctor of Sacred Theology and Canon Law, the Author, Editor and Compiler of "The Manual of the Holy Catholic Church," was born in Chicago, March 25, 1839, and attended the first Catholic free school established in Chicago by Bishop Van de Velde. At eleven years of age he entered "The University of St. Mary's of the Lake," then occupying a part of the present site of "The Cathedral of the Holy Name," Chicago. In 1853 he was sent to Rome to study in the Propaganda College, where he received his degrees of "Doctor of Theology" and "Doctor of Canon Law." In 1862 he was acting secretary to Cardinal Barnabo. Upon returning to his native city he was appointed Vice-President of "The University of St. Mary's of the Lake," Rector of the Ecclesiastical Department and Professor of Sacred Theology.

In 1868 he entered the Missionary life and was located at Fulton, Bloomington, Rock Island, Lake Forest and Lockport, Illinois, in each of which Missions he left monuments of his priestly zeal in Church edifices and schools.

He introduced into the Archdiocese of Chicago the great Teaching order of the Sisters of Providence, Mother House at St. Mary's of the Woods, near Terre Haute, Indiana, and in addition to his pastoral duties, has always devoted some of his time to literary work. In this connection he was Co-Editor with Bishop McMullen, of "The Catholic Monthly," published in Chicago in 1865, and later was Editor in Chief of "The Chicago Catholic Home," published under the auspices of the late Archbishop Feehan, afterwards merged with "The New World." He has contributed from time to time many articles, not only to Catholic magazines and weeklies, but also to the public press.

As an Author his first book was "The Life of Bishop McMullen." Then followed "Studies of the Scriptures," or "The Royal Scroll," "The History of the Catholic Church in Illinois" (the Souvenir Volume of Archbiship Feehan's Silver Jubilee), "The History of the Catholic Church in Chicago," "The Life and Letters of Eliza Allen Starr," and he also aided in the publication of "The Life of Mother Theodore of the Sisters of Providence" and "The Life of Rev. Mother Frances Mulholland of the Sisters of Mercy."

In 1902 he wrote "The Life and Life Work of Pope Leo XIII," of which over fifty thousand copies were sold in six weeks and which was undertaken by Doctor McGovern upon the receipt of a personal letter from the late Archbishop Corrigan of New York urging him to undertake the work.

The following extract from the Archbiships's letter is of interest:

"I hope that in the near future you will write a popular Life of Pope Leo XIII and record

his magnificent work in behalf of the American people, whom he ardently loves. No one is better fitted to write this than yourself, having been so long a resident of Rome, and meeting as you did the present Holy Father, the Cardinals and Bishops at the Vatican, while acting as secretary for Cardinal Barnabo. Such a work would, I am sure, meet the approval of His Holiness and the entire Catholic world. I leave this for your mature consideration." After the completion and publication of "The Life of Pope Leo XIII," Doctor McGovern saw his way open to undertake and complete another important work which he had in view for many years, the editing and compiling of "The Catholic Dictionary and Cyclopedia," a much needed work of reference for both the Clergy and Laity, which is now ready for publication. In the meantime Doctor McGovern assumed the greatest work of his literary labors when delegated to undertake the publication of "The Manual of the Holy Catholic Church" as Author, Editor and Compiler.

The writing and compiling of "The Manual of the Holy Catholic Church," was an endeavor to obey the call of The Sovereign Pontiff Pius X, promulgated in a letter addressed

"TO THE BISHOPS OF THE UNIVERSAL CHURCH ON THE TEACHING OF CHRISTIAN DOCTRINE."

The Manual was published with the approval of His Grace, The Most Reverend James Edward Quigley, D.D., Archbishop of Chicago, with the intention to provide the Catholic people with one complete work containing all the Teachings of the Church.

It was decided to publish "The Manual" in two parts, the first, "The Beautiful Teachings of the Holy Catholic Church," in the form of Questions and Answers; the second, "Light from the Altar, or the True Catholic in the Church of Christ," to embrace not only chapters on Ceremonies and Devotions, but also "The Religious and Moral Training of Children, or Christian Education in the Catholic Home," with a "Review of Church History," and including "A Catholic Home Dictionary and Cyclopedia." After consulting many authorities and performing literary labors sufficient to tax the powers of a much younger man, "The Manual" was completed.

DUE ACKNOWLEDGEMENTS ARE MADE TO THE FOLLOWING WRITERS: His Eminence James, Cardinal Gibbons; The Right Rev. Bishop Hay; The Right Rev. Doctor Challoner; Rev. Arthur Devine, C.P.; Rev. Daniel O'Loan; The Right Rev. Joseph Oswald Smith; Mother M. Loyola; Mother Mary Salome; Dom. Morrell; O.S.F.; Rev. D. V. Phalen; Rev. T. B. Scannell, B.D.; Rev. T. F. Galwey; Rev. Joseph Wilhelm, D.D., and other eminent authorities.

God The Creator
CHAPTER I THE EXISTENCE OF GOD EXPLAINED. Q. Who is God? A. The Creator and Sovereign Lord of all things. Q. What is God? A. God is a spirit infinitely perfect.

Q. What do you mean by a Spirit? A. An immaterial being, quite distinct from body. God is a most pure uncrated Spirit, without any body; and those expressions of scripture where mention is made of the hands of God, or his feet, or the like, are only figurative ways of speaking.

Q. What do you mean by infinitely perfect? A. I mean that all possible perfections essentially belong to God, and are in him in an infinite degree, without bounds or limitations.

Q. What are the perfections of God? A. Power, wisdom, goodness, justice, mercy, holiness, truth, beauty, eternity, immensity, and numbers of others, of which we can have no idea. So that God is infinitely powerful, infinitely wise, infinitely good, infinitely just, infinitely merciful, infinitely holy, infinitely true, infinitely beautiful, eternal and immense, and unchangeable.

Q. What do you mean by infinitely powerful? A. I mean that God can do all things whatsoever he pleases, and in what manner he pleases; so that nothing is impossible or difficult to him.

Q. How does this appear from scripture? A. On this head the scripture declares, First, That "with God all things are possible," Matt. xix. 26; and that "no word shall be impossible with God," Luke i. 37.

Second, That he created this world, and all that it contains, out of nothing, by his word alone; for, "in the beginning God created the heavens and the earth," Gen. i.1. "He made the heavens and the earth, the sea and all things that are in them," Psal. cxlv. 6. "In him were all things created, in heaven and in earth, visible or invisible, whether thrones or dominations, or principalities, or powers, all things were created by him and in him," Col. 1. 16. "He spoke the word, and they were made, he commanded, and they were created," Psal. cxlviii. 5.

Third, That he can do in all creatures whatsoever he pleases; for "whatsoever the Lord pleased, he hath done in heaven, in earth, in the sea, and in all the depths," Psal. cxxxiv. 6.

Fourth, That "all things are in his power, and that there is none that can resist his will," Esther xiii. 9.; for "he alone is mighty, the King of kings and Lord of lords," Tim. vi. 15.

Return to Table of Contents GOD'S INFINITE WISDOM. Q. What do you mean by infinitely wise? A. I mean that God knows all things, past, present, and to come, even the most secret thoughts of the heart of man, and all things that possibly can be. Q. How is this proved? A. His holy word declares, that "there is no creature invisible in his sight; for all things are naked and open in the eyes of him with whom we speak." Heb. iv. 13. "The works of all flesh are before him, and there is nothing hid from his eyes; he sees from eternity to eternity, and there is nothing wonderful before him," Ecclus. xxxix. 24. "For the eyes of the Lord are far brighter than the sun, beholding round about all the ways of men, and the bottom of the deep, and looking into the hearts of man, into the most secret parts; for all things were known to the Lord God before they were created; so also after they were perfected, he beholdeth all things," Eccles. xxiii. 28. "The heart is perverse above all things, and unsearchable, who can know it? I am the Lord who search the heart and prove the reins," Jerm. xvii. 10.

Q. What do you mean by infinitely good? A. I mean, that as God is infinitely perfect and infinitely happy in himself; so he has the most earnest desire of communicating himself and his happiness to his creatures; and, in consequences of this, is continually bestowing good things upon them, according as they are capable of receiving them; for "every good and perfect gift is from above, coming down from the father of lights," Jam. i. 17. And God "giveth to all abundantly, and unbraideth not," Jam. i.5. All the creatures by whose means we receive any benefit, are but the instruments God makes use of to communicate good things to us; for "there is none good but God alone," Luke xviii. 19.

Q. What do you mean by infinitely just? A. I mean that God gives to all men the necessary means of saving their souls, and will never require anything of us above our strength; so that we only are to blame, if we fail in our duty to him; that, therefore, he will exercise the most impartial justice on all men, according to their deserts, without respect of persons; for, as St. paul assures us, God will "render to every one according to his works; to them indeed who, according to patience in good works, seek glory, and honor, and incorruption, (He will render) eternal life; but to them who are contentious, and obey not the truth, but give credit to iniquity, (He will render) wrath and indignation," Rom. ii. 6. That "He will not judge according to the sight of the eye, nor argue according to the hearing of the ear, but will judge in justice." Is. xi. 3. and that "He will not accept of any person, nor receive any gift," Deut. x. 17.

Return to Table of Contents GOD'S TENDER COMPASSION. Q. What do you mean by infinitely merciful? A. I mean that God has the most tender compassion for the miseries of his creatures, knowing their frailty and their weaknesses, and is most desirous and ready to deliver them from them; "he wills none to perish, but that all should come to repentance," 1 Pet. iii. 9.; "for, as I live, saith the Lord, I will not the death of a sinner; but rather that he should turn and live," Ezech. xxxiii. 11. Hence, "the Lord is gracious and merciful, patient and plenteous in mercy: The Lord is sweet to all, and his tender mercies are over all his works," Psal. cxliv. 9.; and "his mercy endureth for ever," Psal. cxxxv. Yea, in the midst "of anger he will remember mercy," Hab. iii. 2. For, "as a father hath compassion on his children, so hath the Lord compassion on them that fear him; for he knoweth our frame, he remembereth that we are dust - But the mercy of the Lord is from eternity and to eternity, upon them that fear him,"Psal. cii. 13. Hence, "thou hast mercy upon all, because thou canst do all things, and winkest at the sake of repentance; for thou lovest all things that are, and hatest none of the things that thou has made; for thou didst appoint, or make any thing, hating it. - But thou sparest all, because they are thine, O Lord, who lovest souls," Wisdom xi. 24.

Return to Table of Contents GOD IS TRUTH ITSELF. Q. What do you mean by infinitely holy? A. I mean that God is holiness itself, infinitely pure, and free from every spot or stain, or shadow of imperfection. Hence he is called in scripture, the Holy of Holies, and the blessed in heaven continually adore him under this title, saying, "Holy, holy, holy, Lord God of Hosts," Isaiah vi. 3. Q. What you mean by infinitely true? A. I mean that God is truth itself; that he never can be deceived himself, and that it is impossible he should deceive his creatures; for "God is true, but all men are liars," Rom. iii. 4. "God is not like men, that he should lie," Num. xxiii. 19. "God is faithful in all his words, Psalm cxliv. And "heaven and earth shall pass away; but my words, says he, shall not pass away," Luke xxi. 33

Q. What do you mean by infinitely beautiful? A. I mean that God is beauty itself, infinitely lovely, infinitely excellent: That all the beauty of perfections which we see in creatures, are but emanations of his divine beauty; and though all the beauties of the whole universe were called together in one, it would be infinitely less than a spark of fire is to the sun, or a drop of water to the ocean, if compared to the beauty of God. "Let them know how much more the Lord of them is more beautiful that they; for the first author of beauty made all those things." Wisd. xiii. 3. "For from the rising of the sun to the going down thereof, out of Sion the loveliness of his beauty," Psalm xlix. 1. This divine beauty is so great, that all the blessed saints and angels in heaven are enraptured with inexpressible delight in the contemplation of it, and the enjoyment of it makes God himself infinitely and essentially happy. Hence the scripture says, "O taste and see how sweet the word is; blessed is the man that hopeth in him," Ps. xxxiii. 9. "They shall be inebriated with the plenty of thy house, and thou shalt make them drink of the torrent of thy pleasures; for with thee is the fountain of life, and in thy light we shall see light," Psalm xxxv. 9. "O how great is the multitude of thy sweetness, O Lord, which thou hast hidden from them that fear thee! - Thou shalt hide them in the secret of thy face," Ps. xxx. 20, 21.

Q. What do you mean when you say God is eternal? A. I mean that God hath no beginning, and will have no end; that he always was, is, and ever will be;for "thus sayeth the High and the Eminent who inhabiteth eternity," Isa. lvii. 15. "Thou art the same, and thy years shall not fail," Heb. 1.12. "I am the first and the last, - and behold I live for ever and ever," Rev. i. 17.

Return to Table of Contents GOD IS SELF EXISTENT. Q. Had God no beginning? A. No: God is a self-existent, necessary being; from himself alone, and wholly independent on any other; and, therefore, never had, nor could have any beginning, but must have been from all eternity. Hence he says of himself to Moses, "I am who am; thus shalt thou say to the children of Israel, He who is hath sent me to you," Exod. iii. 14. To show that he alone is essential, and that all things else are a mere nothing in comparison to him, according to that, "Behold the nations are a drop of a bucket, and are counted as the smallest grain of a balance; behold the islands are as a little dust - all nations are before him as if they had no being at all, and are counted to him as nothing, and vanity," Isa. xl. 15, 17. Q. What do you mean by the immensity of God? A. I mean that God filleth all places and all things, and that he is intimately present in all creatures; for "in him we live, and move, and have our being," Acts xvii. 28. "He is higher than the heavens, and what wilt thou do? he is deeper than hell, and how wilt thou know? the measure of him is longer than the earth, and broader than the sea," Job xi. 8. "Am I, think ye, a God at hand, saith the Lord, and not a God afar off! Shall a man be hid in secret places, and I not see him? saith the Lord. Do not I fill the heaven and the earth? said the Lord," Jer. xxiii. 23, 24. Hence the royal Prophet cries out, to God, "If I ascend up to heaven thou art there; if I descend into hell, thou art there; if I take to me the wings of the morning, and dwell in the uttermost parts of the sea, even there also shall thy hand lead me, and thy right hand shall hold me," Psalm cxxxviii. 8. "O Israel, how great is the house of God, and how vast is the place of his possession! It is great, and hath no end; it is high and immense," Bar. iii. 24.

Q. Is it possible for us to comprehend God? A. No, no; It is impossible for any creature to comprehend God; for how can finite comprehend what is infinite? how can the creature comprehend the Creator? Hence the scripture says, "O most mighty, great and powerful, the Lord of hosts is thy name; great in counsel, and incomprehensible in thought;" Jer. xxxii. 18. "Behold God is great, exceeding our knowledge, the number of his years is inestimable," Job xxxvi. 26. He dwelleth in light inaccessible, whom no man hath seen, nor can see;" 1 Tim. vi. 16. "The Lord is the everlasting God, who hath created the ends of the earth; he shall not faint nor labour, neither is there any searching out of his wisdom," Isa. xl. 28. "We shall say much, and yet shall want words;" but the sum of our words is "He is all. What shall we be able to do to glorify him? For the Almighty himself is above all his works. The Lord is terrible, and exceeding great, and his work is admirable. Glorify the Lord as much as ever you can, for he will yet far exceed; and his magnificence is wonderful. Blessing the Lord, exalt him as much as you can, for he is above all praise. When you exalt him, put forth all your strength, and be not weary: for you can never go far enough," Ecclus. xliii. 29. &c.

Return to Table of Contents GOD IS UNCHANGEABLE. Q. Is God capable of changing? A. No; God is always the same, and altogether incapable of any manner of changing whatever. Thus the holy scripture declares "God is not as man that he should die, nor as the son of man that he should be changed;" Num. xxiii. 19. And God himself says, "I am the lord, and I change not," Malch. iii. 6. Hence the royal Prophet shows this great difference between God and creatures, that "They shall perish,: says he to God, "but thou remainest; and all of them shall grow old like a garment, and as a vesture thou shalt change them, and they shall be changed; but thou art always the self same, and thy years shall not fail," Psal. ci. 27. And St. James declares, that with "God there is no change nor shadow of alteration," James i. 17.

Return to Table of Contents FIGURATIVE EXPRESSIONS. Q. Why then is God said to be sorry, to repent, to be angry, or the like? A. These are only figurative expressions, accommodated to our way of conceiving things, and only mean, that god so acts in his external conduct as if such changes actually happened in him; but, as "the works of all flesh are before him, and there is nothing hid from his eyes, and as he sees from eternity to eternity, and there is nothing wonderful before him," Ecclus. xxxix. 24.; so nothing can be new to him; past, present, and to come, are all continually present to him; nothing can happen in time, but he sees from eternity; hence nothing can make any new impression in him, or cause any change to sorrow, anger, or repentance in him.

Our Living and True God. The Father, Son and Holy Ghost CHAPTER II EXPLANATION OF THE BLESSED TRINITY. Q. What do you understand by the Trinity? A. I understand that there is but one living and true God, and that in God there are three distinct persons, called Father, the Son, and the Holy Ghost.

Return to Table of Contents THE GOD HEAD. Q. What do you mean by one God? A. I mean that the divine Nature, the divine Substance, the Divinity, or the Godhead, which all signify the same, is but one; and, therefore, that God is one; and there cannot possibly be more than one such divine Nature nor more than one God, seeing that God is immense and infinite, and filleth all places, and all things. Q. How does the unity of God appear from scripture? A. In scripture it is thus declared; "Hear, O Israel, the Lord thy God is one God," Deut. vi. 4. And all the wonderful things which God did for his people, when he brought them out of the land of Egypt, are declared to have been wrought expressly that "they might know that the Lord he is God, and beside him there is no other," Deut. iv. 35. And God himself, by Moses, says, "See ye that I alone am, and there is not other God, and beside me; I will kill, and will make alive, I will strike, and I will heal; and there is none that can deliver out of my hand," Deut. xxxii. 39. And by Isaiah, he says, "I am the first and the last, and besides me there is no God," Isa. xiv. 6. Hence he expressly commands us, "Thou shalt have no other God but me," Exod. xx.

Q. Can it be shown from the Old Testament that there are three Persons in God? A. Yes, it can' "For God said, Let us make man to our image and likeness," Gen. i.26, where these words, God said, show the unity of the Godhead; and these other, Let us make, and to our image, show the plurality of the Persons. So also, "God said, Lo, Adam is become as one of us, knowing good and evil," Gen. iii. 22. where the same truth appears. Again, "The Lord said to my Lord - from the womb, before the daystar, I begot thee," Psal. cix. 1. 3.; where God the Father speaks to God the Son, as to a distinct person. Also God the Son says, "I am appointed King by him over Sion, his holy mountain, preaching his commandment: The Lord hath said to me, Thou art my Son, this day have I begotten thee," Psal. ii. 6, 7. Lastly, "By the Word of the Lord the heavens were established, and all the powers of them by the Spirit of his mouth," Psal. xxxii. 6.; where all the three Persons are expressly mentioned, the Lord, who is the Father, the Word of the Lord, who is the Son; and the Spirit of the Lord, who is the Holy Ghost.

Return to Table of Contents PROOFS FROM THE NEW TESTAMENT. Q. How is the Trinity of the Persons shown from the New Testament? A. This appears from several texts of scripture; thus, our Saviour says, "I will ask thy Father, and he will give you another Comforter, the Spirit of Truth," John xiv. 16.; where the three persons are clearly pointed out as distinct Persons, to wit, God the Son, who speaks, I will ask: God the Father, of whom he promises to ask; and God the Holy Spirit, whom he promises shall be given. So also, "There are three who bear testimony in heaven, the Father, the Word, and the Holy Ghost, and these three are One," 1 John v.7. Here the Trinity of the Persons and the Unity of the Godhead are expressly declared. Hence the Apostles are commanded to baptize, "in the name of the Father, and of the Son, and of the Holy Ghost." In the name, and not in the names, to show there is but one God; and "of the Father, and of the Son, and of the Holy Ghost," to show there are three Persons in God. Q. Are there three Persons really distinct among themselves? A. Yes, they are really distinct Persons, as appears from the above sentence, spoken by Jesus Christ, where he says, "I will ask the Father, and he will give you another Comforter - the Spirit of Truth," John xiv. 16.; for one who asks is evidently a distinct person from the one of whom he asks; and the one who is given is distinct from him by whom he is given.

Q. How else does it appear that the three Persons are distinct among themselves? A. Because each of the three has certain personal properties which the others have not, and we can say, with truth, of the one, what cannot be said of the others.

Return to Table of Contents PERSONAL QUALITIES OF THE TRINITY. Q. What are the personal properties of the Father which cannot be said of the Son or of the Holy Ghost? A. That the Father is from no other, neither made, nor created, nor begotten; but is the Origin or Principle from whom the other two Persons proceed, and therefore, he is called the first Person, and the Father. Q. What are the personal properties of the Son? A. That he is begotten of the Father from all eternity, and proceeds from the Father only, and therefore, is called the second Person, the Word, and the Son of God: according to that, "Thou art my son, the day have I begotten thee," Psal. ii. And, again, "The Lord said to my Lord - from the womb, before the day-star, I begot thee," Matt. cix. 1, 3. Also, "This is my beloved Son in whom I am well pleased," Matt. iii. 17. "And God so loved the world, that he gave his only begotten Son," John iii. 16.

Q. What are the personal properties of the Holy Ghost? A. That he proceeds both from the Father and the Son, and, therefore, is the third person, and is called the Holy Ghost, and the Spirit of God, and the Spirit of Truth: Thus, God the Son says, "When the Paraclete cometh, whom I will send you from the Father," John xv. 26.; where it is plain, that the Holy Ghost is sent by the Son from the Father; and, therefore, must proceed from both. Again, he says, the Holy Ghost, "whom the Father will send in my name, he will teach you all things," John xiv. 26. Here the Holy Ghost is said to be sent by the Father in the name of the Son; in the former texts, he is said to be sent by the Son from the Father, which shows he is equally sent by both, and therefore, proceedeth or comes from both. Lastly, God the Son says, "He (the Spirit of Truth) shall receive of mine, and shall show it you," John xvi. 14.

Q. Does the distinction of the Persons appear in anything else than in their personal properties? A. Yes, it appears also from this, that God the Father "spared not even his own Son, but delivered him up for us all," Rom. viii. 32. And God the son being thus delivered up by his Father, was made man, and died upon the cross for the sins of the world; but it cannot be said that the Father and the Holy Ghost was delivered up, or made man, and died for us; which evidently shows the Son to be a distinct Person from the Father and the Holy Ghost. In like manner, the Holy Ghost appeared in the form of a dove upon our Saviour after his baptism, Matt. iii. 16.; and in the form of fiery tongues upon the apostles on Pentecost, Acts ii. 3.; but it cannot be said, that either the Father or Son appeared in this manner; which shows the Holy Ghost to be a distinct Person from them.

Q. Is the second Person really and truly God, equal to the Father from all eternity, and of the same substance or nature with him? A. Yes, he is; our holy faith assures us of this in the strongest terms. Thus, "In the beginning was the Word, and the Word was with God, and the Word was God - And the Word was made flesh," John i. 1, 14. In which text, the Word, or the second person, the same that was made flesh, is expressly declared to be God, and the Word was God. So God the Son declares, "I and the Father are one," John x. 30.; that is one in substance, one in nature, one God. Of the Redeemer, the ruler in Israel, it is said, "His going forth is from the beginning, from the days of eternity," Mich. v. 2. Of Christ, St. Paul says, "who being in the form of God, thought it no robbery to be equal with God," Phil. ii. 6.; and again, "Christ is over all things, God blessed forever. Amen," Rom. ix. 5.

Q. Is the Holy Ghost also true God? A. Our holy faith assures us of this also. Thus St. peter first said to Ananias, "Why hath Satan tempted thy heart, that thou shouldest lie to the Holy Spirit?" and then adds, "Thou hast not lied to men, but to God," Acts v. 4. The divine perfections also are attributed to the Holy Ghost in scripture, to- wit: immensity, "The Spirit of the Lord hath filled the whole world," Wisd. i. 7.; and omniscience, "The Spirit (of god) searcheth all things, yea the deep things of God," 1 Cor. ii. 10.; and he is associated with the Father and the Son in baptism, as being the same God with them.

Return to Table of Contents NOT THREE DISTINCT GODS. Q. If all the three persons be God, and at the same time be distinct among themselves, why are they not three distinct Gods? A. Because they all three, though distinct Persons, have but one and the self-same divine nature, the same divine substance, the same God head: now the divine nature being infinite and immense, cannot possibly be multiplied or more than one, but is the self-same in all the three Persons; who, therefore, are but one and the self-same God, have all the same divine perfections, and are equal in all things. Q. But how can we conceive or comprehend this? A. It is impossible for us to comprehend it. In the simplicity of our heart we believe it is so; because God himself has revealed it. He alone perfectly knows and comprehends himself: it is impossible for us, poor finite creatures, to know more of him that what he is pleased to discover of himself to us. Seeing then that he has revealed that there is but one only God, and that in God there are three distinct Persons, this we are to believe as a certain and divine truth, without presuming to search further, or to know more about him than he is pleased we should know; for the scripture says, "He that searcheth into Majesty, shall be overwhelmed by glory," Prov. xxv. 27.

In the Beginning, God Created Heaven and Earth
CHAPTER III EXPLANATION OF THE CREATION. Q. What do you mean when you say that God is the Creator and Sovereign Lord of all things? A. I mean that this one, only, living and true God, one in substance, and three in Persons, created the heavens and the earth, and all that they contain, all things visible and invisible; and that he still continues to preserve, govern and dispose of all things according to his own good will and pleasure. Q. What do you mean by created all things? A. I mean that God made all things out of nothing, by his word alone; for, as the scripture expresseth it, "He called those things that are not, as those that are," Rom. iv. 17. "He spoke and they were made, he commanded and they were created," Psal. cxlviii. 5. "And God said, Be light made, and light was made. - And God said, Let the waters that are under the heaven be gathered into one place, and let the dry land appear; and it was done so," - and God said, Let the earth bring forth the green herb - and it was so done," Gen. i. And of the Son it is said, "All things were made by him, and without him was nothing made that was made," Jo. i. 3. Also, "In him were all things created, in heaven and in earth, visible and invisible - All things were created by him and in him," Col. 1. 16. Lastly, of the Holy Ghost the scripture says, "In the beginning God created the heaven and the earth - and the spirit of God moved over the waters," Gen. i. 2. "His spirit hath adorned the heavens, and his artful hand hath brought forth the winding serpent," Job xxvi. 13. "By the word of the Lord the heavens were established, and all the power of them by the spirit of his mouth." Ps. xxii. 6. There is one most high Creator, almighty and a powerful King, and greatly to be feared, who sitteth upon his throne, and is the God of dominion, he created her, (to wit: wisdom) in the Holy Ghost," Ecclus. i. 8, 9.

Q. Had then this world a beginning? A. Yes it had, and the scripture says, "In the beginning God created the heaven and the earth," Gen. i. 1.

Q. What was there before this world began? A. Nothing but God alone, who had no beginning, but was from all eternity, perfectly happy in himself, and in his own divine perfections.

Q. Why did God create this world? A. Not out of any necessity, or through force, but out of his own free will and good pleasure, and for his own glory; "for the Lord hath made all things for himself," Prov. xvi. 4. And, "Every one that calleth upon my name, saith he, I have created him for my glory, I have formed him and made him," Isa. xliii. 7. "Hence the saints in heaven continually cry out to him, "Thou art worthy, O Lord, to receive glory, and honor, and power; for thou hast created all things, and for thy pleasure they are and were created." Rev. iv. 11

Return to Table of Contents FOR THE GLORY OF GOD. Q. What do you mean by these words, for his own glory? A. I mean that God, by creating intelligent beings, capable of knowing and loving him, and inferior creatures for their use and benefit, displays to those beings his own divine perfections, his infinite power, wisdom, and goodness, that they may give glory to him, and render him the just homage of love, gratitude, obedience, and praise. Thus the holy scripture, speaking of the creation of man, says, "God set his eyes upon their hearts, to show them the greatness of his works, that they might praise the name which he hath sanctified, and glory in his wondrous acts," Ecclus. xvii. 7, 8. Q. Does God still continue to preserve all things in the being which he gave them, or can they subsist without him, once they are made? A. As God alone has being essentially, and of himself, and is independent of any other; so no creature has any being at all of itself, but is wholly dependent upon God; without whose continual conservation no creature could subsist for one instant; so that, were God for an instant withdraw his almighty hand from any creature, it would immediately fall back to its primitive nothing; for "he upholdeth all things by the word of his power," Heb. i. 3. "He is before all, and by him all things consist," Coo. i. 17. And therefore the wise man justly said to God, "How could anything endure if thou wouldst not? or be preserved, if not called by thee?" Wisd. xi. 26. On this account, God the Son declares, that He and his father are always working, to-wit: by the continual preservation of all creatures. "But Jesus answered them, My Father worketh until now, and I work," John v. 17.

Q. Can God destroy the whole world if he wills, and in what manner he pleases? A. Most undoubtedly; for, as all creatures depend entirely on him, and have their very being and all their powers and faculties only from him, and at his pleasure; so he is sole maker, to do with all and every one of them what he wills; nor is there any thing that can resist or oppose him. Hence he says himself, "My word which shall go forth from my mouth, shall not return to me void; but it shall do whatever I please, and shall prosper in the things for which I sent it," Isa. lv. 11. And the royal Prophet declares, that, "The Lord is great, and our God is above all gods; whatsoever the Lord pleased, he hath done in heaven, in earth, in the sea, and in all the depths," Psal. cxxxiv. 5, 6. "All the inhabitants of the earth are reputed as nothing before him; and he doth according to his will as well with the powers of heaven, as among the inhabitants of the earth; and there is none that can resist his hand, and say to him, Why hast thou done it?" Dan. iv. 32. This was the comfort of the servants of God in their distress, "We trust, said they, in the Almighty Lord, who at a beck can utterly destroy both them that come against us, and the whole world," 2 Macch. viii. 18. And the holy scriptures are full of the wonderful effects of his Almighty power, and of his absolute dominion over all his creatures. There we are informed that at one time he stopped the course of the sun for several hours; that at another he made it even go back for ten degrees on the dial; and that he deprived it of its light at the death of Christ; that he divided the Red Sea into two, and gave his people a passage through the midst of it on dry ground; that he rained down food to them from heaven in the desert; that he gave them water out of the hard rock; that he changed the water in Egypt into blood, and at the marriage of Cana, into exquisite wine; that he hindered the fiery furnace from touching his faithful servants, who were thrown into it; that he raised the dead to life, commanded the winds and sea, cured all diseases, cast out devils, with many other such wonders, in an instant, and by his word alone; so that the scripture justly declares, that "the Lord is terrible and exceeding great, and his power is admirable," Ecclus, xliii. 31.; for "he only is mighty, the King of kings, and Lord of lords," 1 Tim. vi. 15.

Q. Can creatures produce any effect, or do any thing of themselves without the concurrence of Almighty God? A. All the powers which creatures have to produce any thing, are given them by God, and depend entirely on his preservation: They therefore are only as instruments in his hand for accomplishing his will; of which, however, he has no need. They, indeed, can act with his concurrence, according to the powers he has given them; but he is the original cause on which they and all the effects they produce depend. Thus, it is God "who covereth the heavens with clouds, and prepareth rain for the earth, who maketh grass to grow on the mountains and herbs for the service of man," Ps. cxlvi. 8. Also, "the Most High hath created medicines out of the earth - but all healing is from God," Ecclus. xxxviii. 1, 4. For, "it was neither herb nor mollifying plaster that healed them; but thy word, O Lord, which heals all things," Wisd. xvi. 12. So also Isaiah says, "Lord, thou will give us peace, for thou hast wrought all our works for us," Isa. xxvi. 12. - And st. Paul, "There are diversities of operations; but it is the same God which worketh all in all," 1 Cor. xii. 6. "Neither he that planteth is any thing, nor he that watereth; but God that giveth the increase," 1 Cor. iii. 7. For "without me, saith God himself, you can do nothing," Jo. xv. 5. And "it is God that worketh in you, both to will and to accomplish, according to his good will," Phil. ii.13.

Return to Table of Contents ALMIGHTY GOD RULES ALL CREATURES. Q. Does then Almighty God rule, govern, and dispose of all creatures according to his will? A. He certainly does; all things belong to him; "the earth is the Lord's, and the fulness thereof, the world, and all the dwell therein," Ps. xxiii. 1. He disposes of all things according to his own pleasure, for "he doth according to his will, as well with the power of heaven as among the inhabitants of the earth," Dan. iv. 32. He is the King, Lord, and Master of all creatures, and rules and governs them, and every thing that happens among them, according to h is eternal purposes; "There is one most high Creator, Almighty, and a powerful King, and greatly to be feared, who sitteth upon his throne, and is the God of dominion," Ecclus. i. 8. "He that liveth for ever created all things together; God only shall be justified, and he remaineth an invincible King for ever," Ecclus. xviii. 1. "God is the King over all the earth. God shall reign over the nations," Ps. xlvi. 8, 9. "The Lord shall reign to eternity, yea, for ever and ever," Ps. x. 16. "The Lord is a great God and a great King, above all gods; for in his hand are all the ends of the earth, and the heights of mountains are his; for the sea is his, and he made it, and his hands formed the dry land," Ps. xciv. 3. "The Lord he hath reigned, he hath corrected the world which shall not be moved, he will judge the people with justice," Ps. xcv. 10. "He is the King of kings, and the Lord of lords," Rev. xix. 16. Q. Does the care and attention of this Sovereign Lord extend to all creatures without exception? A. The eternal providence of God watches over all his creatures, the least as well as the greatest, with equal care and attention; for "he made the great and the little, and he hath equally care of all," Wisd. vi. 8. "He hath ordered all things in number, weight, and measure," Wisd. xi. 21. "He telleth the number of the stars, and calleth them all by their names," Ps. cxlvi. 4. "Are not two sparrows sold for a farthing? and not one of them shall fall on the ground without your Father," Matth. x. 29. Also, "Are not five sparrows sold for two farthings? and not one of them is forgotten before God. Yea, the very hairs of your head are all numbered," Matt. x. 30; and without him "a hair of your head shall not perish," Luke xxi. 19.

Return to Table of Contents THE PROVIDENCE OF GOD. Q. What do you mean by the Providence of God? A. The providence of God is his eternal will, by which he disposes of all things whatsoever that come to pass, according to his own pleasure, and conducts his creatures in the way that he sees most proper towards the ends and purposes for which he created them. It includes three things; First, his infinite wisdom, by which he knows all his creatures, and all the good of which they are capable, and the ends of which they can serve, as also the ways and means by which they can acquire that good, and arrive at those ends, with the impediments that can hinder them from either. Secondly, his infinite goodness, which inclines him to will and choose for them those means of acquiring the ends for which he creates them, that are the most proper and conducive thereto, and the most fit and best proportioned and conformable to the nature and capacity of each creature, and to remove or diminish the hindrances they may meet with in doing so. And, thirdly, his infinite power, by which he most effectually puts in execution, in time, those means, which, from all eternity, he knew and made choice of, for enabling his creatures to obtain the ends he thus proposed to himself in creating them. Thus the scripture says, "O Lord God, thou hast done the things of old, and hast devised one thing after another, and what thou hast designed hath been done; for all thy ways are prepared, and in thy providence thou hast placed thy judgments," Judith. ix. 4. "For in his hands are both we and our works, and all wisdom, and the knowledge and skill of works." Wisd. vii. 16. "Wherefore, give not thy mouth to cause thy flesh to sin, and say not before the angel, there is no providence, lest God be angry at thy words, and destroy all the works of thy hands," Ecclus. v.5. Q. Can the divine Providence be ever mistaken, or use improper means for obtaining its ends, or be disappointed in obtaining its designs? A. No, by no means. It is absolutely impossible God should either mistake the means, or be disappointed in his designs; his infinite wisdom is incapable of mistake, and his infinite power quashes all opposition to his will: "No evil can overcome his wisdom; it reacheth from end to end mightily, and ordereth all things sweetly," Wisd. vii. 30.; and viii. 1. "All things are in his power, and there is none that can resit his will, in what he determines to be done," Esther xiii. 9. "I am God," says he, "who show from the beginning the things that shall be at last, and from ancient times the things that as yet are not done, saying, My counsel shall stand, and all my will shall be done," Isaiah, xlvi. 10. "For he will do all that pleaseth him, and his word is full of power," Ecclus. viii. 3

Q. Can any thing happen by chance in creation? A. A thing is said to happen by chance, when it is supposed to happen without any cause, or without being foreseen or suspected, or without design or intention. Now, with regard to men, numbers of things happen, as it were, by chance, in some one or other of these ways; but, with regard to God, this is absolutely impossible; for the scripture assures us, that "nothing upon earth is done without a cause," Job v. 6.; that his infinite wisdom "sees from eternity to eternity;" that "nothing is hid from his eyes;" that "he knows the works of all flesh." (See Q. and A., Chap. 1.) So that it is impossible for any thing to happen but what he foresees from all eternity; and that "he has made all things in wisdom," Psalm ciii. 24.; and that he orders "all things in number, weight, and measure," Wisd. xi. 21. Consequently, every thing that happens is foreknown by him, enters into the plan of his operations, and is disposed by the Divine Providence, according to his eternal purposes. Hence, "lots are cast into the lap, but they are disposed of by the Lord," Prov. xvi. 33.; and this the royal Prophet well knew, when he said, "Thou art my God, my lots are in thy hands," Psal. xxx. 16. "The heart of the king is in the hand of the Lord, whithersoever he will he shall turn it," Prov. xxi. 1. Thus, it was not by chance that the asses of Saul were lost, or that the Ishmaelite merchants passed by when Joseph's brethren were going to kill him, but by the particular disposition of God's providence, for accomplishing the ends he had in view.

Q. Does then the Providence of God dispose of and direct every thing that happens in the creation? A. Yes, it does; it extends to all creatures, and to all things, whether good or evil; all which it disposes of and directs in the way and manner which he knows to be most conducive to his own wise ends and purposes; so that, whatever be the immediate cause by which any thing is done or produced, Almighty God is the first supreme disposer of the whole, and against whose will nothing that is, or happens, could possibly exist. In this, however, he acts in the most admirable manner, without encroaching in the smallest degree on the free will of man, or hindering second causes from going on in their natural course; but making use of man's free will and all second causes to accomplish most sweetly, but, at the same time, most assuredly, whatever he pleases.

Q. How does the Providence of God manifest and exert itself for the good of his creatures? A. The scripture assures us, that God is the author of all good to his creatures, and "that every best gift, and every perfect gift, is from above, coming down from the Father of light," Ja. i. 17. And this he manifests chiefly in three ways: First, In providing for, and bestowing upon all and every one of his creatures, whatever is necessary for, and conducive to, their good and happiness, conformable to their state and condition and according to the ends he has in view for them. Secondly, In preserving them or delivering them from the evils that are contrary to those ends. Thirdly, In guiding and governing them towards these ends. All which the scripture points out to us in the clearest and most effective manner.

And, First, that he provides all the good things that we enjoy: "The eyes of all hope in thee, O Lord, and thou givest them meat in due season: thou openest thy hand and filleth with thy blessing every living creature," Psalm cxliv. 15, 16. "Who provideth food for the raven when her young ones cry to God, wandering about, because they have no meat?" Job xxxviii. 41. "Who hath sent out the wild ass free," says God, "and who hath loosed his bonds? to whom I have given a house, in the wilderness, and his dwelling in the barren land," Job xxxix. 5, 6. "Behold the birds of the air, for they neither sow, nor do they reap, nor gather into barns, and your heavenly Father feedeth them - Consider the lilies of the field, how they grow; they labor not, neither do they spin; but I say to you, that even Solomon in all his glory was not arrayed like one of these; and if the grass of the field, which to- day is, and to-morrow is cast into the over, God doth so clothe, how much more you, O ye of little faith?" Matthew vi. 26, etc. "All things work together for good to them that love God," Rom. viii. 28; and therefore "cast all your cares on him, for he hath care of you," 1 Pet. v. 7. "Cast thy care upon the Lord, and he shall sustain thee, he will not suffer the just to waver for ever," Ps. liv. 23. "It was neither herb nor mollifying plaster that healed them, but thy word, O Lord, which healeth all things," Wisd. xvi. 12.

Secondly, that he preserves and delivers his creatures from evil: "God is our refuse and strength, a helper in troubles which have found us exceedingly," Ps. xlv. 2. "Blessed is he who hath the God of Jacob for his protector - who executeth judgment for them that suffer wrong; who giveth food to the hungry: The Lord looseth them that are fettered; the Lord giveth sight to the blind: The Lord keepeth the strangers; he will support the fatherless and the widow," Ps. cxlv. "The Lord healeth the broken of heart, and bindeth up their bruises," Ps. cxlvi. 3. "He hath given his angels charge over thee, to keep thee in all they ways: in their hands shall they bear thee up, lest thou dash thy foot against a stone," Ps. xc. [Ps. 91:11-2] And, indeed, the whole scripture is full of this truth, and of the most striking example of his Divine Providence, in preserving his creatures from evil, and even of turning the trials of his servants to their greater good; witness his conduct towards his people in the wilderness, the history of Joseph, Job, Daniel, the three children, Elijah, and many others.

Thirdly, That he guides and governs his creatures towards their good, and the ends he has in view for them: The Divine wisdom "goeth about seeking such as are worthy of her, and she showeth herself cheerfully to them in the ways, and meeteth them with all providence," Wisd. vi. 17. "In all thy ways think on God, and he will direct thy steps," Prov. iii. 6. "Thus saith the Lord - I am the Lord thy God, that teach thee profitable things, that govern thee in the way that thou walkest," Is. xlviii. 17. "The Lord ruleth me, and I shall want nothing. He hath set me in a place of pasture. He hath brought me up on the waters of refreshment; he hath converted my soul. He hath led me on the paths of Justice," Psalm xxii. 1

Q. How does the providence of God enter into the evils of the creatures? A. The evils of reatures are of two kinds; to-wit, the evil of sin, and the evil of suffering. The evil of sin resides in the perverse will of man consenting to any thing which is against the law of the Almighty: All evil of this kind God only permits. The evil of suffering includes all the afflictions, pains and miseries, by which the creatures suffer, whether in mind or body: All evil of this kind, from whatever immediate occasion it arises, is all ordained, intended and expressly willed by Almighty God.

Return to Table of Contents THE EVIL OF SIN. Q. How does God permit the evil of sin? A. The scripture assures us, that God hates sin, and that he abhors it as a most grievous injury done to himself, that he cannot look upon iniquity, and that he expressly forbids his creatures ever to commit it, under the severest and most dreadful punishments. Hence it is manifestly impossible that he should ever will sin, or intend it in any creature, and much less that he should be the cause or author of it; for this would be acting against himself, which is totally inconsistent with is infinite perfection. Seeing, however, that sin actually is committed by his creatures, and his laws numberless times are transgressed by them, all which God could hinder if he pleases, but does not hinder, it necessarily follows, that he only permits this to happen. That is to say, God has endowed some of his creatures with knowledge and free-will, and from them he requires a voluntary service; he sets good and evil, life and death, before them, and leaves them to the freedom of their own will to choose the one or the other; he proposes to them the most powerful motives to induce them to choose the good, and threatens them with the worst of miseries, to deter them from choosing the evil: "Consider," says he, by the prophet Moses, "that I have set before thee this day life and good, and on the other hand death and evil;" and a little after, "I call heaven and earth to witness this day, that I have set before your life and death, blessing and cursing; choose therefore life, that both thou and thy seed may live," Deut. xxx. 15, 19.

Return to Table of Contents GOD MADE MAN FROM THE BEGINNING AND LEFT HIM IN THE HAND OF HIS OWN COUNSEL. And the wise man assures us, "that God made man from the beginning; and left him in the hand of his own counsel. He hath set water and fire before thee; stretch forth thy hand to which thou wilt. Before man is life and death, good and evil; that which he chooseth shall be given him," Ecclus. xv. He is always ready, however, to assist them to choose and execute the good; for "God is faithful, who will not suffer you to be tempted above what you are able, but with the temptation will also make issue (that is, a way to escape) that you may be able to bear it," 1 Cor. x. 13.; but he will not force them to this, nor oblige them to good against their free will. When, therefore, they choose the evil, he leaves them to their own choice, and permits the sin they commit; for "he hath commanded no man to do wickedly, and he hath given no man license to sin," Ecclus. xv. 21 [Sir. 15:20] But in thus permitting sin, we must not imagine he does so either out of sloth, impotence or negligence. Man often permits things that are disagreeable to him out of mere indolence, or through carelessness and indifference, or because he cannot help it; it is not so with God. God is incapable of sloth or carelessness, and is far from being indifferent about what his creatures do; at the same time, he is perfectly able to hinder and prevent them from sinning, if he pleases. But he permits sin, because it is his will to permit it, because he has the most just and wise reasons to permit it, because it enters into the plan of his providence, and contributes to the great end of his creating this universe; and therefore he has, from all eternity, resolved and decreed to permit it; and in permitting it, he displays, in the most admirable manner, his Divine perfections, by making it an occasion of infinitely greater good, both for exalting his own glory, and advancing the perfection of his creatures.

