THE CATECHISM OR MANNER to teach children the Christian religion, wherein the Minister demandeth the question, and the child maketh answer. Made by the excellent Doctor and Pastor in Christ's Church, john Caluin.  Ephe. II. 
The doctrine of the apostles and Prophets is the foundation of Christ's Church.  
BY JOHN CRESPIN. M.D.LVI.   

Of the Articles of faith.  ¶ The M nister. 
WHAT is the principal and chief end of man's life? 
The first Sunday.   ¶ The Child. 
To know God. 
whereunto man was created and made.   ¶ The minister. 
What moveth the to say so?  ¶ The child. 
Because he hath created us, and placed us in this world, to set forth his glory in us. And it is good reason that we employ our whole life to the advancement of his glory, seeing he is the original, beginning, & fountain thereof.  ¶ The minister. 
What is then the principal and chief felicity of man?  ¶ The child. 
Even the self same, I mean to know God, 
The greatest felicity that man can attain to.  and to have his glory showed forth in us.  ¶ The minister. 
Why dost thou call this, man's chief felicity?  ¶ The child. 
Because that without it, our condition or state, were more miserable than the state of brute beasts.  ¶ The minister. 
Hereby than we may evidently see, that there can no such misery happen unto man, as not to live in the knowledge of God.  ¶ The child. 
That is most certain.  ¶ The minister. 
But tell me, what is the true and right knowledge of God?  ¶ The child. 
When a man so knoweth God, that he is in full mind to honour him.  ¶ The Minister. 
Which is the way for a man to honour God a right?  ¶ The child. 
It is to put our whole trust & confidence in him: to study to serve him, in obeying unto his will & commandments: 
The right manner to worship god, standeth in four points.  to seek & call upon him for help in our necessities, looking for salvation & all good things at his hand. And finally to acknowledge both with heart and mouth, that he is the lively fountain of all goodness, from whom only all benefits and good things do come.  ¶ The minister. 
Well than to the end that these things may be discussed in order, 
2. Sondaye.  & declared more at large, which is the first point?  ¶ The child. 
The first is, to put our whole confidence in God alone.  ¶ The minister. 
How may that thing be done?  ¶ The child. 
We must first have an assured knowledge, that as he is almighty, so he is all bountiful and parfitlie good.  The minister. 
And is that sufficient? 
The first point of honouring God.   ¶ The child. 
No.  ¶ The minister. 
Show the reason.  ¶ The child. 
For there is no worthiness in us, why God should either show his power to help us: or use his merciful goodness to save us.  ¶ The minister. 
What is than further required?  ¶ The child. 
This is requisite more, that every one of us be fully assured in his conscience, that he is beloved of God, & that he will be both his father & saviour.  ¶ The minister. 
How shall we be assured hereof?  ¶ The child. 
By his own word, wherein he uttereth most plainly unto us, his plentiful mercy in our saviour Christ, & giveth us undoubted assurance of his loving mind towards us.  ¶ The minister. 
Well, 
The foundation of our faith.  than I perceive that the very ground to come by a sure confidence in God, is, to know him in our saviour Christ.  ¶ The child. 
Yea truly.  ¶ The minister. 
Then briefly, what is the effect and substance of this knowledge of God in Christ?  ¶ The child. 
It is contained in the confession of the faith, used of all Christian men, which is commonly called the Crede of the Apostles: both because it is a compendious and a brief gathering of the articles of that faith, which hath been always continued in Christ's Church: and also because it was taken out of the pure doctrine of the Apostles.  ¶ The minister. 
Rehearse the same.  ¶ The child. 
I believe in God the father almighty, 
The Crede of the apostles.  maker of heaven and earth: And in jesus Christ his only son our Lord: Who was conceived by the holy Ghost, borne of the virgin Marry: Suffered passion under Ponce pilate, was crucified, dead, buried, and descended into hell: He rose again the third day from death: He ascended into heaven, and sitteth on the right hand of God the father almighty: From thence he will come to judge the quick and the dead.  
I believe in the holy ghost: The holy Church universal, the communion of Gods elect: the forgiveness of sins: the rising again of the bodies: and life everlasting.  ¶ The minister. 
To the intent that this confession may be more particularly and plainly declared, 
3. Sunday.  in to how many parts shall we divide it?  ¶ The child. 
In to four principal parts. 
The Christian faith standeth in four points   ¶ The minister. 
What be they?  ¶ The child. 
The first concerneth God the father. The second part is of the son of God, our saviour Christ: wherein briefly also the whole story of our redemption is rehearsed. The third is touching the holy ghost. The fourth concerneth the holy Church, and Gods free gifts unto the same.  ¶ The minister. 
Seeing there is but one God, what moveth thee to make rehearsal of God the father, God the son, and God the holy ghost, as if there were three gods?  ¶ The child. 
Because that in the substance or nature of God we have to consider the Father, 
As concerning the Trinity.  as the fountain, beginning, and original cause of all things: then secondarily, his son, who is his everlasting wisdom: & thirdly the holy ghost, who is his incomprehensible virtue and puissant might, which is extended and spread upon all creatures: and yet nevertheless remaineth always wholly in himself.  ¶ The minister. 