Q. What do you mean when you say that God wills the evil of suffering? A. That all the pains, sufferings, and afflictions of whatever kind that any creature endures, whether in mind or body, are all ordained, decreed, and sent upon them by God: that he expressly wills all their sufferings, is the chief cause and author of them, and the first and sovereign source from which they flow, whatever be their immediate causes or occasions. This is a truth every where displayed to us in the sacred scriptures. "Good things and evil, life and death, poverty and riches, are from God," Eccles. xi. 14. "The Lord killeth and maketh alive, to bringeth down to the grace, and bringeth back again. The Lord maketh poor and maketh rich, he humbleth and he exalteth," 1 Kings (Sam), ii. 6. "See ye that I alone am, and there is no other God besides me; I will kill and I will make alive, I will strike and I will heal; and there is none that can deliver out of my hand," Deut. xxxii. 39. "I am the Lord, and there is none else, I form the light and create darkness; I make peace and create evil, I the Lord that do all these things" Is. xlv. 6, 7. "Shall there be evil in a city which the Lord hath not done?" Amos iii.6.

And wherever we find Almighty God foretelling by his prophets the sufferings and calamities of his people, he always declares himself to be the author of them: "I will visit you with poverty - I will send in upon you the beasts of the field to destroy you - I will bring in upon you the sword, I will send the pestilence in the midst of you - I will destroy your land - I will scatter you among the Gentiles," Levl. xxvi. "I will raise up evil against them," and the like, are the expressions he uses on such occasions. And hence we find, that all the holy servants of God, whenever they met with any disasters, immediately referred them all to God as the sovereign cause and author of them, and received them all with resignation, as coming from his hand. Thus Job, in the midst of h is severe afflictions, cried out, "The Lord gave, and the Lord hath taken away; as it hath pleased the Lord so is it done; blessed be the name of the Lord," Job. i .21. And a little after he adds, "If we have received good things at the hand of God, why should we not receive evil?" Job. ii. 10

So when God, by his prophet Samuel, foretold to the high-priest Eli, all the ruin and misery that he was to send upon his family, he immediately replied, "It is the Lord, let him do what is good in his sight," I Kings (Sam) iii. 18. David also, when cursed by Semei, acknowledged his great humiliation to be from God, and said, "The Lord hath commanded him to curse David, and who shall dar say, Why hath he done so?" 2 Kings (Sam.) xvi. 10. And Christ himself acknowledged all his suffering as coming from God his Father, when he said, "The cup that my father hath given me, shall I not drink it?" Jo. xviii. 11. Hence, Solomon, comprehending all the goods and evils of this life, under the expression of the good and the evil day, says, "for God hath made both the one and the other, that man may not find against him any just complaint," Ecclus. vii. 15.

Return to Table of Contents THE INFINITE GOODNESS OF GOD. Q. But how is it consistent with the goodness of God, to render his creatures miserable by sufferings and afflictions? A. It is impossible that the infinite goodness of God should render his creatures miserable, from any pleasure he takes in their sufferings as such; or, that he should directly intend, or will their sufferings, as an object which is in itself agreeable to him. He, therefore, never can send any affliction upon them, but with a view to some greater good, relating either to his own glory, which is the supreme end of the creation, or the happiness of the creatures themselves; either for the exaltation of his own divine justice in punishing sinners, or for the correction of the wicked, or for the preservation and improvement of the good; either in punishing past sins in those whom he afflicts, or in preserving them from sin for the time to come. Hence all the sufferings of this life are the effects of sin; and the voluntary abuse we make of our free-will, is the cause that obliges or moves Almighty God to send them upon us. Thus the holy Sarah, in her prayers to God, says, "For thou art not delighted in our being lost; because, after a storm thou makest a calm; and after tears and weeping, thou pourest in joyfulness." Tob iii. 22.

Return to Table of Contents GOD TAKES NO DELIGHT IN OUR SUFFERINGS. Where we see that God takes no delight in our sufferings, and only sends them with a view to our good, bringeth out of them peace and joy. So also, "God made not death, neither hath he pleasure in the destruction of the living, for he created tall things that they might be, and he made the nations of the earth for health; and there is no poison or destruction in them; nor kingdom of hell upon earth, (for justice is perpetual and immortal.) But the wicked with works and deeds have called it to them," Wisd. i. 13. "As I live, saith the Lord, I desire not the death of the wicked, but that the wicked turn from his way and live," Ezek. xxxiii. 11. And, therefore, he declares, by another prophet, "Destruction is thy own, O Israel, thy help is only in me," Hosea xiii. 9 Q. That all those sufferings which arise from natural or innocent causes; such as disease, famine, pestilence, death, and the like, are sent expressly from God, and that he is the principal cause and author of them, is easy to conceive; because there is no sin in these things, and the occasions of them are incapable of sin; but as for those sufferings which arise from our own sins, or from the sins of others, from their malice, hatred, injustice or cruelty, how can God be the author of these, since they rise not from natural or innocent causes, but from wickedness and crimes, of which God cannot possibly be the author? A. This difficulty often proves a stumbling block to souls, and runs them into a most pernicious delusion; for falsely imagining that God cannot be the author or cause of those sufferings which arise from the crimes of men, they attribute them solely to the mistake, hatred, or malice of their fellow creatures, and seek from this a sanction to their own impatience under them, and to all the excesses of their unbridled passion and desire of vengeance. But his is a very great mistake; for it is a most certain truth, that though God only indeed permits those crimes, of which our sufferings are the effects, yet these sufferings he as positively wills, and has from all eternity as expressly decreed to send upon us, as any others which flow from the most innocent occasions.

To understand this, we must carefully distinguish between the sin committed, and the effects which flow from it. The sin resides precisely in the perverse will of him who commits it. The effects which flow from the sin are the sufferings which it occasions in others. The sin in him who commits it, God only permits; because he is incapable of willing sin or of being the cause or author of it; yet from all eternity he foresaw it, and from all eternity for his own most wise and just reasons, decreed to permit it. Now, what are these reasons? He foresaw that his in, if permitted, would be the occasion of sufferings to others. He takes not please in the suffering of his creatures, and would never allow them to be afflicted, unless for some good end, either in justice or mercy. It is impossible that any sufferings should come upon them against his will; for "not a hair of our head falls to ground without him." It is no less impossible that he should be indifferent whether his creatures suffer or not; his infinite goodness forbids this.

Return to Table of Contents ALL SUFFERINGS OF THIS LIFE ARE PUNISHMENTS OR BENEFITS. We must, therefore, conclude, that as all the sufferings of this life, as we have seen in above question, are either punishments or benefits; and all punishments and benefits are expressly willed and decreed from all eternity by God, the punishments by his justice, the benefits by his mercy; consequently, though God only permits the sin in the one who commits it, yet he expressly and positively wills the sufferings of others which are the effects of it; and the reason why sin is so permitted is, that it may be made use of as an instrument in the hands of God, for executing upon those who suffer by it what he has decreed from all eternity to inflict upon them. Hence, we find in scripture, that when God Almighty foretells, by his prophet, the sufferings and afflictions he is to send upon any one, he always declares that he is the author of them sufferings, even though the means by which they are inflicted are of the most criminal nature. Thus, when the prophet Nathan reproved David for the sins of adultery and murder, which he had committed, he says, in the name of God, "Thus saith the Lord, Behold I will raise up evil against thee out of thy own house, and I will take thy wives before thy eyes, and give them to thy neighbour, and he shall lie with thy wives in the sight of the sun," 1 Kings (Sam.) xii. 11 Here is a most severe sentence passed upon David by the Divine justice, which God foretells he himself would execute upon him; and, therefore, which he positively wills and decrees that David should undergo. His infinite wisdom could have executed this sentence by many different means; but he foresaw that David's own son Absalom, pushed on by his ambition, would rebel against his father, and abuse his wives. God could easily have hindered Absalom from committing such crimes, or have prevented the execution of them; but he thought proper to leave him to the freedom of his own will, and make us of his crimes as the instrument in his hand for executing the punishment he had decreed to inflict upon David. When Jeroboam, king of Israel, provoked God to anger by his idolatry, the prophet Ahias declared to him, in the name of God, the punishment which God had decreed to send upon him. "Thus saith the Lord, Behold I will bring evils upon the house of Jeroboam, and will cut off from Jeroboam him who fouleth against the wall - and I will sweep away the remnant of the house of Jeroboam, as dung is swept away, till all be clear," 3 Kings xiv. 10.

How was this sentence executed? By rebellion and conspiracy, and the most shocking cruelty. "In the reign of Nadab, son of Jeroboam, Baasa conspired against him and slew him, and reigned in his place: and when he was king, he cut off all the house of Jeroboam. He left not so much as one soul of his seed till he had utterly destroyed him, according to the word of the Lord, which he had spoken, in the hand of Ahias of Silonite," 3 Kings xv. 27. The crimes of Baasa, in conspiring against his sovereign and killing him, were the effects of his own ambition, and his cruelty in murdering all the family of Jeroboam, was a stroke of his worldly policy to secure his possession of the throne; but, whilst he was thus gratifying his own passion, he was, though unknown to himself, only an instrument of the Divine justice, in punishing the sins of Jeroboam, and executing the decrees of the Almighty on the family of that unhappy prince. No doubt, God could have prevented the crimes of Baasa, and have executed the sentence he had pronounced on Jeroboam by other means; but knowing Baasa's perverse heart, he permitted him to follow its suggestions; so that the crimes he committed were from himself, by God's permission; but the effect they produced in the family of Jeroboam, were expressly willed, decreed and foretold by Almighty God.

In like manner, when Satan, by God's permission, had brought so many miseries upon Job, and reduced him to the most distressing situation, appearing a second time before God, "The Lord said to Satan, Hast thou considered my servant Job - still keeping his innocence? But thou hast moved me against him, that I should afflict him without a cause." Job. ii. 3. In which words God himself declares, that he was the author of his afflictions; Satan, and the other means he made use of, being only the instruments in the hands of God for executing his will.

Return to Table of Contents AFFLICTIONS OF THE SERVANTS OF GOD. Many other examples of the same kind are found in holy writ: but the following one is particularly conclusive on this head. When St. Peter and St. John, after being taken up and examined about the cure of the lame man, were set at liberty, and returned "to their own company, they related all that the chief priests and ancients had said to them. Who having heard it with one accord, they lifted up their voice to God, and all things that are in them, who by the Holy Ghost, by the mouth of our Father David, hast said, Why did the Gentiles rage, and the people meditate vain things; the kings of the earth stood up, and princes assembled together against the Lord, and against his Christ. For, of a truth, there assembled together, in this city, against the holy child Jesus, who thou hast anointed, Herod, and Pontius Pilate, with the Gentiles and people of Israel, to do what thy hand and counsel decreed to be done, " Acts iv. 23, &c. And St. Peter, in his first sermon to the Jews on Pentecost, affirms the same truth, in these words: "Jesus of Nazareth - being delivered up by the determinate counsel and fore- knowledge of God, you by the hands of wicked men, have crucified and slain," Acts ii. 22. In both which places it is positively declared that all the suffering and death of Christ were expressly decreed by God, who had foretold, long before, that it should be so, by the mouth of his holy prophets; yet the sins of the Jews and Gentiles, in what they did to Christ, were of the deepest dye; these sins were not from God, but from the malice of their own hearts, and the abuse of their free-will; this God only permitted, but he expressly willed the consequences of their crime, in the sufferings and death of Jesus. The same thing is to be said in all such cases, whatever troubles and afflictions come upon us by the malice, or hatred, or mistakes, or sins of others, or even of ourselves, we are to consider them all as positively willed and sent upon us by Almighty God; the sins committed he only permits, but our sufferings which flows from these sins he expressly wills, and has, from all eternity, decreed to send upon us; and whereas, if he thought proper, he could send them upon us by many other ways, yet knowing the voluntary abuse which we or our fellow creatures will make of our free-will, this he permits, and makes our sins, by this means, instruments of executing his will in us. And this is precisely the light in which all the holy servants of God consider their afflictions; for, from whatever immediate source they arise, they receive them all as from the hand of God; they look upon the malice and crimes of those who injure them merely as the instruments which he makes use of for their punishment, or correction and advancement in virtue, and as such they love them and do them good.

To the examples of this truth mentioned above, add these others: When Joseph made himself known to his brethren, considering all the cruel treatment he had received from them as the orders of the Divine Providence, he comforted them, and said, "Be not afraid, and let it not seem to you a hard case that you sold me into these countries, for God sent me before you into Egypt for your preservation." He repeats the same a little after, and adds, 'not by your counsel was I sent hither, but by the will of God," Gen. xlv. 5, 8. And after his father's death, when they were afraid he would then revenge the injuries they had done him, and sent a message to him, asking forgiveness, he wept for concern on their account, and said, "Fear not; can we resit the will of God? You thought evil against me; but God turned it into good, that he might exalt me as at present you see, and might save many people: Fear not, I will feed you and your children; and he comforted them, and spoke gently and mildly," Gen. 1:21. And our Savior, as he received the cup of his passion in no other light but as sent him by his Father, and considered his enemies only as the instruments made use of by his Father for that end; so he also earnestly prayed for them with his last breath upon the cross, instead of having any resentment against them

Oh, happy those who seriously consider these truths, and imitate these holy examples! They already enjoy a foretaste of heaven itself, even in the midst of this valley of tears; no evil can come near them; for what the mistaken world calls evil, is to them a real good, a source of joy and consolation. In every thing they see the finger of God, in every thing they adore his Divine providence, in every thing they rejoice for the accomplishment of his will; and hence they learn, by the most endearing experience, that "all things work together for good in them that love God," Rom. viii.28

The Angels Gifted With God's Grace And Beauty.
CHAPTER IV EXPLANATION OF THE CREATION AND FALL OF THE ANGELS. Q. Who are the principal creatures that God made in the world? A. Angels and men. Q. Why are they the principal or chief of all others? A. Because they are endowed with understanding and free-will, by which they are capable of knowing and loving God, of which none of the other creatures are capable.

Q. For what end then were the other creatures made? A. For the use and benefit of man, to excite him to love, praise, and adore his Creator, for the numberless services he receives from these creatures.

Q. Who are the angels? A. Pure spirits without any body: "He made the angels spirits," Psalm ciii.

Return to Table of Contents THE ANGELS MIGHTY IN STRENGTH. Q. In what state did God create the angels? A. In a most excellent and happy state; for, 1. He made them of a spiritual and incorruptible nature. 2. He gave them a most sublime understanding, capable of, and endowed with, exceeding great knowledge. 3. he made them "mighty in strength," Ps. cii. 20. And 4. Besides these natural excellencies, he adorned them with the supernatural gift of his Divine grace and heavenly beauty. Q. For what end did he create them? A. That they might be always in his own presence, "their angels always see the face of my Father who is in heaven." Matth. xviii. 10.; assisting at his throne, for "thousands of thousands ministered to him, and ten thousand times a hundred thousand stood before him," Dan. vii. 10.; and executing his orders throughout the rest of the creation, for they "execute his word, hearkening to the voice of his orders," ps. cii. 10.

Q. Did they continue in this happy state? A. The greatest part of them did, and are now confirmed in glory: but many of them fell from it, by sin, and are now devils in hell.

Q. What was the sin by which they fell? A. It was pride, arising from the great beauty and sublime graces which God had bestowed upon them. For, seeing themselves such glorious beings, they fell in love with themselves, and forgetting the God that made them, wanted to be on an equality with their Creator.

Q. What were the consequences of their crime? A. They were immediately deprived of all their supernatural graces and heavenly beauty; they were changed form glorious angels into ugly devils; they were banished out of heaven, and condemned to the torments of hell, which was prepared to receive them.

Return to Table of Contents CHIEF OF THE FALLEN ANGELS. Q. Who was the chief of these fallen angels? A. He was called Lucifer before his fall, which signifies one that carries light along with him, from the exceeding great splendor with which God had adorned him before his fellows; and since his fall, he is called Satan, or the Adversary, because he is the enemy both of God and man; he is also called the Devil. Q. What account doth the scripture give of all this? A. It is as follows: In the prophet Ezekiel, under the figure of the king of Tyre, the beauty and fall of the angels is thus described: "Thus saith the Lord God, Thou wast the seal of resemblance, full of wisdom, and perfect in beauty: Thou wast in the pleasures of the paradise of God - Thou wast a cherub stretching out thy wings - Thou wast perfect in thy ways from the day of thy creation until iniquity was found in thee. Thou wast filled with iniquity; thou hast sinned, and I cast thee out from the mountain of God and destroyed thee, O covering cherub. And thy heat was filled up with thy beauty. I have cast thee in the ground," Ezekiel xxviii. And the prophet Isaiah thus speaks to Lucifer, the chief of the fallen angels, under the figure of the king of Babylon: "How art thou fallen from heaven, O Lucifer - Thou said'st in thy heart,, I will ascend into heaven, I will exalt my throne above the stars of God, I will sit in the mountain of the covenant, in the sides of the north. I will ascend above the height of the clouds. I will be like the most High. But yet thou shalt be brought down to hell, into the depth of the pit," Isaiah xiv. 12. And, at the last day, the judge will say to the wicked, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels," Matth. xxv.

Return to Table of Contents THE FALL OF THE ANGELS DESCRIBED BY ST. JOHN. Their fall is also thus described by St. John: "And there was a great battle in heaven, Michael and his angels fought with the dragon, and the dragon fought and his angels. And they prevailed not, neither was their place found any more in heaven; and the great dragon was cast out, that old serpent, who is called the Devil and Satan, who seduceth the whole world," Rev. xii.; for "God spared not the angels that sinned, but delivered them, drawn down by infernal ropes, to the lower hell into torments," 2 Pet. ii. 4. "Ad the angels who kept not their principality, but forsook their own habitation, he hath reserved under darkness, in everlasting chains, unto the judgment of the great day," Jude, verse 6. "And the devil, who seduced them, was cast into the pool of fire and brimstone, where both the beast and the false prophet shall be tormented day and night, for ever and ever," Rev. xx. 9.

Man Created To Love and Serve God
Chapter V EXPLANATION OF THE CREATION AND FALL OF MAN. Q. What kind of a being is man? A. Man is a being composed of soul and body. Q. What is his body made of? A. The dust of the earth.

Q. What is his soul made off? A. It is created by God out of nothing.

Q. For what end did God create man? A. To know, love, and serve him during the short course of his pilgrimage in this world, and then to be taken up to heaven, and be happy in the possession and enjoyment of God himself for all eternity.

Q. Is this possession of God in heaven due to the nature of man? A. By no means: it was wholly an effect of the infinite goodness of God, to create man for such a glorious and supernatural end; to communicate to him the riches of his mercy, and make him supremely blest in the clear vision and enjoyment of himself for ever.

Return to Table of Contents THE FIRST OF MANKIND THAT GOD CREATED. Q. Who were the first of mankind that God created? A. Adam and Eve, who are our first parents, and from whom all mankind are descended. Q. In what manner did God create them? A. He formed the body of Adam "out of the dust of the earth, and then breathed into him the breath of life," Gen. ii. 7.; that is, "created his soul out of nothing to animate that body, and Adam became a living soul," Ibid. "Then causing a deep sleep to fall upon Adam, he took out one of his ribs, filling up its place with flesh; and the Lord God built the rib which he took from Adam into a woman, and brought her to Adam," Genesis ii. 21.

Q. To whose image and likeness did he create man? A. "God created man to his own image: to the image of God he created him; male and female he created them." Gen. i. 27.

Q. In what does this likeness consist? A. In several things; for

1. As there is but one only God, and three persons in one God: so in man there is but one soul, and in this one soul there are three powers, the will, memory, and understanding, by which man, in some senses, resembles the ever blessed trinity.

2. As God is a spirit and immortal, so the soul of man is a spirit and will never die.

3. As God is the sovereign Lord of all things, and does in all creatures whatever he pleases; so he endowed man with free-will, and made him the visible sovereign over all the other creatures of this earth, "Let us make man," says God, "to our image and likeness; and let him have dominion over the fishes of the sea, and the fowls of the air, and the whole earth, and every creeping thing that moveth upon the earth," Gen. i. 26.

Q. In what state did God create our first parents? A. In the state of innocence, grace, and happiness.

Q. What do you mean by the state of innocence? A. That at their creation they were free from any the smallest pollution of sin, and pure and unspotted before God. "This I know, that God made man upright," Ecclus. vii. 30.

Return to Table of Contents GRACE. Q. What do you mean by the state of grace? A. That they were adorned with the grace of God, called also original justice, or righteousness, which God communicated to their souls, making them beautiful and truly holy before him. Thus St. Paul, exhorting us to be renewed in the spirit to that original justice to which our first parents were created, says, "Put on the new man, who, according to God, is created in justice and holiness of truth," Ephesians iv. 24. Q. Was this original righteousness due to their nature? A. By no means: it was a free gift of the goodness of God.

Q. Why did he bestow it upon them? A. Because, as he was pleased, out of his great goodness, to create them for a supernatural end, to wit, the enjoyment of himself in heaven: so out of the same goodness, he bestowed original justice upon them, as the necessary help to enable them to attain that end.

Q. What benefit did they receive from this original justice? A. First, It sanctified them, or made them truly holy before God, objects of his delight and complacency.

Second, It subjected all their senses, appetites, and passions to reason.

Third, It rendered their reason and their whole soul subject to the will of God; and,

Fourth, It was the source and support of the happiness they enjoyed.

Return to Table of Contents THE STATE OF HAPPINESS. Q. What do you mean by the state of happiness? A. That, being free from all state of sin, and adorned with original justice, they were on that account free from all sufferings, and enjoyed a perfect happiness both in soul and body, suitable to their nature, and the state they were in. Q. In what did this happiness consist? A. Chiefly in the following particulars:

First, They were endowed with great knowledge of every thing relating to their state and the reset of the creatures. Thus, "God created man - and created of him a helpmate like to himself:he gave them counsel, and a tongue, and eyes, and ears, and a heart to devise, and he filled them with the knowledge of understanding; he created in them the science of the spirit; he filled their heart with wisdom, and showed them both good and evil," Ecclus, xvii. 5.

Second, They were free from all those passions and irregular desires and appetites, which so violently torment our souls; for, "God made man upright," Eccles. vii. 30.; and of course they enjoyed a perpetual peace and serenity of mind.

Third, Their hearts were inclined to all good, and their wills united to God by holy love.

Fourth, Their bodies were free from all sickness and pain, and enjoyed a perpetual health.

Fifth, They were not subject to death; but, after serving God for a time upon earthy, were to have been translated, both soul and body, without passing through the gates of death, to enjoy him for ever in heaven: for "God created man incorruptible," Wisd. ii. 23.

Return to Table of Contents THE GARDEN OF EDEN. Q. Where did God place our first parents when he had created them? A. "The Lord God had planted a paradise of pleasure from the beginning, wherein the placed man whom he had formed. And the Lord God brought forth from the ground all manner of trees, fair to behold and pleasant to eat of. - And the Lord God took man, and put him into the paradise of pleasure, to dress it and to keep it," Gen. ii. 8, 9, 15. This was a garden planted by the hand of God, and filled with every thing that could make them happy. Q. Were they allowed to eat of all the fruit of this garden? A. They were allowed to eat of every thing this garden produced, except the fruit of one tree, which God forbade them under pain of death, to touch. And God "commanded him, saying: Of every tree of paradise thou shalt eat; but of the tree of knowledge of good and evil thou shalt not eat; for in what day soever thou shalt eat of it thou salt die the death," Gen. ii. 16.

Return to Table of Contents THOU SHALT DIE THE DEATH. Q. What means, thou shalt die the death? A. It means, in the day thou eatest of that fruit, thou shalt immediately die the death of the soul, by committing a mortal sin; thou shalt be subjected to the death of the body, and return to the dust from whence thou art made: and after that to the death, both of soul and body, in hell-fire for all eternity. Q. Why did God lay this command upon them? A. To exercise their obedience, and be a continual testimony of their subject to God, and of their dependence upon him.

Q. Did our first parents continue in this happy state? A. No; they fell from it, by transgressing this easy command of God their maker, and eating this forbidden fruit.

Return to Table of Contents THE FALLEN ANGELS. Q. Who tempted them to commit this crime? A. Satan, the chief of the fallen angels; who appearing to Eve in the serpent, seduced her to eat of the fruit, and she having eat it herself, carried it to her husband, and persuaded him to do the same. Q. What account does the scripture give of this? A. "And the serpent said to the woman, Why hath God commanded you that you should not eat of every tree of paradise? And the woman answered him, saying, Of the fruit of the trees that are in paradise we do eat; but of the fruit of the tree which is in the midst of paradise God hath commanded us that we should not eat, and that we should not touch it, lest perhaps we die. And the serpent said to the woman, No, you shall not die the death; for God doth know, that in what day soever you do eat thereof, your eyes shall be opened, and you shall be as gods, knowing good and evil. And the woman saw the tree was good to eat, and fair to the eyes, and delightful to behold, and she took of the fruit thereof, and did eat, and gave to her husband, who did eat," Gen. iii.

Q. What moved the devil to tempt them to this sin? A. Envy at their happiness; for "God created man incorruptible - but by the envy of the devil death came into the world," Wisd. ii. 24.; and it was by tempting them to this sin that death was introduced: for, "by one man sin entered into the world, and by sin death," Rom. v. 12.

Return to Table of Contents CONSEQUENCES OF DISOBEDIENCE. Q. What were the consequences of their disobedience? Did they become as gods? A. Quite the reverse. Instead of that, they immediately lost "their innocence," bringing upon themselves the dreadful guilt of mortal sin: they were deprived of the sublime treasure of "original justice:' for by this sin the grace of God was banished from their souls; and they lost "their happiness," and became miserable both in soul and body. In consequence of all which, they became objects of the wrath and indignation of God, whom they had offended, slaves of the devil, whose service they had voluntarily preferred to the service of God, and they lost all right and title to eternal happiness. Q. In what respect did they become miserable as to their soul? A. Their understanding was darkened, and subject to ignorance and error; their will was turned away from God, and violently bent upon evil; and their passions rebelled against reason, and tormented their minds.

Q. How did they become miserable as to their bodies? A. Their bodies were subjected to all manner of sickness and diseases, to innumerable pains and torments, to death itself in this world, and to be reduced to the dust from which they were made, and at last both soul and body to hell fire.

Q. What does the scripture say to this? A. "And to the woman God said, I will multiply thy sorrows and thy conceptions; in sorrow shalt thou bring forth children, and thou shalt be under thy husband's power, and he shall have dominion over thee. And to Adam he said - Cursed is the earth in thy work; with labour and toil shalt thou eat thereof all the days of thy life. Thorns and thistles shall it bring forth to thee. - In the sweat of thy brow shalt thou eat bread, till thou return to the earth out of which thou wast taken; for dust thou art, and into dust thou shalt return," Gen. iii.

Q. Are all mankind born under the guilt of this sin of our first parents? A. Yes, we are; for, "by one man sin entered into the world, and by sin death, and so death passed upon all men, in whom all have sinned," Rom. v. 12.

Return to Table of Contents ORIGINAL SIN. Q. What is this sin called in us? A. Original sin. Q. Why so? A. Both because we derive it from our first parents, who were the origin or beginning of all mankind, and also because we contract it from the first origin of our being, that is, the very moment we are conceived in our mother's womb, according to that of the prophet, "Behold I was conceived in iniquity, and in sin did my mother conceive me," Ps. 1. 7.

Q. Are we also subjected to all these miseries, both of soul and body, which this sin brought upon our first parents? A. Yes, we are: "for we are by nature children of wrath," Ephes. ii. 3.; being all born under the guilt of this their sin, and deprived of that original justice in which they were created, and on that account subjected to the dominion of Satan and without any right or title to heaven, where we can never enter so long as this original guilt remains upon our souls: Our minds are darkened with error and ignorance, as experience itself shows; "the thoughts of our hearts are bent upon evil at all times," Gen. vi. 5.; by which we are daily hurried on to the numberless sins we commit ourselves: And as for the torments and pains to which we are liable, both in mind and body, who can enumerate them? "Man born of a woman," saith Job, "living for a short time, is filled with many miseries," Job xiv. 1. "For what profit hath man of all his labour and vexation of spirit, with which he hath been tormented under the sun? All his days are full of sorrows and miseries, even in the night he doth not rest in mind; and is not this vanity?" Eccles. ii. 22, 23.

The Coming Of The Savior Foretold.
Chapter VI THE PROMISE OF A REDEEMER, AND THE STATE OF MANKIND EXPLAINED. Q. Was man, in his fallen state, able to make up his peace with God, and remedy his own miseries? A. No: Fallen man was utterly incapable to take any effectual step towards that end, and much less to attain it. Q. Why so? A. Because, to make up his peace with God, it was necessary the Divine justice should first be satisfied by the grievous injury done to God by his disobedience in preferring the suggestions of Satan to the command of God. And to remedy his own miseries, it was necessary he should regain the grace of God which he had lost by sin, and which was the source of all his happiness; neither of which was it possible for man, in his fallen state, to do.

Q. Why could he not satisfy the justice of God for the offence he had committed against him? A. Because, considering on the one hand the vileness of man, who of himself is a mere nothing; and, on the other, the infinite Majesty of God, whom this nothing has so grievously injured, the malice of the offence was in a manner infinite; and therefore the divine justice required a satisfaction of infinite value to equal the offence, and make up the offender's peace; now man, a poor sinful creature, was utterly incapable of this in the smallest degree.

Q. Why could not he of himself regain the grace of God? A. Because the grace of original justice, which he lost by sin, was a free gift of the goodness of God, to which man could have no right or title, even when innocent, and was a gift of infinite value; but by his fall he was become positively unworthy of that or any other grace, and utterly incapable of doing any thing that could move God to bestow it upon him.

Q. Was it possible for the good angels to make up man's peace with God, and bring a remedy to is evils? A. No: It was impossible for any mere creature, though ever so pure and holy, to satisfy for the offence committed by man in the manner the Divine justice required, or to obtain for him the grace he had lost by sin. None but God himself could apply an effectual remedy to so great an evil.

Q. What then must have become of our first parents, if no remedy must have been found? A. They, and all of us their posterity must have been lost for ever.

Q. Were they left then, by the Divine justice, to the punishment they deserved, without all remedy? A. God Almighty, out of his incomprehensible justice, was pleased to pursue the fallen angels with immediate punishment without remedy: but out of his infinite goodness he had pity and compassion on fallen man, and provided a Redeemer for him.

Return to Table of Contents THE REDEEMER. Q. Who is this Redeemer? A. No less a person than God the Son, whom the Father promised to send into this world in the fulness of time, to remedy all the evils of their fall. Q. When was this promise first made? A. When passing sentence on our first parents after their fall; he even then showed the greatness of his mercy, by promising to send them a Redeemer, who should overcome their enemy that had seduced them, saying to the serpent, "I will put enmity between thee and the woman, and thy seed and her seed; she shall crush thy head, and thou shalt lie in wait for her heel." Gen. iii. 15. And St. John tells us, that "for this purpose the Son of God appeared, that he might destroy the works of the devil, I Jo. iii. 8.

Q. Was it long after the fall before this promise was fulfilled, by the coming of the Redeemer? A. It was about four thousand years after the creation and fall before he appeared in the world, though, the promise of sending him was frequently renewed, during that time, to the holy servants of God, and all the circumstances of his appearance and office was revealed to several among them, and by them communicated to others.

Q. In what condition was mankind during that long space of time? A. Soon after the world began to be peopled men began to forsake God, and follow the best of their corrupted nature; and though God always had a succession of good people who adhered to him, yet vice at last became so universal, that "God seeing that the wickedness of man was great on the earth, and that all the thoughts of their heart was bent upon evil at all times, it repented him that he had made man upon the earth: and being touched inwardly with sorrow of heart, he said, I will destroy man, whom I have created, from the face of the earth. - But Noah found grace before the Lord, for Noah was a just and perfect man in his generation, and he walked with God. - And God said to Noah, The end of all flesh is come before me, the earth is filled with iniquity through them, and I will destroy them with the earth. Make thee an ark of timber planks - behold I will bring the waters of a great flood upon te earth to destroy all flesh, wherein is the breath of life under heaven. - And I will establish my covenant with thee, and thou shalt enter into the ark, thou and thy sons, and thy wife, and the wives of thy sons with thee, and of every living creature of all flesh, thou shalt bring tow of a sort into the ark, that they may live with thee. - For yet a while, and after seven days I will rain upon the earth forty days and forty nights, and I will destroy every substance that I have made from the face of the earth. And Noah did all things which the Lord commanded him - And after seven days the waters overflowed the earth - All the fountains of the great deep were broken up, and the flood-gates of heaven were opened; and the rain fell upon the earth forty days and forty nights - And the waters overflowed exceedingly and filled all the face of the earth - and they prevailed beyond measure upon the earth, and all the high mountains under the whole heaven were covered. The water was fifteen cubits higher than the mountains which it covered. And all flesh was destroyed that moved upon the earth - And all men, and all things wherein there was breath of life on the earth died - And Noah only remained, and they that were with him in the ark," Gen. vi. vii.

Q. What became of them after this? A. When the waters of the deluge were abated, and the earth was again dried, "God spoke to Noah, saying, Go out of the ark, thou and thy wife, thy sons and the wives of thy sons, and all living things that are with thee of all flesh - bring out with thee, and go ye upon the earth; increase and multiply upon it," Gen. viii. 16. And they did so, "And God blessed Noah and his sons, and said to them, Increase and multiply, and fill the earth, Gen. ix. 1.

Q. After so dreadful an example of Divine justice, did the posterity of Noah continue faithful to God? A. For some time they did; but at last the effects of corrupt nature, and the delusion of Satan, began again to prevail, and by degrees spread over the whole world, insomuch that, after some time, the very knowledge of the true God was almost extinguished from the face of the earth, and mankind was drowned in idolatry and all manner of crimes, worshipping idols instead of God, and sacrificing their own children, to devils; of which the scriptures give us the following description: "They did works hateful to God by their sorceries and wicked sacrifices; they were merciless murderers of their own children, and eaters of men's bowels, and devourers of blood; the parents sacrificing with their own hands helpless souls," Wisd. xii. 4. St. Paul also described the state of their idolatry before the coming of Christ, in these words: "They changed the glory of the incorruptible God in the likeness of the image of a corruptible man, and of birds, and of four-footed beasts, and of creeping things; they changed the truth of God into a lie, and worshipped and served the creature rather than the Creator," Rom. i. 23. And as the Holy Ghost declares, "That the beginning of fornication is the devising of idols, and the invention of them is the corruption of life," Wisd. xiv. 12. So the apostle goes on to declare the shocking abominations which were the consequences of their idolatry: "as they liked not to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient, being filled with all iniquity, malice, fornication, covetousness, wickedness, full of envy, murder, contention, deceit, malignity, whisperers, hateful to God, contumelious, proud, haughty, inventors of evil things," &c. Rom. 1. Such is the description which the word of God gives us of the deplorable situation that mankind was in before the Redeemer was sent among them.

Q. Why did Almighty God leave mankind in this sad condition, and so long delay the coming of the Redeemer? A. To teach us, by sad experience, our own extreme perverseness, and the dreadful corruption of our nature by sin; to cure the deep wound of pride which sin had made in our souls, by letting us see what we are capable of when left to ourselves; to convince us of the great need we have of a Redeemer, and to make us receive him with the greater readiness when he should come amongst us.

Q. Did God totally abandon mankind to their wicked ways during all that time? A. Far from it; for,

First, he raised up holy men from time to time, to warn the wicked of their evil ways, and exhort them to repentance.

Second, He often punished them in a visible, and dreadful manner for their crimes, and when he drowned the whole world by the deluge; and rained down fire and brimstone from heaven to consume the wicked cities of Sodom and Gomorrah. And,

Third, When wickedness was still more and more spreading over the face of the earth, he chose a whole nation, whom he separated from the rest of mankind, and, by a special providence, preserved them from the general corruption.

Return to Table of Contents GOD'S CHOSEN PEOPLE. Q. Who was this so highly favored nation? A. The posterity of his faithful servant Abraham, whose fidelity and obedience God tried many different ways, and finding him always constant and uniform in his duty, he made choice of him to be the father of his chosen people, renewed to him the promise of the Redeemer, and assured him that he should come of his posterity: "And the Lord appeared to Abraham, and said unto him, I am the Almighty God: walk before me and be perfect; and I will make my covenant between thee exceedingly - And thou shalt be father of many nations - And kinds shall come out of thee. - And I will establish my covenant between me and thee, and between thy seed after thee, in their generations, by a perpetuated covenant, to be a God to thee, and they seed after thee," Gen. xvii. And again, "By myself have I sworn, saith the Lord," to Abraham, "I will bless thee, and I will multiply thy seed as the stars of heaven, and as the sand that is on the seashore; thy seed shall possess the gates of their enemies; and in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice," Gen. xxii, 16. Q. What did God do for this people, the posterity of Abraham? A. He multiplied them into a great nation. He watched over them by a special providence, and wrought numberless and most amazing miracles in their favor, and for their defence. He settled them in a most excellent land, "flowing with milk and honey," as the scripture expresses it. He gave them by his servant Moses a holy law to direct them, written with his own hand in tablets of stone. He taught them the way in which he would be worshipped by them, revealing to them his holy religion for that end. He gave them his holy scriptures for their instruction and consolation. - He sent among them, from time to time, his holy prophets to declare his will to them, and keep them steady in his service. He often renewed his promise of a Redeemer to several of his holy servants among them, and foretold by his prophets all the circumstances of his coming, and what he was to do for mankind. For all of which see their whole history in scripture.

Q. How was this people called? A. They were sometimes called Israelites, or the Children of Israel, from the name of one of their patriarchs; sometimes Jews, from one of their principal tribes, out of which the Redeemer was to come; and sometimes the people of God, from the care and protection which God had of them, choosing them for his inheritants from among all the nations of the earth, and preferring them from that deplorable corruption into which all the other nations fell.

Q. Did this people always continue faithful to God, and grateful to him for such special protection shown by him to them? A. Far from it; they often rebelled against him, forsook his service, and fell into idolatry and other abominations, for which he most severely punished them, till, by their repentance, they regained his favour, and returned again to the faithful observance of his law.

Q. What kind of religion did God institute among them? A. The full and perfect manifestation of the will of God to man was reserved to be the work of the Redeemer; but to this people God gave an imperfect revelation of the truths of eternity, such as the grossness of their minds and the hardness of their hearts was able to receive; their religion, therefore, principally consisted in the several kinds of sacrifices of beasts and other creatures, which God instituted to be offered for his honor, and in their obedience to the law he had given them.

Q. Had these sacrifices of beasts and other creatures any worth or value in themselves before God? A. All these sacrifices, and indeed all the religion which God instituted among this people,w ere but types and figures of the Redeemer then to come, and of the perfect religion which was afterwards to be instituted by him, and as such they were agreeable to God; and when offered by the people with a view of the Redeemer, and with faith in him were most beneficial to them; for, from the beginning, "there is no other name under heaven given to man whereby we must be saved, but the name of Jesus only," Acts iv. 12. So that, from the beginning, before the Redeemer appeared among men, none could be saved but by faith in him, who was then to come; as none can be saved since his coming, but by faith in him, as already come.

Return to Table of Contents THE JEWS DIVIDED INTO SECTS. Q. In what condition were the Jews when the Redeemer came among them? A. They still retained the knowledge and worship of God, according to the law of Moses; but had corrupted the true sense of the law in many things, by human opinions, and were divided into several different sects among themselves. Q. In what condition was the reset of mankind when the Redeemer came into the world? A. All the other nations of the earth, who, in scripture language, are called the gentiles, at the time our Savior appeared, and for many ages before, were sunk in those miserable vices which are mentioned in above question and wholly ignorant of the God that made them, and of every thing else concerning their eternal salvation, and upon which our salvation depends.

Return to Table of Contents THE TRUTHS OF ETERNITY. Q. What are the those truths on eternity for which they were so ignorant, and the knowledge of which is so necessary for salvation? A. They may all be reduced to these heads; the knowledge of the one true living God that created us; the way of worshipping this great God according to his will; the cause of all our miseries, which is sin or disobedience to his law; the only remedy of sin, and all our miseries, which is the grace of a Redeemer; the great end for which we were created, which is the possession and enjoyment of God in heaven; and the means on our part to obtain this end of our being; which are faith and obedience. Of these great and important truths, all the nations of the earth were wholly ignorant, the Jews only excepted; and they had by their depraved opinions in many things, corrupted even that imperfect knowledge of them which God had given them. Q. Could not man, by the strength of reason and study, have attained the knowledge of these things? A. No; that was absolutely impossible; for these truths are all supernatural, they belong to another world, they do not fall under our senses or reason, so as to be examined or investigated by them; and some of them flow entirely from the free will and appointment of Almighty God: so that it was impossible man should ever come to the knowledge of them, except God himself had discovered them to him. And this is proved to a demonstration by experience itself, not only from the ancient heathens before the Redeemer came, among whom there were many great men, remarkable for their strength of genius and learning, who yet could never acquire any rational knowledge of the above great truths, though they often applied themselves with great assiduity to study them; but also from many different nations in the remoter regions of the globe to whom the revelation of these truths has not yet reached, and who, though endowed with sense and reason not inferior to our own, have never been able, to this day, to come to any degree of knowledge about them.

Return to Table of Contents THE KNOWLEDGE OF DIVINE TRUTH. Q. Did Almighty God ever reveal those truths to mankind? A. He did; and it was one of the principal offices of the Redeemer to bring from heaven to men the knowledge of these Divine truths, and to deliver them from the miserable darkness in which they had been involved. The deplorable situation that were in before he came, with the admirable light he brought among them, is thus beautifully described in the holy scriptures. Isaiah, foretelling this happy effect of his coming, says, "The people that walked in darkness have seen a great light; to them that dwelt in the region of the shadow of death, to them light is risen," Is. ix. 2. And God thus speaks to the Redeemer by the same prophet, "I have given thee for a covenant of the people for a light of the Gentiles; that thou mightest open thee eyes of the blind, and bring forth the prisoner out of prison, and them that sit in darkness out of the prison house," Isaiah xlii. 7. Zacharias also, in his prophecy at the birth of Saint John the Baptist, says of the Redeemer, "Through the bowels of mercy of our God, the Orient from on high hath visited us, to enlighten them that sit in darkness and in the shadow of death, and to direct our feet in the way of peace," Luke. 1. 78. The holy Simeon, when he held the Redeemer, then a child, in his arms, said, he was the salvation of God, "which thou, O Lord," said he, "hast prepared before the face of all people, a light to the revelation of the Gentiles, and the glory of thy people Israel," Luke ii. 31. And the Redeemer himself, when he appeared to St. Paul, and authorized him to carry the light of his revelation to the Gentiles, said he sent him to the nations, "to open their eyes, that they may be converted from darkness to light, and from the power of Stan to God, that they may receive forgiveness of sins, and a lot among the saints by the faith that is in me," Acts xxvi. 18. Hence the same holy Apostle, describing the misery and blindness of the Gentiles, says, "They walk in the vanity of their mind, having their understandings darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of our hearts, Ephes. iv. 18. But that God, by the Redeemer, "has made us worthy to be partakers of the lot of the saints in light, and delivered us from the power of darkness, and hath translated us into the kingdom of his beloved Son, in whom we have redemption through his blood, the remission of sins," Coloss. i. 12. St. Peter declares to Christians, that is, to the believers of the Redeemer, "You are a chosen generation, a kingly priesthood, a holy nation, a purchased people, that you may declare his virtues who hath called you out of darkness into his admirable light; who in time past were not a people, but are now the people of God," 1 Pet. ii. 9.

Return to Table of Contents THE REDEMPTION OF MANKIND. Q. What are the principal offices of the Redeemer? A. They are chiefly these two: First, To redeem us from our sins, and from the captivity of Satan, to which mankind had been reduced by sin.

Secondly, to enlighten our minds, by revealing to us the great truths of eternity, which we could never have known without such a teacher, and upon the knowledge of which our eternal happiness depends.

Q. What is the Redeemer's name? A. Jesus Christ. The name Jesus signifies a Savior, and was given him by God himself, as foretold by the prophet Isaiah, many ages before his coming, when he said, "Thou shalt be called by a new name, which the mouth of the Lord shall name," Is. lxii. 2. And it was brought immediately from heaven before he was born; for, when the angel discovered the mystery of his incarnation to St. Joseph, he said, "Thou shalt call his name Jesus, for he shall save his people from their sins," Matth. i. 20, and not only from their sins, but also from the fatal effects of sin, the slavery of Satan, and the torments of hell.

The name Christ signifies anointed, and implies that the Redeemer is anointed with all kind of grace, and with the divinity itself; for "in him it hath well pleased the Father that all fullness should dwell," Coloss. i. 19; and "in him dwelled all the fullness of the Godhead bodily," Coloss. ii. 9. By this divine unction he is consecrated to be "a priest for ever according to the order of Melchisedech," Ps. cix. 4.; as also, "to the king over Sion his holy mountain," Ps. ii. 6, and "to reign in the house of Jacob for ever;" for, "of his kingdom there shall be no end," Luke i. 32. It also implies, that he is anointed with all the graces of the Holy Ghost, according to Isaiah, "and the spirit of the Lord shall rest upon him, the spirit of wisdom and of understanding, the spirit of counsel and of fortitude, the spirit of knowledge and of godliness, and he shall be filled with the spirit or the fear of the Lord," Is. xi. 2. Hence St. Peter says, that "God anointed him with the Holy Ghost and with power," Acts x. 38.

The Way, The Truth And The Life.
Chapter VII JESUS CHRIST THE REDEEMER EXPLAINED. Q. Is it necessary to know Jesus Christ the Redeemer? A. It is most necessary to know both what Jesus Christ is, and what he has done for us, for "there is no other name under heaven given to men, whereby we must be saved," Acts iv. 12. And Christ himself, speaking to his eternal Father, says, "this is eternal life, that they may know thee, the only true God, and Jesus Christ whom thou hast sent," Jo. xvii. 3.

Return to Table of Contents THE DIVINE AND HUMAN NATURE OF CHRIST. Q. Who is Jesus Christ? A. Jesus Christ is God the Son, the second person of the ever Blessed trinity, who, taking our nature upon him, became man in order to redeem lost man. Q. Where doth it appear that Jesus Christ is God the Son, the second person of the Blessed Trinity? A. From many plain texts of Scripture. Thus the angel declared to the blessed Virgin Mary, before he was conceived in her womb, "The Holy One that shall be born of thee, shall be called the Son of God," Luke i. 35. St. Peter, inspired by God himself, said to Christ, "Thou art Christ, the Son of the living God," Matth. xvi. 16. St. John declares, "that the Word was God," and that this "Word," or Son of God, "was made flesh, and dwelt among us, and we saw his glory, the glory as of the only begotten of the Father," Jo. i. 14. St. John the Baptist, by particular revelation from the Holy Ghost, says of Jesus Christ, "I saw, and I gave testimony that this is the Son of God," Jo. i. 34. God the Father, at the transfiguration, by a voice from heaven, declared, "This is my beloved Son, in whom I am well pleased," Matt. xvii. 5. All the miracles he performed are recorded in the gospel in proof of this truth. "Many other signs Jesus did; but these are written, that you may believe that Jesus is the Christ, the son of God," Jo. xx. 30. And St. Paul declares, "that Christ is over all things God blessed for ever," Rom. ix. 5.

Return to Table of Contents JESUS CHRIST TRUE MAN. Q. Is Jesus Christ true man? A. Jesus Christ is also true man; for, whereas he was always God, equal to his Father from all eternity, when the fulness of time was come, he became man by taking our nature upon him, and uniting it to his Divine nature in his own person; so that he is also true man, having the nature of man, that is, having a soul and a body like unto us. Thus, "The Word," or Son of God, "which in the beginning was with God, and was true God, was made flesh, and dwelt among us," Jo. i. "Jesus Christ being in the form of God - but debased himself, taking the form of a servant, being made in the likeness of man, and in fashion found as a man," Philip. ii. 6. God sent his own Son in the likeness of "sinful flesh," Rom. viii. 3. "For nowhere doth he take hold (that is, that upon him the nature) of the angels: but of the seed of abraham he taketh hold," Heb. ii. 16. "And hence we are sanctified by the oblation of the body of Jesus Christ once - for this man offering one sacrifice for sins, for ever sitteth on the right hand of God," Heb. x. 10, 12. "Forasmuch then as the children were partakers of flesh and blood, he (Jesus Christ) also himself, in like manner, partook of the same, that through death he might destroy - the devil," Heb. ii. 14. And that he has a human soul as well as a body, he assures us himself, when he says, "My soul is sorrowful even unto death," Matth. xxvi. 38. Lastly, Jesus Christ himself declares he is a true man, capable of being put to death, when he says, "You seek to kill me, a man who have spoken the truth to you," Jo. viii. 40. Q. Was Jesus Christ, in his human nature, subject to all the infirmities of man? A. Yes, Jesus Christ, in his human nature, subject himself to all our infirmities and miseries, sin only excepted, of which he was incapable; - that he might thereby manifest to us the more abundantly, the infinite riches of his goodness and mercy towards us. Thus he subjected himself to suffer hunger, and thirst, and weariness; to be afflicted with grief and sorrow of mind; to be tempted and tried; to suffer pain and torment in his body; and to undergo death itself, and that in the most cruel and ignominious manner. "It behooved him in all things to be made like to his brethren, that he might become a merciful and faithful high priest, with God to make a reconciliation for the sins of the people. For in that wherein he himself hath suffered and been tempted, he is able to succour them also that are tempted," Heb. ii. 17. "For we have not a high priest, who cannot have compassion on our infirmities, but one tempted in all things like as we are; yet without sin," Heb. iv. 15. For "he did not sin, neither was guile found in his mouth," 1 Pet. ii. 22. On the contrary, "he was holy, innocent, undefiled, separated from sinners," Heb. vii. 26.

Q. Why did Jesus Christ subject himself to all the infirmities of human nature? A. That he might be able to suffer for our sins; for, whereas the Divine justice demanded a satisfaction for sins equal to the injury done to God by sin, which none but God could give; and, on the other hand, God himself was incapable of suffering in his own nature, in order to give that satisfaction; therefore he took our nature upon him, with all its infirmities, that, in his flesh, he might be able to suffer and die for us: Christ "his own self bore our sins in his body upon the tree, that we being dead to sin, should live to justice; - by whose stripes you are healed," 1 Pet. ii. 24. "Christ also died once for our sins, the just for the unjust, that he might offer us to God, being put to death, indeed, in the flesh," 1 Pet. iii. 18. "Christ therefore suffered in the flesh," 1 Pet. iv. 1.; and Isaiah long before his coming hath foretold, that "he was wounded for our iniquities, he was bruised for our sins - and by his bruises we are healed," Isaiah liii. 5.

Return to Table of Contents PURE LOVE AND MERCY OF GOD. Q. What was it that moved Almighty God to provide such a Redeemer for lost men? A. It was the effect of his pure love and mercy towards us. He was not obliged to do it; he might have pursued us with all the rigor of his justice, if he had been pleased to do so, as he did the fallen angels; but he had compassion upon our miseries, and, of his own free will, out of pure love to us, provided the Redeemer for us. Thus Isaiah, foretelling the sufferings of the Redeemer, says, "He was offered because it was his own will," Is. liii. 7. And Jesus Christ says on this subject, "No man taketh away my life from me, but I lay it down of myself; and I have power to lay it down, and I have power to take it up again," Jo. x. 18. And, therefore, though his enemies, on different occasions, "sought to apprehend him, yet no man laid hands on him, because his hour was not yet come," Jo. vii. 30. Now that it was pure love for us, and compassion for our miseries, which moved God to send us such a Redeemer, is often declared in holy writ; "God so loved the world as to give his only begotten Son, that whosoever believeth in him may not perish, but may have life everlasting. For God sent not his Son into the world to judge the world, but that the world may be saved by him," Jo. iii. 16. "By this hath the charity of God appeared towards us; because God hath sent his only begotten Son into the world that we may live by him. In this is charity; not as though we had loved God; but because he first loved us, and sent his Son to be a propitiation for our sins," 1 Jo. iv. 9. "God, who is rich in mercy, for his exceeding great charity wherewith he loved us, even when we were dead by sins, hath quickened us together in Christ, (by whose grace you are saved) - that he might show, in the ages to come, the abundant riches of his grace in his bounty towards us in Christ Jesus," Eph. ii. 4. "In this we have known the charity of God; because, he hath laid down his life for us," 1 Jo. iii. 16. "God commanded his charity towards us; because, when as yet we were sinners, according to the time, Christ died for us," Rom. v. 8. "Christ also loved us, and hath delivered himself for us an oblation and a sacrifice to God," Eph. v. 2. And in this we see the greatness of his love for us; for, as he himself declares, "greater love than this no man hath that a man lay down his life for his friends," Jo. xv. 13.

Return to Table of Contents MARY, THE MOTHER OF GOD. Q. In what manner did God the Son take the nature of man upon him? A. He made choice of the blessed Virgin Mary to be his mother; and, when the fulness of time was come, in her sacred womb, and of her most pure blood, a human body was formed, by the operation of the Holy Ghost, and a most perfect soul was created to animate this body; and in the same instant of time, the Divine Nature was united to this soul and body, in the presence of God the Son, by the power of the Most High, which overshadowed this Blessed Virgin for that purpose. - Jesus Christ, God and man, being thus conceived in her sacred womb, in the stable of Bethlehem, she still remaining a pure virgin.

Note from the Catholic Doors Ministry: The above paragraph contains an error. It states that a perfect soul was created to animate the body of Christ. This cannot be because if Christ has a newly created soul, apart from the Divine Soul that is in God, there would be two souls in God, therefore two Gods. Since there is only one God, there can only be one Divine Soul in God.

The Third letter of Cyril to Nestorius that is part of the Council Of Ephesus - 431 A.D. states that "God made his indwelling (in Jesus) in such a way as we may say that the soul of man does in his own body." While the physical body of Jesus embraced His human Nature, His Divine Nature came from the indwelling of God the Father as His Divine Soul, over and above the indwelling of the Holy Spirit who gave life to the physical body of Christ. For a body without a spirit is dead. [Jn. 6:63; Jas. 2:26]

For further information, please read the thesis on "Knowing God."

Return to Table of Contents AND THE ANGEL GABRIEL WAS SENT FROM GOD. Q. What account does the scripture give of this? A. St. Paul says, that "when the fulness of time was come, God sent his son, made of a woman," Gal. iv. 4., to show that he took flesh of her, or that his body was formed with the substance of her body; so also the scripture says that he was born of Mary, "Jacob begot Joseph, the husband of Mary, of whom was born Jesus, who is called Christ," Matth. i. 16. And that she was a virgin, both when she conceived and when she brought him forth, was foretold long before by the prophet Isaiah, saying, "Behold a Virgin shall conceive and bear a son, and his name shall be called Emmanuel," Is. vii. 14.; "which being interpreted, is, God with us," Matth. i. 23. And, in what manner this was done, is thus told by St. Luke: "And the angel Gabriel was sent from God, unto a city of Galilee, called Nazareth, to a Virgin espoused to a man whose name was Joseph, of the house of David; and the Virgin's name was Mary. And the angel being come in, saith to her, Hail, full of grace, our Lord is with thee: blessed art thou among women. And when she had heard, she was troubled at his saying, and thought with herself what manner of salutation this should be. And the angel said to her, Fear not, Mary, for thou hast found grace with God: Behold thou shalt conceive in thy womb, and shalt bring forth a son, and thou shalt call his name Jesus: he shall be great, and shall be called the son of the Most High - And Mary said to the angel, how shall this be done, because I know not man? And the angel answering, said to her: The holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee, and therefore, also, the Holy One which shall be born of thee shall be called the Son of God - And Mary said, Behold the handmaid of the Lord, be it done unto me according to thy word," Luke i. Q. Is the blessed Virgin truly and properly the mother of God? A. Yes, she is truly and properly the mother of God; because she conceived in her womb, and brought forth, in due time, that Divine person who is both true God and true man, as the angel declared to her, when he said, "Thou shalt conceive in thy womb, and shall bring forth a son - and the Holy One which shall be born of thee shall be called the Son of God," Luke i. now, to conceive and bring forth on is surely to be the mother. It is true the divinity of Jesus Christ was from all eternity, and as God he was begotten of the Father before all ages, without any mother; so that it cannot be said that the Blessed Virgin begot the divine nature of Jesus Christ. But this is nowise necessary to make her the mother; for our own mothers do not beget our souls, yet they are truly our mothers, both as to soul and body, because our souls though created immediately by Almighty God, are united in our bodies in our mother's womb, where we are conceived, and in due time brought forth by them. In like manner as the Divine nature was united to the human nature in the person of Jesus Christ within the womb of the Blessed Virgin, and he who is the true God, was conceived and born of her; this makes her, as here explained, truly and properly the mother of God. Hence St. Elizabeth, inspired by the holy Ghost, gave her this acred title, when she said, "Whence is this to me, that the mother of my Lord should come to me?" Luke i. 43.

Return to Table of Contents THE TWO NATURES. Q. Has Jesus Christ two natures? A. Yes; Jesus Christ has two natures, the nature of God and the nature of man, united together in one person, which is the person of God the Son; for, as the Athanasian creed expressed it, "as the rational soul and flesh is one man, so God and man is one Christ." Q. How does it appear from scripture that there is but on person in Christ? A. Because the same person who is there declared to be Christ according to the flesh, is also declared to be God; thus, St. Paul, speaking of the Israelites, says, "of whom is Christ according to the flesh, who is over all things God blessed for ever," Rom. ix. 5. he also says, that the same person, "who being in the form of God thought it no robbery to be equal to God, was made in the likeness of man, and in fashion found as a man," Philip. ii. 6.; and Jesus Christ himself, who says on one occasion, "I and the Father are one," John x. 30., says at another time, "I go to the Father, for the Father is greater than I," John xiv, 28.; where the same person of Christ, the same I, declares that he is one and the same with the Father, speaking of himself as God, and as to his divine nature; and that he is also inferior to his Father, speaking of himself as man, and as to his human nature; so that in these expressions is declared both that there is but one person in Christ, and that in this one person the two natures are united.

Q. Does it appear from any other texts of scripture that there are two natures in Christ, the divine and human nature? A. Most evidently; for, as we have seen above that Christ is both true God, and true man, all the texts which show those two truths, show that he has both the nature of God, and the nature of man; for, being true God, he must of necessity have the nature of God, and being true man, he must of necessity have the nature of man, since the being any thing, and the having the nature of that thing is one and the self same.

Return to Table of Contents THE UNION OF THE DIVINE AND HUMAN NATURE NEVER TO BE DISSOLVED. Q. Will this union of the divine nature in the person of Christ be ever dissolved? A. It will never be dissolved; for the holy scripture assures us, that Jesus Christ, true God and true man, is a "priest for ever," and that he is "a King for ever;" that he will reign over his faithful, and over all his enemies, "for even;" that all things are subjected to him, and that "of his kingdom there shall be no end." Thus, "the Lord hath sworn, and he will never repent, thou art a priest for ever," Ps. cix. 4.; which St. Paul declares was said by God the Father to Christ in these words: "So also Christ did not glorify himself to be made a high priest, but he that said to him, Thou art my Son, this day have I begotten thee," as he saith also in another place, "Thou art a priest for ever." Heb. v. 5.; and a little after adds, that Christ is made priest, "not according to the law of a carnal commandment, but according to the power of an indissoluble life; for he testifieth, Thou art a priest for ever," Heb. vii. 17. And with regard to his kingdom, Isaiah says, "A Child is born to us, and a Son is given to us, and the government is upon his shoulders - His empire shall be multiplied, and there shall be no end of peace; he shall sit upon the throne of David, and upon his kingdom, to establish it, and strengthen it with judgment, and with justice, from henceforth and for ever," Is. ix. 6, 7. And Ezekiel, speaking of Christ's kingdom, says, "Thus saith the Lord God - and my servant David shall be king over them, and they shall have one shepherd - and David my servant shall be their prince for ever," Ezek. xxxvii. 24. 25. Hence the angel Gabriel says to the Blessed Virgin, "Thou shalt conceive in thy womb and bring forth a son, and thou shalt call his name Jesus - and the Lord God shall give him the throne of his father david, and he shall reign in the house of Jacob for ever, and of his kingdom there shall be no end," Luke i. 31. The Jews themselves were very sensible of this truth, and therefore said, "We have all which St. Paul declares, that "Jesus Christ, yesterday and to-day, he is the same for ever," Heb. xiii. 8.

Redemption of the Human Race: Jesus Christ the Redeemer
CHAPTER VIII THE OFFICE AND DIGNITIES OF THE REDEEMER EXPLAINED. Q. What do you mean by the Office of the Redeemer? A. I mean all that Jesus Christ did, said, and suffered, for the redemption of mankind, in quality of our Redeemer; which contains all the mysteries of his birth, life, passion, death, resurrection, and ascension.

Return to Table of Contents THE BIRTH OF OUR SAVIOUR. Q. Where was our Savior born? A. In a stable of Bethlehem, of which the scriptures give this account: "In those days there went out a decree from Caesar Augustus, that the whole world should be enrolled. And all went to be enrolled, every one into his own city: And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he as of the house and family of David, to be enrolled, with Mary his espoused wife, who was with child. And it came to pass, that, when they were there, the days were accomplished that she should be delivered; and she brought forth her first born son, and wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn," Luke ii. 1. Q. What are we principally to observe in this account of the birth of Jesus? A. First, The wonderful and overruling providence of God, which makes use of the very vices and passions of men to accomplish his own designs. Augustus Caesar, the Roman Emperor, was moved by his pride and avarice to cause all his subjects to be numbered throughout his vast empire. In obedience to this decree, Joseph and Mary, who were living in Galilee, at a great distance from Bethlehem, the city of their family, came to that city to be numbered with their own family, just about the time of her being delivered; all which was so disposed by Divine Providence, in order to accomplish what had been foretold by the prophets, that Christ should be born in that city; "And thou, Bethlehem, Ephrata, art a little one among the thousands of Judah; out of thee shall be come forth unto me that is to be the ruler of Israel," Mich. v.2.

Secondly, The infinite love of Jesus Christ to us, in beginning at so early a period, even at his very first entrance into the world, to suffer for us, and to give us, in his most tender infancy, the most perfect example of poverty, humility, and mortification; those darling virtues of his, which he knew were so necessary for us to practice, in order to cure all the spiritual maladies of our soul.

Q. How did he practice these virtues at his birth? A. He practiced humility in being rejected by all the rich and great ones in Bethlehem, none of whom would admit his Virgin Mother to their houses, notwithstanding her condition of being great with child, which obliged her to take up her abode in a stable, where he chose to be born. He practiced poverty, in ordering matters so by his divine providence, that he should be born at a distance from the place where his mother dwelt, and on that account be deprived of all those conveniences which the poorest people have on such occasions; so he chose to be born in a stable instead of a palace, and laid in a manger instead of a soft bed. He practiced mortification, in being exposed to much pain from the inclemency of the weather at that cold season, from the open stable in which he was born, and the hard manger in which he was laid.

Q. What became of him after he was born? A. In his infancy he was circumcised in obedience to the law, Luke ii. 21. He discovered himself to the shepherds by an embassy of angels from heaven, to show that he came to be the Saviour of the Jews, Luke ii. 9. He afterwards manifested himself to the Gentiles by a star from heaven, to show he was also come to be the Saviour of the Gentiles, Matth. ii. And he was persecuted by King Herod, who hearing of his birth from the wise men, sought to destroy him; - Matth. ii. After this he lived in private with his Virgin Mother and St. Joseph, her spouse and guardian, and "subjected himself to them," Luke. ii. 51.; and continued to live in a poor, private, and retired manner, till he was thirty years of age, faithfully observing all the law of Moses, to give us an example of humility, submission, and obedience; and because he came, as he himself tells us, "not to destroy the law but to fulfil it," Matth. v. 17.

Return to Table of Contents THE PUBLIC LIFE OF OUR LORD. Q. At the thirtieth year of his life what did he do? A. He then began his public life, preaching the gospel, doing good to all, healing their diseases, casting out devils, and working the most stupendous miracles, to prove his divine mission, and that he was the Messiah, or Saviour of the world, promised to mankind from the beginning: "God anointed Jesus of Nazareth with the Holy Ghost, and with power, who went about doing good, and healing all that were oppressed with the devil," Act x. 38. He was a prophet mighty in work and word before God and all the people," Luke xxiv. 19. "The spirit of the Lord, saith he himself, is upon me, wherefore he hath anointed me; to preach the gospel to the poor he hath sent me, to heal the contrite of heart, to preach deliverance to the captives, and sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord, and the day of reward," Luke iv. 18. And when St. John the Baptist sent two of his disciples to him to ask if he was the Christ, he appealed to the miracles which he then wrought in their presence; "and answering, he said to them, Go and relate to John what you have heard and seen. The blind see, the lame walk, the lepers are made clean, the deaf hear, the dead rise again, to the poor the gospel is preached," Luke vii. 22. Hence the testimony given of his public employment in the gospel is this: "And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness, and all manner of diseases among the people - And they brought to him all sick people that were taken with divers diseases and torments, and such as were possessed by devils, and lunatics, and those that had the palsy, and he healed them," Matth. iv. 23. "And there came to him great multitudes, having with them the dumb, the blind, the lame, the maimed, and many others; and they cast them down at his feet, and he healed them," Matt. xv. 30. "And whithersoever he entered into towns, or into valleys, or cities, they laid the sick in the streets, and besought him that they might touch, but the hem of his garment, and as many as touched him were made whole." Mark vi. 56.

Return to Table of Contents THE MIRACLES AS PROOFS. Q. Were the miracles wrought by Jesus Christ a full and sufficient proof of his divine mission, and of his being the Redeemer? A. They certainly were a full and convincing proof of it, for several reasons: First, Because the very miracles he wrought had been foretold many ages before by the prophets, as the signs of the Redeemer. Thus Isaiah says, "Behold your God will bring the revenge of recompense, God himself will come and save you; then shall the eyes of the blind be opened, and the ears of the deaf be unstopped; then shall the lame man leap as a hart, and the tongue of the dumb shall be free," Is. xxxv. 4. All which are the very things that Jesus did, as proof of his being Redeemer.

Second, Because the works which Jesus did were done in the name of god the Father, on purpose to prove that he was the Messiah. Thus when "the Jews came round about him, and said to him, How long dost thou hold our souls in suspense; if thou be Christ, tell us plainly? Jesus answered them, I speak to you, and you believe not; the works that I do in the name of my Father, give testimony of me" Jo. x. 24. Now it is impossible that Almighty God should allow any miracles to be wrought in his name in favor of falsehood.

Third, Because the works he did were such, as none but God alone could perform; and therefore he appeals to them as the highest proofs that he is the Son of God. "Do you say," says he, "of him whom the Father hath Sanctified, and sent into the world, thou blasphemest; because I said, I am the Son of God? If I do not the works of my Father, believe me not; but if I do, though you will not believe me, believe the works, that you may know and believe the father is in me, and I in the Father," Jo. x. 36. "The works," says he again, "which the Father hath given me to perform, the works themselves which I do give testimony of me that the Father hath sent me; and the Father himself who hath sent me, hath given testimony of me," Jo. v. 36. Also, "The words that I speak to you, I speak not of myself. But the Father who abideth in me, he doth the works. Believe you not that I am in the Father, and the Father in me? otherwise believe for the very work sake," Jo. xiv. 10. Lastly, because Christ declares that the Jews were inexcusable for not believing him on so glaring a proof as his miracles were. "If I had not come and spoken to them they would not have sin; but now they have no excuse for their sin. He that hateth me, hateth my Father also. If I had not done among them the works that no other man hath done, they would not have sin; but now they have both seen and hateth both me and my Father," Jo. xv. 22

Return to Table of Contents PASSION AND DEATH. Q. How long did Jesus Christ continue in his public ministry? A. For about three years; and then he delivered himself up the will of his enemies to be put to death for the sins of the world. Q. How did this happen? A. From the beginning of his public life; the chief priests and princes of the Jews had conceived an implacable hatred against him; the sanctity of his life, the purity of his doctrines, and the splendor of his miracles, which gained him the hearts of all the people, embittered their with the most malignant envy, and they continually sought an opportunity to destroy him.

Q. How could they destroy or hurt him, who was God as well as man, and had all creatures at his command? A. So long as he pleased, they could not touch a hair of his head; for though "they sought to apprehend him; yet no man laid hands upon him, because his hour was not yet come," Jo. viii. 20. But, when his own time was come, he said to his disciples in the garden, "It is enough, the hour is come; behold the Son of Man shall be betrayed into the hands of sinners," Mark xiv. 41. And when he was taken in the garden, he said to his enemies, "This is your hour, and the power of darkness," Luke xxii. 53.; that is, the hour in which he was pleased to deliver himself up to their will; for, as St. Paul assures us, Christ loved us, and delivered himself up for us an oblation and a sacrifice to God, for an odor of sweetness," Ephes. v. 2. St. Peter also declares, that "he delivered himself to him that judged him unjustly," 1 pet. ii. 23, and Christ himself declared to Pilate, "Thou shouldst not have any power against me, unless it were given thee from above," Jo. xix. 11.

Q. When, therefore, his hour was come, what did he suffer for us? A. To show the greatness of his love for us, and the plenteous redemption which he brought us, he was pleased to suffer, during his passion, every kind of torments with which human nature could be afflicted. He suffered in his soul, in his body, in his goods, in his honor, in his reputation. He suffered in all his senses, and in all his members; he suffered from all kind of persons, from the highest to the lowest, all were combined against him; he suffered also from his own friends, being betrayed by one of his bosom friends, denied by another, and forsaken by all the rest. - Having gone through all these different torments, with the most amazing patience, meekness, and charity, at last, to crown the whole, he was nailed to a disgraceful cross, and died a cruel and ignominious death, between two thieves; as is related at large in the four gospels.

Return to Table of Contents PURGATORY. Q. What became of him after his death? A. Death is the separation of the soul from the body; and to assure us that Christ died a true and real death for us, all the four gospels declare, that after hanging in torments on the cross for three long hours, "He bowed down his head, and gave up the ghost," Jo. xix. 30; that is, gave up his soul, and died. now, after his death, "Joseph of Arimathea, who also himself was a disciples of Jesus, went to Pilate, and begged the body of Jesus, and Pilate commanded that the body should be delivered; and Joseph taking the body, wrapt in a clean linen cloth, and laid it in his own new monument, which he had hewn out in a rock, and he rolled a great stone to the door of the monument, and went his way," Matth. xxvii. 57. In what manner this was done, is thus related by St. John. And Nicodemus "also came, he who at first came to Jesus by night, bringing a mixture of myrrh and aloes, about a hundred pound weight. They took, therefore, the body of Jesus, and wound it in linen cloths with the spices, as the manner of the Jews is to bury. now there was a garden in the place where he was crucified, and in the garden a new sepulchre, wherein no man had yet been laid; there they laid Jesus; because the sepulchre was nigh at hand," Jo. xix. 39. Q. And what became of his soul when it left his body? A. It descended into hell; which word, in the original Hebrew language, is sheol and signifies a place below or in the bowels of the earth. It is thus interpreted by St. Paul, when he said, that "Christ descended to the lower parts of the earth," Ephes. iv. 9. And, therefore, hell is applicable to all the different places that are there.

Q. How many places does the scripture point to us, as in the bowels of the earth, which go by the general name of hell? A. Chiefly these three,

First, The place of the damned, which is also called in scripture Gehenna, and the abyss or bottomless pit, and hell-fire; this is hell properly so called, as being the deepest of all, and at the greatest distance from heaven. St. John, describing a vision he had of this place, says, that when "a star that fell from heaven opened the bottomless pit, the smoke of the pit arose, and the smoke of a great furnace," Rev. ix. 2. And again, "the beast - shall come out of the bottomless pit, and go into destruction; and the inhabitants of the earth shall wonder," Rev. xvii. 8

Second. The prison of Purgatory, where the souls of those "who have not made agreement with their adversary, whilst in the way with him; and therefore, are cast into this prison," are detained till they are cleansed from all smaller stains and imperfections, and have fully satisfied for what they owe to their adversary, the Divine justice, by "paying the utmost farthing," Matth. v. 16

Third. The prison of Limbus, where the souls of those saints were detained, who died before Christ came into the world. To this last place it was, that the soul of Christ descended at his death, to preach redemption to these blessed souls, to free them from their long captivity, and carry them upon with him to heaven.

Q. Had none of the ancient saints gone to heaven at their death? A. They had not; and this is expressly declared by Jesus Christ himself, who, in his conversation with Nicodemus, says, "No man hath ascended into heaven, but he that descended from heaven, the Son of Man, who is in heaven." Jo. iii. 13. In which words he positively says, that at that time when he was speaking, no man had ever gone to heaven, but he himself alone, who he calls "the Son of Man," and whose blessed soul, from its union with the Divine Nature, was always in heaven, that is, was always enjoying the clear vision of God. This is also declared by St. Peter, in his first sermon to the Jews, after receiving the Holy Ghost; where, proving the ascension of Jesus Christ to the right hand of God, from the prophecy of David, "the Lord said to my Lord, Sit thou at my right hand," he shows that this prophecy could not be understood of David himself; "for," says he, "David did not ascend to heaven," Acts ii. 34. Now, if David did not ascend to heaven, neither did any other who died before our Savior. And St. Paul, speaking of all the saints before Christ, expressly affirms, that "All these being approved by the testimony of faith, received not the promise, God providing some better thing for us, that they should not be perfected without us," Heb. xi. 39, 30.

Q. Are we not told in scripture that Elijah was taken up to heaven when he left this world? A. As all the places beneath us in the bowels of the earth go by the general name of Hell; so, in scripture language, all the places above us go by the general name of Heaven. Hence St. Paul tells us, that he was "taken up to the third heaven," 2 Cor. xii. 2.; which shows that there are different places above that go by that name. Now the most noble of all these is that glorious heaven where God shows himself in all his majesty and beauty to the blessed; for the scripture tells us that Christ, at his ascension, "is set on the right hand of the throne of Majesty in the heavens," Heb. vii. viii. 1. "At the right hand of God." Rom. viii. 34. Of which throne he himself says "To him that shall overcome, I will give to sit with me in my throne, as I have overcome, and am set down with my Father in his throne," Rev. iii. 21. Before which throne, St. John saw a great multitude, "which no man could number, standing in the sight of the Lamb;" and adds, that "they are before the throne of God, and serve him night and day in his temple," and that "they shall no more hunger nor thirst, neither shall the sun fall on them, nor any heat; for the Lamb, which is the midst of the throne, shall rule them, and lead them to the living fountains of water, and God shall wipe away ll tears from their eyes, Rev. xii. now that this heaven of heavens is above all other places that go by the name of heaven, St. Paul assures us, when he says that the place to which Christ ascended was "above all the heavens," Eph. iv. 10. When, therefore, our Saviour declares, that "no man hath ascended into heaven" before him, he means the highest heaven, where God is seen and enjoyed by the blessed; where he himself, as man, always was, in this sense, that he enjoyed the beatific vision, by reason of his union with the Divine Nature; but Elijah, and also Enos, were only taken upon to some of the lower heavens, where they shall remain till the last days, when they shall come again, and be put to death by antichrist; but where they do not enjoy the vision of God.

Q. Why had no man gone to that heaven where God is seen and enjoyed before Christ? A. Because the gates of heaven were shut to man by Adam's sin, and could not be open to us till the price of our redemption should be paid, which was the blood of Jesus shed upon the cross.

Q. Were these blessed gates opened again to man when that price was paid? A. Yes they were; and hence in the hymn called Te Deum, acknowledged and used by the church,

"OLD TYRANT DEATH, DISARMED; BEFORE THEE FLEW THE BOLTS OF HEAV'N, AND BACK THE FOLDINGS DREW, TO GIVE ACCESS AND MAKE THE FAITHFUL WAY." Q. What is that place called in which the souls of the saints were detained, who had died before our Saviour had paid the price of our redemption? A. In the Creed and in the scripture, it is called by the general name of Hell. Thus, when Jacob believed that his son Joseph was dead, and that a wild beast had devoured him, he said in his grief, "I will go down to my son into hell mourning," Gen. xxxvii. 35.; where it is evident that, by the word hell, he could not mean the grave, since he believed that his son was devoured by a wild beast; and, therefore that even his body was not in the grave, much less his soul; and he says, he "would go down to him," to be with him, to be where he was, to enjoy his company. The same language was spoken by joseph's brethren when he wanted to detain Benjamin, that, if they should return with them to their father, "thy servants," said they, "shall bring down his gray hairs with sorrow into hell," Gen. xliv. 31. It is also in scripture called the "lower part of the earth;" so St. Paul, speaking of Christ's going down to this place, says, "He descended to the lower parts of the earth," Eph. iv. 9. Hence, when the soul of Samuel appeared to the witch of Endor, and she was astonished and cried out, Saul asked her, "What hast thou seen? The woman answered, I saw a god ascending out of the earth. And he said, What form is he of? and she said, An old man cometh up, and he is covered with a mantle - And Samuel said to Saul, Why hast thou disturbed my rest, that I should be brought up?" I Kings (or Samuel) xxviii. 13. Which expressions show that the place of rest where the soul of Samuel had been, was in the bowels of the earth. The wise man also, giving the praises of Samuel, concludes thus, "And after this he slept, and he made known to the king, and showed him the end of his life, and he lifted up his voice from the earth in prophecy," Ecclus. xlvi. 23. Lastly, It is called in scripture Abraham's bosom, because it was a place of rest and peace; for the blessed souls there had no sufferings, but rather were comforted after all their sufferings in their mortal life. Thus the rich glutton in hell, "lifting up his eyes when he was in torments, he saw Abraham afar off, and Lazarus in his bosom - And Abraham said to him, Son, remember that thou didst receive good things in thy lifetime, and likewise Lazarus evil things; but now he is comforted, and thou art tormented," Luke xvi. 22. Finally, in the language of the church; this placed is called Limbus, to distinguish it from the hell of the damned, and from Purgatory.

Q. How does it appear that Christ went down to this place? A. The Creed affirms, that, at his death "he descended into hell." Christ himself expressly foretold it when he said, "As jonas was in the whale's belly three days and three nights; so shall the Son of Man be in the heart of the earth three days and three nights," Matth. xii. 40. St. Paul also declares it thus, "Now that he ascended, what is it, but because he also descended first into the lower parts of the earth," Ephes. iv. 9. And St. Peter assures us, that, "in his spirit, he went and preached to those spirits who ere in prison," 1 Pet. iii. 19.

Q. For what purpose did Christ descend to this place? A. First, That he might preach the gospel to these holy souls, and bring them happy tidings that the price of their redemption was paid, and the time of their deliverance was come, which they had for so long a time desired with so much ardor. Thus St. Peter having told us, that "he went and preached to those spirits that were in prison," 1 Pet. iii. 19, a little after adds, "That the gospel was preached also to the dead, that they might judged indeed, according to men, in the flesh, but may live according to God in the spirit," 1 Pet. iv. 6. And this the Divine Wisdom, God the Son, foretold long before, by the mouth of the wise man, saying, "I - wisdom - will penetrate to all the lower parts of the earth, and will behold all that sleep, and will enlighten all that hope in the Lord," Ecclus. xxiv. 45.

Secondly, That he might deliver those blessed souls from their long imprisonment in which they had been detained, as was foretold by the prophet, saying, "Thou also by the blood of thy testament hast sent forth thy prisoners out of the pit wherein is no water," Zachar. ix. 11.

Thirdly, To carry them up with him to heaven, at his ascension, as the first fruits of his redemption, and the triumphs of his victory over sin and death, as was foretold by David, saying, "Thou hast ascended on high, thou hast led captivity captive," Ps. lxvii. 19.; which prophecy is also cited by St. Paul, Ephes. iv. 8., who also says, that after his death, "having soiled principalities and powers, he made a show of them confidently, triumphing openly over them in himself," Coloss. ii. 15.

Q. Did his presence occasion great joy to those holy souls? A. Most undoubtedly. These holy souls had nothing more at heart than to be delivered out of their long confinement, and admitted to their clear sight and enjoyment of God. This was the great object of all their desires; and the delay of this was the only thing that could give them any pain, according to that of the wise man, "Hope that is deferred afflicteth the soul," Prov. xiii. 12. But, as it is there immediately added, "Desire when it cometh is a tree of life;" so the sight of the Redeemer coming in among them, he beholding the beauty of his Divine presence, and getting from him the happy tidings that their redemption was paid, and the day of their release was come, was indeed a tree of life to them, filled them with the most exquisite joy and gladness, and turned their dreary prison into a paradise of delight, according to what our Saviour said to the good thief upon the cross, "This day thou shalt be with me in Paradise;" because he was, at his death to follow Jesus Christ to this place, and there enjoy his Divine presence, and all the fruits of his redemption.

Return to Table of Contents THE RESURRECTION OF CHRIST. Q. How long did Christ continue dead? A. Part of three days, to wit, from Friday about mid afternoon, till Sunday morning. Q. On the third day after his death, what did he do? A. He rose again from the dead; that is, his blessed soul by his own Divine power, returned into his body, was re-united to it, and raised it to life again; "I lay down my life," said he, "that I may take it up again. No man taketh it away from me, but I lay it down of myself; and I have power to lay it down, and I have power to take it up again," Jo. x. 17. And when the Jews asked a sign from him of his authority for cleansing the temple of those who profaned it, "Jesus answered and said to them, Destroy this temple, and in three days I will raise it up - But he spoke of the temple of his body; when, therefore, he was risen again from the dead his disciples remembered that he said this," Jo. ii. 19. The history of what happened at this great event is thus given by St. Matthew; "And behold there was a great earthquake; for an angel of the Lord descended from heaven, and coming, rolled back the stone, and sat upon it: and his countenance was as lightning, and his raiment as snow; and for fear of him the guards were struck with terror and became as dead men. - And the angel answering said to the women, Fear not you, for I know that you seek Jesus who was crucified; He is not here, for he is risen, as he said. Come and see the place where the Lord was laid," Matth. xxviii. 2.

Q. Is the resurrection of Jesus and important article of the Christian faith? A. It is one of the most important and fundamental articles of the Christian religion, and the ground work and proof of all the rest. heart how St. Paul speaks of it on occasion of some that denied the resurrection of the dead, in order to confirm and show the importance of this article of our faith: "I deliver to you first of all what I also received, how that Christ died for our sins, according to the scriptures; and that he was buried and rose again according to the scriptures; and that he was seen by Cephas, and after that by the eleven; then was he seen by more than five hundred brethren at once, of whom many remain until this present, and some are fallen asleep - Last of all, he was seen also by me. - Now if Christ be preached that he rose again from the dead, how do some among you say that there is no resurrection of the dead, for if there be no resurrection of the dead, then Christ is not risen again. And if Christ be not risen again, then is our preaching vain, and your faith is also vain. yes, and we are found false witnesses of God, because ewe have given testimony against God, that he hath raised up Christ, whom he hath not raised up, if the dead rise not again; for if the dead rise not again, neither is Christ risen again; and if Christ be not risen again, your faith is vain, for you are yet in your sins - But now Christ is risen from the dead, the first fruits of them that sleep." Cor. xv. 3.

Q. How comes the resurrection of Christ to be of so great importance to the Christian faith? A. Because it is of the most convincing proof that Jesus Christ is the Son of God, and that his doctrine is divine and true. For,

First, During his public ministry, he often foretold that he would be put to death, but that he would rise again the third day; "I lay down my life" said he, "that I may take it up again," Jo. x. 17. "From that time forth Jesus began to show to his disciples that he must go to Jerusalem, and suffer many things from the ancients, and the scribes, and chief priests, and be put to death, and the third day rise again," Matth. xvi. 21. "And Jesus said to them, The Son of Many shall be betrayed into the hands of men, and they shall kill him, and the third day he shall rise again," Matth. xvii. 21. Now this prediction was spread among the people before his death, insomuch that, after he was laid in the grave, "the chief priests and the Pharisees came together to Pilate, saying, Sir, we have remembered that that seducer said, while he was yet alive, After three days I will rise again. Command, therefore, the sepulchre to be guarded till the third day, lest his disciples come and steal him away, and say to the people, he is risen from the dead, so the last error shall be worse than the first. Pilate said to them, God guard it as you know; so they departing made the sepulchre sure, sealing the stone, and setting guards," Matth. xxvii. 62. Seeing, then, that he did rise again as he had foretold, this evidently shows that he is the very person whom he called himself, the messiah, the Son of God, made man for the redemption of the world; for who other but God could raise himself to life? who other but God could foretell beforehand that he was to do so?

Second. When the Pharisees pressed him to give them a sign of his being the Messiah, and of the authority by which he acted, he referred them to his resurrection, as the most convincing sign of any: "An evil and adulterous generation," said he, "seeketh for a sign; and a sign shall not be given it but the sign of Jonas the prophet; for as Jonas was in the whale's belly three days and three nights," Matth. xii. 39. "Destroy this temple of my body and in three days I will raise it up again." Jo. ii. 19.

Third. Because the Apostles were most assiduous and earnest in establishing this point as the most essential article of Christianity, and alone sufficient to convince the world of the truth of it. This was the great scope of their preaching, and the miracles they wrought were chiefly intended to confirm and establish this article. Thus, when St. Peter cured the lame man, he said to the people, "But the author of life you killed, when God hath raised from the dead, of which we are witnesses, and his name, through the faith of his name, hath made this man strong," Acts. iii. 15. Again, "with great power did the Apostles give testimony of the resurrection of Jesus Christ our Lord," Acts iv. 33. And in the first sermon which St. Peter preached to the Jews on Pentecost, after the coming of the Holy Ghost, at which no less than three thousand were converted, he insists in a particular manner on this article, and proves it from the prophecy of David, which he cites at large, and especially from these words: "Thou wilt not leave my soul in hell, nor suffer thy holy one to see corruption;" on which he speaks thus: "Him God hath raised up, having loosed the sorrows of hell, as it was impossible that he should be holden by it." Then reciting the prophecy, he goes on, "Whereas, therefore, he (David) was a prophet - foreseeing he spoke of the resurrection of Christ, for neither was he left in hell, neither did his flesh see corruption. This Jesus hath God raised up again, whereof all we are witnesses." Acts ii.

Q. How long did Christ continue upon earth after his resurrection? A. For the space of forty days, and then he ascended up, in a glorious manner, into heaven, in the sight of his apostles and other disciples,, of which the scripture give this account: "He showed himself alive (to them) after his passion, by many proofs, for forty days, appearing to them, and speaking of the kingdom of God, and eating with them," Acts. i. 3. And on the fortieth day, after having instructed them in all the mysteries of his kingdom, "opening their understandings that they might understand the scriptures," Luke xxiv. 45. he gave them commission to preach the gospel to all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost," Matth. xxviii. 19.; and power to work all miracles in confirmation of their doctrine, Mark vi. 17. He then, "led them out as far as Bethania, and lifting up his hands, he blessed them; and it came to pass, whilst he blessed them, that he departed from them, and was carried up into heaven," Luke xxiv. 50.; and a cloud received him out of their sight. "And while they were beholding him going up to heaven, behold two men stood by them in white garments, who also said, Ye men of Galilee, why stand you looking up to heaven? this Jesus, who is taken from you into heaven, shall so come as ye have seen him going up to heaven," Acts. i. 9.

Return to Table of Contents THE ASCENSION OF OUR LORD. Q. Why did Christ ascend to heaven? A. First, To take possession in heaven, as the reward for which his Father had prepared for him in heaven, as the reward for all he had done and suffered for his Father's glory, and in obedience to his will, according to what he said himself to the two disciples going to Emmaus, "Ought not Christ to have suffered these things, and so to enter into his glory?" Luke xxiv. 26. How great this glory was, he also shows by the prayer he made to his Father, when he said, "I have glorified thee on earth, I have finished the work which thou gavest me to do, and now glorify me, O Father, with thyself, with the glory which I had, before the world was, with thee," Jo. xvii. 4. To receive this Divine, this infinite glory, Jesus Christ "ascended above all the heavens," Eph. iv. 10.; his Father "setting him at his own right hand to the heavenly places, above all principality and power, and virtue and dominion, and every name that is named not only in this world, but also in that which is to come, and he hath put all things under his feet," Ephes. i. 20.; and bestowed the highest dignities upon him, suitable to that immense glory which he enjoys, and conformable to all he did and suffered in obedience to his Father's will. Second, To prepare a place in his kingdom for all his faithful followers, and draw upon our hearts to heaven after him. Thus comforting his apostles, who were in great affliction at the news of his going to leave them, he said, "Let not your hearts be troubled - in my Father's house there are many mansions; if not, I would have told you, that I go to prepare a place for you. And if I shall go and prepare a place for you, I will come again and take you to myself, that where I am you also may be," Jo. xiv. 1. And in his prayer for his followers, he says to his Father, "Father, I will that where I am they also whom thou hast given me may be with me, that they may see my glory which thou has given me," Jo. xvii. 24.

Q. What are these dignities which Jesus Christ, "as man, is honored with in heaven by "his Father?" A. Chiefly these following:

First, His very name itself; for as "He humbled himself, becoming obedient unto death, even the death of the cross, therefore God hath exalted him, and hath given him a name which is above every name, that is the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth, and that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father," Phil. ii. 8.

Second, The royal dignity of being King over all creatures, with the most absolute power and dominion over them. This he foretold by the royal prophet, saying, "I am appointed King by him over Zion his holy mountain. - The Lord said to me - ask of me and I will give thee the Gentiles for thy inheritance, and the utmost parts of the world for thy possession, and thou shalt rule them with a rod of iron," Ps. ii. 6. "He shall have dominion from sea to sea, and from the river unto the ends of the earth," Ps. lxxi. 8. And in the gospel he says to his Apostles, "All things are delivered to me by my Father," Matth. xi. 27.; "all power is given unto me in heaven and in earth, Matth. xxiii. 18. And to his Father he says, "Father - glorify thy Son, that thy Son may glorify thee, as thou hast given him power over all flesh," Jo. xvii. 2. Hence St. Peter concludes his first sermon to the Jews thus: "Therefore let all the house of Israel know most assuredly, that God hath made this same Jesus whom you have crucified, both Lord and Christ," Acts ii. 36.; and in his epistles he says, that "he is on the right hand of God swallowing down death, that we might be made heirs of life everlasting; begin gone into heaven, the angels, and powers, and virtues, being made subject to him," 1 Pet. iii. 22. St. Paul also assures us that to this end Christ died and rose again, that he might be Lord both of the dead and of the living," Rom. xiv. 9. And how great and tremendous his majesty is, appears from this description given of him by St. John: "And I saw heaven opened, and beheld a white horse, and he that sat upon him was called Faithful and True, and with justice does he judge and fight; and his eyes were as a flame of fire, and on his head were many crowns, and he hath a name written which no man knoweth but himself; and he was clothed with a garment sprinkled with blood, and his name is called The word of God - And out of his mouth proceeded a sharp two-edged sword, that with it he may strike the Gentiles; and he shall rule them with a rod of iron; and he treadeth the wine-press of the fierceness of God the Almighty; and he hath on his garment and thigh written King of kings, and Lord of lords," Rev. xix.

Return to Table of Contents CHRIST THE HEAD OF THE CHURCH. Q. What are the other dignities of Jesus Christ? A. They are, First, That he is the head of the church, which is his body, and of which we all are members: He hath put all things under his feet, and "hath made him head over all the church, which is his body," Eph. i. 22. "That - we may in all things grow upon in him, who is the head, even Christ, from whom the whole body, compacted and fitly joined together, by what every joint supplieth, according to the operation in the measure of every part, maketh increase of the body," Eph. iv. 15. "We being many, are one body in Christ, and members one of another," Rom. xii. 5. "Now you are the body of Christ, and members of members;" 1 Cor. xii. 27. "Christ is the head of the church, he is the Saviour of the body - Christ cherisheth the church, for we are members of his body, of his flesh, and of his bones," Eph. v. 23, 30. "For he is the head of the body, the church, who is the beginning, the first-born from the dead, that in all things he may hold the primacy," Col. i. 18. Second, He is the sovereign Judge of all mankind; "neither doth the Father judge any man, but hath committed all judgment to the Son, that all men may honour the Son as they honour the Father - and he hath given him authority to execute judgment, because he is the Son of Man," John. v. 22 27. Hence St. Peter declares, that he and the other apostles received an express command from God, to preach to the people, and to testify, that he (Christ) it is, who is appointed by God to be the judge of the living and of the dead," Acts. x. 42.

Q. In what manner does Christ perform the office of Head of his Church? A. In several way, but particularly these following:

First, By the continual protection of his Divine providence; of which the royal prophet says, "Behold he shall neither slumber nor sleep that keepeth Israel. The Lord is thy keeper; the Lord is they protection upon thy right hand. The sun shall not burn thee by day, nor the moon by night; the Lord keepeth thee from all evil," Psal. cxx. 4. And Zacharias, speaking of the glories of the church, and the providence of God over her, says, "I will raise upon thy sons, O Sion, above thy sons, O Greece, and I will make thee as the swords of the mighty; and the Lord God shall be seen over them - and the Lord of hosts will protect them - the Lord their God shall save them in that day," Zach. xiii. "In that day shall the Lord protect the inhabitants of Jerusalem, and he that hath offended among them shall be as David (to wit, shall return to God by sincere repentance as David did,) and the house of David as that of God, as an angel of the Lord in their sight. And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem. And I will pour out upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and prayers," Zach. xii. 8. Now this continual protection is exercised by ordering and disposing all things for the good of his church, and the sanctification of her members, establishing her in justice and judgment, defending her from all her enemies, preserving her in peace, and increasing her dominion to the utmost bounds of the earth; all of which was foretold by the prophets many ages before Christ came into the world. Thus, "of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it with justice and with judgment, from henceforth, even for ever. The zeal of the Lord of hosts will perform this," Is. ix. 6. "Fear not for thou shalt not be ashamed; neither be thou confounded, for thou shalt not be put to shame - For thy maker is thine husband, the Lord of hosts is his name; and thy Redeemer, the holy One of Israel, the Lord of the whole earth shall be called. _ And thou shalt be founded in justice; depart far from oppression, for thou shalt not fear, and from terror, for it shall not come near thee - No weapon that is formed against thee shall prosper, and every tongue that resisteth thee thou shalt condemn," Is. liv. "I will make thee to be an everlasting excellence, a joy unto generation and generation; and thou shalt sup the milk of the Gentiles, and thou shalt be nursed with the breasts of kings, and thou shalt know that I am the Lord thy Saviour and thy Redeemer, the mighty One of Jacob," Is. lx. "This shall be the covenant that I will make with the house of Israel, after those days, saith the Lord, I will give my law in their bowels, and I will write in their heart; and I will be their God, and they shall be my people," Jer. xxxi. 33. These and many other such glorious promises made to the Church, Jesus Christ fulfils as head of the church, by his Divine providence, watching over her at all times, "loving her and cherishing her," as St. Paul expresses it, Eph. v. 25, 29.

Second, By the continual communication of his Divine grace to all her members, according to her wants and necessities; for, "To every one of us is given grace according to the measure of the giving of Christ," Eph. iv. 7. And, "of his fulness we have all received, and grace for grace," John i. 16. He being always ready on his part to communicate his grace to their souls, to beautify, nourish, and enliven them, and to enable them to bring forth good fruit in abundance; just as the trunk of the tree always sends forth the nourishing fruit to all its branches, in order to beautify them with leaves and flowers, and enable them to produce good fruit in its season: and this is the similitude which Christ himself makes use of to explain this matter to us, when he says, "Abide in me and I in you; as the branch cannot bear fruit itself, unless it abide in the vine, neither can you unless you abide in me. I am the vine, you the branches; he that abideth in me and I in him, the same beareth much fruit," John xv. 4.

Third, By the special protection which he has over her pastors, who are her principal members, and to whom the care of all the others is committed. Over these he watches with a most particular providence, to assist them in their important office of preserving and propagating the great truths of his holy Faith, and conveying them pure and undefiled to the latest posterity; for this purpose he has passed his sacred promise, that he himself, "will be with them all days, even to the consummation of the world," Matt. xxviii. 10. And, soon after his ascension into heaven, he sent down his holy spirit upon them, "the Spirit of Truth, on purpose that he might abide with them for ever, and teach them all truth," John xiv. 16, 17; and xvi. 13.

Q. In what manner did the Holy Ghost come down upon the Apostles and Christians? A. Ten days after our Savior went to heaven, during which time the Apostles, and other disciples, "continued with one accord in prayer, with Mary, the mother of Jesus, and with his brethren," Acts i. 14. "When the days of Pentecost were accomplished - suddenly there came a sound from heaven, as of a mighty wind coming, and it filled the whole house where they were sitting; and there appeared to them parted tongues, as it were of fire, and sat upon every one of them. And they were all filled with the Holy Ghost, and they began to speak with divers tongues, according as the Holy Ghost gave them to speak." Acts ii. 1.

Return to Table of Contents THE SPIRIT OF TRUTH. Q. What were the principal ends for which our Savior sent the Holy Ghost to his church? A. The scripture points out these following: First, To comfort her members in all their distresses and afflictions; "I will ask the Father," says he, "and he will give you another Comforter, the Spirit of Truth, whom the world cannot receive, because it seeth him not, nor knoweth him; but you shall know him, because he shall abide with you and be in you," John xiv. 16.

Second, To purify and cleanse them from their sins, and strengthen their souls against all temptations; "but you are washed, but you are sanctified, but you are justified in the name of the Lord Jesus Christ, and in the Spirit of our God," 1 Cor. vi. 11.; "for the law of the spirit of life in Christ Jesus hath freed me from the law of Sin and Death - that the justification of the law might be fulfilled in us who walk not according to the flesh but according to the Spirit - likewise the flesh helpeth our infirmity," Rom. viii. 2, 4, 26.

Third, To teach and enable them to pray, by which they may obtain all good things from God; for we know not what we should pray for as we ought, but the Spirit himself asketh for us with unspeakable groanings; and he that searcheth the hearts, knoweth what the Spirit desireth, because he asketh for the saints according to God, Rom. viii. 26.

Fourth, To adorn the souls with divine charity, or the love of God, and with all manner of virtues, "because the charity of God is poured abroad in our hearts by the Holy Ghost, who is given to us," Rom. v. 5; and "and the fruit of the Spirit is charity, joy, peace, patience, benignity, goodness, longanimity, mildness, faith, modesty, continency, chastity," Gal. v. 22.

Fifth, To enlighten their understandings with the knowledge of heavenly things; for "the things that are of God no man knoweth, but the Spirit of God; now we have received not the spirit of this world, but the Spirit that is of God, that we may know the things that are given us from God," 1 Cor. ii. 11. And "the Comforter," says our Savior, "the Holy Ghost, whom the Father will send in my name, he will teach you all things, and bring all things to your mind, whatsoever I shall have said to you," John xiv. 26. Hence he is called by Isaias, "the Spirit of wisdom, and of understanding, counsel, and fortitude, the spirit of knowledge and of godliness, and the Spirit of the fear of the Lord," Isai. xi. 2, which are the sevenfold precious graces which that Divine Spirit bestows upon those in whom he dwells, in such measure and proportion as he feels fitting, and the disposition of their souls is capable of receiving.

Sixth, To raise them up to the glorious dignity of being the appointed children of God, "for whosoever are led by the Spirit of God, they are the sons of God: for you have not received the spirit of bondage again in fear; but you have received the spirit of adoption of sons whereby we cry, Abba, (Father;) for the Spirit himself giveth testimony to our spirit, that we are the sons of God," Rom. viii. 14. So that if any man have not the Spirit of Christ, he is none of his," Ibid. 9.

Seventh, To make them the temples of God and of his Holy Spirit; "Know ye not that you are the temple of God, and that the Spirit of God dwelleth in you; but if any man violate the temple of God, him God will destroy; for the temple of God is holy, which you are," 1 Cor. iii. 16. "Know you not that your members are the temple of the Holy Ghost, who is in you, whom you have from God, and that you are not your own?" 1 Cor. vi. 19.

Eighth, To bear witness to, and give testimony of Jesus Christ; for, says our Saviour, "when the Comforter cometh, whom I will send you from the Father, the Spirit of truth, who proceedeth from the Father, he shall give testimony of me, and you shall give testimony, because you are with me from the beginning." John xv. 26. Now the apostles gave testimony of Jesus Christ, because they declared to the world, as eye-witnesses, what they knew concerning him, and the truths they had heard from him. And the Holy Ghost gave testimony of Jesus Christ, by confirming what the apostles preached, with numberless miracles, which he wrought through them; for, "by the hands of the apostles were many signs and wonders wrought among the people - insomuch that they brought the sick into the streets, and laid them on beds and couches, that when Peter came, his shadow at least might overshadow them, and they might be delivered from their infirmities," Acts v. 12, 15. Hence St. Paul declares, that "he was the minister of Christ Jesus among the Gentiles - by the virtue of signs and wonders in the power of the Holy Ghost," Rom. xv. 16, 19.; that "his speech and his preaching was not in the persuasive words of human wisdom, but in the showing of the Spirit and in power, that our faith might not stand in the wisdom of men, but on the power of God," 1 Cor. ii. 4.; that though he himself was nothing, yet the signs of his apostleship were wrought in all patience, in signs and wonders and mighty deeds," 2 Cor. xi. 11, 12. "And that his Gospel was not in word only, but in power also, and in the Holy Ghost, and in much fulness," 1 Thes. i. 5.; for this is the way that the Holy Ghost gave testimony to, or confirmed the doctrine of Christ, preached by the pastors of his church, according to that, "the Lord gave testimony to the word of his grace, granting signs and wonders to be done by their hands," Acts. xiv. 3.; and "they going forth preached every where, the Lord working with all, and confirming the world with signs that followed," Mark xvi. 2.; for, "the testimony of Jesus is the Spirit of prophecy," Rev. xix. 10.; which is one of the greatest of miracles. Now, the Holy Ghost bestows these miraculous powers to whom and in what manner he pleases; to some he gives one kind, to others another, as St. Paul observes at large, 1 Cor. xii.; but "the manifestation of the Spirit is given to every man unto profit," verse 7.; and "all these things the same Spirit worketh, dividing to every one according as he will," verse 11.

Lastly, One of the principal ends for which Christ sent down his Holy Spirit upon his church was, to confirm her and establish her forever, building her upon the rock of his divine protection, so that the gates of hell shall not prevail against her, Matt. xvi. 18; "to abide with her for ever, and teach her all truth," John xiv. 14., and to enable her to preserve the purity of the doctrine of Jesus Christ unstained, unaltered, uncorrupted, to the end of ages; so that the words once put into her mouth, should never depart from her to the end of time, according to that glorious promise made by the Almighty God, many ages before, and recorded by the prophet Isaias, of the continual assistance of his Holy Spirit, and preservation of the doctrine of the Redeemer for ever: "And there shall a Redeemer come to Sion, and to them that return from iniquity in Jacob, saith the Lord: my spirit that is in thee, and my words which I have put in thy mouth shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever," Isa. lix. 20.

Return to Table of Contents THE APOSTLES AND FIRST CHRISTIANS. Q. Did the Holy Ghost produce all these glorious effects in the Apostles and first Christians, when he came upon them? A. He did in a most eminent degree: for, First, Immediately upon his descent, the Apostles became altogether new men: of the poor ignorant fishermen that they were before, they were enlightened by that Divine Spirit, with the utmost sublime knowledge of all divine truths, and became the masters and teachers of the whole world. Their hearts were inflamed with an ardent love of God, and zeal for the salvation of souls, and all manner of Christian virtues, humility, meekness, patience, brotherly love, and the like, shone forth in them in the highest perfection; whereas before they were afraid to stand by their master in his sufferings, and "all forsook him and fled," when he was taken in the garden; and, during his passion, shut "Themselves up, for ear of the jews." Now they thought it their greatest glory to lay down their very lives for his sake, and went away rejoicing, to be "counted worthy to suffer ignominy for the name of Jesus," Such was the fortitude and grace with which the Holy Ghost endowed them!

Second, The Jews themselves, the hardened Jews, who had for three years resisted all the charms of the sanctity, eloquence, and miracles of the Son of God, immediately upon the coming of the Holy Ghost, were converted from their evil ways in great numbers, renounced their errors, adored as their God that Jesus whom a little before they had crucified upon a tree, embraced his heavenly doctrine with all their souls, and became his most zealous followers. No less than three thousand were converted at once on hearing that first sermon St. Peter preached to them, and give thousand at hearing another. Such power and force did the Holy Ghost give to the word, such light and understanding to those who heard it.

Third, The sanctity of their lives, after their conversion, was no less conspicuous that their conversion itself. The account the scripture gives of them is most affecting; "and they were persevering in the doctrine of the Apostles, and in the communication of the breaking of bread, and in prayers - And all they that believed were together, and had all things in common. They sold their possessions and goods, and divided them all according as every one had need; and were continuing daily, with one accord, in the temple - praising God, and having favor with all the people," Acts ii. 42. "And the multitude of the believers had but one heart and one soul; neither did any one say that aught of the things which he possessed was his own, but all things were common to them - for neither was there any one among them that wanted. For as many as were owners of lands and houses sold them, and brought the price of the things they sold, and laid it down before the feet of the Apostles; and distribution as made to every one according as he had need," Acts iv. 32. "And every day they ceased not in the temple, and from house to house, to teach and preach Christ Jesus," Acts v.42.

Q. By what means may we invite and draw down the Holy Ghost to our souls, so as to receive the blessed effects of his presence? A. The scripture points out to us these following:

First, We must live innocent lives, flying from all sin, and all breaches of charity to our neighbor, and all duplicity and deceit; for the Holy Spirit, who is the spirit of "wisdom, will not enter into a malicious soul, nor dwell in a body subject to sins; for the Holy Spirit of discipline will fly from the deceitful, and will withdraw himself from thoughts that are without understanding, and he shall not abide when iniquity cometh in," Wisd. i.4.

Second, By self-denial, and mortification of our passions, we must divert ourselves of the wisdom of the flesh; for, "the wisdom of the flesh is death; but the wisdom of the Spirit is life and peace; because the wisdom of the flesh is an enemy to God; for it is not subject to the law of God, neither can it be, and they who are in the flesh cannot please God," Rom. viii. 6. Consequently, so long as we willingly adhere to the wisdom of flesh, we cannot expect the Spirit of God will come to dwell in us. Now, the wisdom of the flesh is that which esteems and seeks after all the pleasures of the flesh, and in eating and drinking, and all carnal delight and sensual enjoyments, and seeks satisfaction and happiness in them. This, therefore, we must mortify and destroy: for, as the scripture declares, "the sensual man perceiveth not the things that are of the spirit of God; for it is foolishness to him, and he cannot understand," 1 Cor. ii. 14.; and, therefore, "If you live according to the flesh, you shall die; but if by the spirit you mortify the deeds of the flesh, you shall live," Rom. viii. 13. third, We must also divest ourselves of the spirit of the world, which bears an essential opposition to the Spirit of God. St. Paul shows this opposition, when he says, "we have received not the spirit of this world, but the spirit which is of God," 1 Cor. ii. 12. Nay, our blessed Lord declares, that "the world cannot receive the Comforter, the spirit of truth," Jo. xiv. 17. Again, the scripture assures us that "the wisdom" of this spirit "of the world, is foolishness with God," 1 Cor. iii. 19.; that "the friendship of this world is enemy of God; whosoever, therefore, will be a friend of this world, becomes an enemy of God," Jas. iv. 4. And the beloved disciple exhorts us in this earnest manner, "Love not the world, nor the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in this world, is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life, which is not of the Father, but is of the world; and the world passeth away, and the concupiscence thereof," 1 Jo. ii. 15. We must therefore mortify all inordinate love of the world, all pride, vanity, and ambition, and all attachment to riches and honors, to all which the spirit of the world strongly inclines and ties us, if we wish the Spirit of God should come and dwell in our souls.

Fourth, Another powerful means to draw down this divine spirit to our heart is, to have a sincere love for Jesus Christ, and to give proof of it by keeping his commandments; this being the very condition he requires of us for this purpose. "If you love me," says he, "keep my commandments; and I will ask the Father, and he will give you another comforter, that he may abide with you for ever, the spirit of truth," Jo. xiv. 15.

Fifth, Lastly, by fervent and earnest prayer, we must endeavor to move the Father to send his holy spirit upon us, prayer being a most powerful means for obtaining this holy spirit from the Father; for, "if you being evil," says our Savior, "know how to give good gifts to your children, how much more will your Father from heaven give the good spirit to them that ask him!" Luke xi. 13.

Return to Table of Contents JESUS CHRIST THE SUPREME JUDGE. Q. In what manner does Jesus Christ exercise the office of judge of the living and the dead? A. Chiefly in three ways. First, While men are in this life, Jesus Christ, as supreme judge, rewards those who serve him faithfully, and improve the talents and graces he gives them, both by the temporal rewards he often bestows upon them, and also by giving them still more abundant graces; according to what is recorded by St. Luke, when he ordered the pound (a piece of money) to be taken from the slothful and unprofitable servant, and given to the faithful servant, who had doubled what his Lord had given him, by his diligence, and industry; "To every one," says he, "that hath shall be given, and she shall abound," Luke xix. 26. That is, to every one that hath, and makes a good use of what he hath, as that profitable servant did, more shall be given, that he may still more and more abound. In like manner he punishes those who abuse his graces, both by temporal miseries which he often sends upon them, and especially by withdrawing these graces from the, and leaving them to the hardness of their own hearts, to follow their own inventions, according to what he adds on the same occasion; "and from him that hath not," (that is, who is unprofitable in what he hath, as that slothful servant was) "even that which he hath shall be taken away from him," Ibid. Now to bestow rewards and punishments, is an act of judicial power, and pre-supposed a judgment made of the merits of the persons.

Second, At the particular judgment of each one immediately after death, when the soul shall be presented before the tribunal of Jesus Christ, and receive that sentence from him which his justice sees fit.

Third, At the day of general judgment, when he shall come "with great power and majesty," to judge all mankind, and confirm their eternal doom.

Q. Shall every man be judged immediately after death? A. Yes; for the scripture says, "It is easy before God, in the day of death, to reward every one according to his ways; the affliction of an hour maketh one forget great delights, and in the end of a man is the disclosing of his works," Ecclus. xi. 28. And still more expressly, "It is appointed for men once to die, and after this the judgment," Heb. ix. 27. The same truth is also strongly pointed out to us by the parable of the unjust steward, whom his master called to account, and put out of his stewardship at the same instant of time. now when we die, our stewardship is at end; therefore, then is the time when we must give an account. Besides, it is certain that the rich glutton was condemned to hell immediately at his death, and likewise Lazarus, at his death, was carried by angels to Abraham's bosom, a place of rest and peace; but, to punish, or reward according to justice, necessarily requires a previous act of judgment, which therefore must have happened at the hour of their death to the rich glutton and to Lazarus.

Q. If each one be judged at his death, what need is there of the general judgment of the last day? A. Several causes are assigned for this,

First, to vindicate the Divine Providence before all creatures. In this life, "the works of the Most High are glorious, and secret, and hidden," Ecclus. xi. 4. Proud, haughty man, not being able to comprehend them, impiously presumes to call the conduct of the Almighty to be bar of his human reason, and often proceeds so far in his censures upon it, as sometimes "to say in his heart, there is not God," Psal. xiii. 1; sometimes to deny his Divine Providence and concern about his creatures, and "to say in his heart God hath forgotten, he hath turned away his face, not to see to the end," Psal. x. 11; or to doubt of his providence, by say,g "how doth God know? - he judgeth as it were through a mist; the clouds are his cover, and he doth not consider our things," Job xxii. 13; and sometimes even to deny his justice, and greatly "provoke God, by saying in his heart he will not require it," Psal. x. 13. Nay, the secrets of his Divine providence are so amazing, especially in the adversity of the good, and the prosperity of the wicked,that even holy people are confounded, when they consider it, as David was when he said "Behold these are sinners, and yet abounding in the world, they have obtained riches; and I said, then have I in vain justified my heart, and washed my hands among the innocent - I studied that I might know this thing; it is a labour in my sight, until I go into the sanctuary of God, and understand concerning their last ends," Now it is at the last end, that all this mystery will be discovered; at the general judgment, when God will appear in all his majesty in the presence of all mankind, and when all the wondrous ways of his Divine providence shall be revealed, and his justice manifested in all his doings; for "he hath prepared his throne in judgment; he shall judge the world in equity, he shall judge the people in justice - the Lord shall be known when he executeth judgment," Psal. xi. 8, 17.

Second, To do justice to Jesus Christ himself in his human nature, and to fulfil the promises made to him by his Father for this end; for, whereas "he became a worm and no man, the reproach of men, and the outcast of the people, so that all that saw him laughed him to scorn," Psal. xxi. 7; and was despised, and the most abject of men, a man of sorrows, and acquainted with infirmity," Is. liii. 3, "so as at last to humble himself to death, even the death of the cross," Philip. ii. 8; and suffered all this for the glory of his heavenly Father; justice requires that he who was so much humbled before men, should also be glorified before them according to that promise related by the prophet, "Behold thy servant shall understand, he shall be exalted, and extolled, and exceeding high" Is. lii. 13. This will be done before the whole universe at the general judgment, as foretold by the same prophet, "Behold my servant, I will uphold him; my elect, my soul delighteth in him I have given my spirit unto him; he shall bring forth judgment to the Gentiles - he shall bring forth judgment unto truth - he shall set judgment on the earth," Is. xlii. 1. At that great day will fully be accomplished these sacred promises made to him by his Father, "The Lord, said to my Lord, sit thou on my right hand, till I make thy enemies thy footstool. The Lord will send forth the sceptre of thy power out of Sion, rule thou in the midst of thy enemies; with thee is the principality in the day of thy strength, in the brightness of thy saints," Psal. cix. 1; for "this man offered one sacrifice for sins, for ever sitteth on the right hand of God, from henceforth expecting until his enemies be made his footstool," Heb. x. 12. Again, "One in a certain place hath testified, saying - thou hast put all things in subjection under his feet: for, in that he subjected all things to him, he left nothing not subject to him. But now we see not as yet all things subject to him," Heb. ii. 6, 8; But this shall be completely done at the end, at the day of judgment, "when he shall have brought to nought all principality, and power, and virtue, for he must reign until he hath put all enemies under his feet; and the enemy death shall be last destroyed," 1 Cor. xv. 24. At that great day then all things shall be perfectly subjected to him, and at the sacred "name of Jesus every knee shall bow" before him, "of those that are in heaven, and on earth, and under the earth, and every tongue shall confess that the Lord Jesus Christ is in the glory of God the Father," Philip. ii. 10.

Third, To do justice to all his holy saints, that they who in this life have, for his sake, suffered numberless afflictions and calamities before men, might be glorified and rewarded by him before the whole universe, in a manner worthy of himself, and so as to justify, in the eyes of all mankind, the whole of his conduct towards them. At present, by a particular disposition of the Divine providence, the elect of God, who are the righteous, are often confounded with the wicked, and not to be distinguished from hypocrites; his saint, who are the meek and humble of heart, far from being honored and respected, are often despised and insulted: his servants, who are the poor in spirit, instead of being relieved and comforted, are abandoned and neglected. but will it be always so? By no means; "The poor man shall not be forgotten to the end, the patience of the poor shall not perish for ever," Psal. xix. 12; " thou wilt be a helper to the orphan - the Lord hath heard the desire of the poor; thy ear hath heard the preparation of their heart, to judge for the fatherless and for the humble," Psal. x. 14, 17. At that great day the just shall be separated from the wicked and placed on the right hand of the Judge in great glory; all their glorious virtues and acts of piety shall be manifested to men and angels, and they shall be enriched with eternal treasures; and so admirable will their exaltation be, that their enemies, the wicked, who oppressed and afflicted them in their mortal life, seeing their great glory, shall be troubled with terrible fear, and shall be amazed at the suddenness of their unexpected salvation; saying within themselves, repenting and groaning for anguish of spirit, These are they whom we sometimes had in derision, and for a parable of reproach; we fools esteemed their life madness and their end without honour; behold how they are numbered among the children of God, and their lot is among the saints," Wisd. v. 1. 4. To execute judgment upon the whole man; for at the particular judgment after death, the soul alone is judged; but, as both soul and body are companions, in all men does in his mortal life, it is fitting that, at the resurrection, when both shall be rejoined, both shall be judged, and both together receive their eternal doom.

Return to Table of Contents GENERAL JUDGMENT. Q. What account does the scripture give of the general judgment? A. As this is one of the most important truths revealed by God to man, he has been pleased to give a most minute and awful description of every thing concerning it: "The great day of the Lord is near," says the prophet Sophonias, "It is near and exceeding swift, the voice of the day of the Lord is bitter, the mighty man shall there meet with tribulation. that day is a day of wrath, a day of tribulation and distress, a day of calamity and misery, a day of darkness and obscurity, a day of clouds and of whirlwinds, a day of the trumpet and alarm against the fenced cities, and against the high bulwarks; and i will distress men, and they shall walk like blind men, because they have sinned against the Lord, their blood shall be poured out as earth, and their bodies as dung," Soph. i. 14. in like manner the prophet Isaiah describes it in these awful terms, "Behold the day of the Lord shall come, a cruel day, and full of indignation, and of wrath, and fury, to lay the land desolate, and to destroy the sinners thereof out of it. For the stars of heaven and their brightness shall not display their light; the sun shall be darkened in his rising, and the moon shall not shine with light; and I will visit the evils of the world, and against the wicked for their iniquity, and I will make the pride of infidels to cases, and will bring down the arrogance of the mighty - for this I will trouble the heaven and the earth shall be moved out of her place, for the indignation of the Lord of hosts, and for the day of his fierce wrath," Is. xiii. 9. And how justly it deserves this awful description will appear from the history given of it; whether we consider the signs that will go before the judgment itself, or the sentence of the Judge which shall conclude the whole.

Return to Table of Contents RESURRECTION. Q. What are the signs that shall go before the day of judgment? A. The scripture lays them down as follows: "When you shall hear of wars and seditions, be not terrified; these things must come to pass, but the end is not yet presently; nation shall arise against nation, and kingdom against kingdom; and there shall be great earthquakes in divers places, and pestilences and famines, and terrors from heaven, and there shall be great sings," Luke xxi. 9. "Now, all these are the beginnings of sorrows." Matth. xxiv. 8. "And because iniquity hath abounded, the charity of many shall grow cold - and this gospel of the kingdom shall be preached in the whole world for a testimony to all nations, and then shall the consummation come," Ibid, vers. 12, 14. "And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, by reason of the confusion of the roaring of the sea and of the waves. Men withering away for fear and expectation of what shall come upon the whole world," Luke xxi. 25; for, "I will show wonders in heaven and in earth, blood and fire, and vapor of smoke; the sun shall be turned into darkness, and the moon into blood," before the great and dreadful day of the Lord doth come," Joel ii. 30. "And immediately after the tribulation of those days, the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be moved," Matth xxiv. 29. And the heavens departed as a book folder up; and every mountain, and the islands were moved out of their places; and the kings of the earth, and the princes, and the tribunes, and the rich men and the strong men, and every bond man, and every free man, hid themselves in the dens and in the rocks of the mountain; and they say to the mountains and to the rocks, Fall upon us, and hide us from the face of him that sitteth upon the throne, and from the wrath of the Lamb; for the great day of their wrath is come, and who shall be able to stand?" Apoc. vi. 14. After all those dreadful forerunners of this great day, a ranging fire like a torrent shall spread over the whole world, and execute the final sentence of destruction over the whole world, and execute the final sentence of destruction upon all creatures that shall then be upon the face of the earth, and reduce the whole to smoke and ashes. "Our God shall come manifestly, our God shall come and not keep silence; a fire shall burn before him, and a mighty tempest round about him," Psal. xlix. 3. Clouds and darkness are round about him, justice and judgment are the establishment of his throne; a fire shall go before him, and shall burn his enemies round about. His lightnings have shone forth to the world, the earth saw and trembled, the mountains melted like wax at the presence of the Lord of all the earth," Psal. xcvi. 2. "The day of the Lord shall come as a thief, in which the heavens shall pass away with great violence, and the elements shall be melted with heat, and the earth and the works that re in it shall be burnt up," 2 Pet. iii. 10. "The day of the Lord cometh, because it is nigh at hand; a day of darkness and of gloominess, a day of cloud and whirlwinds, - Before the face thereof a devouring fire, and behind it a burning flame; the land is like a garden of pleasure before it, and behind it a desolate wilderness; neither is there any one that can escape it," Joel ii. 1. These are the forerunners of this great day, which shall precede the judgment, and bring along with them the final destruction of this world. Q. What account does the scripture give of the judgment itself? A. The account given of the judgment contains the resurrection; the appearance of the judge, and the judgment. For, first the angel of God will come down from heaven to summon all the posterity of Adam to rise from the dead, and come to judgment; "And he shall send his angels with a trumpet and a great voice, and they shall gather together his elect from the four winds, from the farthest parts of the heavens to the utmost bounds of them," Matth. xxiv. 31. For the Lord himself shall come down from heaven with commandment, and with the voice of an archangel, and with the trumpet of God," 1 Thess. iv. 15. "And in a moment, in the twinkling of an eye, at the last trumpet, for the trumpet shall sound, and the dead shall rise again incorruptible - And this corruption must put on incorruption, and this mortal must put on immortality," 1 Cor. xv. 52. "And the sea gave up the dead that were in it, and death and hell gave up the dead that were in them," Apoc. xx. 13. Apoc. xx. 13. "The hour cometh wherein all that are in the graves shall hear the voice of the Son of God, and they that have done good shall come forth unto the resurrection of life, but they that have done evil unto the resurrection of condemnation," Jo. v. 28. "I know that my Redeemer liveth, and in the last day I shall rise out of the earth, and I shall be clothed again with my skin, and in my flesh I shall see my God, whom I myself shall see, and my eyes shall behold, and not another," Job. xix. 25.

Then all mankind shall be assembled together in the valley of Josaphat, within sight of Mount Calvary, that where he underwent the greatest excess of his sufferings and humiliations, there he may appear in full splendour of his majesty and glory, according to that of the prophet, "and I will gather together all nations, and will bring them down to the valley of Josaphat - for there will I sit to judge all nations round about, Joel iii. 2, 12. "And then shall appear th sign of the Son of man in heaven; and then shall all the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven with great power and majesty," Matt. xxiv. 30. For "Jesus Christ shall be revealed from heaven with the angels of his power in a flame of fire, yielding vengeance to them who know not God, and who obey not the gospel of our Lord Jesus Christ," 2 Thess. i. 7. "Behold he cometh with the clouds, and every eye shall see him, and they also who pierced him; and all the tribes of the earth shall bewail themselves because of him," Apoc. i. 7. "Behold the Lord cometh with thousands of his saints, to execute judgment upon all, and to reprove all the ungodly for all the works of their ungodliness, whereby they have done ungodly, and for all the hard things which ungodly sinners have spoken against God," St. Jude, verse 14. "He put on justice as a breast- plate, and a helmet of salvation upon his head: he put on the garments of vengeance, and was clad with zeal as with a cloak - As unto revenge as it were to repay wrath to his adversaries, and a reward to his enemies," Is. lix. 17. And so great will be the splendour of his majesty, that "the moon shall blush, and the sun shall be ashamed, when the Lord of hosts shall reign in Mount Zion and in Jerusalem, and be glorified in the sight of his ancients," Is. xxiv. 23.

The judge being now seated in his glory, the grand separation shall be made of the good from the bad. At present, the kingdom of Christ in this world is likened in scripture, to a barn floor, in which the good corn and chaff are mixed together in one heap; to a field of corn, in which the good grain and the tares grow up together till the harvest; to a net cast into the sea, and inclosing all kind of fishes, both good and bad; and to a flock composed both of sheep and goats; because in this life the just and the unjust, the saints and the sinners, the children of God and the children of Satan, are mixed together in one body, and are seldom to be distinguished the one from the other; but at that great day, the judge, "whose fan in his hand, will thoroughly cleanse his floor, and gather his wheat into his barn, but the chaff he will burn with unquenchable fire," Matth. iii. 12.; and when the harvest comes, "the Son of Man shall send his angels, and they shall gather out of his kingdom all scandals, and them that work iniquity," Matth. xiii. 41; "for at the end of the world the angels shall go and separate the wicked from among the just," Ibid. ver. 49; which is thus particularly described in st. Matthew. "And when the Son of Man shall come in his majesty, and all the angels with him, then shall he sit upon the seat of his majesty and all nations shall be gathered together before him, and he shall separate them one from another, as the shepherd separates the sheep from the goats, and he shall set the sheep on his right hand, but the goats on the left;" Matt. xxv. 31. This separation will be made without any respect of persons, and purely according to what each one deserves; so that parents and children, husband and wives, friends and companions, shall then be separated from one another for ever and the one placed on the right hand, the other on the left; for, "in that night there shall be two men in one bed (intimate friends,) the one shall be taken and the other left; two women shall be grinding together (fellow servants, ) the one shall be taken and the other shall be left; two men shall be in the field (dear companions,) the one shall be taken and the other shall be left," Luke xvii. 34. What joy and delight will then fill the hearts of the righteous! but what anguish shall pierce the souls of the wicked "the wicked shall see and shall be angry, shall gnash with his teeth and pine away," Ps. cxi. 10. "There shall be weeping and gnashing of teeth, when you shall see Abraham, and Isaac, and jacob, and all the prophets in the kingdom of God, and you yourselves thrust out." Luke xiii. 28.

Return to Table of Contents THE SEPARATION OF THE JUST AND UNJUST. The separation being made, the judgment shall follow, which is thus described in scripture; "I beheld till thrones were placed, and the Ancient of days sat down: his garment was white as snow, and the hair of his head like clean wool; his throne like flames of fire, and the wheels of it like a burning fire; a swift stream of fire issued forth from before him; thousands of thousands ministered to him, and ten thousand times a hundred thousand stood before him: the judgment sat and the books were opened," Dan. vii. 9. "And I saw a great white throne, and one sitting upon it, from whose face the earth and the heavens fled away, and there was no place found for them: and I saw the dead, great and small, standing in the presence of the throne, and the books were opened: and another book was opened, which is the book of life; and the dead were judged by those things which were written in the books, according to their works," Rev. xx. 11. These books are the books of conscience, from which the whole conduct of every one during his mortal life, all the sins he has ever been guilty of, however secret and hidden from the eyes of the world, shall then be manifest in their most glaring colors, before the whole universe, before God and his holy angels; for, "every idle word that men shall speak, they shall render an account of it in the day of judgment," Matth. xii. 36. "There is not any thing secret that shall not be made manifest, nor hidden that shall not be known, and come abroad," Luke vii. 17; for, "we shall all stand before the judgment seat of Christ - and then every one of us shall render an account to God for himself," Rom. xiv. 10, 12. The Lord will come, "who will both bring to light the hidden things of darkness, and will make manifest the counsel of hearts," 1 Cor. iv. 5; and then shall be fulfilled what was spoken by the prophets against sinners, "thy nakedness shall be discovered, and thy shame shall be seen; I will take vengeance, and no man shall resist me," Is. xlvii. 3. "Behold I come against thee, saith the Lord of hosts, and I will discover they shame to thy face, and will show thy nakedness to the nations, and they shame to kingdoms, and I will cast abominations upon thee, and will disgrace thee, and will make an example of thee," Nahum iii. 5. Oh, how miserable a condition must the Christian sinner be in at that day; when he shall find himself thus covered with all his sins, and condemned in this great judgment as a traitor to his God, a rebel against the King of heaven, and a murderer of Jesus Christ! when the men of Nineveh and Gomorrah shall be more mercifully dealt with than he! Q. What effect will all these things have upon the just? A. Our Saviour, after describing to the apostles the signs that shall go before this great day, says to them, "But when these things begin to come to pass, look up and lift up your heads, because your redemption is at hand." Luke xxi. 28. And the scripture says that at that day "the just shall stand with great constancy against those that have afflicted them, and taken away their labours - they shall live for ever more, and their reward is with the Lord, and the care of them is with the Most High," Wis. v. i. 16. Every circumstance of this awful day will contribute to their honor and happiness, and they shall be exalted in great glory; "for behold the day shall come kindled as a furnace, and all the proud, and all that do wickedly, shall be stubble; and the day that cometh shall set them on fire, saith the Lord of hosts; it shall not leave them root nor branch. But not you that fear my name the Sun of justice shall arise, and health in his wings, and you shall go forth, and shall leap like calves of the herd, and you shall tread down the wicked, when they shall be ashes under the sole of your feet, in the day that I do this, saith the Lord of hosts," Malach. iv. 1. And this their happiness shall be completed beyond expression, when the sentence of eternal bliss shall be pronounced by the great Judge upon them.

Q. What account does the scripture give of the last sentence? A. Christ himself declares to us in these words: "then shall the King say to them that shall be on his right hand, Come, ye blessed of my Father, possess the kingdom, prepared for you from the foundation of the world. - Then shall he say to them also that shall be on his left hand, Depart from me ye cursed, into everlasting fire, which was prepared for the devil and his angels." - And immediately shall these two sentences be executed; for "these last shall go into everlasting punishment, but the just into life everlasting," Matth. xxv. 34. "At the end of the world the Son of Man shall send his angels, and they shall gather out of his kingdom all scandals, and them that work iniquity, and shall cast them into the furnace of fire; there shall be weeping and gnashing of teeth; then shall the just shine as the sun in the kingdom of their Father," Matth. xiii. 41. Thus the whole posterity of Adam shall receive their eternal doom either in heaven or hell, in eternal happiness or eternal misery.

For the Glory and Service of the Eternal Father
CHAPTER IX THE BENEFITS OF OUR REDEMPTION EXPLAINED. Q. What are the benefits which we receive from the Redeemer? A. They are all comprehended in these three general heads, to wit, satisfaction or propitiation, redemption and impetration. That is to say, that, by the infinite merit of what he did and suffered for us, he fully satisfied the Divine justice for our sins; he rendered God propitious to us, and inclined to mercy; he redeemed us from sin, from the tyranny of the devil, and from the torments of hell; and he obtained for us all spiritual benedictions and graces in the kingdom of heaven in the life to come.

Return to Table of Contents THE MERITS OF CHRIST. Q. Were the merits of Christ of infinite value? A. By the word merit, is understood the right or title that one person acquires by his services, to receive any favor or reward from another. This right may be either a right of congruency, or a right in justice. A right or title of congruency is, when the person to whom the service done, is nowise obliged to reward it, by any promise or agreement of his own; but is at liberty to reward or not, as he pleases, and to reward it in what manner or proportion he sees proper, according as the services done may deserve, and as gratitude and decency shall dictate to them. A right in justice is, when the person to whom the service is done, is bound by promise or agreement to reward it; for by this the other who does the service, acquires a full right and just title to the reward. Now, what Jesus Christ did and suffered for the glory and service of his Father, was of infinite value in itself, and deserved an infinite reward; and his eternal Father himself laid these sufferings upon him and engaged, on his undergoing them, to give them the reward which he demanded for them, both in regard to himself and use. Hence the merits of Christ were of infinite value; and he has acquired a full title in justice to every thing he demands from his Father in reward for them. Q. How comes the merit of what Christ did and suffered to be of infinite value in itself? A. This arises chiefly from three causes:

First, The infinite dignity of his person; for the more exalted any person is, the more meritorious and valuable is any act of obsequiousness which he does to please another.

The infinite value of what he gave and dedicated to the service of his Father, which was no less than the actions, sufferings, life and death of God made man.

Third, The fervor of his charity and love with which he served his Father; for, from the moment he was conceived in his mother's womb, till the moment he expired on the cross, every thing he did, said, and suffered, was all done out of the most perfect obedience to his Father's will. Thus, "when he cometh into the world, he saith, Sacrifice and oblation thou wouldst not; but a body thou hast fitted to me: Holocausts for sin did not please thee. Then said I, Behold I come, in the head of the book it is written of me, that I should do thy will, O God," Heb. x. 5. And this his fervent charity to do the will of his Father, was so agreeable to him, that St. Paul immediately adds, "By which will we are sanctified by the oblation of the body of Jesus Christ once, ver. 10. This perfect obedience he carried on through the whole of his life, in every thing he did; so that it was "his meat to do the will of him that sent him, and to perfect his work," Jo. iv. 34. "I do nothing of myself," says he, "but as the Father has taught me, I speak these things - for I do always the things that please him," Jo. viii. 28. And he laid down his life at least, in the midst of torments, from the same Divine motive of obedience to his heavenly Father; "he humbled himself, becoming obedient unto death, even the death of the cross," Phil. ii. 8. now, a person of such dignity offering to his Father a gift of infinite value, and employing himself with such infinite love, and through such dreadful sufferings for his Father's glory, most certainly deserves an infinite reward for such services; and, therefore his merits are in themselves of infinite value.

Q. How does it appear that God the Father laid all the sufferings of Christ upon him, and promised him a reward for them? A. This is expressly declared by the prophet Isaiah, who also assures us that this was done in punishment for our sins, to make up our peace with God, and heal our bruises, "Surely he hath borne our infirmities and carried our sorrows, and we have thought him as it were a leper, and as one struck by God and afflicted, but he was wounded for our iniquities, he was bruised for our sins, the chastisement of our peace was upon him, and by his bruises we are healed - And the Lord hath laid upon him the iniquity of us all - for the wickedness of my people have I struck him - and the Lord was pleased to bruise him in infirmity." Then follows the promise of the reward, "If he shall lay down his life for sin, he shall see a long-lived seed, and the will of the Lord shall be prosperous in his hand. Because his soul hath labored, he shall see and be filled; by his knowledge shall this my just servant justify many, and he shall bear their iniquities; therefore will I distribute to him very many, and he shall divide the spoils of the strong." Isa. liii.

Hence Jesus Christ claimed from his Father an infinite reward as his due for what he had done for him, to wit, the eternal glorification of his human nature in heaven, promised in the words of the prophet, "he shall see and be filled. I have glorified thee on earth," says, he, "I have finished the work which thou gavest me to do; and now glorify thou me, O Father, with thyself, with the glory which I had, before the world was, with thee," Jo. xvii. 4. And he made the same demand for all his faithful followers, who should believe in him. "Father: I will, that where I am, they also whom thou hast given me may be with me, that they may see my glory which thou hast given me," verse 24.

Q. What is properly meant by the satisfaction and propitiation of Christ? A. To give satisfaction for an offence committed, is to offer to the person offended some gift or service which is equal or more agreeable to him that the offence was disagreeable. The rigor of justice demands that the satisfaction be equally to the displeasure given by the offence; and, if it be more so, the satisfaction is superabundant. In either case, the person offended is appeased and satisfied, and willing to be reconciled with the offender, and to forgive the offence.

What Jesus Christ did and suffered, was of infinite value in the eyes of his Father, and therefore infinitely agreeable to him; and, as it was the condition required by the Divine justice, to satisfy for the sins of men; therefore, his satisfaction was not only equal to the offence, but infinitely superabundant; and, on that account, full appeased the wrath of God against man, made him willing to be reconciled with man, and to forgive the offence received by his sins. Inasmuch as this satisfied the demands of justice, it is properly called satisfaction; and, inasmuch as it rendered God propitious, or inclined to mercy, it is called propitiation.

The scripture every where proposes the sufferings and death of Christ as a satisfaction to the Divine justice of God, and on that account taking away the effects of his justice against man, and, as a propitiation for our sins, appeasing the wrath of God, and reconciling us with him.

Thus St. Paul declares, that "God hath set forth Jesus Christ to be a propitiation through faith in his blood, to the showing of his justice through the remission of former sins through the forbearance of God, for the showing of his justice in this time," Rom. iii. 25. but that justice being now satisfied by the sufferings of Christ, he hath "blotted out the hand-writing of the decree that was against us, and he hath taken the same out of the way, fastening it to the cross," Col. ii. 14. St. John also says, "Jesus Christ the just, he is the propitiation for a propitiation for our sins," 1 Jo. iv. 10. "When enemies, we were reconciled to God by the death of his Son," Rom. v. 10. "All things are of God, who hath reconciled us to himself by Christ," 1 Cor. v. 18. "Christ is our peace," says St. Paul, "and died both for Jews and Gentiles, that he might reconcile both to God in one body by the cross," Ephs. ii. 14, 16. "It hath well p leased the Father through him, to reconcile all things to himself, making peace through the blood of his cross," Coloss. i. 20. "The God of our fathers," said St. Peter to the Jews, "hath raised up Jesus, whom you put to death, hanging him upon a tree. Him hath God exalted with his right hand to be a Prince and Saviour, to give repentance to Israel, and remission of sins," Acts v. 30. In Christ, "we have redemption through his blood, the remission of sins," Eph. i. 7.

Return to Table of Contents REDEMPTION BY CHRIST. Q. What is understood by the redemption of Christ? A. To redeem is, properly speaking, to buy any thing again, which was formerly one's own, but had gone from him to the possession of another; and, when applied to men, signified to buy one out of slavery, who had been formerly free. God, at the beginning, created man in a state of freedom, serving God indeed, but with voluntary obedience, and out of love as a son, not by force, and out of fear, as a slave; for to serve god is the only true liberty. But man, by sin, withdrawing himself from the easy service of God, became the servant of sin, according to that of our Saviour, "Amen, amen, I say unto you, that whosoever committeth sin, is the servant of sin," jo. viii. 34. and was so tyrannized by that cruel master, that "all the thoughts of his heart was bent upon evil at all times," Gen. vi. 5. "without his being sufficient of himself, as of himself, to think any good," 2 Cor. iii. 5. Besides, as in committing sin, he had been overcome by the devil, and obeyed him in preference to God; therefore he was also enslaved to the devil; for "by whom a man is overcome, of the same also is he the salve," 2 Pet. ii. 19.; and, "to whom you yield yourselves servants to obey, his servants you are whom you obey," Rom. vi. 16.; "and being by this means entangled in the snares of that cruel master, "was by him held captive at his will," II Tim. ii. 26. Not that God had lost his supreme dominion and power over man; but that he justly delivered him over to be tyrannized by sin and Satan, as the executioners of the Divine justice, in punishment of his voluntarily leaving the easy and delightful service of his heavenly Father. Nor did the miserable slavery of man end with this life; for, as by sin he had become an object of the Divine vengeance, he was condemned by the justice of God to suffer the eternal punishment of hell in the life to come, under the never ending tyranny of Satan.

From this miserable and never ending slavery, Jesus Christ came to redeem us, by paying a price for us of infinite value to the Divine justice; for "you were not redeemed with corruptible things, such as gold or silver - but with the precious blood of Christ, as of a lamb unspotted and undefiled," Pet. i. 18. "But Christ being come - neither by the blood of goats, nor of calves, but by his own blood entered once into the holies, having obtained eternal redemption. For if the blood of goats and of oxen, and the ashes of an heifer being sprinkled, sanctify such as are defiled to the cleansing of the flesh, how much more shall the blood of Christ, who, through the Holy Ghost, suffered himself without sport to God, cleanse our conscience from dead works to serve the living God?" Heb. ix. 11.; "for he also partook of flesh and blood, that through death he might destroy him who had the empire of death, the devil; and might deliver them who, through the fear of death, were all their lifetime subject to bondage," Heb. ii. 14.

Return to Table of Contents EFFECTS OF REDEMPTION. Q. What is the principal effect of our redemption by Christ? A. As the first cause and source of our slavery is sin; because by sin we are enslaved to the devil, and condemned to hell; so the principal effect of our redemption by Christ, is the delivering us from sin, by which we are, of course, delivered both from Satan and Hell. Hence the scripture always speaks of this as the greatest of benefits, and Christ is styled our Redeemer and Savior chiefly on this account. Thus the angel Gabriel declared to St. Joseph, before he was born, "thou shalt call his name Jesus, (or Savior;) "for he shall save his people from their sins," Mat. i. 21. "A faithful saying, and worthy of all acceptation, that Christ Jesus came into this world to save sinners," 1 Tim. i/ 15. For this he was raised up and exalted by his Father; for "Him hath God exalted with his right hand to be Prince and Saviour, to give repentance to Israel, and remission of sins," Acts v. 31. "To him all the prophets gave testimony, that through his name all receive remission of sins who believe in him," Acts x. 43. "Be it known, therefore, to you, men and brethren, that through him remission of sins is preached to you, and from all the things from which you could not be justified by the law of Moses," Acts xiii. 38. "Him God hath set forth to be a propitiation through faith in his blood - for the remission of former sins," Rom. iii. 25. "In whom we have redemption through his blood, the remission of sins," Eph. i. 7. "The blood of Jesus Christ cleanseth us from all sin," 1 John i. 7. "But you are washed, but you are sanctified, but you are justified in the name of Lord Jesus Christ," 1 Cor. vi. 11. "The blood of Christ cleanses our consciences from dead works," Heb. ix. 14. Jesus Christ "hath loved us, and washed us from our sins in his own blood," Apoc. i. 5. Whereas "our wrestling is not against flesh and blood, but against principalities and powers, against the rules of the world of this darkness, against the spirit of wickedness in high places," Eph. vi. 12. Against "the devil, who goeth about as a roaring lion, seeking whom he may devour," 1 Pet. v. 8. And whereas, "for this purpose, the Son of God appeared, that he might destroy the works of the devil," 1 John iii. 8. by delivering us from our sins; consequently, by so doing, he also has delivered us from the tyranny of that cruel master, and took our nature upon him, "that through death he might destroy him who hath the empire of death, that is, the devil; and might deliver them who, through fear of death, were all their lifetime subject to bondage," Heb. ii. 14. And, therefore, he himself declares, "now is the judgment of this world, now shall the prince of this world be cast out," Jo. xii. 31. In consequence of this we are also delivered by him from that eternal punishment to which we must otherwise have been condemned for our sins; for "Christ died for us; much more, therefore, being now justified by his blood, shall we be saved from wrath through him," Rom. v. 9. "who hath delivered us from the power of darkness," Col. i. 13. and "who hath delivered us from the wrath to come," 1 Thes. i. 10.

Q. Was it necessary that Christ should do and suffer as much as he did, in order to purchase this redemption for man? A. Far from it; for, considering the infinite dignity of his person, and the ardent charity with which he always acted according to his Father's will the smallest action or suffering of his was of infinite value in itself, and sufficient to redeem ten thousand worlds. But such was the will of the Almighty, that he should do and suffer so much, and at last die on the cross, and shed the last drop of his precious blood for us, that by this means he might the more efficaciously demonstrate the greatness of his love for us; for, "greater love than this no man hath, that a man lay down his life for his friend," Jo. xv. 13.; and "God commanded his charity to us; because, when as yet we were sinners - Christ died for us," Rom. v. 8. Also that he might the more abundantly glorify his eternal Father, by the supereminent greatness of his merits, and the more perfectly accomplish the work his Father gave him to do, in redeeming mankind; and that he might the more effectually encourage and excite us to love him, and repose a perfect confidence in his infinite goodness.

Hence we find it expressly declared in scripture,

First, That what Christ did for our redemption, was not only sufficient, but superabundant. Thus Jesus Christ, "is the propitiation for our sins; and nor for ours only, but also for those of the whole world," 1 Jo. ii. 2. "With the Lord there is mercy, and with him plentiful redemption," Ps. cxxix. 7. "By one oblation he hath perfected for ever them that are sanctified," Heb. x. 14. "In whom we have redemption through his blood, according to the riches of his grace, which hath superabound in us," Eph. i. 7. "But not as the offence, so also is the gift: for, if by the offence of one many have died, much more the grace of God and the gift in the grace of one man Jesus Christ, hath abounded unto many - where sin abounded, grace hath abounded more," Rom. v. 15, 20. "God, who is rich in mercy, for his exceeding great charity wherewith he loved us, even when we were dead by sins, hath quickened together in Christ - that he might show, in the ages to come, the abundant riches of his grace, in his bounty towards us in Christ Jesus," Eph. ii. 4.

Second, That it was the express decree of the Almighty, that he should lay down his life in order to procure the redemption of mankind. "If he shall lay down his life for sin, he shall see a long-lived seed," Is. liii. "This same Jesus being delivered up by the determinate counsel and foreknowledge of God, you, by the hands of wicked man, have crucified and slain," Acts ii. 23. said St. Peter to the Jews in his first sermon.

"For a truth," said the whole church to God, "there assembled together in this city, against thy holy child Jesus, who thou hast anointed, Herod and Pontius Pilate, and the Gentiles, with the people of Israel, to do what they hand and thy counsel decreed to be done," Acts. iv. 27. Hence Christ himself speaking of his passion to his apostles, always speaks of his sufferings and death, as what he must undergo. "From the forth, Jesus began to show to his disciples that he must go to Jerusalem and suffer many things - and be put to death," Matth. xvi. 21.; and to the disciples, after his resurrection, he said, "thus it behooved Christ to suffer, and to rise again the third day," Luke xxiv. 46. That it was on this condition he was to bring forth much fruit by the redemption, of mankind, and enter himself into glory, shows in these texts: "The hour is come that the Son of Man should be glorified: Amen, amen, I say unto you, unless the grain of wheat fall into the ground and die, itself remaineth alone; but if it die, it bringeth forth much fruit," John xii. 24.; and, "ought not Christ to have suffered these things, and so to enter into his glory?" Luke xxiv. 26.

Return to Table of Contents SPIRITUAL BENEDICTIONS AND GRACES. Q. What is meant by the benefit of Christ's impetration? A. It means that Christ, by the infinite merits of his passion and death, obtained for us all spiritual benedictions and graces in this life, all the means necessary for obtaining eternal happiness, and eternal happiness itself in the life to come. Insomuch that it is only in and through him that any favor, grace, or blessing is bestowed upon us by God, or that any thing we can do can be agreeable or acceptable to by God, or conducive to our eternal salvation. Hence we find it declared in scripture, that all the graces we receive from God, and our salvation itself, flow only from this source. First, With regard to all graces in general, St. Paul says, "He that spared not even his own Son, but delivered him up for us all, now hath he not also with him, given us all things?" Rom viii. 32. And therefore, "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly things in Christ," Eph. i. 3. For, "of his fulness we have all received, and grace for grace," Jo. i. 16; " and in him dwelleth all the fulness of the Godhead bodily, and you are filled in him, who is the head of all principality and power," Col. ii. 9. "As all things of his divine power, which appertain to life and godliness, are given us through the knowledge of him who hath called us by his own proper glory and virtue, by whom he hath given us most great and precious promises, that by these you may be made partakers of the divine nature," 2 Pet. i. 3.

Second, The grace of our election; for "he hath chosen us in him (Christ) before the foundation of the world, that we should be holy and unspotted in his sight in charity, who hath, predestinated us not the adoption of his children, through Jesus Christ," Eph. i.4.

Third, The grace of our vocation; for "he hath delivered us and called us by his holy calling, not according to our works, but according to his own purpose and grace, which was given to us in Christ Jesus before the times of the world," 2 tim. 1. 9. - "Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Jesus;" Heb. iii. 1. "For God is faithful, by whom you are called unto the fellowship of his Son Jesus Christ our Lord," 1 Cor. i. 9. "In whom we are called by lot, being predestinated according to the purpose of him, who worketh all things according to the counsel of his will," Eph. i. 11.

Fourth, The grace of justification, to with, that sanctifying grace, which applying to our souls the fruits and efficacy of the blood of Jesus, washes and cleanses them from all the defilements and pollutions of sin, adorns us with the heavenly beauty of holiness, and makes us just before God; for "the blood of Jesus Christ cleanseth us from all sins," 1 John 1. 7.; but "we are justified freely by his grace, through the redemption that is in Christ Jesus," Rom. iii. 24. who "by one oblation, - perfected for ever them that are sanctified," Heb. x. 14. indeed, "such some of you were, (to wit, guilty of many crimes) but you are washed, but you are sanctified, but you are justified, in the name of our Lord Jesus Christ," 1 Cor. vi. 11. "Who is made to us from God wisdom and justice, and sanctification, and redemption," 1 Cor. i. 30.

Fifth, Habitual grace, by which we remain in Christ, and he is us, which dignifies all our good works, and makes them acceptable and agreeable to God, and consequently meritorious of eternal life, and by which they become the works of Christ himself, as the fruit produced by the branches are chiefly the fruit of the vine from which the branches receive their nourishment. "Abide in me," says Christ, "and I in you. As the branch cannot bear fruit of itself, unless it abide in the vine; so neither can you, unless you abide in me. I am the vine, you the branches; he that abideth in me, and I in him, the same beareth much fruit; for without me you can do nothing," John xv. 4.

What that fruit is, St. Paul tells us, saying, "but now being made free from sin, and become servants to God, you have your fruit unto sanctification, and the end everlasting life," Rom. vi. 22. "For the fruit of the light is in all goodness, and justice, and truth," Eph. v. 9.; to wit, all manner of good works: and therefore, St. Peter exhorts us to labour the more, that by good works, we may make our calling and election sure," 2 Pet. i. 10.

Sixth, Eternal glory in the salvation of our souls, which is represented to us as the end of all these other graces, and the ultimate effect in us of our redemption through Jesus.

"Christ died for us, when sinners, much more, therefore, being now justified through his blood, shall we be saved from wrath through him," Rom. v. 9. For, "whom he predestinated, them he also called; and whom he called, them he also justified; and whom he justified, then he glorified," Rom. viii. 30. "According to his mercy he saved us by the laver of regeneration, and the renovation of the Holy Ghost, whom he hath poured forth upon us abundantly, through Jesus Christ our Saviour; that being justified by his grace, we may be heirs, according to hope of everlasting life," Tit. iii. 5. The grace of God is life everlasting in Christ Jesus," Rom. vi. 23.; "for God hath not appointed us to wrath, but to the purchasing solvation by our Lord Jesus Christ, who died for us, that we may live together with him," 1 Thes. v. 9. "And being consummated he became the cause of salvation to all that obey him," Heb. v. 9.; and therefore we have a confidence in "the entering into the Holies by the blood of Christ, a new and living way, which he hath dedicated for us through the veil, that is to say, his flesh," Heb. x. 19, 20. Lastly, that Jesus Christ alone is the source of our salvation, is expressly declared by St. Peter: "neither is there salvation in any other," says he, "for there is no other name under heaven given to men whereby we must be saved, but the name of Jesus only," Acts iv. 12. And, as "there is" but "one God," so there is but "one Mediator of God and man, the man Christ Jesus, who gave himself a redemption for all," 1 Tim. ii. 5.

Return to Table of Contents CHRIST, THE MEDIATOR. Q. Why is Jesus Christ called the Mediator? A. Because he is truly "the Mediator of God and man" in the most perfect sense of the word. A mediator is one who acts between two, either to obtain pardon from the person offended to the offender, or to obtain some benefit from the one to the other. Now a mediator may procure this pardon or benefit either by paying an equivalent price for it, and so obtaining it in his own right through justice, or by the force of intercession and prayers as a favor. Man, by sin, had grievously offended God, and was an object of his wrath and indignation; Jesus Christ appears as a Mediator to obtain pardon from God to man; to purchase this he paid a price of infinite value, the merits of all his sufferings, and death upon the cross, by which he acquired a right a title, in justice, to demand the pardon from his father, and all other graces for us; but that nothing might be wanting to the perfection of his mediatorship, to his sufferings and death he also joined most fervent prayers for the same end.

Hence the scripture says, "therefore he is the Mediator of the New Testament, that by means of his death for the redemption of those transgressions which were under the former testament; they that are called may receive the promise of eternal inheritance," Heb. ix. 15; and, "in the days of his flesh, offering up prayers and supplications with a strong cry, and tears, to him that was able to save him from death, was heard for his reverence," Heb. v. 7. By the former he is a mediator of redemption, and the only mediator between God and man; by the latter he is also a mediator of intercession, but so that he has a right in his own person, to claim what he ask for us as his own due.

When one man intercedes with God for another, he is also a mediator of intercession, but such a one as has no right or title in himself to demand what he prays for, but must expect to be heard only through mercy and favor; yea, this every mercy and favor he can look for only in and through the merits of Jesus Christ; so that all good to man must come from that source alone, whatever be the immediate instruments or means of applying it.

Q. As Jesus Christ has done so much for the salvation of mankind, will all mankind be saved? A. Far from it; on the contrary, the light which the holy scriptures give us on this point expressly declares, that "many are called but few are chosen;" which alarming truth Jesus Christ repeats on two different occasions, and further assures us, in the plainest terms, "that wide is the gate, and broad is the way, that leadeth to destruction, and many there are who walk therein! but oh, how narrow is the gate," says he, "and strait the way, that leadeth to life, and few there are who find it!" Matth. vii. 13. By which it is plain, that the number of those who are damned is much greater than of those who are saved.

Q. How comes this? Does not God will all men to be saved? A. He certainly does. St. Paul declares it in the plainest terms; "God will have all men to be saved, and come to the knowledge of the truth," 1 Tim. ii. 4.

Q. Did not Christ die for all mankind? A. Most assuredly; "Jesus Christ gave himself a redemption for all," 1 Tim. ii. 6; "and he is the propitiation for our sins, and not for ours only, but also for those of the whole world," 1 Jo. 11. 2.

Q. How comes it then that such numbers will be lost? A. From their own fault alone. To understand this, we observe, that as God created man a free agent, he therefore required from him a free and voluntary service, as we have seen above at large, Chap. iii, qu. 18. But, man abusing his free will, rebelled against his God, and in this life, with all title to that eternal reward which he had prepared for him in the life to come; and also became utterly incapable of taking the smallest step towards the making up his peace with his offended Creator.

Now, through Jesus Christ, by what he did for us, fully satisfied the divine justice for the offence committed against God, rendered him propitious, and willing to be reconciled with us, and obtained grace to enable us to do on our part what should be required of us to complete our reconciliation; yet it is manifest, that, if we still continue in our rebellion against God, and refuse to return to his service and to perform the conditions which he requires on our part for being received again into favor, it is impossible the fruits of the merits of Christ should be applied to our souls, so as to reinstate us in the favor of God, or secure our salvation. We lost his favor by the voluntary abuse of our free-will, and it is impossible to recover it without our voluntary performance of what he requires from us for that end. Though Christ died for all, and obtained so many benefits for us all, yet he forces none to accept of these benefits against his will; nor will all he did be of any service to us, except the fruits of his merits be applied to our souls; which will never be done so as to bring us to heaven, unless we, of our own free-will, perform the conditions which he requires, and use the means which he has appointed for this purpose.

The scripture expressly declares, that "Christ is become the cause of eternal salvation to all that obey him," Heb. v. 9. Now, as God wills all to be saved, and as Jesus Christ died for all; therefore God, through the merits of Christ, gives to all men, in the way he sees proper and suitable to their state, the necessary helps of his grace, to enable them to perform the conditions he requires from them, and by that means to secure their salvation. But, alas! the greatest number continuing to abuse their free-will, refuse to co- operate with that grace; and hence, as they do not perform the conditions required, they are therefore lost forever!

Q. What are the conditions which God requires of us to be saved? A. They may all be reduced to two general heads: 1. To believe what Christ teaches; and, 2. To obey what he commands; or, in other words, Faith and Love; for by Faith we believe, and by Love we obey. Hence St. Paul lays down these two conditions as the only means by which we can reap any benefit from the redemption of Christ: "In Christ Jesus," says he, "neither Circumcision availeth any thing, nor Uncircumcision, but Faith that worked by Charity," Gal. v. 6.

The Christian Faith
CHAPTER X EXPLANATION OF OUR FAITH IN JESUS CHRIST. Q. What is Faith? A. Faith, taken in the general sense of the word, is our belief of any truth founded on the testimony of others. To understand this, we must observe, that there are different ways by which we can come to the knowledge of any truth. For some things can be known only experience, that is, by the testimony of our two principal senses of touching and seeing; and this is generally the first source of our knowledge, and a very extensive one; by this we know the existence of all things about us, with all their sensible qualities and properties, and the like. Other things there are which can only be known by reasons: that is, when, from known principles, we argue and draw conclusions which lead us to the knowledge of numberless truths, which the senses alone could never have acquired. Lastly, there are other things which can never be known, either by reason or experience, but only by hearing the testimony of those that know them; and the belief we have of such things is called Faith. By this means alone we can acquire the knowledge of all past matters of cat, and of things that happened at a distance from us, and of all such things as do not fall under the examination of our senses, and are above comprehension of human reason.

Return to Table of Contents HUMAN FAITH. Q. How many kinds of faith are there? A. Two kinds; human faith and divine faith. Human faith is when we believe any thing we learn from the testimony of man; and divine faith is when we believe any thing on the testimony of God. Q. Is faith a certain means of acquiring knowledge? A. The certainty of what we learn from the testimony of others depends upon the authority of those who give the testimony, that is, upon their knowledge and veracity. Two things are necessary to make us certain of what we hear from another; that he be not mistaken himself in what he relates, and that he speaks exactly according to the knowledge he has of the matter. Where we are persuaded of thes two things, we can have no reasonable doubt of the truth of what we hear; but, if either of these be wanting, we can have no certain faith in such testimony.

Now, though in the ordinary course of life, the testimony of other men is a very general and extensive source of knowledge, and in many cases must be entirely depended upon; yet, as all men are liable to be mistaken themselves, or to deceive us; therefore human faith, properly speaking, cannot be said to carry an absolute certainty along with it. But with divine faith the case is otherwise; for, as it is simply impossible that God should be deceived himself, an no less impossible that he should mean to deceive his creatures; therefore, every thing we know from the testimony of God, we know with the most absolute certainty of its being true.

Return to Table of Contents DIVINE FAITH. Q. What description do the scriptures give of divine faith? A. St. Paul says, that "faith is the substance of things to be hoped for, the evidence of things that are not seen," Heb. xi. 1. He calls it, "the substance of things to be hoped for," because the happiness we hope for in the next life is above all human comprehension; so that neither experience nor reason can give us any idea of it; but this divine faith, founded on the infallible testimony of God himself, gives us such a feeling conviction and persuasion of the greatness of it that it renders it in a manner present with us, as St. Chrysostom observes, so as to support and encourage us under all our afflictions, as if we already possessed it. He calls it also "the evidence of things not seen;" because though it be possible for us to see with our eyes, or comprehend by our reason the great truths of eternity, which Jesus Christ has revealed to us, yet his divine revelation gives us a more convincing evidence of their truth than if we saw them with our very eyes themselves. And it is in preferring his divine word and authority in revealing them, to any thing our sense or reason can oppose to the contrary, that the merit of our faith precisely consists; because by this we do the greatest homage to the infinite wisdom and veracity of God, while we humble the proud idol of our own judgment to his holy word, "and captivate our understandings in obedience to him;" hence Jesus Christ says to St. Thomas, "because thou hast seen me, Thomas, then hast believed; blessed are they that have not seen and have believed," John xx. 29. Q. What is faith in Jesus Christ? A. It is the firm belief of all those heavenly truths which he has revealed to man, concerning God and eternity, and the salvation of our souls.

Q. Could not man have acquired the knowledge of these heavenly truths by, his own strength? A. No! It was impossible for man, by his own abilities, ever to have attained the knowledge of them; as we have seen above. These truths are above nature, they belong to another world, and many of them depend solely upon the will and good pleasure of God, and therefore, could never have been known to man, unless God had revealed them to him. Hence the holy scripture says, "hardly do we guess aright at things that are upon earth, and with labour do we find the things that are before us; but the things that are in heaven who shall search?" Wisdom ix. 16. And Christ himself, who assures us that life eternal consists in "knowing the only living and true God, and Jesus Christ whom he hath sent," John xvii. 3., declares also, that "no many knoweth who the son is, but the Father; and who the Father is, but the Son, and he to whom the son will reveal him," Luke x. 22. So that Jesus Christ himself, the Son of God, made man, is the heavenly teacher, by whom the knowledge of the Father, and of all truths of salvation, is communicated to us.

Q. Can we depend upon the truth of what he teaches? A. Most undoubtedly; for as he is God, a being of infinite wisdom, who essentially knows all things possible to be known, it is manifestly impossible he should ever be deceived himself, or be in the smallest mistake in any thing he says; and as he is a God of infinite truth, nay, truth itself, and, at the same time, infinite holy, incapable of the smallest imperfection, it is no less impossible for him ever to deceive his creatures, by telling them any falsehood; so that whatever he says must be absolutely and infallibly true.

Q. Are we then obliged to believe whatever he teaches? A. Most certainly; for, as every thing taught or revealed by him is absolutely true, whenever we know any thing to be his doctrine, we must either believe it to be a real truth; or, by refusing to believe it, suppose him guilty of telling a lie, which would be a manifest impiety, and the highest injury done to his infinite wisdom and veracity. - Hence the scripture says, "he that believeth not, maketh God a liar, because he believeth not the testimony which God hath given of his Son," 1 John v. 10. Now, how can we expect any part with Christ, if we make God a liar?

Q. Does he require of all men to believe in him, as a condition of salvation? A. Yes, he does; as he is the only Savior of mankind, who by shedding his precious blood redeems all men from their sins, and from the slavery of Satan, so all who want to partake of his salvation must acknowledge him as their Redeemer, and believe in him; nay, this belief, or faith in him, is the very first step towards our salvation, the foundation and ground-work of all the duties we own him.

Q. How so? A. Because it is self-evident, that we can neither love him, nor hope in him, nor honor him, nor obey him, except we first believe in him, and receive in faith what he teaches. Yet, he has expressly declared, that unless we love him and obey him, there is no salvation for us; and St. Peter assures us, that "there is no other name given to men, under heaven, by which we can be saved, but by the name of Jesus only," Acts iv. 12.

Q. In what way were those saved who lived in the world before the time of Christ? A. From the beginning, there never was any other name given to men by which they could be saved, but the name of Jesus only; so that all that ever were saved from the beginning, were saved only be believing in Jesus Christ the Redeemer, who was then to come, and obeying the law which God then gave them; as now we can be saved only by believing in the same Redeemer who is already come, and obeying the law of his gospel.

Q. Is it enough to believe in the person of Jesus Christ "that he is the Son of God made man," in order to be saved? A. We must not only believe in his person, but we must also believe all that he has revealed, his whole doctrine; for, how can we believe that Jesus Christ is God, if we refuse to believe any one thing that he says, and by that means suppose him either ignorant or a liar?

Return to Table of Contents THE FAITH OF PETER. Q. But is it enough to have the faith of Peter: now his faith was, "Thou art Christ, the Son of the living God," for which Christ pronounced him blessed, and yet this was only faith in his person? A. The faith of Peter is certainly sufficient; and at that time, Peter only made profession of his faith in the person of Christ, because that was the only point proposed by our Savior, when he said, "Who say ye that I am?" and it is the chief article of our faith in Christ, upon which all the rest depend. But the faith of Peter was by no means confined to this only ; for, afterwards, when some of the disciples left him, because they would not believe the sublime doctrine he was teaching them concerning the blessed Eucharist, and Christ asked his Apostles, "Will you also leave me?" Peter immediately answered, "Lord, to whom shall we go thou hast the words of eternal life," John vi. verse 68; which shows how firmly he believed his words also, even in things he did not understand, as well as the divinity of his person. Q. Is the necessity of faith or belief of Jesus Christ and his doctrine declared in the scripture? A. As the virtue of faith in Jesus Christ and his doctrine is the foundation of all other Christian virtues, and of all Christian duties, Almighty God has been pleased that it should be laid down in the holy scripture in the clearest and plainest terms.

Thus, with regard to his person, "This is his command, that we believe in the name of his Son jesus Christ," 1 John iii. 23. "He that believeth not is already condemned, because he believeth not in the name of the only begotten Son of God," John iii. 18. "He that believeth not the Son shall not see life; but the wrath of God remaineth in him," John iii. 26. "Many seducers are gone out into the world, who confess not that Jesus Christ is come in the flesh: this is a seducer and an antichrist," 2 John 8. "He that believeth not, makes god a liar, because he believeth not the testimony which God has given of his Son," 1 John v. 10.

With regard to his word or his doctrine, when the gave his apostles commission to go and teach all nations those things which he had commanded them, he immediately adds, "He that believes and is baptized shall be saved, and he that believes not, shall be damned," Matt. ult Mark ult. And on another occasion he says to them, "Whosoever shall not hear you or receive your words, when you depart out of that city, shake off the dust from your feet; verily I say unto you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city," Matth. x. "Whosoever shall be ashamed of me and of my words," says Christ, "in this sinful and adulterous generation, him also the Son of Man shall be ashamed of when he shall come in the glory of his Father, with his holy angels," Mark. viii. 38. Luke ix. 26. "He that revolteth and continueth not in the doctrine of Christ, hath not God," 2 John 9. - "Jesus Christ shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction, from the presence of the Lord, and from the glory of his power," 2 The. i. In all which plain testimonies, we see, that the receiving his words, the embracing his doctrine, and the obeying his gospel, are laid down as necessary conditions of salvation, without which "everlasting destruction from the presence of the Lord," will undoubtedly be our portion for ever.

Lastly, With regard to faith in general, both of his person and doctrine, and to the great crime and punishment of unbelievers, the scriptures speak thus: "Without faith it is impossible to please God," Heb. xi. 6; "as for unbelievers, and murders, and fornicators, and adulterers, their portion shall be in a lake burning with fire and brimstone, which is the second death," Rev. xxi. 8. Hence the holy apostle St. Jude says, in the beginning of his Epistle, "It is necessary to write, to beseech you to content earnestly for the faith once delivered to the saints;" and then goes no, in the rest of his short epistle, to expose, in the strongest colors, the wickedness and punishment of those who corrupt this true faith by false doctrine; and St. Paul, writing to the Galatians, pronounces a curse, and repeats it a second time, upon any one who shall dare to change the Gospel of Jesus Christ, or in any one article teach another gospel than what he had already taught them, Gal. i.

Q. As true faith in jesus Christ, or the belief of all those divine truths which he has revealed, is so strictly required by Almighty God from all as a condition of salvation; how can we possibly know what those truths are which he has revealed, and which we are obliged to believe? A. This can only be known by means of that rule which Jesus Christ established for that purpose.

The True Guide To The Holy Way
CHAPTER XI EXPLANATION OF THE RULE OF FAITH. Q. Has Jesus Christ left us a rule by which we may know the truths he has revealed? A. He has; and it is only by following this rule that we are preserved in that one true faith, of which the scripture says, there is "one Lord, one faith, one baptism," Eph. iv. 5.; and "without which faith it is impossible to please God," Heb. xi. 6. Hence St. Paul, exhorting all to be of the same mind, that is, to believe the same truths, and to have the same faith, commands us to continue in this rule, as the means to be so; "Nevertheless," says he, "Whereunto we are already arrived, that we be of the same mind, let us also continue in the same rule," Philip. iii. 16. Q. Have we any description of this rule in the scriptures? A. Yes, we have; the prophet Isaiah, foretelling the glory of Christ's kingdom, describes this rule by which we are to walk under the gospel, as a high way, plain, open, and easy to walk in; as a way of holiness, containing everything necessary for making those holy who walk in it; as a certain and secure way, in which even fools shall walk without danger of error; and, finally as a way that leads to eternal happiness. The prophet's words are these: "And a path and a way shall be there, and it shall be called the holy way - and this shall be to you a straight way, so that fools shall not err therein - they shall walk there that they shall be delivered; and the redeemed of the Lord shall return, and shall come into Sion with praise, and everlasting joy shall be upon their heads; they shall obtain joy and gladness, and sorrow, and mourning shall flee away, Isa. xxxv. 8.

Q. What may be drawn from these words of the prophet? A. That the rule which Jesus Christ has left for instructing us in what we are to believe and do, in order to be saved, has these three properties.

First, It is easy and plain, fitted for all capacities.

Second, It is universal, and contains all revealed truths.

Third, It is certain, and may be securely depended upon.

Q. Was it becoming the wisdom and goodness of God to leave us such a rule for our guide in these things? A. It was not only becoming him to do so, but it was absolutely necessary for the end he proposed. For how could he require of man to believe his truths and obey his law, under pain of damnation, if he had not left us some plain and certain means by which we might know what all these truths are, and what his law requires from us?

Return to Table of Contents WHAT IS THE RULE OF FAITH? Q. What is the rule of our faith left us by Jesus Christ? A. The Christian world, as it stands at present, is divided into two great bodies in regard to this point. All, indeed, agree in this, that the holy scriptures, being dictated by the Holy Ghost, are truly the word of God, and therefore are infallibly true in what they teach, both as to what we are to believe, and as to what we are to do in order to be saved. But, as the divine truths contained in them cannot be known without understanding the true sense of these sacred writings; hence the great question arises, How is the true sense of the scripture to be known? One of the two great bodies of Christians, to with, the Protestants, affirm, that the true sense of the scriptures may be sufficiently known in all things necessary to salvation, by every man of sound judgment, who reads them with humility and attention; and, therefore, they hold, that the rule left by Jesus Christ to man for knowing what we are to believe, and what we are to do, in order to be saved is the written word alone, interpreted by every man of sound judgment. The other great body of Christians, namely, the Roman Catholics, affirm, that the true sense of the scriptures cannot be sufficiently known by any private interpretation, but only by the public authority of the church; and, therefore, they hold that the rule left us by Jesus Christ is the written word, as interpreted by the Church. Q. How shall this great question be decided? A. This is indeed a very great and important question, on the solution of which the whole difference between the Protestants and the Roman Catholics depends. But the decision of it is far from being difficult; it is shown in a very plain and simple manner, by comparing each of these two rules with the three qualities, which, as we have seen above, both scripture and reason show us the rule left by Jesus Christ must have, and seeing to which of these rules those qualities belong. Now the qualities or the properties of the rule left by Jesus Christ are, that it is plain and easy, comprehensive, containing all truths, and certain, so that we can depend upon it.

Q. Is it written word alone a plain and easy rule, fitted for all capacities? A. A little attention will show that it is far from it; for

First, It is impossible it should be such to those who cannot read; and yet that vast multitudes of these are there in the world! To them it can be no rule at all; for they cannot make the least use of it. Before printing was invented, which was not far above thirteen hundred years after Christ, there were none but written books in the world; and, of course, very few learned to read at all; not, perhaps, one in some thousands. What must be great bulk of mankind have done during all that time, if the written word alone be the only rule? Did Jesus Christ leave a rule for knowing his truths, which could be used only by the learned, whilst yet he obliges all, without exception, to believe these truths, under pain of damnation?

Second, With regard to those who can read, and who pretend to follow the written word alone, as they interpret it for themselves, we see from experience that they can never agree among themselves about the sense of it; but run into the most opposite and contradictory interpretations of it, which is the most convincing proof that it is far from being plain and easy; nay, on the contrary, that it is in many things hard to be understood, and obscure.

Third, The scripture itself affirms, in express terms, that, in the Epistles of St. Paul, there are "some things hard to be understood, which the unlearned and unstable wrest, as they do also the other scriptures, to their own destruction," 2 Pet. iii. 16. in which text it is plainly declared that the scriptures are "hard to be understood;" and that not only the unlearned, but also the unstable,, who presume to interpret them according to their own judgment, instead of finding their true sense, pervert and wrest them to false meanings; and by so doing, bring destruction on themselves. Consequently, th is rule of the written word alone, is by no means a plain and easy rule fitted for all capacities; but, on the contrary, it is a most dangerous thing for any one to pretend to follow it as his rule; for the number of the unlearned is immense, and among those who are learned, who can answer for his own stability? Would ever Jesus Christ have left such a hard and dangerous rule to poor mortals?

Q. Is The written word alone a comprehensive rule? A. It is far from it; there are several things believed and practised by all Christians, for which no authority is found in scripture; nay, which are contrary to the express words of scripture; we shall only mention these three.

First, The law of God laid down in scripture, commands the seventh day of the week, which is Saturday, to be kept holy, and no manner of work to be done in it. There is not, in the whole Bible, one single text annulling that law, or dispensing with it; and yet all Christians think it lawful to break that law, by working upon the seventh day, and think it a duty to keep holy the first day of the weeks, or Sunday in its place.

Second, The scripture expressly forbids to eat blood, or things strangled, as a command of the Holy Ghost, Acts xv. 28. And yet this law is broken every day by Christians, without any scruple, though they have not the smallest authority from scripture to do so.

Third, All Christians believe the scriptures to be the word of God, written by the inspiration the Holy Ghost; and this belief is the very ground-work of religion to those who follow scriptures alone as their rule; yet there is not the smallest proof from scriptures themselves of their being so.

It is simply impossible to prove, from the scriptures, that the books therein contained were written by those whose names they bear; that these writers were inspired by God; that the books, as we have them, are such as were wrote by them, without addition, diminution, or corruption; or that the translation made of them are faithful, and agree with the originals. The scriptures then are far from being a comprehensive rule, and far from containing all revealed truths, since the above particulars, and many others, are not to be found in them.

Q. Is the written word alone a certain rule? A. It fails here no less than in the two former properties. The true sense of scripture is, indeed, a most certain and infallible rule; but it is evident, that those who interpret it by their own private judgments, can have no certainty that the sense they put upon it is the true one; for

First, The scripture itself declares, "that the unlearned and the unstable wrest it to their own destruction," 2 Pet. iii. 16. Now, ow can any man be certain that he is not of this number? He may say he thinks he is right, but he can have no certainty. Nay, he cannot reasonably even think he is right; for

Second, Those who follow their own interpretation as their rule, are perpetually disagreeing among themselves, and giving the most contrary and often contradictory interpretation to the same text. How then can any man among them reasonably think, that the sense he puts upon it is right, when he sees it contradicted by numbers of others, every way as well qualified to understand it as himself?

third, Very often the same persons alter their opinion about the sense they put on scripture; and what they believe to be the true sense today, the reject as false to-morrow, being continually carried about with every wind of doctrine. Now, what certainty can they have for their opinion at one time more than another? Their very change is an evident acknowledgment that they were wrong before, though they then were persuaded that they were right. What certainty can they have for being right now?

Fourth, All those who follow this rule, have the whole weight of the Roman Catholic church against them, which condemns all their peculiar interpretations of scripture as false and erroneous. What security then can they have of being right, when such a numerous and respectable body of Christians condemns them?

Q. What is the consequence of these reasonings? A. That seeing the written word along, as interpreted by every man's private judgment, has not one of those qualities which the rule of our faith ought to have; therefore, this cannot be the rule left us by Jesus Christ, for teaching us the truths revealed by him.

Return to Table of Contents THE RULE OF FAITH AS A GUIDE. Q. What is the rule of faith? A. It is that Jesus Christ, well knowing that the dead letter of the scriptures could never answer the purpose of a rule, by which men could come to the knowledge of the truth revealed by him, if left to every private person to interpret them according to his own fancy; and that, on the contrary, such private interpretation must prove an unavoidable source of contentions and divisions among them, was therefore pleased to authorize the pastors of his church to be the interpreters of his word, and the depositors of all the sacred truths he had revealed to the world: That he gave them power and commission to teach the people the truths of salvation, and requires all to receive their faith from them; and, in consequence of this, they hold that the rule of faith ordained by Jesus Christ, is the word of God as interpreted by the church; that is, by the great body of the pastors of his church, spread throughout the world. Q. Is this rule plain and easy, and fitted for all capacities? A. Nothing can be more plain, or more adapted to the infirmity of human nature. For, let a person be ever so illiterate, and of ever so mean a capacity, if he has but he smallest degree of common sense, he can always be instructed in what is necessary for him to know, by the living voice of his pastors, who can vary the manner of their instructions in every different shape, to adapt them to his capacity, and make him comprehend them. It was by this means alone that thousands and thousands, in all ages, have been instructed in the true faith, and in the practice of all Christian duties, though they had never learned to read a single letter. It is by this means alone that thousands are daily instructed in the truths of religion, who, though they have learned to read, have neither judgment nor capacity to understand what they do read; and it is by this mean alone that all, even the most learned, have been instructed in the first rudiments of religion in their infancy. So that this is evidently a plain easy rule fitted for all capacities, and for persons of all ages, conditions, and sexes.

Q. Is this rule comprehensive, so that all revealed truths can be learned by it? A. It is, as Jesus Christ taught all revealed truths to his Apostles by word of mouth, so it was perfectly easy for them to teach their disciples every thing they had learned from him in the same manner. Thus, from generation to generation, the pastors of the Church, being thoroughly instructed in all revealed truths themselves by those before them, can communicate the whole, without exception, to their people. And, in fact, it is by this means alone, we know for certain that the scriptures are the word of God; that the books we have for scripture are genuine; that it is lawful to keep the first day of the week holy instead of the seventh, though there be no authority for doing so in the scripture; and that it is lawful to eat blood and things strangled, though contrary to express command of the scripture; and, in general, it is by this means alone we come to know the true sense of scripture, and every other point of religion which the written word either des not, or could not contain.

Q. Is this rule certain, so that we may safely depend upon it? A. It is in this that the beauty and excellency of this rule chiefly, shine forth, and show it to be the rule left us by Jesus Christ, and truly worthy of his divine wisdom and goodness. The certainty of this rule appears chiefly from three considerations.

First, From the nature of the rule itself; for this does not consist in the private opinion of a few particular persons, but in the unanimous doctrine of the great body of the pastors of the Church spread throughout the whole world. Now, these Pastors are exceedingly numerous; they are spread throughout all nations, and they differ from one another in their country, language, manners, government, and worldly interests, and even in their opinions, about other matters of knowledge and learning.

When, therefore, they all agree in giving us the same interpretation of scripture, or in declaring to us any truth of religion, is it not infinitely more certain to follow their decision, than to trust to our own private judgments in opposition to them? Would not a man be a fool to prefer his own interpretation of the civil law of the land, in opposition to the unanimous decision of the whole body of judges and lawyers? Besides, does not such unanimity, in so delicate a matter as religion, in which experience shows how jealous men commonly are of their own opinions, evidently show the finger of God to be there?

What but an overruling Providence could keep such multitudes united in religion, who so widely differ in every thing else? - Among those who do not follow this rule, we can scarce find two of the same opinion in every article, though of the same nation and language, yea though of the same family; which evidently shows the uncertainty of their rule. How is it possible, then, that such vast multitudes, so every way differing in all things else, should agree in every article of revealed truths, if the rule they follow were not perfectly secure? This will still further appear, if we consider,

Second, The method they observe in declaring these truths; for, when the pastors of the church declare any article of religion, they never give it a s their own private opinion, or as what they believe on their own private judgment, but they all protest and declare, that what they teach their people is precisely the same, without addition or diminution, which they received by tradition from their forefathers. Their predecessors, from whom they learned these truths, declared the same: and pledged their salvation for the truth of their declaration; every preceding generation did the same, till we arrive at the apostles themselves; assuring us, in all ages, that they hold it as a damnable sin to add or diminish one single iota from the faith once delivered to the saints.

It is manifest, that a body of people, faithfully observing this rule of tradition, can never vary, alter, or change, any article of their religion; and, therefore, that the faith they hold at present is the self same that was held in all preceding ages, and first taught by Christ and his apostles. But what renders the certainty of this rule beyond all dispute is,

Third, The sacred charter of infallibility promised by Christ to his church, and laid down in the plainest terms in the holy scriptures themselves.

Return to Table of Contents THE INFALLIBILITY OF THE CHURCH. Q. How does this infallibility of the church appear from scripture? A. Among the numberless passages that show this, we shall here consider only these following: First, Almighty God, by the prophet Isaiah, lays down the covenant he makes with Jesus Christ and his church in these beautiful terms; "There shall come a Redeemer to Sion, and to them that return from iniquity in Jacob, saith the Lord. This is my covenant with them, saith the Lord, My spirit that is in thee, and my words that I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor our of the mouth of thy seeds seed, saith the Lord, from henceforth and forever," Is. lix. 20.

Here two things are promised, as a covenant made by God with the Redeemer, in the most absolute and unconditional manner:

First, that the spirit of the Lord should never depart from the Redeemer nor from his posterity; and secondly, that the words put into his mouth, and by him revealed to his seed should never depart from his mouth, nor from the mouth of his seed, from henceforth and for ever. The seed or, posterity of the Redeemer are his followers, or his church; consequently, Almighty God here engages his most sacred promise that the Holy Ghost shall ever remain with the church of Christ, and that the true doctrine of revealed truth shall never cease to be held and taught by her; for they never shall "depart out of her mouth."

Second, This divine promise is renewed and confirmed by Jesus Christ himself in the gospel, in both its parts; for, speaking to the pastors of his church, in the persons of the apostles, he says, "I will ask the Father, and he shall give you another comforter, that he may abide with you for ever, the Spirit of truth," Jo. xiv. 16. And a little after he adds, "but when he, the Spirit of truth, is come, he shall teach you all truth," Jo. xvi. 13. Here we see a positive promise that the "Spirit of truth," should be sent upon his church, and, "abide with her for ever," and that the office of this spirit should be "to teach her all truth."

The first part of his promise was visibly accomplished on Pentecost, when the Holy Ghost came down upon the apostles and first Christians; it was frequently after repeated in the same visible manner upon the first converted Gentiles, Acts x., and other converts. There can be no doubt, then, of the perfect accomplishment of the other parts of it also, that he will continue with the church, "for ever," and "teach her all truth."

Third, Jesus Christ declares, "that he builds his church upon a rock," and positively assures us, that "the gates of hell shall not prevail against her," Matth. xvi. 18. now, what he means by saying he builds his church upon a rock, he himself explains when he says, "Whosoever heareth these my words, and doeth them, shall be likened to a wise man that built his house upon a rock, and the rains fell, and floods came, and the winds blew, and they beat upon that house, and it fell not, for it was founded upon a rock," Matth. vii. 24. Christ, then is the wise builder, and by building his church upon a rock gives her an absolute security against all storms, tempests, or assaults whatever, that may be made to destroy her; consequently, he assures us, that she shall never fail, never cease to be his church, and consequently, never be corrupted, never fall into error. In the other part of this text, he confirms this conclusion, positively declaring, that "the gates of hell shall not prevail against her."

Q. What is the consequences of these reasonings? A. That seeing that the church of Christ, teaching her children by the mouth of her pastors, is a plain easy way of instructing them in all the truths of religion, and that with the most perfect certainty; so that even fools can walk without danger of error under her direction; therefore, she is the rule left us by Jesus Christ, by which we are to know what we are to believe, and what we are to do, in order to secure our salvation, by which also we know the scriptures themselves, and the true sense of them.

Q. Are there any other direct proofs to show that the church is this rule? A. Yes, we have also these following, among many others:

First, Because Jesus Christ did not give his apostles any commission to write the gospel; but only to teach and preach it; which plainly shows that his intention was, that preaching and teaching by the living voice of his pastors should be our rule, and not the dead letter of scripture.

Second, It is a certain truth, that it was by preaching and teaching, and not by writing, that the world was converted unto Christianity; that several of the apostles wrote nothing at all; and that those of them who did write, never converted any person or nation by their writings; but first converted them, and established the faith among them by their preachings, and then wrote to those whom they had before converted, for their instruction, on some particular occasion, and for their consolation.

Third, Because the scripture nowhere sends us to the scripture itself, as to our rule; but on the contrary, it expressly declares, that "no prophecy of the scriptures, comes by private interpretation," 2 Pet. i. 20.

Fourth, Because the scripture, as we shall see by and by, sends us only tot he church and to her pastors for our instructions; and obliges all, under the severest penalties, to submit to her doctrine in all things relating to religion.

Fifth, Because the same scripture expressly assures us that the different pastors of the church were instituted and ordained by Jesus Christ, on purpose to bring us all to "the unity of the faith," and prevent us from "being carried about by strange doctrines," Eph. iv. All which will more fully appear, by considering what the scripture itself teaches concerning the Church, after we have explained more at large the nature of tradition.

Return to Table of Contents THE TRADITIONS OF THE CHURCH. Q. What is meant by traditions? A. The handling down from one generation to another, whether by word or mouth, or by writings, those truths revealed by Jesus Christ to his apostles, which either are not at all contained in the holy scriptures, or at least are not clearly contained in them; of which we have seen above several instances. Q. What is the principle upon which tradition proceeds? A. It is the laying down, as an invariable rule, to be observed in every generation, firmly to adhere to the doctrine received from the preceding generation, and carefully to commit the same to the succeeding generation, without addition or diminution.

Q. Was this principle of tradition established by the apostles? A. It was most firmly established by them, and they used the most efficacious means to preserve it.

Q. What were these means? A. We find these following laid down in their sacred writings:

First, They warmly exhorted the faithful, and strictly commanded them to stick close to the doctrine which they had delivered to them, and to teach the same inviolate to those after them. Thus, "O Timothy, says Paul, "keep that which is committed to thy trust, avoiding the profane novelties of words, and appositions of knowledge, falsely so called, which some promising, have erred concerning the faith," 1 Tim. vi. 20. "hold the form of sound words, which thou hast heard of me, in faith, and in the love which is in Christ Jesus. Keep the good things committed to thy trust by the Holy Ghost, who dwelleth in us," 2 Tim. i. 13. "And the things which thou hast heard of me before many witnesses, the same commend to faithful men, who shall be fit to teach others also," 2 Tim. ii. 2. "Continue thou in those things which thou hast learned, and which have been committed to thee, knowing of whom thou hast learned them," 2 Tim. iii. 14.

Such are the injunctions which he laid upon the pastors of the church in the person of his disciple Timothy. And to show the bishops, or chief pastors, are particularly charged with the obligation of adhering to the doctrine delivered to them from the apostles, when relating to Titus the qualities of these chief pastors among others, he says, that a bishop ought to "embrace that faithful word which is according to doctrine, that he may be able to exhort in sound doctrine, and convince the gainsayers, - who must be reproved, who subvert whole houses, teaching things which they ought not for filthy lucre's sake," Tit. i. 9.; where we see the strict charge laid upon the pastors, both to adhere to the true doctrine themselves, and to defend it against seducers.

The same injunction of adhering to the doctrine they had received, by tradition, from the apostles, he lays upon all the faithful in these words: "Therefore, brethren, stand fast, and hold the traditions which you have learned, whether by word, or by our epistle," 2 Thess. ii. 14. St. Jude also writes his on purpose to enforce this duty on the faithful, and says, "I was under a necessity to write to you, to beseech you to contend earnestly for the faith once delivered to the saints," Jude, ver. 3.

Such strong and repeated injunctions laid upon all, and especially upon the pastors of the church, who are appointed by Jesus Christ to be the guardians and teachers of the Faith, could not fail to make the deepest impression upon their minds, and have in all ages been considered as the great rule of their conduct in preserving the true doctrine inviolated.

Second, Not content with laying such strict commands upon the faithful to adhere firmly to the old doctrine handed down from the beginning, they also warn them against all broachers of new doctrine, describe their manners, foretell their reprobation and damnation, and command the faithful to avoid them. St. Paul writes to Timothy: "now the spirit manifestly saith, that, in the last times, some shall depart from the faith, giving heed to spirits of error, and doctrines of devils, speaking lies in hypocrisy, and having their consciences scared;" 1 Tim. iv. 1.

What an impression must this description make upon the minds of all serious Christians! what a horror must it raise in them against all innovations! "Know this also," says the same apostle, "that in the last days, shall come on dangerous times, for men shall be lovers of themselves, covetous, haughty, proud, blasphemers, - lovers of pleasure more than of God; having an appearance indeed of godliness but denying the power thereof; now these avoid, for of this sort are they - who resist the truth, men corrupted in mind, reprobate concerning the faith," 2 Tim. iii. 1. St. Peter also is very strong upon this head, when he says, "There shall be among you lying teachers, who shall bring in sects of perdition, (damnable heresies, as the Protestant translation has it) bringing upon themselves swift destruction - whose judgment now of a long time lingereth not, and their destruction slumbereth not," 2 Pet. ii. 1. St. Paul also to the Romans saith, "Now I beseech you, brethren, to mark them who cause dissensions and offences, contrary to the doctrine which you have learned, and to avoid them; for they that are such serve not Christ our Lord, but their own belly," Rom. xvi. 17; and in his epistle to Titus, he says, "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, being commanded by his own judgment," Tit. iii. 10.

Again, to Timothy he saith, "If any man teacheth otherwise, and consent not to the sound words of our Lord Jesus Christ, and to that doctrine which is according to godliness, he is proud, knowing nothing, but sick about questions and strifes of words - corrupted in mind, and destitute of the truth," 1 Tim. vi. 3. St. John also speaks to the same purpose, saying, "Whosoever revolteth, and continueth not in the doctrine of Christ, hath not God - If any man come to you, and bring not this doctrine, receive him not into the house, and say not to him, God speed you; for he that saith to him, God speed you, communicateth with his wicked works," 2 Jo. 9. Could any thing more efficacious have been said, that these oracles of the holy Ghost, to excite in the hearts of the faithful the strongest aversion against even the smallest deviation from the doctrine they had received? Could any thing more firmly establish the sacred principle of tradition?

Third, But to settle this principle upon the most solid footing, besides, what is above, these sacred writers pronounce a dreadful curse upon, and deliver over to Satan, all those who shall dare to alter or corrupt the faith once delivered to the saints, though but in one single article.

Thus when some false brethren, in St. Paul's absence, had persuaded the Galatians, that it was necessary to join circumcision with the gospel, he wrote his epistle to them on purpose to correct this delusion; and though it was but an error in one point, and that in every thing else they adhered to his doctrine; yet he calls it a "removing from the grace of Christ - and a perverting the gospel of Christ," Gal. i. 6, 7, And then he adds, "but though we, or an angel from heaven preach a gospel to you, besides that which we have preached to you, let him be accursed; as we said before, so I say now again, I f any one preach to you a gospel, besides that which you have received, let him be accused," Gal. i. 8.

So also he mentions two heretics of his own time, who erred only in one point, and says, "Their speech spreadeth like a canker, of whom are Hymeneus and Philetus, who have erred from the truth, saying that the resurrection is past already, and have subverted the faith of some," 2 Tim. ii. 17. But he had told his disciples before in what manner he had dealt with Hymeneus and Alexander, who "had made shipwreck of their faith;" "whom I have delivered to Satan, that they may learn not to blaspheme," 1 Tim. i. 20. Nothing surely could more effectually imprint in the minds of the faithful, the firmest attachment to the truths of the gospel, than this judgment of the apostle, or more excite their attention and solicitude, to preserve these sacred truths whole and undefiled, and to deliver them entire and uncorrupted to their posterity.

Q. All this is exceedingly strong indeed; but, how is it applied to show the preservation of the truths revealed by Jesus Christ throughout all ages?

A. It is manifest, from these scripture oracles, that the great principle or rule of tradition, was laid down and established by God himself at the beginning, and that it was delivered by the apostles to their disciples, along with the other truths of the gospel, as the fence and barrier, ordained by God for the preservation of the faith throughout all generations; and it is no less manifest, that, by the faithful observation of this rule, it is impossible the faith should even be corrupted as long as the world endureth. For, if the Christians of the second age believed nothing as revealed truths, but what they had received from their predecessors of the first age, then it is manifest that the faith of the first and second age was perfectly the same. And if those of the second age delivered the same entire and uncorrupted to those of the third age, then the faith of the third age must infallibly be the same with that of the two preceding ages; and the same must be the case with every succeeding age to the present, and will be to the end of the world.

Return to Table of Contents THE DOCTRINES OF THE CHURCH UNCHANGEABLE. Q. Is it certain that the church always adhered to this rule of tradition, and never deviated from it? A. Nothing can be more certain, for several reasons. First, The church, in the apostolic age, most certainly adhered to it, as all the above testimonies of scripture show. In every succeeding age, she always professed her constant adherence to it, as the acts of all her councils, and the writings of all the holy fathers in every age declare; and in the present age, she openly avows the same thing, and protests that she received this rule, along with the other truths of Christianity, from those before her, as handed down to them from the preceding generations; therefore she never, in any age, deviated from it.

Second, This rule, as we have seen, is so strongly, so frequently, and under such dreadful penalties, inculcated in the holy scriptures, that it is morally impossible the whole Christian world should, in any age, renounce it, unless we suppose that the whole world should at once renounce all concern for their salvation.

Thirdly, It is evidently impossible that a deviation from this rule should creep in by degrees; for the first that should begin to teach such a deviation, would undoubtedly be forthwith condemned by those who adhered to it.

Fourth, In fact, the church, in every age, condemned all broachers of new doctrine by this rule alone, as is manifest from the history of all her councils, and the writing of Christians in all ages; some of whom, as St. Vincent of Lerins, and Tertullian, have written whole books upon this very subject, as the easiest and most expeditious means to confute all novelties in doctrine.

Fifth, Because it is manifest, from the writings of the Christians in every age since the apostles, that the doctrine of a faith has been uniformly the same in the Catholic Church, throughout all ages; and that those revealed truths which the apostles delivered by word of mouth, and did not commit to writing, as well as the true sense of their sacred writings themselves, have been handed down throughout every age, not only by the constant teaching of the pastors but also by the writings of great numbers of her members, many of whom were renowned for their great sanctity, as well as for their great learning. Which evidently shows that she has never deviated from this rule; and that by adhering to it, the sacred "words of God, once put into her mouth, have never departed from her," as God in his covenant with her had expressly promised by the prophet Isaiah, Chap. lix.

Q. Can it be evidently proved that the church never altered or corrupted any of the truths revealed to her at the beginning? A. This is manifest from the writings of Christians, in all preceding ages, and in all the different Christian nations of the world. In which writings we uniformly find the same sacred truths taught, explained, and inculcated, which the church teaches at this day. It also follows as a necessary consequence, from the principle of tradition, which she follows, of never changing, adding to, nor taking from, the sacred body of divine truths, received from her predecessors; but delivering the same inviolated and uncorrupted to her children in every generation; for it is self-evident, that a church which constantly adheres to this principles, can never alter her faith. Besides, as her attachment to the principle and practice of tradition, it itself one of the points delivered by tradition, it is evident, that a church which at present processes to believe and follow that principle, must always have exactly observed it, and made profession of observing it; and consequently must always have maintained the same faith.

Add to all this the great number of those who were concerned in the preservation and observance of this rule, spread from the very beginning, throughout vast numbers of different countries and nations, and differing from one another almost in every thing else but religion. Add also, how tenacious men commonly are of their religion; especially those who believe it an article of their religion itself, never to alter any one iota of it.

Join to this how attentive the church has always been, in every age, to oppose and reject every attempt made to alter or corrupt her doctrine; and it will easily appear how impossible it is that she should ever make any change in any one point of revealed truths. And if we also consider the promised assistance of the Holy Ghost, to teach her all truth, and abide with her for ever, this puts the matter beyond the possibility of any doubt.

Q. In what does this promised assistance of the Holy Ghost properly consist? to what does it extend? A. To understand this, we must observe that Jesus Christ revealed to his apostles, by word of mouth, all those divine truths, both regarding faith and manners, which God was pleased to communicated to mankind. This he himself declares, when he said to them, "But I have called you friends; because all things whatsoever I have heard of my Father, I have made known to you," John xv. 15.

These truths the apostles taught to the world, partly in their writings, and partly by word of mouth; but, as both the one and the other are equally the word of God, and revealed by him; therefore, both the one and the other are equally to be received and believed. "Therefore, brethren," says St. Paul, "stand fast, and hold the traditions which you have learned, whether by word or by epistles," 2 Thes. ii. 14. in these sacred traditions, both written and unwritten, there are many things not so clearly and explicitly expressed as others.

There are many things in them, as the scripture itself expresses it, "hard to be understood;" and there are also numberless other things, essentially connected with what is there expressed, which are not mentioned there at all; but which, nevertheless, are implicitly revealed by God, in those others with which they are necessarily connected. When, therefore, any difficulty arises about any point of doctrine, the church immediately has recourse to revelation, contained in the written and unwritten word, in scripture and tradition, and examines the point in question by this sacred rule; in doing which, she is so effectually assisted, by the spirit of God, as infallibly to discover whether or not the point in question be contained in, connected with, or conformable to revelation. If it be, she adopts it as a sound doctrine; and if not, she condemns it as false and erroneous.

So that the Church never proposes to her children any new article of faith; but only brings to light, and unfolds the truths originally revealed by Jesus Christ; but which, till her declarations, had been only obscurely or ambiguously contained in scripture and tradition; and this is the principal thing in which the Holy Ghost gives her his infallible assistance. All this is manifest, from our Savior's own declaration, "He had made known to his apostles all things whatsoever he had heard of his Father;" but many of those things were little understood by them, and many of them so delivered, that they could not understand them; at least as to the full extend of what his words imported.

To remedy this, he promises to send them the Holy Ghost, and shows what his office should be, in these words: "But the Paraclete, The Holy Ghost, whom the Father will send in my name, he will teach you all things, and bring all things to your mind, whatsoever I shall have said to you," John xiv. 26. And again, "I have yet many things to say to you; but you cannot hear them now; - but when he, the Spirit of truth, is come, he will teach you all truth," John xvi. 12. This then is the office of the Holy Ghost; and, as Christ declared that he would abide with his church for ever," this office he continually performs, teaching the pastors of the church all truth, and bringing to their mind, as occasion may require, all those things which are contained in the revelation Christ made at the beginning to his apostles.

Q. What conclusion follows from all this? A. From this we still more fully see the perfect security we have in relying upon the authority of the church, as the guide and rule which Jesus Christ has ordained to conduct us in the way of salvation, and by which alone we can come to the certain knowledge of all those divine truths which he has revealed, whether with regard to faith of manners.

Return to Table of Contents WE SHOULD BE WELL INSTRUCTED IN WHAT OUR HOLY FAITH TEACHES. Q. Is it therefore necessary for the Christian people to be well instructed in what our holy faith teaches concerning the church? A. The knowledge of the church is certainly one of the most necessary points of the Christian religion, because the church is the very foundation of all the rest, being the sacred rule appointed by Jesus Christ, by which we come to the knowledge of all the truths of revelation, even of the scriptures themselves, and of the true sense and interpretation of them; the church is the organ of god, by which he speaks to his people, and discovers to them the great truths of eternity; and the true doctrine concerning the church being once properly established, an end is immediately put to all uncertainties, doubts and controversies about religion. Hence we find, that, in the Apostles' Creed, after professing our belief in the ever blessed Trinity, and the incarnation, and other mysteries of our Redeemer, the very next article is that of the Holy Catholic Church; it is immediately subjoined to them, and next in importance to those sacred truths; and, therefore, to be firmly believed as a truth revealed by God, as firmly as those other sacred truths of the Trinity and incarnation; it stands upon the same ground with them, the divine revelation; and is the sacred channel by which the revelation of these divine truths is conveyed to us. Q. Is this article of the creed, "The Holy Catholic Church, a proof of the continual existence of the church upon earth? A. It is certainly, a most convincing proof both of the continuance of the church of Christ, and of all those sacred prerogatives with which her Divine Spouse has adorned her. For the Apostles' Creed is universally admitted by Christians of all denominations to contain the fundamental articles of the Christian religion, as revealed by Jesus Christ to his apostles, consequently all the articles of the creed are divine truths; and, as the church of England teaches in her thirty-nine articles, ought thoroughly to be received and believed, for they may be proved by most certain warrants of holy scripture, Art, viii.; therefore they must be true at all times and in all places. Consequently as it was a divine revealed truth, when the creed was made by the apostles, that Christ had then a Holy Catholic Church upon earth; so it is not less a divine truth that he has a Holy Catholic Church upon earth at present, that he had such a church ever since the creed was made, and will have to the end of the world. And as this church never could cease to be the true church of Christ, so never could she cease to be what Christ at first made her, nor fail in any of those sacred prerogatives with which Christ at first adorned her; consequently, she is always holy, always catholic, always a visible body, consisting of pastors teaching, and people taught by them; always one, always apostolical, always infallible in what she teaches; for these, as we have seen in part, and shall see more by and by, are the sacred prerogatives which he bestowed upon her. For, if ever she lost any of these, she could no longer be the church of Christ, and then that article of the creed would be false, which it is a blasphemy to suppose.

The One True Church
CHAPTER XII THE CHURCH OF CHRIST EXPLAINED. Q. What is the Church of Christ? A. It is the congregation or society of all the true followers of Jesus Christ throughout the whole world united together in one body, under one head; for "we being many," says St. Paul, "are one body in Christ, and every one members one of another," Rom. xii. 5. "And there shall be one fold, and one Shepherd," John x. 16. Q. In what are all the members of the church united together, so as to compose one body in Christ? A. First, In one and the same faith, believing and teaching all those divine truths, which Jesus Christ revealed, and his apostles taught, and no other; for there is "but one Lord, one faith, one baptism," Eph. iv. 5.; and of the church, in the time of the apostles, it is said, that "they were persevering in the doctrine of the apostles," Acts ii. 42.

Second, In the participation of those sacraments which Jesus Christ ordained for the sanctification of our souls; thus, St. Paul, speaking of the sacrament of baptism, says, "In one spirit were we all baptized into one body," 1 Cor. xii. 13.; and of the holy eucharist he says, "Because the bread is one, all wee, being many, are one body, who partake of that one bread," 1 Cor. x. 17.

Third, In being all governed by one head, and by pastors under him, ordained and authorized by Jesus Christ; for he himself declares, that all who belong to him, "shall be one fold, and one Shepherd," John x. 16. - And St. Paul assures us, that all the different orders of pastors, apostles, evangelists, and teachers, were ordained by Jesus Christ himself, "for edifying the body of Christ," Eph. iv.; that is, for building up and preserving the church in one body.

Q. Of whom is the church composed? A. Of pastors teaching, and the people who are taught.

Q. Who are the pastors of the church? A. The successors of the Apostles, ordained and authorized by Jesus Christ to teach the people the truths of salvation and to rule the church.

Q. How do you prove that Jesus Christ authorized the pastors to teach the people? A. From his own commission to them, laid down in several places of the holy scripture, as follows:

First, He declares, that he himself was sent by God the Father, to preach the gospel, Luke iv. 18 and he says to the apostles, "As my Father hath sent me, I also send you," John xx. 21.

Second, He revealed to his apostles all divine truths: "All things," says he to them, "whatsoever I have heard of my Father, I have made known unto you," John xv. 15. And before he left the world, he gave them commission to teach the same to all nations; "Go ye," says he, "unto the whole world, and preach the Gospel to every creature," Mark xvi. 15.; and again, "Go ye therefore and teach all nations - teaching them to observe all things whatsoever I have commanded you," Matth. xxviii. 19

Return to Table of Contents THE COMMISSION OF TEACHING COMMITTED TO THE PASTORS. Q. Was this commission of teaching to continue with the successors of the apostles? A. It was; First, When Christ gave the apostles this commission "to teach all nations," he immediately added, "And behold I am with you all days, even to the consummation of the world," Matth. xxviii. 20. As the apostles neither did, nor could teach all nations in their own persons, nor were to continue upon earth until the end of the world, it is manifest that this commission was not confined to their own persons, but given to their office, that is, to them and their successors in office, who shall continue to the end of the world, and complete the work of teaching all nations, which the apostles began.

Second, St. Paul was not one of those to whom the above commission was given personally, and yet he declares of himself, "I am appointed a preacher and an apostle, (I say the truth, I lie not,) a doctor of the Gentiles, in faith and truth," 2 Tim. ii. 7.; and "that Christ sent me to preach the gospel," 1 Cor. i. 17.

Third, St. Timothy was ordained by St. Paul to be a pastor of the church, and a successor of the apostles, and St. Paul conjures him faithfully to discharge this duty of teaching: "I charge thee before God and Jesus Christ, who shall judge the living and the dead, by his coming and his kingdom, preach the word, be instant in season, out of season, reprove, entreat, rebuke, with all patience and doctrine." 2 tim. iv.

Fourth, He also orders the same Timothy to appoint others to succeed him in the same office of teaching; "The things," says he, "Which thou hast heard of me, before many witnesses, the same commend to faithful men, who shall be fit to teach others also," 2 Tim. ii. 2.

Q. In what light do the scriptures represent us the pastors of the church? A. First, As the ambassadors of Christ, sent by him to declare to us his will, and reconcile us with God. "For Christ, therefore," says St. Paul, "we are ambassadors, do as it were exhorting by us. For Christ, we beseech you, be reconciled to God," 2 Cor. v. 20.

Second, As the organs of Christ by whom he speaks to us, "He that hears you," says Christ, "hears me, and he that despises you despises me," Luke x. 16.

Third, As the angels of God, from whom we are to know his law; for, "the lips of the priest shall keep knowledge, and they shall seek the law at his mouth, because he is the Angel of the Lord of hosts," Mal. ii. 7. "I preached the gospel to you heretofore," says St. Paul, "and you received me as the Angel of God, even as Christ Jesus," Gal. iv. 13. Great, indeed, is this dignity; but woe to those priests who vilify it by their conduct!

Q. Are we obliged to hear the pastors of the Church, and to receive the doctrine of our faith from them? A. Nothing is more strongly or more clearly expressed in scripture, than this obligation:

First, The pastors are expressly authorised by Christ to teach us, consequently, we are obliged to be taught by them.

Second, They are instituted by Jesus Christ, on purpose to keep us all in the unity of the faith; consequently, we are obliged to receive our faith from them.

Third, When Christ gave the commission of teaching to the pastors of his Church, he immediately adds, "He that believeth and is baptized, shall be saved, but he that believeth not shall be damned," Mark xvi. 16; consequently, we are obliged by Jesus Christ himself to believe what the pastors of his Church teach, under pain of damnation.

Fourth, He further declares to the pastors of his Church, "He that hears you hears me, and he that despises you despises me, and he that despises me despises him that sent me," Luke x. 16.

Fifth, Lastly, he condemns those that "will not hear his Church as heathens and publicans," Matth. xviii. 17.; that is, as "worshippers of the devil," for such, were the heathens; and "as people abandoned by God," and given up "to a reprobate sense," for such the publicans were reputed among the Jews.

Sixth, The Holy Ghost gives the same command to all by the mouth of St. Paul: "Remember your prelates, who have spoken the word of God to you, whose faith follow - and be not led away by various or strange doctrines," Heb. xiii. 7, 9. And

Seventh, St. John, speaking of himself, and the other pastors in his time, gives our submission to them as the sign to distinguish the spirit of truth from the spirit of error, and of our belonging to God: "We are of God," says He; "he that knoweth God heareth us, he that is not of God heareth not us; in this we know the spirit of truth and the spirit of error," 1 Jo. iv. 6.

Q. What are we to think of any doctrine which is contrary to what the Church teaches? A. As we undoubtedly assured that Jesus Christ will never permit his church to fall into error, or teach false doctrine, but will continue to preserve the sacred truths which he revealed to her, and put into her mouth, at the beginning, unchanged and uncorrupted to the end of the world; so it is evident that the doctrine which the Church teaches is infallibly true; consequently, any doctrine which is contrary to this must necessarily be a false doctrine; and if false it cannot be from God, for God is truth, and cannot deny himself, by speaking contrary to the truth.

Q. From whom then does all false doctrine come? A. Our blessed Savior says to the Jews who opposed his doctrine, "You are of your father the devil - he abode not in the truth, because truth is not in him - for he is a liar, and the father thereof," Jo. viii. 44. St. Paul also assures us, that, "in the last times, some shall depart from the faith, giving heed to spirits of error, and doctrines of devils, speaking lies in hypocrisy," 1 Tim. iv. 1.; and St. James says, "He not liars against the truth; for this is not wisdom, descending from above, but earthly, sensual, devilish," Ja. iii. 14, 15.

Return to Table of Contents THE SPIRITUAL POWERS OF THE PRIESTHOOD TO RULE AND GOVERN THE CHURCH. Q. What other powers belong to the pastors of the Church besides that of teaching? A. They are also commissioned and authorised by Jesus Christ to rule and govern the church, and have received from him all the spiritual powers of the priesthood for this purpose. Q. How is it proved that the pastors are authorized by Jesus Christ to rule the Church? A. From the words of St. Paul, who, speaking to the chief pastors of the Church at Ephesus, says, "take heed to yourselves, and to the whole flock, wherein the Holy Ghost hath placed your bishops, to rule the Church of God, which he hath purchased with his own blood," Acts xx. 28.

Q. In what does this power of ruling the Church consist? A. It includes the whole of their authority, and is described by St. Paul, Ephes. iv. 12, under three heads; when he declares, that different orders of pastors were instituted by Jesus Christ,

First, "For the perfecting the saints;" that is, for conducting souls in the road of Christian perfection, by prescribing such rules to them, and giving them such advices as are necessary or conducive to that end.

Second, "For the work of the ministry;" that is, for the preaching of the word, and the administration of the sacraments.

Third, "For the edifying of the body of Christ;" that is, for regulating all the exterior of religion, by prescribing such rules and ordinances as they judge necessary for the decent performance of all the outward service of the Church, for preventing or punishing all scandals, and for keeping the Christian people in virtuous discipline; so that every thing may contribute to give edification to the whole body, and to promote the honour of God in his Church.

Q. For what end did Christ give such powers to the pastors of the Church? A. St. Paul goes on, in the same place to tell us, that all this was done by Christ.

First, To bring "all to the unity of the faith."

Second, To enable us all "to become perfect men." And,

Third, "To prevent our being tossed to and fro like children, and carried about with every wind of doctrine by the wickedness of men, by cunning craftiness, by which they lie in wait to deceive," Ephs. iv. 13, 14.

Q. Are the people obliged in conscience to obey the commands of the pastors of the Church in things concerning religion, and subjected to their authority? A. They are; for St. Paul says expressly, "Let every soul be subject to higher powers: for there is no power but from God, and those that are ordained of God. Therefore, he that resisteth the power, resisteth the ordinance of God. And they that resists, purchase to themselves damnation," Rom. xiii. 1. If this be the case with all lawful powers, though they be immediately of human institution, and may be changed and altered by man, both as to their form, and the extent of their authority; how much more must it be with regard to the pastors of Christ's Church, whose power is immediately from Christ himself, instituted expressly by him, and which can be altered by no other whatsoever?

Second, Jesus Christ himself says to the pastors of his Church, in the persons of his apostles, "He that hears you hears me, and he that despises you despises me," Luke x. 16.

Third, He declares the greatness of the sin of disobeying his church in these strong terms: "He that will not hear the church, let him be to thee as a heather and a publican," Matt. xviii. 17

Fourth, St. Paul "went through Syria and Cilicia, confirming the churches;" and the means he used to confirm them was, by "commanding them to keep the precepts of the apostles and the ancients," Acts. xv. 41.

Fifth, He expressly requires this obedience and subjection to our pastors, when he says, "Obey your prelates, and be subject to them, for they watch, as being to render an account of your souls," Heb. xiii. 17.

Return to Table of Contents THE VISIBLE HEAD OF THE CHURCH. Q. Who is the chief pastor, or head of the Church? A. Jesus Christ is the invisible supreme head of the church; for God "hath put all things under his feet, and hath made him head over all the church, which is his body," Eph. i. 22; and therefore he assures us, that he is "with her all days, even to the consummation of the world," and that he animates her by his holy spirit, "the spirit of truth, who abides with her for ever;" and by this means he communicates to her, and to all her members, the heavenly influence of grace and charity, to preserve them in life, and enable them to bring forth fruit, as the vine communicates the nourishment to the branches, Jo. xv.; for "the charity of God is poured abroad in our hearts by the Holy Ghost, who is given to us," Rom. v. 5. But, though Christ be thus the invisible head of the church himself, yet he has also been pleased to appoint another under him to be his vice regent upon earth, the chief pastor among men, and the visible head of his church.

Q. Who did Christ appoint for this high office? A. St. Peter the apostle, and his successors after him.

Q. How does it appear from scripture that Christ made him the visible head of the church? A. From these following testimonies, among many others:

First, Christ gave him the name of Peter, which signifies a Rock; and declared, that upon him, as "a rock, he would build his church; Matth. xvi. 18

Second, Christ gave him a particular, and to none of the other apostles, "the key of the kingdom of heaven," Matth. xvi. 19. The power of the keys is the ensign of supreme power and authority, according to that of the prophet, "I will lay the key of the house of David upon his shoulders, and he shall open, and none shall shut; and he shall shut, and none shall open," Is. xxii. 22. This was prophesied of Christ himself, who also says on this subject, "Thus said the Holy One, and the True One, he that hath the key of David; he that openeth and no man shutteth; shutteth and no man openeth," Rev. iii. 7.; consequently by saying to St. Peter, "to thee I will give the keys of the kingdom of heaven," he manifestly communicates to him this supreme power, as to his viceregent upon earth.

Third, After his resurrection, he gave him the formal commission to feed his whole flock, in these express words, "Feed my lambs; feed my sheep," John xxi.; by which he constituted him the chief pastor of his fold, of which he had said before, "There shall be one fold and one shepherd," Jo. x. 16.

Fourth, When Satan sought to have the apostles in his power, "That he might sift them as wheat," Christ prayed only for St. Peter, "that his faith should not fail," and left him as head of the whole, "to confirm his brethren," Luke xxi. 31.

Fifth, In the lists of the apostles given in the gospel, St. Peter is always named first in order, and the rest are named sometimes in one order, sometimes in another; yet it is certain St. Peter was not first called to Christ, for his brother Andrew was called before him, and introduced him to Christ.

Sixth, St. Matthew, St. Mark, and St. Luke, in their list of the apostles, take particular notice of the name of

Peter, which Christ gave him, for his own name was Simeon, which indicates the particular privilege annexed to that name; and therefore St. Matthew expressly calls him the first.

Seventh, St. Peter acted in the supreme capacity as head of the church, both when he called the brethren to deliberate about choosing one in the place of Judas, Acts i. and also when he gave the definitive sentence in the council of Jerusalem, after "there had been much disputing," Acts xv. 7.; but when he had spoken, all "the multitude held their peace," verse 12; and submitted to his decision, as did also St. James, who assented to, and confirmed what he had said.

Eighth, The writers of Christianity, and holy fathers in every age, have always attested it as a truth revealed by God, that Jesus Christ did constitute St. Peter prince of the apostles, and visible head of his church.

Ninth, It is an undoubted fact, that his successors have always claimed this supreme authority, and have exercised it throughout the whole church, as occasion required, in every age, from the very beginning.

Considering the nature of man it is evidently impossible that any one bishop of the church should have acquired such authority over all the rest, even in the most different nations, and the most distant kingdoms, or that he could have exercised it every where among them, if it had not been given him from the beginning, and ordained by Jesus Christ.

Q. Why did Christ institute on visible head of his church upon earth? A. Because, as the Church is a visible body, or society of man, it was most becoming they should have a visible supreme head among them, like to the members of whom the body is composed, Besides, as the Church was ordained to be spread over all nations, differing from one another in language, customs, government, and every thing else, except religion, it would have been morally impossible to have kept them all united in one body, if there were not one common visible head or supreme authority among them, to which all must submit. So that this head of the Church is the centre of unity, by which the Church of Christ, throughout the whole world, is joined in one body!

Q. Who are the successors of St. Peter as head of the Church? A. The bishops of the city of Rome of which St. Peter was the first bishop, and suffered martyrdom in that city for the faith of Christ, leaving his successors there the heirs of all his power and authority.

Q. Wherein consists the power of the bishop of Rome, as head of the Church? A. As he is appointed by Jesus Christ to be the supreme head and pastors of the Church under him, to be the spiritual father and teacher of all Christians, with full power to feed and govern the whole flock; therefore he is the supreme judge and lawgiver, in all things relating to religion, whether as to faith, manners, or discipline. The primacy, both of honor and jurisdiction, over all the other bishops, belong to him; and all the members of the Church are obliged to pay the greatest respect, veneration, and obedience to his decrees and orders in all things belonging to religion.

Q. How is the head of the Church commonly called? A. He is called the Pope, which word signifies Father, and is given to the head of the Church; because, being the vicar of Jesus Christ, he is the common spiritual father of all Christians.

Q. As the power of teaching resides in the pastors of the Church, does the infallibility of the Church preserving the true doctrine, reside only in them? A. The promise of infallibility, in preserving the true doctrine of Jesus Christ, are of two sorts. Some are made to the Church in general, such as these, "I will build by Church upon a rock, and the gates of hell shall not prevail against her. My words which I have put in his (the Redeemer's) mouth, shall not depart out of his mouth, nor out of the mouth of his seed, from henceforth and for ever." The Church is the pillar and ground of truth. By these promises infallibility is secured to the whole church, pastors and people, so that they shall never cease to believe and profess the true faith of Jesus Christ.

But the people are commanded to receive the faith from their pastors, and to believe what they teach; so that the faith of the people depends upon the teaching of the pastors; therefore the second class of promises are made to the pastors in particular; for to the pastors, in the persons of the apostles, our Savior said "Behold I am with you all days, even to the consummation of the world; the Father will send you the spirit of Truth, to abide with you for ever, and teach you all the truth." Thus both pastors and people are assured that Jesus Christ, and his holy spirit, will always remain with the pastors of his Church, and so assist them by the continual protection of his overruling providence, in the great work of teaching the people, that they shall never alter nor corrupt the true doctrine of Christ, but teach it whole and undefiled, to the end of time.

Q. In whom then does the infallibility properly reside? A. In the body of the pastors, joined with their head.

First, When the pastors of the Church are called together by the chief pastor, in a general council to decide any thing about religion, whether regarding faith or morals, they are then infallible in their decisions, and their decrees are considered as dictated by the Holy Ghost, according to the example of the apostles, in their council of Jerusalem, who begin their decree with these words, "It hath seemed good to the Holy Ghost and to us," Acts XV.

Second, When the head of the Church, without calling together the other pastors, publishes any decree concerning faith or morals, and this decree is accepted and received by the body of the pastors, either expressly or tacitly, it then becomes a decree of the whole Church, and of the same infallible authority, as if it had been made in a general council.

Return to Table of Contents THE INFALLIBILITY OF THE POPE. Q. When the head of the Church publishes any decree concerning faith or morals, to which he requires submission to all the faithful, is he himself infallible in what he teaches? A. Yes, the head of the Church is infallible in what he teaches. Q. What proofs are there in favor of this infallibility? A. The proofs are taken from scripture, tradition, and reason.

Q. What profs do they bring from scripture? A. First, The privilege of the particular direction and assistance of God, in teaching true doctrine, was given to the high priest in the old law; and the synagogue being only a figure of the law of grace, and of the Church of Christ, the same privilege must certainly be given to the high priest of the Church also; otherwise the figure would have been more perfect than the thing figured, the shadow more privileged that the substance. As the high priest were so privileged in the old law, appears from this, that the people were commanded, in all their disputes about religion, to have recourse to them as the supreme judges; and God assured them, that they should declare "to the people, the truth of the judgment," and commanded them "to do whatsoever they shall say, that preside in the place which the Lord shall choose, and what they shall teach, according to his law, and to follow her sentence; and not to decline to the right hand nor to the left;" and then concludes, "But he that will be proud, and refuse to obey the commandment of the priest, who ministereth at that time to the Lord thy God, and the decree of the judge, that man shall die, and thou shalt take away the evil from Israel. And all the people hearing shall fear, that no one swell with pride," Deut. xvii. 8.

Second, Jesus Christ said to St. Peter whom he constituted the head of his Church, "Thou art Peter, (that is, a rock,) and upon this rock will I build my Church, and the gates of hell shall not prevail against her," Matth. xvi. 18. From this text as we have seen above, the infallibility of the Church, in always teaching the true faith, is most solidly proved; and the grounds of this proof is given by Christ himself, when he says that the firmness and stability of the wise man's house, against all storm and tempest, winds and rain, was precisely owing to this; "for it was founded on a rock," Matth. vii. 25.; that is, on a solid and immovable foundation. Seeing then that St. Peter, as head of the Church, is the rock, under Christ, on which she is built, and seeing that she is therefore infallible, because built on a rock, it necessarily follows that the foundation itself must be infallible also.

Third, Our Lord said also to St. Peter, "Simeon, Simeon, behold Satan hath desired to have you, that he may sift you as wheat; but I have prayed for thee, that thy faith fail not, and thou, being converted, confirm thy brethren," Luke xxii. 32. here our Savior shows the rage of Satan against all his followers; but, to disappoint him, Christ prayed for St. Peter in particular, that his faith should not fail, and then commissions him, as the head, to confirm all the rest. When our Savior prayed to his Father to raise Lazarus from the dead, he said, "Father, I give thee thanks that thou hast heard me, and I knew that thou hearest me always," John xi. 41. If, therefore, the prayer of Christ was always heard by his Father, the above prayer that the faith of Peter should not fail, was without doubt heard also. Whence it follows, that St. Peter, as head of the Church, and consequently his successors in office, shall never fail in faith, nor teach false doctrine. Our Savior, in the very text itself, shows that this very prayer for Peter was heard by his Father; "I have prayed for thee," says he, "you have nothing to fear." In consequence of my prayer, you shall be confirmed in the faith, and when you are so, "strengthen your brethren," and "confirm them also." This very commission of confirming others necessarily presupposes that the prayer of Christ was head, by which Peter was confirmed in the faith himself.

The subsequent fall of Peter, in denying his master that very night, does not in any degree weaken this argument, but rather corroborates it; it shows that this promise of our Savior, that Peter's faith should not fail, was made to him, not as a private person, but as the head of the Church; and, therefore, to stand firm in all his successors; and, like all the other promises made to the Church itself, it was not to take place till the coming of the Holy Ghost, who was sent on purpose to establish the Church, and fulfil all the promises Christ made to her, and for that end to "abide with her for ever."

Q. What proofs of the infallibility of the head of the church do they bring from traditions? A. From the testimonies of the holy father, from the very earliest ages, which shows that his was the belief of the Church in their days. Thus Origen, a celebrated writer in the third age, explaining the text, "Thou art Peter," &c. says, "It is true, though not said expressly, that neither against Per, nor against the Church, shall the gates of hell ever be able to prevail; for, if they could prevail against peter, in whom the church is founded, they would also prevail against the Church." St. Irenaeus, Bishop of Lyons, in the second age, confutes all heresies, and all false doctrine, from the authority of the holy See alone; "By declaring," says he, "The tradition and faith of that church which she received from the apostles, and has handed down to our days," Av. Her. 1. 3. cap. 5. And then adds, "To this Church all must have recourse; for in her the apostolical tradition is preserved." So. St. Cyril, Patriarch of Alexandria, from the text, "Thou art Peter," concludes thus: "According to th is promise the apostolical Church of Peter remains immaculate, free from all seduction and heretical circumvention." Great numbers of others are omitted for brevity's sake. Only we must add St. Augustine, who, when the Palegian heresy was condemned by the Pope, says, "The answer of Rome is come; the cause is ended," Serm. 3. de Verb. Apost.

Q. What proofs are brought from reason? A. The proofs from reason are founded on facts, and on principles received by all members of the Church as divine truths;

First, There never was an instance of any Pope who proposed any doctrine to be believed by the Church, that was contrary to the sacred rules of faith revealed by Christ; for though there have been a few, and only a few popes, that were bad men in their own practice; yet the most inveterate adversaries of the catholic faith could never yet show that any pope ever taught bad doctrine.

Second, Never yet did any pope issue any decree concerning the truths of faith or sound morality, but it was immediately received by the great body of the bishops, as containing the most solid and wholesome doctrine.

Third, Many different heresies that have arisen in different ages in the church have been proscribed and condemned by the authority of the head of the Church alone, both before the first general council was held, and since.

Fourth, In all controversies of moment that have arisen in the Church about points of faith, the bishops have always had recourse to the head of the Church, as the supreme tribunal for settling them; and, if the obstinacy of the party condemned by him, made it advisable to have recourse to general council, these councils never were found to do any thing else, after the most mature examination, but to confirm the sentence already passed by the head.

Fifth, It is a truth received by all catholics, as Tournely, a French divine, who writes upon the infallibility of the Holy See, expresses it. "That as the Roman and apostolical see is the bond of catholic unity and of catholic communion, no many can be held to be a catholic, unless he be joined with that see in the unity of faith and doctrine." And then, showing that this union is of two sorts, both in the external profession and the internal assent of the mind, he conclude,s "To be unifed in both ways with the see of Rome, was always necessary, and looked upon in all ages as the most certain sign and proof of true faith, and pure doctrine," tom. 1. De Eccl. a. 6.

This same truth is handed down from the very beginning in the writings of the holy fathers in every age, in the strongest terms. Thus St. Jerome, writing to the bishop of Rome says, "I am joined in communion with your holiness, that is, with the chair of Peter: Upon that rock I know the Church is built: Whoever eats the lamb out of this house is profane; whoever is not in this ark shall perish in the deluge - whosoever gathereth not with thee scatters; that is, he who is not of Christ belongs to Antichrist." Epist. 56. and Dama. And St. Augustine, in his psalm against the Donatist schismatics, says to them, "Come, brethren, if you have a mind to be ingrafted in the vine. 'Tis a pity to see you lie in this manner lopped off from the stock. Reckon up the prelates in the very see of Peter; and in that order of Fathers see which has succeeded which. This is the rock over which the proud gates of hell prevail not."

Sixth, The same celebrated Tournely acknowledges, that, if a division among the bishops should happen about any point of faith, "Without doubt," says he, "we must adhere to that part which is united with the head, which is always to be esteemed the better and the sounder part." From all which, the infallibility of the head of the Church naturally flows; for, if Christ obliges all the be united with him in faith and doctrine, he surely is obliged to preserve him from touching false doctrine. From the command of Christ to hear his Church under pain of being considered as heathens and publicans, it is justly inferred that the Church can never go astray. This argument has an equal weight, when applied to the obligation of being united with the Church's head in faith and doctrine.

Q. These are very strong arguments indeed: but what proofs do the others bring for their opinion, that the head of the Church is not infallible? A. They bring not one text of scripture to prove it; but only show some objections against he above texts, by which they think that the infallibility of the head of the Church is not proved by them; and all their other arguments from tradition are much of the same nature, and tend rather to invalidate the proofs taken from tradition, of his infallibility, than directly to prove the contrary. However, in the Fourth Public Session of the Vatican Council held July 18, 1870, the Dogma of Papal Infallibility was defined and declared by Pope Pius IX., thus ending all controversy concerning this great principle of Authority in the Church.

Q. What consequences flow from these scripture truths concerning the Church of Christ? A. The consequences that necessarily flow from all that has been said in this and the preceding chapter, are chiefly these three:

First, That the Church of Christ is the sacred rule of faith, and the supreme judge of controversy, instituted and ordained by him to preserve inviolated, to the end of time, all those divine truths which he revealed to man, and on the knowledge and belief of which the salvation of our souls depend; and that she is fully qualified by her divine spouse to discharge this office, so as to pronounce sentence upon every point of revelation, clearly and distinctly, and with infallible certainty. Second, That this Church of Christ is one body, having all one and the same faith, and governed by one and the same supreme church authority; so that whatever sect is divided from this body, by professing a different faith from her is no part of the Church of Christ, but, at best, a human invention; and the faith they profess, as differing from hers, is all falsehood and error, arising from the father of falsehood and lies.

Third, That the Church of Christ is the only road to salvation; both because it is only in her communion that the true faith of Christ can be found, "without which it si impossible to please God," Heb. xi. 6.; and because Christ has declared, that all who refuse to hear her are condemned by him as heathens and publicans, and that those who despise her pastors despise Christ himself and his Father who sent him.

Return to Table of Contents OUT OF THE CHURCH OF CHRIST THERE IS NO SALVATION. Q. Are there any other direct proofs from scripture to show that out of the Church of Christ there is no salvation? A. Yes, these two will be mentioned here: First, Christ, speaking of those who were not yet joined in the communion of his Church, but whom he foreknew would make a good use of the graces he would give them for that purpose, says, "Other sheep I have who are not of this fold, them I MUST BRING, and they shall hear my voice, and there shall be one fold and one shepherd," John x. 16.: where he plainly declares, that all those of his sheep, who are not yet of his fold, must be brought to it, as a necessary condition of their salvation.

Second, In consequence of this settled disposition of the divine providence, no sooner did the apostles begin to preach the gospel, than immediately "the Lord added daily to the Church such as should be saved," Acts ii. 47. which evidently shows that all who are not added to the Church, are out of the way of salvation.

Q. Is it lawful to have any communication in things of religion with those who are separated from the Church of Christ? A. By no means; all communion or fellowship in any religious duties, rites or ritual is repeatedly and strictly forbidden by the Church.

Q. How is the Church of Christ known as the true Church? A. By the marks laid down in the holy scriptures, by which the true Church of Christ can easily be distinguished.

The Roman Catholic Church Presenting The Sacred Truths Of Faith
CHAPTER XIII EXPLANATION OF THE MARKS OF THE CHURCH. Q. What are the marks of the Church of Christ laid down in the scriptures? A. These four, as declared in the Nicene creed, that she isOne, Holy, Catholic, and Apostolic.

Return to Table of Contents THE CHURCH OF CHRIST IS ONE. Q. How does it appear that the Church of Christ is one? A. This we have seen in the preceding chapter, where the Church is shown to be one body, of which Christ is the head, and that all her members are united to him in his body, by having all one and the same faith, being all in one communion, and subject to one supreme church authority. It also appears manifest, from the manner in which the Church is constantly represented to us in scripture, for there she is called the kingdom of God, "that shall never be destroyed, that shall not be delivered up to another people - but shall stand for ever," Dan. ii. 44. It is also called, "the city of the living God - the Church of the first born," Heb. xii. 22.; of which God says, by his prophet David, "The Lord hath chosen Sion, he hath chosen it for his dwelling. This is my rest for ever and ever, here will I dwell, for I have chosen it," Ps. cxxx. 13. St. Paul also calls it "the house of God, the Church of the living God, the pillar and ground of truth," 1 Tim. iii. 15. Seeing therefore, that this kingdom, this city, this house of God, shall never be destroyed, but shall stand for ever, it necessarily follows that it can never be divided against itself, cannot possibly consist of jarring sects, or separate communions, contradicting and condemning one another, but must always be one body, and all its members must be perfectly united in one faith, and one communion; for Christ himself expressly declares, "That every kingdom divided against itself shall be made desolate; and every city or house divided against itself shall not stand," Matth. xii. 25. St. Paul also shows this unity of the Church, when he affirms, that "We being many, are ONE body in Christ," Rom. xii. 5.; and that there is but "one body, one spirit, one Lord, one faith, one baptism," Eph. iv.; and Christ himself, in plain terms, says, that "there shall be one fold and one shepherd," John x. 16. which clearly shows, that all the members of the Church of Christ make up but one body, having all one faith, and are governed by one shepherd.

Return to Table of Contents THE CHURCH OF CHRIST IS HOLY. Q. How is it proved that the Church of Christ is Holy? A. By holiness is understood that the Church of Christ teaches nothing but what is holy or tends to holiness; that she proposes to her children the most powerful motives to induce them to become holy; that she affords them the most efficacious means to enable them to be holy, and that great numbers of her children, by following her instructions and using these means, do actually become holy. Now, that all this is essential to the true Church of Christ is manifest from many texts of scripture: First, The prophet Isaiah, foretelling the glories of the Church, as the way or rule to conduct us to eternal happiness, says, "And a way shall be there, and it shall be called the holy way," Is. xxxv. 8.; and that "the unclean shall not pass over it," to show that it is both holy in itself and conducts to holiness all those that walk therein, and brings them at last to eternal happiness; for it is added, "they shall walk there that shall be delivered; and the redeemed of the Lord shall return, and shall come to Sion with praise; and everlasting joy shall be upon their heads; they shall obtain joy and gladness, and sorrow and mourning shall flee away," ver. 9. 10.

Second, David also foretells the holiness of the Church, when he says, "Holiness becomes thy house, O Lord, for length of days," Ps. xcii. 5.

Third, St. Paul assures us, that Christ died for this very purpose, to purify his Church and make her holy: "Christ loved the Church," says he, "and delivered himself up for it, that he might sanctify it, cleansing it by the laver of water in the word of life; that he might present it to himself a glorious church, not having spot nor wrinkle, nor any such thing; but that it shall be holy and without blemish," Eph. v. 25.

Fourth, The same apostle also teaches, that Christ died for the sanctification of her members, and that he "gave himself FOR US, that he might redeem us from all iniquity, and might cleanse to himself a people acceptable, a pursuer of good works," Tit. ii. 14.; and hence St. Peter says, "You are a chosen generation, a holy nation, a purchased people," 1 Pet. ii. 9.

Return to Table of Contents THE CHURCH OF CHRIST IS CATHOLIC. Q. How does it appear that the Church of Christ is Catholic? A. The word Catholic signifies Universal, and means that the Church of Christ is not confined to one corner of the world, or to one nation, as the Jewish church was, but is made for all nations and for all countries, so as to embrace the whole world; which is explained in the following manner, from the scripture: First, That the Church was instituted by Jesus Christ, to be diffused through all nations, and propagated to the utmost bounds of the earth. Thus he gave the pastor of the Church express commission to carry the light of his Gospel every where; "Go ye," says he, "and teach all nations," Matth. xxviii. "Going into the world, preach the gospel to every creature," Mark. xvi. "And you shall be witnesses to me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost parts of the earth," Acts i. 8. Yea, Christ himself assures us, that he suffered for this very end; "Thus it behoved Christ to suffer," aid he to the eleven, "and to rise again from the dead the third day; and that penance and remission of sins should be preached in his name among all nations, beginning at Jerusalem," Luke xxiv. 46.

Second, That the Church being intended for his purpose, and being of this diffusive nature, must possess in herself those means and qualifications, which are necessary for propagating the faith of Christ among all nations, and for converting all mankind to Christianity. These in the beginning were apostolical men, men burning with zeal for the glory of God and the salvation of souls, who, leaving all to follow Christ, cheerfully sacrificed their own comforts, and underwent all dangers and difficulties, in order to convert souls to Christ: men eminent for their holiness of life, on whom God bestowed the gift of miracles, as proofs of their mission, and to confirm the truth of what they taught. Apostolical men of this kind then must never be wanting in the true Church of Christ, as the means appointed by him for converting the world to the Church. Thus the prophet Isaiah foretells the perpetuity of apostolical pastors in the Church, and their continual zeal for the propagation of the gospel, in these words: "Upon thy walls O Jerusalem, I have appointed watchmen all the day and all the night; they shall NEVER hold their peace. You that are mindful of the Lord hold not your peace," Is. lxii. 6. The success of their labors is thus described, "The gates shall be open continually: they hall not be shut day or night, that the strength of the Gentiles may be brought unto thee, and their kings may be brought," Is. lx. 11. That the gift of miracles shall not be wanting to many of these apostolical laborers, Christ himself assures us; for when he conferred upon the apostles and their successors the mission of teaching all nations, he immediately added, "And these signs shall follow them that believe in my name they shall cast out devils, they shall speak with new tongues, they shall take up serpents, and if they drink any deadly thing it shall not hurt them; they shall lay their hands upon the sick and they shall recover," Mark xvi. 17. And that this gift of miracles was chiefly promised to those who preach the word, in confirmation of what they taught, is plain, from the first performance of the promise; for it is immediately added, that "they going forth preached every where, the Lord working withal, and confirming the word with signs that followed," verse 20. Upon another occasion, he says, with an oath, "Amen, amen, I say unto you, he that believeth in me, the works that I do he shall do also, and greater than these shall he do, because I go to the Father," John xiv. 12.

Third, In consequence of this the Church must, from the beginning, be propagating the faith of Christ, and, from time to time be converting nations, till at last she is spared over the whole universe; thus, "from the rising of the sun to the going down thereof, my name is great among the Gentiles," Mal. 1. 11. "All the ends of the earth shall remember, and shall be converted to the lord, and all the kindreds of the Gentiles shall adore in his sight; for the kingdom is the Lord's, and he shall have dominion over the nations," Ps. xxi. 28. "Ask of me, and I will give thee the Gentiles for thy inheritance, and the uttermost parts of the earth for they possession," Ps. ii. 8. In the New Testament, to omit many others, St. Paul says to the Colossians, "The truth of the gospel is come to you, as also it is in the whole world, and bringeth forth fruit and groweth," Col. i. 6. From all which it is evident, that to be catholic or universal, is an essential quality of the Church of Christ; that she is not, and cannot be confined to one corner or nation, but is more or less spread over all the known world, and in the Church of all nations.

Return to Table of Contents THE CHURCH OF CHRIST IS APOSTOLICAL. Q. How does it appear that the Church of Christ is Apostolical? A. By the word Apostolical is meant, that the Church of Christ is ruled by the apostles, and the doctrine of faith was taught by them as they received it from Christ, the powers of priesthood were exercised by them, and that she must continue to the end of the world in the profession of the same faith and doctrine, and in a continual uninterrupted succession of priesthood, so that the apostolic doctrine, priesthood, and mission remain with her for ever. That the Church shall always preserve the apostolical doctrine, we have seen above, when explaining the rule of faith; and that she shall never want a succession of true pastors, inheriting the same priestly powers and mission which she received at first form the apostles, ins manifest form these considerations: First, Because true pastors, properly empowered, and lawfully sent, are a necessary part of the Church, and instituted by Jesus Christ, "for the perfecting the saints, for the work of the ministry, for the edification of the body of Christ," Eph. iv.; consequently, such pastors will never be wanting in her, according to that of the prophet: "Upon thy walls, O Jerusalem, I have appointed watchmen; all the day and all the night they shall never hold their peace," Is. lxii. 6.

Second, Because the scripture assures us, that "no many taketh the honour of the priesthood upon himself, but he that is called by God, as Aaron was," Heb. v. 4.; much less can any man possess the powers of priesthood, unless they be given to him by those who have power to give them. Thus St. Paul writes to Titus, "For this cause I left thee at Crete, that thou shouldst set in order the things that are wanting, and shouldst ordain priests in every city, as I also appointed thee," Tit. i. 5.

Third, That none who have these priestly powers can lawfully exercise them, unless they be authorized and commissioned to do so by being lawfully sent. Thus the apostles received their mission from Christ, who said to them, "As my Father sent me I also send you," Jo. xx. In like manner they send others to succeed themselves, with power also to send others after them, as St. Paul and Barnabas were sent by the chief pastors of the Church at Antioch, and their doing so was declared to be the work of the Holy Ghost," Then they, fasting and praying, and imposing their hands upon them, sent them away. So they being sent by the Holy Ghost, went to Selucia," Acts xiii. 3.

St. Paul himself sent Titus, as above, that is, authorized and commissioned him to govern the Church in Crete, and ordain pastors in it under him; and he says, in another place, "How can they preach unless they be sent?" Rom. x. 15. This, then, is the door by which the true pastors of Christ's flock enter, to wit, when lawfully ordained and sent, or commissioned by the chief pastors of the Church. For all who take that office upon themselves, without entering by the door, are declared by Christ himself to be "thieves and robbers," John x. 1. From all which it is manifest, that as true pastors are an essential part of the Church of Christ, and will never be wanting in her, therefore, there will be in the Church a continued uninterrupted succession, of the priestly powers and mission given at the beginning by Jesus Christ himself to his apostles, to the end of time.

Q. Are there any other proofs to show that these four marks belong to the true Church? A. There are several other texts of scripture, besides those mentioned above, which show it; and it is also proved from the creeds: For the Apostles' Creed contains, as an article of divine faith that the Church is Holy and Catholic. "I believe in the Holy Ghost, the Holy Catholic Church." And the Nicene Creed contains all the four; and I believe "One Holy, Catholic, and Apostolic Church."

Q. Are there any other marks of the Church of Christ besides these four contained in the creed? A. There are also two others which deserve particular notice, because they serve, in a most convincing manner, to distinguish the true Church of Christ from all separate congregations; and these are, that she is perpetual in her duration, and infallible in her doctrine. We have seen in the chapter on the rule of faith, that the Church of Christ is infallible in what she teaches; that "the words once put in her mouth at the beginning shall never depart from her from henceforth and ever;" that Jesus Christ is "with her pastors to the end of the world," and that the "Holy Ghost," the spirit of truth, abides with her for ever," to teach her all truth."

All which not only show her infallibility, but also her perpetual duration to the end of time. But, besides these, we have also many testimonies of scripture, which, directly prove that the Church of Christ can never fail, but will continue being upon earth, as long as the world endureth. Thus, Christ "shall reign over the house of Jacob for ever, and of his kingdom there shall be no end," Luke i. 32. This was foretold long before by the royal prophet in these words, spoken by God himself: "Thy seed will I settle for ever, and I will build up thy throne unto generation and generation - I will make him my first bon high above the kings of the earth, and I will keep my mercy for him for ever, and my covenant faithful to him. And I will make his seed endure for evermore; and his throne as the days of heaven. And if his children forsake my law, and walk not in my judgment; if they profane my justice, and keep not my commandments, I will visit their iniquities with a rod, and their sins with stripes; but my mercy I will not take away from him, nor will I suffer my truth to fail; neither will I profane my covenant, and the words that proceed from my mouth I will not make void. Once have I sworn by my holiness: I will not lie unto david; his seed shall endure for ever; and his throne as the sun before me; and as the moon perfect for ever, and a faithful witness in heaven," Ps. lxxxviii. 5. 28. What this covenant is which God makes with Christ, the true David, of whom this prophecy is made, and about the keeping of which God shows so much earnestness and concern, we are told by the prophet Isaiah as follows: "And there shall come a Redeemer to Sion, and to them that return from iniquity in Jacob, saith the Lord. This is my covenant with them, saith the Lord. My spirit that is in thee, and my words that I have put in thy mouth, shall not depart out of they mouth, nor out the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever," Is. lix. 20. In which texts we see a most solemn promise of Almighty God, both that the seed of Christ, his holy Church, shall continue for ever, and that he shall never fail to teach the true doctrine once put in her mouth.

The prophet Daniel also declares the perpetuity of Christ's kingdom upon earth in these strong terms: "In the days of those kingdoms, the God of heaven will set up a kingdom that shall never be destroyed, and his kingdom shall not be delivered up to another people; and it shall break in pieces and consume all these kingdoms, and itself shall stand for ever," dan. ii. 44.

Q. In which of all the Christian societies, which at present divide the Christian world, are all these marks of the Church of Christ found? A. The smallest attention will immediately show that they are all to be found in the Roman Catholic Church, and in no other society of Christians whatsoever, and, therefore, that she alone is the true Church of Christ.

First, The Roman Catholic Church is one body, whose members are all united together in one and the same faith, in being all of the same communion, and governed by one and the same supreme authority. This is the more to be remarked when we consider, that, though those of her communion be exceeding numerous, and spread throughout the whole known world, and differ from one another almost in every thing else, in their country, in their language, in their customs, in their government, and in their worldly interests, yet they are all most perfectly united in religion; they every where believe the same divine truths, profess the same faith, teach the same doctrine, preach the same gospel; so that, wherever any one of that Church goes, throughout the whole world, he always finds himself at home, with those of that communion, as to religion.

Second, With regard to Holiness: This shines forth in the Roman Catholic Church in the most eminent degree. The whole body of her doctrine is bonded together with such most perfect symmetry, like the stones in the arch of a bridge, every part supporting and supported by each other, that the smallest flaw or shadow of contradiction can never be found in it. Every article of her faith is holy in itself, and so conducive to true holiness, that she challenges her greatest adversaries to show the smallest stain in any part of what she really teaches; and the most convincing proof of their being unable to do so is, that, not daring to attack her true doctrine, they, by calumny and misrepresentation, lay things to her charge which she detests and condemns. As for holy persons, she justly glories in having great numbers of such in her communion, whose eminent virtues have been the admiration of all who know them, and have been frequently attested by innumerable miracles wrought through their means, and at their intercession.

Return to Table of Contents THE ROMAN CATHOLIC CHURCH ALONE POSSESSES THE GLORIOUS CHARACTER OF CATHOLIC. Third, The Roman Catholic Church alone possesses, as her undivided property, the glorious character of Catholic. In her communion alone great numbers of holy apostolical men have abounded, in all ages, who leaving all they possessed, or could expect in this world, and burning with zeal for the conversion of souls to God, have dedicated themselves entirely to carry the light of the gospel to those who "sat in darkness and in the shadow of death," and to bring heathen nations to the knowledge of Jesus Christ. in consequence of this, from the very beginning, the Church has always been extending the sacred standard of the gospel: and by her alone were all the heathen nations converted, that have as yet been ever brought to the Christian faith; and though, in different ages, several who had enjoyed the happiness of being in her communion, have, through the unsearchable judgments of God, been cut off from it; yet scarce did this ever happen, but other nations, in much greater numbers were called in their place, to her bosom. In many flourishing countries, no other religion is known, and in others where a different religion is established, great numbers of her communion are generally to be found; by all which, the very name of Catholic is so appropriated to her, that no other sect pretends to assume it.

On the other hand, all the various sects which are separated from her, are seldom to be found entire throughout one whole nation; they are generally confined to one province or corner, they take particular names from their founders, or tenets, or some particular circumstances regarding them; and, in several parts of Christendom, their very names are unheard and the majority of them in time disappear.

Fourth, The Roman Catholic Church along is truly Apostolical, not only in the continual preservation of the sacred doctrine delivered by the apostles to her at the beginning, which, by the very rule of faith, can never be altered; but also in the constant uninterrupted succession of lawful pastors, with all the sacred powers of the priesthood and mission, derived from the same source.

This is so palpable a truth, that the Church of England (which alone, among the modern religions that have been separate form the old way, claims the power of ordination) acknowledges, that, whatever she has of the priestly powers, she received them all from the Roman Catholic Church, in whom alone they have been transmitted to the present time, without interruption, from the apostles.

It is true, indeed, that the Church of England claims the power of holy orders in her ministers, but this is at best but a very dubious point, and absolutely denied by the Catholic Church. As for all the other different sects, they do not so much as pretend to it; and their first beginners, conscious of their own total want of the priestly powers, endeavored to turn the whole into ridicule, rejecting the very name of Priest from their communion, and taking upon themselves an authority to which they could show no title; much less could they derive their assumed authority from the apostles.

They paid no regard to the words of St. Paul, "How shall they preach unless they be sent?" Rom. x. 15.; but taking this upon them out of their own head, they classed themselves with these false prophets, of whom Almighty God complains, "I have not sent these prophets, of whom Almighty God complains, "I have not sent these prophets, yet they ran; I have not spoken to them, yet they prophesied," Jer. xxiii. 21. They did not enter by the door appointed by Jesus Christ, and used by the apostles; what then can they say, to show they are not the thieves and robbers, mentioned in St. John x. 1, instead of true pastors?,P> Fifth, The Roman Catholic Church alone has had a perpetual being from the times of the apostles to this present day, without the smallest alteration or innovation of her faith, in any one article of revealed truths. Her most inveterate adversaries are forced to acknowledge her existence for many ages before the reformation; but they could never possibly show any period when she first began to be what she now is. Some carrying her up to the fifth, fourth, third, or second ages; and some allowing her to have begun to put on the form she now has, even in the time of the apostles.

Return to Table of Contents THE ROMAN CATHOLIC CHURCH ALONE PERPETUAL. But the justly laugh at all their jarring systems against her; and as she certainly was the true Church of Christ, when St. Paul wrote his epistle to the faithful of the city of Rome, and declared, that "their faith was spoken of through the whole world," Rom. i. 8.; so she holds that she has never ceased to be so since that time. The very rule of faith she follows, the promises of Jesus Christ, the history of all ages, the writings of the great lights of Christians, commonly called the Holy Fathers, in every age of the Church, which remain to this day, the numbers of heresies which have always broke off form her, and the fruitless attempts of her adversaries to show the contrary, convincingly prove that she is still the same, and that her faith has never varied. On the other hand, all the separate communions that ever have been, or are at present in the Christian world, can never carry up their existence beyond a certain period long after the apostles. They all went out from the great body of Christians that was before them, and had been from the beginning. Those who began in the earlier ages of the Church, are long since sunk into oblivion, and have now no being at all. Those of more modern date were many ages after Christ, before they were so much as heard of in the world, and their authors, separation, and particular tenets, the opposition they met, their subsequent divisions and subdivisions among themselves, are all recorded in the histories of their times, and show how far they all are from having even the shadow of any claim or pretence to a perpetual existence from the times of Christ and his apostles.

sixth, As for infallibility in preserving the sacred truths of faith once delivered to the saints, the Roman Catholic Church is the only body of Christians which not only lays claim to it, but has always exercised it, and acted, upon all occasions, as alone possessing that high prerogative. All others, separated from her communion, are forced not only to reject all claim to it themselves, but even to deny that Christ left that privilege to his Church; and they make their separation upon no other pretence, but that the Church before them had actually fallen into errors.

So that the very groundwork of their defection is, that of gates of hell have prevailed against the Church of Christ; that the "words gone put in her mouth," have gone out of her mouth; that "Jesus Christ has not continued with her pastors, in teaching all nations," that the "Spirit of truth has failed to teach her all truth;" that she is no more "the pillar and ground of truth;" in a word, that God Almighty has abandoned his Church, and broken his covenant with her, and failed to perform all these sacred promises he made her.

While they thus deny infallibility to the Church of Christ, they reject, indeed, all claims to it themselves: but tell us, that we must take their fallible word for it, and in opposition to all God's sacred promises, must believe, because they say so, that the Church of Christ has fallen even into damnable errors, and that they are sent to reform her!

Therefore all the marks and characters of the true Church of Christ are to be found in the Roman Catholic Church, and in her alone; therefore, we justly conclude, that she alone is the true church of Christ, the house of the living God, the pillar and ground of truth, out of whose communion there is no ordinary possibility of salvation, and, consequently, that from her we are to receive the true faith of Christ, that is, the knowledge of those great truths of eternity which he revealed to the world, and the belief of which, he requires of all, as an essential condition of salvation.

Q. Is this true faith, or the belief of those sacred truths which Christ revealed, sufficient alone to save us? A. On charity, or the love of God, which must be the motive of our obedience, according to that of our Savior, "If you love me, keep my commandments," John xiv. 15.; and hence St. Paul declares, that in Christ Jesus nothing will avail us without these two essential conditions of faith and love that shows itself by works: "In Christ Jesus," says, he, "neither circumcision availeth any thing, nor uncircumcision, but faith that works by charity," or love, Gal. v. 6. Again he says, Though I should have all faith, so that I could remove mountains, and have not charity, I am nothing," 1 Cor. xiii. 2. St. James also declares, that "faith without works is dead, being alone," and that, "by works a man is justified, and not by faith only," James ii. 17. All which clearly shows that these two conditions, faith and obedience through love, are both expressly required by Almighty God as conditions of salvation; and these two include the whole sum of all our duties.

The Law of God as a Guide to Eternal Happiness
CHAPTER XIV EXPLANATION OF THE LAW OF GOD IN GENERAL. Q. What is the law of God? A. It is the manifestation of his will to man, declaring what he requires of man to do and to avoid, in order to please Him and save his own soul. Q. In what light might we consider the law of God? A. First, As our rule and guide, given to direct us in our pilgrimage through the wilderness of this world, and to conduct us to true happiness both here and hereafter.

Second, As our judge, because it is by this law that we will be judged at the last day, and be either rewarded with eternal happiness, or condemned to eternal misery, according as we have obeyed this law, or transgressed it in our present life.

Q. When did God give his law to man? A. First, at the creation, by what he called the light of nature, or of reason; why which he imprinted in the heart of man the sense of right and wrong, and knowledge of good and evil, and gave him that inward monitor, his conscience, moving him to do the one and avoid the other. By the sin of Adam, and the subsequent corruption of our nature, this light was greatly diminished; and, as the world advanced in years, the wickedness of man becoming greater and greater, it was still more and more darkened, so as in the generality of mankind to be almost extinguished; for which reason, when the posterity of Abraham were grown into a great nation, and God took them under his particular protection, to preserve them from the general corruption, he made a second publication of his law to them.

Q. Where do we find the law of God clearly expressed? A. In the ten Commandments. Exod. xx.

Q. When were they given? A. They were first given by the Almighty to the Israelites, through the ministry of Moses, upon their deliverance from the slavery of Egypt, and were afterwards ratified and confirmed by Jesus Christ. hence our Savior reduces them to two: Thou shalt love the Lord thy God with thy whole heart, etc.; this is the greatest and first commandment; and the second is like unto this, thou shall love thy neighbor as thyself. Mark xii. 30, 31.

Q. How are the ten commandments divided? A. Into two tables: Of which the first consists of three commandments and contains all the duties we owe to God; and the second contains the other seven, in which are laid down all the duties we owe to our neighbours and ourselves.

Return to Table of Contents THE TEN COMMANDMENTS. FIRST TABLE.

First Commandment: Thou shalt not take to thyself any graven thing, nor the likeness of any thing in heaven above, nor in the earth beneath, nor in the waters under the earth: thou shalt not adore them nor serve them.

Second Commandment: Thou shalt not take the name of the Lord thy God in vain.

Third Commandment: Remember thou keep holy the Sabbath Day.

SECOND TABLE.

Fourth Commandment: Honor thy father and thy mother.

Fifth Commandment: Thou shalt not kill.

Sixth Commandment: Thou shalt not commit adultery.

Seventh Commandment: Thou shalt not steal.

Eight Commandment: Thou shalt not bear false witness against thy neighbor.

Ninth Commandment: Thou shalt not covet thy neighbor's wife.

Tenth Commandment: Thou shalt not covet thy neighbor's goods.

Each one of the ten commandments, whether it be expressed by way of command to perform some good, or a prohibition to commit some evil, contains both a command and a prohibition.

Q. Why do you say the first table contains only three commandments? A. Because, though some people divine the first commandment into two, and by this means make four in the first table; yet in reality it is only one and the same; for when God says, "thou shalt have no other gods but me," he plainly forbids to worship any other being whatsoever as God, but himself alone; and when afterwards he says, "Thou shalt not make to thyself any graven thing. &c. Thou shalt not adore them, nor serve them: for I am the Lord thy God," he only explains in particular what he had before declared in general terms, and forbids the worship of idols as gods.

Q. But what need was there for this particular explanation? A. Because as the worship of idols was prevailing every where, and the people of Israel were steeped in this sin, God thought it proper, by the above explanation, to caution them in particular against this detestable breach of it.

Q. How then do you make out all the ten commandments if all be joined in one? A. Whose who divide the first command into two, are obliged to join the two last into one; for "Thou shalt not covet thy neighbour's wife," and "Thou shalt not covet they neighbour's goods," which they join in one, are manifestly two distinct commands.

Q. How can this be shown? A. Because they forbid the internal acts of two different and distinct sins; the one a sin of lust, the other a sin of injustice; and, as the external acts of these sins are forbidden by two distinct commands, "Thou shalt not commit adultery," and "Thou shalt not steal," because they are two distinct sins so the inwards acts, or desire of these vices being equally two distinct sins, equally require to be forbidden by two distinct commands.

Q. Are we strictly obliged to obey the law of God as found in the ten commandments and the gospel? A. Yes; First, God, who is a lawgiver, is our sovereign Lord and Master, who created us out of nothing, and gave us all we are and all we have, who has the most absolute dominion over us, and can do with us whatever he pleases; consequently, we are wholly at his disposal, and, therefore, are strictly obliged to do whatever he requires of us.

Second, We have seen above, that he has made our obedience to his law one essential condition of our salvation; and, consequently, if we refuse this obedience, we shall be punished with eternal misery.

Third, Because the scripture assures us, that "the Lord Jesus shall be revealed from heaven, with the angels of his power, in a flame of fire, yielding vengeance to them who know nt God, and who obey not the gospel of our Lord Jesus Christ; who shall suffer eternal punishment in destruction," 2 Thess. i. 7.

Q. re we obliged to obey the whole law in order to be saved? A. We are; for the holy scripture says, "Whosoever shall keep the whole law, but offend in one point, is become guilty of all," James ii. 10; that is, he becomes a transgressor of the law in such a manner, the observing of all the other points will not avail him to salvation.

Q. Are we able, by the strength of nature alone, to keep the commandments of God? A. By our own natural strength alone, without the help of God's grace, we are not able to keep the commandments, nor, indeed, so much as to think a good thought towards our salvation. Thus the scriptures declare, "that we are not sufficient to think any thing of ourselves, as of ourselves, but our sufficiency is from God," 2 Cor. iii. 5. "And no man can say, the Lord Jesus, but by the Holy Ghost," 1 Cor. xii. 3.; that is, no man can say it, so as to be conducive to his salvation. And our Savior himself, to show our total inability of doing any good of ourselves, and without his divine assistance, says, "Without me you can do nothing," John xv. 5.; and he confirms the same truth by the similitude of a vine, and its branches, saying, "As the branch cannot bear fruit of itself, unless it abide in the vine, so neither can you, unless you abide in me," verse. 4.

Q. Are we able to keep the commandments by the help of God's grace? A. Yes, we are; and God, who requires us to keep his commands, is never wanting on his part to give us sufficient grace for that purpose. The truth of this is shown.

First, The scriptures are full of the warmest exhortations to all to keep the commandments, which certainly would be unbecoming the divine wisdom, if it was impossible to keep them with the help of God's grace, or if that grace was ever refused us.

Second, God every where obliges man to keep his commandments, under pain of eternal punishment.

Now, it is totally inconsistent with his justice, and makes God a cruel tyrant, to say he would punish us for breaking his commandments, if it was impossible for us to keep them.

Third, We read of several in the scripture who actually did keep them perfectly, and are highly praised on that account, such as Abraham and job, and particularly the parents of St. John the Baptist, of whom the scripture says, that "they were both just before God, walking in ALL THE COMMANDMENTS and justification of the Lord, without blame," Luke. i. 6.

Fourth, God himself declares, in the very first command, that he shows mercy to thousands of those that love him and keep his commandments," Exod. xx. 6.

Fifth, St. Paul assures us, that God is never wanting on his part to give us all necessary assistance to keep them, saying, "God is faithful, who will not suffer you to be tempted above what you are able to bear, but will make also, with the temptation, issue," (that is, a way to escape)" that you may be able to bear it." 1 Cor. x. 13.

The Commandments of the Church
CHAPTER XV THE COMMANDS OF THE CHURCH EXPLAINED. Q. What do you mean by the commands of the Church? A. The commands of the Church, in general, signify all those laws, rules, and regulations, which the pastors of the Church have made for the perfecting of the saints, for the work of the ministry and for the edification of the body of Christ; but what is meant in particular by the commands or precepts of the Church, are six general laws, which are of more eminent note in the Church, both on account of their antiquity, having been observed, as to their substance, from the very first ages, and on account also of their universality, as obliging every member of the Church, without exception, whom they concern. Q. Are the people obliged, in conscience, to obey the laws of the Church? A. We have seen this obligation at large in the chapter on the Church, (which see,) and hence it is the constant doctrine of the church, that all her children are obliged in conscience to obey her commands; that it is always a sin wilfully to transgress them, and a mortal sin if it be done in a matter of moment, or out of contempt. And the council of Trent, one of the greatest and most respectable general councils that have been in the Church, condemns, and pronounces anathema upon all those who shall teach the contrary. This obligation will appear still more fully if we consider the light in which the sacred scripture considers these commands.

Q. In what light does the scripture consider the commands of the pastors of the Church? A. It considers them as the commands of God himself, more than as the commands of men. For,

First, Christ declares to the pastors of the Church, "He that hears you hears me;" consequently they are the ministers of Christ by whom he discovers his will to his people.

Second, When the apostles and other pastors, in the council of Jerusalem, gave orders to abstain from "blood, and things strangled," they began their decree in this manner: "It has seemed good to the Holy Ghost, and to us, to lay no further burden upon you than these necessary things," Acts xv. 28; where they plainly affirm that this command of abstinence was a command of the Holy Ghost, though published by this decree of the pastors of the church.

Third, St. Paul also, writing to Thessalonians concerning the commands he had laid upon them, says, "You known what precepts I have given you by the Lord Jesus," and a little after he adds, "Therefore, he that despises these things, despiseth not man, but God, who also hath given his holy Spirit in us," 1 Thess. iv. 2, 8; alluding to what our Saviour said, "He that despiseth you, despiseth me."

Fourth, Our Saviour also declares to the pastors of the church, in the persons of his apostles, "whatsoever you shall bind on earth shall be bound in heaven," Matth. xviii. 18; consequently, when the pastors of the church make laws to the Christian people, and bind them, by their commands, to do what they judge necessary for "the edification of the body of Christ the people are bound in heaven to obey these commands as being ratified and confirmed by God himself.

Fifth, When we consider the six principal commands of the church in particular, we shall see that the duties prescribed by them, are duties which God himself expressly demands from us, and that all the part the Church has in them, is only to determine the particular time, place, or manner, in which we ought to practice them, lest, if left to ourselves, we should neglect them entirely.

Return to Table of Contents EXPLANATION OF THE FIRST COMMANDMENT OF THE CHURCH. Q. What is the first command of the Church? A. To hear Mass on Sundays and Holy days, and to rest from servile work. Q. What is the end and design of this command? A. To direct us in the manner in which we ought to employ the time set apart for the service of God.

Q. Does God himself require that we should set apart some of our time to be wholly dedicated to his service? A. He does and has expressly commanded one day in seven to be allotted for that purpose. Under the old law, he also ordained six great solemnities to be kept holy throughout the year, in memory of the great temporal favors he has bestowed upon his people, and in the twenty-eight and twenty-ninth chapters of the book of Numbers; all which he commanded to be kept with the same strictness as the Sabbath itself, and two of them lasted for eight days together.

Return to Table of Contents CHRISTIAN HOLYDAYS APPOINTED. Q. Are these holydays of God's appointment under the old law binding upon Christians under the gospel? A. By no means; they were instituted in memory of the particular temporal benefits bestowed on the people of Israel, and were binding on them alone; and, like the rest of the exterior of their religion, which was all a figure of the good things to come under the gospel, they were figures of the Christian holydays that were to be ordained by the Church of Christ, in memory of the spiritual benefits bestowed by him on Christians, and therefore were fulfilled and done away when the Christian religion was established. Q. By whom are the Christian holydays appointed? A. By the Church of Christ; which, also, by the authority and power given her by her Divine Spouse, ordained the Sunday, or the first day of the week, to be kept holy, instead of Saturday, or the seventh day, which was ordered by God to be kept holy among the Jews.

Q. For what end does the church appoint holydays? A. For the same ends for which the seventh day, and the holydays of the old law were instituted by God himself, whose example in this she follows. These ends are,

First, To dedicate a portion of our time to the service of God alone, to whom the whole belongs.

Second, To have leisure from our worldly affairs to apply ourselves more earnestly to the concerns of our souls. God takes to himself the glory of having these days dedicated to his service, as is most due; but he gives all the profit to us.

Third, To keep up the continual remembrance of the great spiritual benefits we have received from God in the different mysteries of our redemption, and to adore and thank God for them; as we would be very apt to forget them entirely, were it not for the return of these holy solemnities.

Fourth, To honor God in his holy saints, and to be encouraged by their example, and helped by their prayers, to live a life of virtue and piety.

Fifth, That those who have little or no leisure on other days, on account of the duties of their state of life, to be instructed in their religion, may have time, on these holydays, for so necessary an employment.

Return to Table of Contents OBLIGATION TO HEAR MASS ON SUNDAYS AND HOLYDAYS. Q. In what manner does the Church command these holydays to be kept? A. In the same manner as the Sundays; by abstaining from all unnecessary servile works, and employing such a portion of the day in the exercises of piety and devotion, that we may be truly said to keep the day holy, and particularly to assist at the holy sacrifice of the Mass. Q. Why are the holydays commanded to be kept the same way as Sundays? A. Because First, The intention of instituting both Sundays and holydays is the same.

Second, God commanded the holydays of the old law to be kept in the same way as the Sabbath; and, as these were only figures of the Sunday and holydays of the new law, if this was done in the figure, where only temporal benefits were commemorated, much more ought it to be done in the substance, which regards the great spiritual benefits of our redemption.

Q. Why is hearing Mass only; and no other particulars exercise of piety, commanded on Sundays and holydays? A. We are commanded, both by the law of God and the law of his Church, to keep these days holy; but, as all the various exercises of piety are not always fit for every one; therefore it is left to each one's own devotion, to spend these days in such exercises as may be the best for himself. yet, as the assisting at the holy sacrifice of Mass is the duty of all, especially upon these days; therefore, the Church obliges all her children, by an express command, to do so. Not as if this alone were enough to keep the day holy, but that this must be done by all as an essential duty of the day; other pious exercises being left to each's one's devotion.

Q. Would it be a mortal sin to work upon holydays? A. It would, except necessity, or the small quantity of the work done, excused from the guilt of a grievous sin; because it would be a transgression of the laws of the Church of Christ, whom he commands us to obey, under pain of being condemned as heathens and publicans. It would also be a profanation of those sacred days, set apart for the service of the Almighty, by doing what is expressly forbidden to be done upon them.

Q. Would it be a mortal sin to omit hearing Mass on a Sunday or a holyday? A. Most certainly, unless we were hindered by a just necessity; for it would be a transgression of the law, a disobedience to the highest spiritual authority upon earth, and a depriving God of that homage which we are commanded to give him on these sacred days.

Return to Table of Contents THE IDEA OF THE FIRST PRECEPT OF THE CHURCH. Q. What is the proper idea of this first precept of the Church? A. It is this, that Almighty God absolutely requires in general some certain portions of our time to be set apart for his service, and the concerns of our souls: that he has himself appointed one day in seven to be allotted for that purpose, and has left power to his Church to determine others as circumstances may require; and that the Church, in virtue of this power, having appointed several holydays, we ought to consider them as determinations of the general law of God himself, of giving a portion of our time to him. Q. But is it not a great loss to the people to lose their work on those days? A. In answer to this let us consider,

First, It is not an infinitely greater loss of their souls, to lose the grace and favor of God, by robbing him of that portion of their time which he demands from them, and by bringing upon themselves the guilt of mortal sin?

Second, How many days and hours do they throw away in idleness and sinful occupations, without any regret? Is it not a shame for Christians to throw away their time, with pleasure, when serving the devil, and ruining their souls; and only then to regret it when spent in the service of God, and the concerns of salvation?

Third, Has not God a thousand ways to make up that loss, by giving a blessing to their affairs, and making things proceed prosperously with them? And is it not a criminal distrust to his providence, to imagine he would let us be hurt in our affairs, by our attention to his service; especially when he has often promised, in his holy scriptures, to bless our temporal affairs, if we be careful to sanctify the days set apart for his service; and has expressly said, "Seek y first the kingdom of God, and his justice, and all these things shall be added to you," Matth. vi.

Fourth, Has he not often threatened, in the holy scripture, to punish us in our temporal affairs, if we profane his holy days? Has he not numberless ways to put these threats in execution, unknown to us? And will not this be an infinitely greater loss than that of a day's work?

Return to Table of Contents THE SECOND COMMANDMENT OF THE CHURCH. Q. What is the second command of the Church? A. To fast during the time of Lent, on Ember days and Vigils, and to abstain from flesh on Fridays and other days. Q. What is the end and design of this command? A. It is to direct us in the times and manner in which we are to perform the duty of fasting, which God, by a general command, lays upon all.

Return to Table of Contents WHAT IS MEANT BY FASTING?. Q. What is meant by fasting? A. The not taking our usual food, either as to the quality or quantity of it. The not taking our usual food as to the quality, or the abstaining from certain kinds of food, is properly called abstinence; the diminishing the usual quantity of our food, is properly called fasting; though fasting, in general, always includes both. Q. Is it agreeable to the spirit of religion, and to the word of God, that we sometimes abstain from certain kinds of food, for some good end? A. Nothing can be more so; for,

First, The very first command that God laid on man, and the only command he laid upon them in the state of innocence, was a command of abstinence, forbidding our first parents to eat of the fruit of the tree of knowledge in the garden of Paradise.

Second, When noah came out of the ark, God gave him leave to eat animal food; but expressly commanded him to abstain "from flesh with blood," Gen. ix.4

Third, When God brought his people out of Egypt, he laid a most strict command upon them, of abstaining from leavened bread, during the seven days of the solemnity of the passover. He even forbade them to have it in their houses under pain of death. See Exod. xii. 15.

Fourth, He commanded his priests, under pain of death, to abstain from wine and all strong drink, when they went to serve in the tabernacle, Lev. x. 9.

Fifth, He laid a strict command on all his people, to observe a perpetual abstinence from several of the most delicate kinds of animal food; and ordered them to look upon all these forbidden creatures as unclean, and an abomination, declaring that the eating of them would defile their souls, and render them unclean; "Do not defile your souls," says he, after showing what they should abstain from, "nor touch aught thereof; for I am the Lord your God; be holy, because I am holy," Levit. xi. 43.

Sixth, He commanded them, under pain of death, to abstain from eating the blood of any animal. Levit. vii. 26.

Seventh, The Nazarites were commanded to abstain from wine and every thing that belongs to or comes from the grape, during all the time of their sanctification, Numb. vi. 2, 3. And the mother of Sampson was ordered to abstain from wine, and all intoxicating liquors, during the time she was with child of him; because he was to be a Nazarite from his mother's womb, Judg. xiii. 7. From all which it is manifest, that abstinence from particular foods, especially such as are most agreeable to flesh and blood, and more nourishing to the body, whether continually or for a time, is most agreeable to religion, and to the word of God; and that when done, in obedience to proper authority, and for a good end, it contributes to sanctify the soul, and unite us with God.

Return to Table of Contents ABSTINENCE OBSERVED IN THE OLD LAW. Q. Did the people of God, in the old law, observe exactly this command of abstinence? A. To the shame and confusion of Christians now-a-days, who are so negligent in this duty, the servants of God, in the old law, observed it with such exactness, that they chose rather to die, upon occasion, than to break it. Thus Eleazar, a venerable old man, when a heathen king wanted him to eat forbidden meat, and "he pressed to open his mouth to eat swine's flesh, he, choosing rather a glorious death than a hateful life, went forward, of his own accord, to the torment - and when he was ready to die with the stripes, he groaned, and said, O Lord, who hast the holy knowledge, thou knowest manifestly, that, whereas, I might be delivered from death, I suffer grievous pains in body; but in soul I am well content to suffer these things, because I fear thee," 2 Macch. vi. 18, 30. After him seven brothers with their mother, suffered most cruel torments, and cheerfully went to death for the same cause, the mother herself exhorting them to constancy, as is related in the following chapter. In like manner, Daniel and his companions, in their captivity chose rather to live upon pottage and water, that "be defiled with the king's table, and with the wine which he drank," Dan. i. 8. 12. contrary to the abstinence which their religion required from them. And the same holy prophet, when he wanted to obtain understanding from God, had recourse to voluntary abstinence from things not forbidden by the law, but pleasing to flesh and blood, as a most powerful means to get his petition granted. "In those days," says he, "I Daniel, mourned the days of three weeks; I ate no pleasant bread, and neither flesh nor wine entered my mouth; neither was I anointed with oitment till the days of three weeks were accomplished," Dan. x. 2. And this voluntary abstinence was so agreeable to God, that at the end of three weeks, an angel was sent from heaven to tell him as he desired to know, who said to him, "From the first day that thou didst set thy heart to understand, to afflict thyself in the sight of thy God, thy words have been heard, and I am come for thy words," ver. 12. Could any thing more evidently show the great advantage of abstinence, and how agreeable it is in the sight of God?

Return to Table of Contents AUTHORITY FOR ABSTINENCE IN THE NEW LAW. Q. Is there any authority for practicing abstinence in the New Testament? A. There is the strongest authority for it, from the apostles themselves; for they being met in council at Jerusalem, gave out an express command to the new converted Gentiles, "to abstain from things sacrificed to idols, and from blood, and from things strangled," Acts xv. 29. And declared at the same time that this command was dictated by the Holy Ghost. Q. But does not St. Paul say, that it is the doctrine of devils to forbid to marry, and to abstain from meats, which God hath created to be received with thanksgiving?" 1 Tim. iv. 3. A. Certainly St. Paul cannot mean that the apostles taught the doctrine of devils, when the commanded to "abstain from blood and things strangled," Acts xv. 29. But what St. Paul condemns is the doctrine of those heretics, who taught that flesh and wine were evil in themselves, because not created by the true God, but by an evil principle; and, therefore, in confutation of these heretics, he adds, that "every creature of God is good, and nothing to be rejected that is received with thanksgiving; for it is sanctified by the word of God, and by prayer," 1 Tim. iv. 4. These heretics were the Manicheans foretold here by the apostle, and who, when they afterwards appeared, were loudly condemned by the Church, for this their impious doctrine; but it is evident this doctrine has nothing to do with abstaining from some of the good creatures of God, which are more pleasing to our corrupt natures, than from the motive of obedience, or of self- denial and mortification, at particular penitential times.

Q. What then does St. Paul mean when he says, "Whatsoever is sold in the shambles, eat, asking no question for conscience sake," 1 Cor. x. 24. A. He is here speaking of those who, from a scruple of conscience, were afraid of eating meat that had been offered to idols. Against this he argues strongly in the eight chapter; and resuming it here, he concludes, that whatever is publicly sold in the shambles, they should buy and eat, without asking any questions or troubling their minds whether it had been offered to idols or not. But it is manifest, that this has nothing to do with abstaining from particular meats, at a time, for a good end.

Q. Is there any command of God obliging us to fast? A. There is a general command obliging all to the practice of fasting; but without prescribing the particular time or manner of doing it.

Q. How does this command appear from the scripture? A. In several ways;

First, God expressly requires fasting, as a condition with which our repentance ought to be accompanied, in order to please him. "Be converted to me," says he, "with your whole heart, in fasting and in weeping and in mourning," Joel ii. 12.

Second, Our Savior assures us, that after his ascension, his followers should fast: "The days will come," said he, "when the bridegroom shall be taken from them, and then they shall fast," Matth. ix. 15.

Third, He also gives us rules about intention with which we ought to fast, and promises a reward for doing it. "When thou fastest," says He, "anoint thy head and wash thy face, that thou appear not to men to fast, but to thy Father who is in secret, and they Father who seeth in secret will repay thee," Matth. vi. 17.

Fourth, St. Paul requires fasting, among other virtues, as necessary to make us true servants of God; and exhorts us to do it, "Let us in all things," says He, "exhibit ourselves as the ministers of God, in much patience - in labors, in watchings, in fastings," 2 Cor. vi. 4.

Q. Do we find that the servants of God practised fasting? A. Through the whole history of religion, we find that all the servants of God have been most assiduous in the practice of this holy virtue. The forty days' fast of moses and Elias, are well known to all. The royal prophet assures us, that "his knees were weak with fasting, and that he mingled ashes with his bread, and tears with his drink." Daniel prayed to God "in fasting, sackcloth and ashes," Dan. ix. 3. Judith was remarkable for her constant fasting. Anna the prophetess is commended in the gospel, because she, "served God night and day in fasting and prayer," Luke ii. 37. St. Paul tells us, that his life was spent "in hunger and thirst, and often fasting," 2 Cor. xi. 27. The apostles "ministered to the Lord, and fasted," Acts xiii. 2. And "when they had ordained priests in every church, they prayed with fasting," Acts xiv. 22. All which shows, that they considered fasting as a necessary duty, which God required from his servants. To this practice we are also encouraged by the example of Christ our Lord, who fasted forty days and forty nights in the desert, without tasting bread, or drinking water.

Return to Table of Contents FASTING AND ABSTINENCE BENEFICIAL. Q. Is fasting of any benefit to those who practise it? A. Many and great are the advantages of fasting; First, It obtains pardon of sins, as we see in the Israelites, 1 Kings vii. 7. And in the Ninivites, Jonas iii. And God requires it of sinners, in order to find mercy: "Be converted to me in your whole heart in fasting," Joel ii.

Second, It causes our prayers to be heard, as we have seen above in Daniel, chapters ix. and x. Judith assured her people of this truth; "Know," says she, "that the Lord will hear your prayer, if you persevere in your fasting and prayer before the Lord," Judith iv. 11. And the angel Raphael declared to Tobias, that "prayer is good when joined with fasting."

Third, It obtains great strength against the temptations of the devil; some of which, as Christ himself assures us, "cannot be cast out but by prayer and fasting;" and St. Peter requests us "to be sober and watch," as the best preservative against his infernal assaults."

Fourth, It also obtains many temporary blessings; thus king "Jehosaphat being exceedingly afraid," at the multitude of his enemies, "Betook himself to pray to the Lord, and proclaimed a fast to all Juda," 2 Chron. xx. And on this account, gained a most miraculous victory. Esdras, being much afraid on his journey, says, "Wherefore, we fasted and prayed to the Lord, and it happened prosperously to us," Esdr. iii. 23. Nehemias going to intercede with the king for his people, says, "I wept and lamented many days, and fasted and prayed before the God of heaven," 2 Esdr. i. 4. 11.; and he found mercy with the king, and got all he desired. Esther, by her fasting, obtained the preservation of her people, and so of many others.

Q. Why did not Almighty God determine himself the time and manner of fasting? A. Because the circumstances of times, and places, and people's constitutions, are so various and changeable, that no particular rules could be laid down to agree to all; and therefore, it was necessary that the times and manner of fasting should be left to be determined according to these circumstances, and to be altered as circumstances might require.

Q. To whom has God given power to determine this? A. To the apostles and their successors, the pastors of the Church, to whom, as we have seen above, he has given the full power and authority of making laws and regulations for the Christian people, the perfecting the saints, "for the work of the ministry, and the edification of the body of Christ," Eph. iv.

Q. Why was it not left to each one in particular to fast as he pleased? A. Alas! the backwardness and the aversion which too many have to the practice of this duty, and the too general neglect of it, even when we are obliged by the command of the Church to perform it, too clearly proves, that if it were left wholly to ourselves, we should soon give it up entirely; and therefore, it was highly necessary that a living authority should be appointed, with power to enforce the exercise of so useful and necessary a duty, and prevent its being neglected.

Q. What is the part that the Church acts in her commandments of fasting? A. It is to ordain the particular times and the manner, in which we are to obey the law of fasting, which God himself lays upon all in general. So that, properly speaking, the obligation of fasting is laid upon us by God himself, and the times and manner of doing it are prescribed by the Church according to circumstances.

Return to Table of Contents THE TIME AND MANNER OF FASTING APPOINTED BY THE CHURCH. Q. Are the people then obliged to fast, when and in what manner the Church commands? A. Most undoubtedly; they are obliged to it, under pain of mortal sin; because as God has not specified the times and manner of fasting but left this to be done by His Church, to whom He has given power and authority for this purpose, if we transgress her orders, we resist the ordinance of God; of which the scripture says, "He that resists, purchases to himself damnation," Rom. xiii. We despise the voice of Jesus Christ speaking to us by the pastors of His Church; "For he that despises you," says he, "despises me, and he that despises me, despises him that sent me;" and, for refusing to heart His Church, we will be classed by Him with heathens and publicans. Q. What is the rule prescribed by the Church for fasting? A. The practice of the Church has been different, in this respect, in different ages, according to the circumstances; and even in the same age it is not exactly the same in all places, especially with regard to the point of abstinence. in the primitive ages, the general rule of abstinence on fasting days was to abstain from flesh, and all white meats that come from flesh, and abstain from wine; and the general rule for the quantity was, to take only one meal in four and twenty hours, and not to take it till the evening. Thus St. Basil, in his First Homily on Fasting, says, "You eat no flesh, you abstain from wine, and you wait till the evening before you take your food." But in process of time, the fervor of Christians becoming cold, this ancient rule of fasting was much relaxed, insomuch, that, at present, the general rule of abstinence is,

First, On all fasting days out of Lent, and all Fridays and Ember days throughout the year, to abstain from flesh and broths, and other things made of the same; and,

Second, During Lent, to abstain from flesh, and ny thing made of flesh, and also from all white-meats, as they come from flesh, such as eggs, milk, butter, cheese, &c. And the general rule for the quantity is, 1. To take, but one full meal in the day, 2, To take it about mid-day, and not before, 3, A small collation is allowed at night, as a moderate support to the weakness of nature till next day at noon.

Return to Table of Contents PRESENT RULE OF FASTING. Q. Does this general rule of fasting take place every where throughout the Church? A. In general it does; though there are some exceptions in particular places, especially in those countries where people having little or nothing else to eat with their bread but white-meats, these are more or less permitted in Lent. Q. Does this great indulgence of the Church make her children more fervent in observing this easy rule, of fasting, which she lays upon them by her present discipline? A. The rule of fasting which the Church prescribes at present, is easy when compared to the ancient practice; and this ought to excite her members to comply, with great exactness, with what is required of them. No doubt, there are great numbers every where who observe it with the greatest attention; but it must be admitted that worldly opinions with regard to the obligation of fasting and the consequent practices which prevail are the cause why the spirit, and practice of fasting are more and more disappearing away from amongst us. So many complaints are daily heard of the difficulty and hardship of it; and so many inconveniences found in observing it; such weakness of faith as to the spiritual benefits and advantages of it; such unchristian ideas of the greatness of the obligation of complying with it; and, in consequence of these dispositions, such liberties are every where taken in violating this duty, both as to the quantity and quality does give the utmost concern to every serious Christian, and calls upon all, who have any zeal for the glory of God, and especially on those whose duty it is to conduct others in the road to salvation, to contribute all they can by their prayers and example, to stop the growing evil; lest, if, that powerful means of appeasing the wrath of God be banished from amongst us, his offended justice should fall upon us with redoubled vengeance. What would have been the fate of the people of Nineveh, if fasting had not interposed to preserve them?

Q. Why do not the pastors of the Church exert the authority Christ has given them to remedy this evil? A. The learned and pious Head of the Church, Pope Benedict XIV. was very sensible of this evil, and of the fatal consequences of it; and in order to put a stop to its progress, he issued two different decrees, addressed to all the bishops of the Church, containing several salutary regulations, which, with all the weight of his authority, as supreme Had of the church, and Vicar of Jesus Christ, he enjoined to be observed by all her children throughout the whole world. And, in his introduction, he showed the high esteem all the faithful ought to have for this sacred duty, and he lamented the unhappy dispositions of Christians with regard to it in the following manner:

"We make no doubt, venerable brethren, but that it is well known to all those who profess the Catholic religion, that the fast of Lent has always been looked upon as one principal point of orthodox discipline throughout the Christian world. This fast was of old prefigured in the law and in the prophets, and consecrated by the example of our Lord Jesus Christ; it was delivered to us by the Apostles, every where ordained by the sacred canons, and retained and observed by the whole Church from her very beginning. As we are daily offending God by sin, in this common penance we find a remedy; and, by partaking of the cross of Christ, we perform, by this means, some part of what Christ did for us; and, at the same time, both souls and bodies being purified by his holy fast, we are more worthily prepared for celebrating the most sacred mysteries of our redemption, the passion and resurrection of our Lord. This is, as it were, the ensign of our spiritual welfare, by which we are distinguished from the enemies of the cross of Christ, and by which we avert from ourselves the scourges of the Divine vengeance, and are daily strengthened with the assistance of heaven against all the powers of darkness. Hence, if this sacred fast should come to be despised, it will certainly prove a detriment to the glory of God, and a disgrace to the Catholic Religion, and expose the souls of the faithful to great danger: Nor can we doubt, but that this is one great cause of the calamities and miseries that oppress both states and particular persons. But alas; how different, how opposite is the prevailing practice of many at present, to the ancient respect and reverential observance of this holy time, and of other fasting days, which was so deeply imprinted in the hearts of all Christians from the very beginning."

Q. What are the regulations which this learned Pope prescribed? A. He observes, that one great cause of the present relaxation of this ancient discipline, is the too importunate demands of many people to be dispensed with in the rule of fasting, or their imprudently taking dispensations in their own hands and the too great easiness of their pastors in granting them, and therefore, to put a stop to this he declares:

Return to Table of Contents REGULATIONS PRESCRIBED BY POPE BENEDICT XIV. First, That it is unlawful, and a sin, for any person, audaciously to usurp the power of dispensing with himself in these laws of the Church. Second, That none ought to importune their pastors to grant such dispensation, and endeavor, as it were, to extort it from them.

Third, That no dispensation ought to be given without real and just cause.

Fourth, That when a dispensation is granted to eat flesh on fasting days, it is absolutely forbidden to eat fish at the same time.

Fifth, That a dispensation to eat flesh on fasting day, does not free the person from the strict obligation of eating but one meal:

Sixth, He enjoins all pastors, and burdens their conscience with it, as they must account to their great judge, to use all proper caution and discretion in granting these dispensations.

Q. What rule is to be followed in taking the collation at night? A. When the time of taking one meal on fasting days was changed from the evening to about mid-day, the custom of taking a small collation was then introduced, chiefly for two reasons;

First, because it was found too hard upon many constitutions to want food from mid-day to mid-day; and,

Secondly, because many could not get their night's sleep without some little food upon their stomach; and the collation was intended merely as a support to this weakness of human nature. Hence, as it is an infringement on the ancient rule of fasting, for a particular reason, it plainly follows, that it ought to be such, both as to the quantity and quality, as is merely necessary for answering the end proposed.

At first, it consisted only of a little bread and drink; but as the heart of man is always prone to gratify and indulge the cravings of the sensual appetite, by degrees greater liberties were taken, and became customary. However, to put a stop to further relaxation, the Pope Benedict XVI. and his successor, Clement XIII, being severally applied to for this purpose, both declared, that, even, when a dispensation was granted for eating flesh or white-meats at dinner, on any fasting days, this was by no means to be extended to the collation at night. Conformable, the, to this regulation, it follows, that, in thos countries where milk, and things that come from ilk, are used on fasting days, by the common law of the place, and eggs, only as a privilege, or by a dispensation though the former may be used also as a collation, yet eggs certain cannot. As for the quantity to be used at collation, that must depend a great deal upon circumstances, though the general voice of theologians agree that it ought not exceed about eight ounces.

Q. But what if any person, from his particular constitution of body could not sleep with so small a quantity? A. There is a very easy remedy for that: let him take his collation about mid-day, and his full meal at night.

Return to Table of Contents THOSE EXEMPT FROM FASTING. Q. Who are exempt from the obligation of fasting? A. Both Almighty God and his Church, inlaying upon us the obligation of fasting intend by it to promote the real good of our souls, but by no means to destroy or even to impair the health of our body, or to hinder us from the lawful, and much less the virtuous employments of our state of life. on this account all those are exempted from the law of fasting, as to the quantity, whose state of health, or weakness of age, or the necessary duties of their state of life, render fasting improper for them, such as young people under the age of twenty-one; because, till about that age nature requires full sustenance for the growth of the body; also decrepit old people, who are able to take but little at a time, but require it frequently; woman with child, and those that give suck because they have to support and nourish their child as well as themselves; people whose state of life subjects them to hard labor of body, which requires full nourishment to support them under it. But though these are exempted from the obligation of fasting, as to the quantity, yet they are still obliged to observe the rules of abstinence, unless some other particular reason require the contrary, as is often the case with people in sickness, where not only the quantity, but also the quality of the food, must be dispensed with, as their condition, according to the opinion of physicians, may require it. On the other hand, where a person, on account of his health, is dispensed from the rule of abstinence, yet he is till obliged to observe the rule of fasting, as to the quantity, unless some other dispensation is given, it is sometimes enjoined, and always supposed that they make up for this permission by other works of piety, such as more frequent prayer, and works of mercy towards their fellow creatures in distress.

Q. Is the injury to health always a just excuse from fasting? A. Where it is real, it is certainly a most just excuse, as is commonly the case with those who are actually sick; but, where the fear of hurting the health is alleged as a motive to be dispensed from this duty, it is much to be suspected that it is often a mere pretext, without reality, and that such fears are much greater than the danger. For there is daily experience of people, who were far some time afraid of hurting their health from abstinence, and on that account always seeking dispensation, but who, upon a fair trial, have found their health much bettered by it; and, in the strictest orders of religious people, it is found, that the members are generally the most healthy, and the longest livers; so true it is, as the word of God declares, that "by surfeiting many have perished, but he that is temperate shall prolong life," Eccls. xxxvii. 34.; and, from this experience, many wise men of the world have even advised people to have one fasting day every week merely on account of preserving their health. It is true, that, at the beginning of Lent, the change of diet, and the diminishing the usual quantity of food, may occasion a little uneasiness for a few days; but experience shows this soon goes off, and no further hurt is felt from it. People therefore would do well to be very certain of the reality of this motive before they give way to it, lest what appears a just cause to them may prove a very insufficient one before God, and bring upon them the guilt, besides depriving their souls of all the benefits of his holy exercise.

Q. Is the fear of being ridiculed or laughed at by others, a sufficient excuse for eating forbidden meat on days of fasting or abstinence? A. The scripture says "There is a shame that bringeth sin, and there is a shame that bringeth glory and grace," Ecclus. iv. 25. When a person is ashamed to do an evil action contrary to his duty, and therefore abstains from doing it, that is "a shame which brings glory and grace;" but when a man is ashamed of doing his duty for fear of being laughed at and ridiculed by others, and therefore acts contrary to his duty, that is "as shame which bringeth sin," and therefore can never be an excuse. Of this last shame our Savior says, "Whosoever shall be ashamed of me, and of my words, in this sinful and adulterous generation, the Son of Man shall be ashamed of him when he shall come in the glory of His Father, with the holy angels," Mark viii. 38. Now, there is no part of the words of Christ, that is of his doctrine, which he more inculcates, than obedience to his Church; and therefore, to be ashamed of obeying her, for fear of the laughter of men, is a crime for which Christ will be ashamed of u s at the last day. Besides, experience itself shows that, when a person transgresses this command of the Church, by eating flesh on forbidden days, for fear of being laughed at, and in weak compliance with those of another religion, it, for the most part, exposes him the more to their laughter and contempt; for they look upon him as a person of no conscience, who acts contrary to his profession and principles; whereas, when one stands firm to his duty on such occasions, though they may joke with him for a little on that account, yet in their heart, and when they speak seriously, they esteem and regard him the more.

Q. But what answer should be given to those who say, in the words of our Savior, "It is not that which goeth into the mouth that defiles a man," and that flesh is as good upon all days prescribed as on any other day, and is as much the creature of God> A. Ask those who say this, If eating the forbidden fruit defiled our first parents? or if the Jews would have been defiled, if they had eaten leavened bread on forbidden days? Ask them, what Almighty God means, when, after forbidding his people to eat several kinds of creatures, he concludes, "Do not defile your soul, nor touch aught thereof?" Levit. xi. 43. Ask them If the first Christians would have been defiled, if they had eaten blood, or things strangled, after the prohibition of the apostles? Ask, if all these forbidden meats were not as good in themselves as any others, and as much the creatures of God? But those who make this objection, only show their own great ignorance; for the sin of eating flesh on forbidden days does not consist in supposing any evil to be in the meal itself at those times more than any other, but in disobedience to the command of God and his Church, and in preferring our own unbridled appetite, or the fear of the world, and what men will say, to the will of the most high God, and to the obedience which we owe to his commands.

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EXPLANATION OF THE THIRD AND FOURTH COMMANDMENTS OF THE CHURCH.
Q. What is the third command of the Church? A. To confess our sins, at least once a year, to our own pastor. Q. What is the fourth command of the Church? A. To receive Holy Communion, at least once a year, and that at Easter.

Q. What is the end and design of these two commands? A. To direct us as to the time when we are obliged to obey the general command, given by our Lord himself, of approaching the sacraments of confession and communion.

Q. Has Jesus Christ given a general command for all to approach the sacrament of confession? A. He has: As he has instituted the Sacrament of confession, the ordinary means by which our sins are to be forgiven, and be restored to the favor of God, it follows of course, that he obliges all to receive this sacrament, otherwise their sins will not be forgiven. And, though it be true, that, when a person cannot possibly get an occasion of receiving it, a perfect contrition, or repentance for sin, arising from a perfect love of God, and accompanied with an earnest desire of receiving the Sacrament itself, is sufficient to cancel the guilt of sin, without actually receiving the Sacrament; yet this perfect contrition is so difficult to be had, and so seldom to be met with, and one is so apt to be deceived who thinks he has it, that the command of approaching the Sacrament obliges all, without exception, whether one thinks he has a perfect contrition or not; the receiving it, when it can be had, being a condition expressly required, without which there is no forgiveness.

Return to Table of Contents GENERAL COMMAND FOR ALL TO RECEIVE HOLY COMMUNION. Q. Has Jesus Christ given a general command for all to receive the Holy Communion? A. He has: For he expressly says in the gospel, "Except you eat the flesh of the Son of Man, and drink his blood,you shall not have life in you," Jo. vi. 54.; consequently, all those who are come to the years of discretion, and capable of discerning what they here receive, are commanded to receive these divine mysteries, under pain of eternal death, if they neglect it. Q. How often are we obliged to obey these divine commands of receiving he Sacraments of confession and communion? A. This our Lord has not determined himself, because different circumstances make it necessary to follow a different practice; and therefore, no general rule could be laid down to answer all times. But his is left to be done by his Church, which could vary her rules for practice s the circumstances might require. Accordingly, we find, that in the primitive ages, the rule was to receive the holy communion every day; afterwards it came to be every Sunday; in process of time, as the fervor of charity began to wax cold, it became more seldom; and at last, the church, in the general council of Lateran, made a decree, by which she obliges all her children, who are capable of it, to receive these holy Sacraments of confession and communion at least once in the year, and that the communion be about Easter time, in memory of the great Paschal solemnity. So that, by the third and fourth commands, the Church only fixed the particular time at which the general command laid upon us by Jesus Christ, obliges us to its observance.

Return to Table of Contents EASTER DUTY. Q. Would it be a grievous sin to neglect our Easter duties? A. Most certainly it would be a grievous mortal sin to omit them through negligence, and without a just cause; because it would be a breach of the general command laid on us all by Jesus Christ, and also of the command of his Church, which obliges us to put that general command of Jesus Christ in execution about Easter time. Q. What if a person be not properly prepared to go about these duties at Easter time? A. It is always in his power, with the help of God's grace, and the assistance of his pastor, to prepare himself for them; and, therefore the same command that obliges him to perform them, obliges him also to prepare himself for them; so that his neglecting to prepare himself is itself a sin and a continuing in a state of sin.

Q. But what if a person endeavors to prepare himself, but cannot get it properly done in time? A. He must then follow the advise of his pastor, who has power to defer his communion till he be properly prepared.

Return to Table of Contents EXPLANATION OF THE FIFTH COMMANDMENT OF THE CHURCH. Q. What is the fifth command of the Church? A. To pay Tithes to our Pastors. Q. What is the end and design of this command? A. It is to direct the Christian people in discharging the obligation they lie under of supplying the temporal necessities of their pastors, who dedicate their whole time and labor to the spiritual good of their souls.

Q. From what does this obligation arise? A. Both from the law of nature, and from the positive law of God, both in the Old and New Testament.

Q. How does it arise from the law of nature? A. This will easily appear from considering what a pastor of souls is; for a pastor of souls is one chosen by a special vocation of the Divine Providence, and ordained for men in the things that "appertain to God, that he may offer up gifts as sacrifices for sins," Heb. v. 1. that is, he is one whose business is to attend to the immediate service of God, and to the care of the souls of the people committed to his charge. The duties of his vocation are many and weighty. He is obliged to offer up daily prayers and frequent sacrifices for both these ends; to instruct the ignorant; to preach the gospel; the assist the sick and dying; to comfort the afflicted, to administer the sacraments, and to be ready at all times, both by night and by day, to answer the calls of his flock, when their spiritual need require his assistance. That he may have nothing to take up his mind or time from these essential duties, he is prohibited, and binds himself by oath, from entering to the married state, lest the cares and solicitude that attend it should binder him from the necessary duties which he owes to God and his people.

He is strictly forbidden to follow any worldly business, trade or employment; for "no man," says St. Paul, "being a soldier of God, entangleth himself with secular businesses, that he may please him to whom he hath engaged himself," 2 Tim. ii. 4.; because, were he to engage in any of these, he neither could attend to the service of God, as his office requires, nor to the necessary care of the souls of his people. When, therefore, a person, following the vocation of God, engages in this sacred state, and out of a zealous charity for the salvation of souls, dedicates himself entirely to the spiritual service of his people, How is he to live? How is he to be maintained? He is not an angel: He is composed, like other men, of a frail corruptible body, which must be supported. He cannot apply to any way of making a livelihood for himself, his whole time and employment being taken up with the duties he owes to God and his flock.

Return to Table of Contents THE FAITHFUL OBLIGED TO SUPPLY THE TEMPORAL NECESSITIES OF PASTORS OF SOULS. If therefore plainly follows, from the very light of nature itself, that those who receive the spiritual fruits of his labors for the good of their souls are obliged, in justice, to supply the temporal necessities of his body. And indeed, if the civil magistrates and soldiers are entitled, in justice, to be supported by the people, because they are employed in promoting their temporal good, even though they may have other means of providing for themselves, how much more justly are the pastors of their souls entitled to the like support from the people, who labor for their eternal good - and are deprived of every other means of providing a livelihood, that they may attend with the greater diligence to that great end of their calling? Hence St. Paul makes use of this very argument, and says, "Who serveth as a soldier at any time, at his own charges? who planteth a vineyard, and eateth not the fruit thereof? who feedeth a flock, and eateth not of the milk of the flock?" 1 Cor. ix. 7. Q. How does this obligation appear from the command of God in the old law? A. It is laid down there in the strongest terms; for no sooner did Almighty God institute a religion among his chosen people, than he spoke to Moses, saying, "Take the Levites out of the midst of the children of Israel, and thou shalt purify them." Then, after describing the rite of their purification, he says, "And Aaron shall offer the Levites as a gift in the sight of the Lord, from the children of Israel, that they may serve in his ministry - and thou shalt separate them from the midst of the children of israel, to be mine - to serve me for Israel in the tabernacle of the covenant, and to pray for them," Numb. viii. 6, 11, 14, 19. here we see the whole tribe of Levi chosen, by a special vocation of God himself, for his immediate service, and to be the priests and pastors of the people. Being thus dedicated to Almighty God, he would not allow them to have any portion, possession, or inheritance in the land with the other tribes; for "the Lord said to Aaron, you shall possess nothing in their land, neither shall you have a portion among them. I am thy portion and inheritance in the midst of the children of Israel, Numb. xviii. 10.

Return to Table of Contents PROVISION MADE IN THE OLD LAW. How then did he provide for their maintenance? He made a law that the tenth part of everything belonging to the people, should be consecrated and devoted to God. He it was that gave them all that they possessed, and he required that they should give back a tenth part of the whole, as a tribute to him. "All tithes of the land," says he, "whether of corn, or of the fruits of trees, are the Lord's - of all the tithes of oxen, or of sheep, or of goats, that pass under the shepherd's rod, every tenth that cometh shall be sanctified to the Lord," Levit. xxvii. 30, 32. The first fruits also of all their substance he reserved for himself: "Thou shall give me," says he, "the first born of thy oxen and sheep," Exod. xxii. 30.; and "thou shalt carry the first fruits of the corn of thy ground into the house of the Lord thy God," Exod. xxiii. 19.; and he was so strict in demanding this tribute from them, that he forbade them to taste these things themselves, until they had offered their first fruits to god: "You shall not eat either bread, or parched corn, or frumenty of the harvest, until the day that you shall offer thereof unto your God. It is a precept forever throughout your generations, and all your dwellings," Levit. xxiii. 14. This was the portion which God reserved for himself; and all this he ordered to be given to his priests and Levites, who were his portion, from among the people, as a support and maintenance to them for their service. "And the Lord said to Aaron, Behold I have given thee the charge of my first fruits: All things that are sanctified by the children of Israel, I have delivered to thee, and to thy sons, for the priestly office, by everlasting ordinances - and I have given too the sons of Levi all the tithes of Israel in possession, for the ministry wherewith they serve me in the tabernacle of the covenant," Numb. xviii, 8, 21. And he was so jealous of this right, which he had reserved for himself, of these things, that he declares their neglect in complying with this duty, to be an afflicting of God himself, and which he would punish, by sending the curse of poverty upon them; and, on the contrary, protests to them, that, if they be exact in giving him what thus belonged to him, he would bless them with plenty of all good things, even to abundance. "Shall a man afflict God?" says he, "for you afflict me. And you have aid, wherein do we afflict thee. In tithes, and in first fruits: and you are cursed with want. And you afflict me, even the whole nation of you. Bring all the tithes into the store-house, that there may be meat in my house; and try me in this, said the Lord, if I open not to you the flood gates of heaven, and pour you out a blessing, even to abundance," Malach. iii. 8. Return to Table of Contents 'THEY WHO PREACH BY THE GOSPEL SHOULD LIVE BY THE GOSPEL." Q. How does this obligation appear from the gospel? A. We have seen above, that St. Paul makes us of the argument drawn from the law of nature, to enforce this duty. But he does not stop there; he goes on, in the same chapter, to show, that it is an express command of God, and a law of Jesus Christ, under the gospel, that the pastors of his church should be maintained in their bodily necessities by their flock. "know yet not," says he, "that they who work in the holy place, eat the things of the holy places, and they that serve the altar, partake with the altar? So also hath the Lord ordained, that they who preach the gospel, should live by the gospel," 1 Cor. ix. 13. Here we see the Holy Ghost, by the mouth of his apostles, declares, that this duty is ordained by Jesus Christ; and, in fact, we find it expressly ordained by him, when he sent the apostles to preach the gospel to the Jews: "Go," says he, "behold I send you as lambs among wolves; carry neither purse nor script, nor shoes - into whatever house you enter - in the same house remain, eating and drinking such things as they have; for the labourer is worthy of his hire," Luke x. 3, 5, 7. In which words, he commands this duty, and lays down the natural reason of justice on which it is established. Hence St. Paul repeats the same obligation on different occasions. Thus, "if the Gentiles have been made partakers of their spiritual things, they ought also, in carnal things, to minister unto them," Rom. xv. 27.; and "Let him that is instructed in the word, communicate to him that instructeth him in all good things," Gal. vi. 6. Also, "Let the priests that rule well, be esteemed worthy of double honor, especially they who labor in the word and doctrine; for the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn, and the labourer is worthy of his hire," 1 Tim. v. 17.

This scripture also cites for the same purpose to the Corinthians and applies it thus, "Does God care for the oxen? or doth he say this for our sakes: For these things are written for our sakes. And a little after he concludes, "If we have sown unto you spiritual things, it is a great matter if you reap your carnal things?" 1 Cor. ix. 11. Thus we see how strongly, both the law of nature and the written law of God, both in the Old and New Testament, inculcate and enforce this duty upon us.

Q. How then does this law of the church interpose to it? A. This duty was so liberal and so cheerfully complied with in the primitive ages, that there was no need of any further authority to enforce it; and the necessities of the pastors of the church were amply supplied by the voluntary offerings of the people; but, in process of time, the charity of many waxing cold, and a worldly spirit getting in among them, they became more remiss in the observance of this duty, and several abuses were practiced in it; and as our Savior had only explained, in general, that "those who preach the gospel, should live by the gospel," without specifying any particular quantity to be given by the people for this purpose; therefore the Church interposed her authority, and made a law, requiring a certain portion, called tithes, to be contributed by the people for the decent support of their pastors. This law was confirmed and promulgated by the civil powers of all Christian nations; some in one form, some in another, according to the different genius and circumstances of the people; so that the duty of supporting the pastors is established by all different kinds of laws, natural, divine, and human, civil and ecclesiastic.

Q. Is this law strictly observed strictly in the Church? A. It is universally observed in all countries where the Catholic Religion is established; but where it is not established, and especially where it is exposed to persecution, it is not enforced. In these places, the pastors study more the salvation of souls in such difficult circumstances, than their own worldly convenience; and content themselves with the scanty subsistence that Providence otherwise provides for them, and with such voluntary benefactions and offerings as it pleases God to inspire their people to give them. In this they imitate the example of that great model of all apostolic men, St. Paul, who, after having, by repeated arguments, established this right which pastors have from the law of God and nature, to be maintained by their flock, declares, however, that he never exacted any maintenance from them himself, nor writes so strongly upon it with any view of exacting it, but only to inform them of their duty concerning it; for, after declaring that, "so hath the Lord also ordained, that they who preach the gospel, should live by the gospel," he immediately adds, "But I have used none of these things, neither have I written these, that they should be so done unto me; for it is good for me to die rather than to make my glory void," 1 Cor. ix. 15.

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EXPLANATION OF THE SIXTH COMMANDMENT OF THE CHURCH.
Q. What is the sixth commandment of the Church? A. Not to solemnize marriage at certain times, nor to marry within forbidden degrees of kindred. Q. What are the times in which it is forbidden to solemnize marriage? A. From the first Sunday in Advent to Epiphany; and from the first day of Lent, or Ash Wednesday, to Low Sunday, both included.

Q. Why does the Church forbid to solemnize marriage at these times? A. Because the time of Advent and Lent are times set apart for humiliation, penance, and prayer; therefore, it is quite contrary to, and inconsistent with, the spirit of those times, to be employed in feasting, drinking, and dancing, which generally accompany the solemnizing of marriage.

Q. Would it be a sin to be present at marriage feasts in these forbidden times of Advent and Lent? A. It would: because St. Paul declares, that not only they are worthy of death who do things forbidden by the law, but also they who consent to those who do them. now, to be present at such meetings, in these forbidden times, is not only to consent to them, but also to encourage them; besides the great offence and scandal it gives to others.

Return to Table of Contents WHY DOES THE CHURCH FORBID MARRIAGE BETWEEN THOSE WITHIN CERTAIN DEGREES OF KINDRED? Q. Why does the Church forbid marriage between those who are within certain degrees of kindred? A. Nature itself has an abhorrence to marriage connection between those who are nearly related in blood, which nothing but absolute necessity could excuse, as was the case of the first propagation of mankind; but afterwards, Almighty God made several laws forbidding such near connections among his chosen people: even the heathens themselves had an aversion to them, from the very feeling of nature. The Church, therefore, enforces this dictate of God and nature, by the particular law she has made for this purpose. For, as the light of nature only points out, in general, that people should not marry who are nearly connected in blood, the Church determines the particular degrees to which this prohibition is to be extended, and forbids marriage as far as the fourth degree of kindred, counting in a direct line from the common stock in which the parties are united in the same father and mother. Q. How is this to be understood? A. The father and mother are the common stock; their children, to wit, brothers and sisters, are in the first degree of kindred, because they are one degree from this common stock; the children of brothers and sisters, or cousin- germans, are in the second stock; the children of cousin-germans are in the third degree of kindred, because they are three degrees from the common stock; and the children of these last are in the fourth degree of kindred, being four steps from the common stock, in which they are untied in the same father and mother. Within these degrees the laws of the Church prohibit marriage to be contracted; as also between those who are connected by affinity from lawful marriage with the same degrees.

Return to Table of Contents WHAT IS MEANT BY AFFINITY FROM LAWFUL MARRIAGE? Q. What do you mean by affinity from lawful marriage? A. The scripture declares that "husband and wife are no longer two, but one flesh, "Matth. xix. 5; consequently the blood relations on the one become equally connected with the other; and this connection which the husband contracts with the blood relations of his wife, and which the wife contracts with those of her husband, is called affinity. Q. Is the same connection contracted by cohabitation between people not married, and the relation of each other? A. It is; for the scripture says, "Know ye not that he who is joined to a harlot is made one body; for they shall be, says he, two in one flesh?" 1 Cor. vi. 16.

Q. Does the prohibition of marriage extend to the fourth degree of affinity, of cohabitation without marriage? A. No; it only extends, in this case, to the second degree.

Q. Why is the prohibition of marriage extended to the fourth degree of kindred? A. Chiefly for two reasons:

First, that, by this means, people being obliged to marry at greater distance from their own blood relations, marriage connections may be the more extended, and different families be the more united in the bonds of human society and Christian charity.

Second, Because people, who are nearly connected in kindred, being frequently in one another's company, and upon a family footing among themselves, there is great danger that they might be guilty of unlawful familiarities and crimes, were they encouraged to it by the hopes of marriage; but all such hopes of marriage being cut off by the prohibition of marriage between such relations, this puts an efficacious bar against such unlawful doings.

Return to Table of Contents MARRIAGE NULL AND VOID. Q. What is the effect of this prohibition of marriage between each relations? A. It renders all marriages between them null and void in the sign of God; so that, were two people, within the prohibited degree, to marry one another, though they should live as man and wife, and ever be esteemed as such in the eyes of men, yet they would be living in a state of sin before God. Q. How can the prohibition of the Church hinder the validity of marriage, if the parties consent between members? A. In the same way that this is done by the civil laws of any State; for both the one and the other have power to put such conditions to the contract of marriage, and if not observed as should be, the marriage is void and null in the eye of the law. Thus, in some countries, the consent of parents is required as a condition, without which children cannot legally contract marriage. In the same manner, by the laws of the Church of Christ, except the parties be without the forbidden degrees, the marriage is void and null before God, by whose authority these laws are made?

Q. Does the Church never dispense with the strictness of this prohibition? A. All the laws of the Church are made for the edification, and not for the destruction or hut of her children; therefore, where there are just and solid reasons for doing it, the Church dispenses with this prohibition, especially in the third and fourth degrees, but very seldom, and not without the strongest reasons in the second.

Return to Table of Contents POWER OF DISPENSATION BELONGS TO THE HEAD OF THE CHURCH. Q. To whom does it belong to grant such dispensations? A. It properly belongs to the head of the Church, and to others by commission and authority from him. Q. Have priests who are the immediate pastors of the people, this authority? A. In countries where the Catholic Religion is exposed to persecution, and the number of the faithful but small, their immediate pastors have this commission communicated to them by their bishops, with regard to their own flock, in the third and fourth degrees; but, to dispense in the second degree, or cousin-germans, is reserved to the bishops only.

Q. Why are the priests empowered to do this in the third and fourth decree? A. Because in such countries the reasons for doing it more frequently occur, especially that of encouraging the faithful to marry with one another, which, it were to be wished, were always done, for many strong reasons.

Q. Why are the dispensations in the second degree reserved to the bishops only? A. Because the Church has a particular aversion to the marrying of persons so nearly connected, and because experience shows that such marriages seldom or never prove fortunate; and, therefore, the power of dispensing in them is reserved to the bishops, that the people may from this conceive the greater aversion at engaging in them, and that the greater difficulty of obtaining the dispensation may deter them from attempting it; for it is expressly enjoined to the bishops not to grant dispensations in the second degree, but for the most urgent cause.

Q. Would it be a grievous sin for two cousin-germans to marry, without such dispensation? A. It would be a very grievous mortal sin, and the marriage itself would be void and null.

Q. If a bishop should give such dispensation without a just cause, would it be valid? A. He would himself commit a grievous sin to grant it without a just cause, and the dispensation itself would be of no effect before God.

Q. Is there any thing more to be observed concerning the commands of God and his Church? A. What we have seen is sufficient to give a general idea of the most necessary things our faith teaches concerning the laws of God. But there are numberless things to be considered on each particular duty, of which we ought to endeavor to acquire as perfect a knowledge as possible, by daily and serious meditation on this holy law; that by so doing we may the more efficaciously be excited, and the more powerfully enabled perfectly to keep it, and effectually avoid the most dreadful of all evils, the transgression of the law of God by sin.