This is then the meaning: that there is no inconvenience at all, to understand severally and apart, these three persons in the substance of God, who notwithstanding is one, and not thereby divided.  ¶ The child. 
It is even so.  ¶ The minister. 
Make rehearsal now of the first part of the Crede.  ¶ The child. 
I believe in God the father almighty, 
The first part of the belief.  maker of heaven and earth.  The minister. 
Wherefore dost thou call him Father?  ¶ The child. 
I call him so, having respect to jesus Christ, who is the everlasting word begotten of God before all worlds, 
The sathe  without beginning: who being afterwards openly showed unto the world, was evidently approved and declared to be his son. Now seeing God is our saviour Christ's father, it followeth necessarily that he is also our father.  ¶ The minister. 
What meanest thou by that, thou callest him Almighty?  ¶ The child. 
In that I say he is Almighty, 
what is meant by this word almights.  I mean not that he hath a power which he doth not exercise: but contrariwise, that all creatures be in his hand and under his governance: that he ordereth and disposeth all things by his unsearchable wisdom and providence: that he ruleth the world as it pleaseth him: and that continually he guideth all things therein after his own good pleasure.  The minister. 
So then by thy saying, 
The power of god is not idle.  the power of God is not idle nor unoccupied, but continually exercised: so that nothing is done, but by him, or by his leave and ordinance.  ¶ The child. 
It is even as you say.  ¶ The minister. 
Wherefore is that clause added thereunto, 
4. Sondaye  Maker of heaven and earth?  ¶ The child. 
Because he hath made himself known unto us by his works, it is necessary for us to seek him out in them. 
Psal. 14. Roma. 1.  For our capacity, and the reach of our understanding is not sufficient nor able to comprehend his divine substance, but he hath made the world as a mirror or glass, 
A glass wherein we may see God.  wherein we may behold his divine majesty, in such sort as it is expedient for us to know him.  ¶ The minister. 
Dost thou not comprehend all creatures in these two words, heaven and earth?  ¶ The child. 
Yes verily: & they may right well be understanded in these two words, saying that all things be either heavenly, or earthly.  ¶ The minister. 
And why callest thou God only by the name of creator or maker? saying that to order things, and to conserve them always in their state, is a thing of much more importance, then to have for one time created them.  ¶ The child. 
By this word Creator, it is not only meant that he did once created them, having no farther regard to them afterwards: But we aught to understand, that as the world was made of him in the beginning, even so now he doth conserve the same, & upholdeth the state of things, so that heaven and earth, 
Concerning the providence of God.  with the rest of the creatures, could not continue in their estate, if his power did not preserve them. Moreover, seeing in this manner he doth maintain all things, holding them (as it were) in his hand: it must needs follow, that he hath the rule & governance of all. Wherefore in that that he is creator of heaven & earth, it is he that by his bountiful goodness, mighty power, and high wisdom, doth conduct and guide the whole order of nature. It is he that sendeth rain and drought, hail, tempests, and fair wether: he sendeth fertility and barrenness, dearth and plenty, health and sickness: & to be short, he hath all things at commandment, to do him service at his own good pleasure.  ¶ The minister. 
What sayest thou as touching the devils and wicked persons, be they also subject to him, and at his commandment?  ¶ The child. 
Albeit that God doth not guide them with his holy spirit, 
Concerning devils.  yet he doth bridle them in such sort that they be not able to stir or move without his permission and appointment: yea & moreover, he doth compel them to execute his will & pleasure, although it be clean against their intent & purpose.  ¶ The minister. 
To what purpose doth it serve thee to know this?  ¶ The child. 
The knowledge hereof doth wonderfully comfort us, for we might think ourselves in a miserable case, if the devils and the wicked had power to do any thing contrary to Gods will or appointment. And moreover we could never be quiet in our consciences, if we should think ourselves to be in their danger. 
The devil hath no power but of God.  But forsomuch as we know that God brydeleth them fast, and chayneth them, as it were in a prison, in such wise that they can do nothing, but as he permitteth: we have just occasion, not only to be quiet in mind, but also to receive most comfortable joy, since God hath promised to be our protector and defender.  ¶ The minister. 
Go to then, 
5. Sunday. The second part of the belief.  let us come to the second part of our belief.  ¶ The child. 
And in jesus Christ his only son, our Lord.  ¶ The minister. 
What is bryeflye the effect and substance of this part?  ¶ The child. 
It is to acknowledge the son of God to be our saviour: and to understand the mean whereby he hath redeemed us from death, and purchased life unto us.  ¶ The minister. 
What signifieth this word jesus, by which thou namest him?  ¶ The child 
It is as much to say, as saviour: 
This word jesus. Matt. 1.  and this name was given unto him by the angel at God's commandment.  ¶ The minister. 
What? is that of more estimation, than if that name had been given unto him by men?  ¶ The child. 
Yea a great deal: for since God's pleasure was that he should be so named, it giveth us certain knowledge that he is our very saviour in deed.  ¶ The minister. 
What signifieth then this word Christ, which followeth after? 
This word Christ.   ¶ The child. 
This word, Christ, doth express more effectually his office: and doth us to were that he was anointed of our heavenly father, to signify that he was ordained to be a king, Priest, and Prophet.  ¶ The minister. 
How hast thou the knowledge hereof?  ¶ The child. 
By the scripture, which doth sufficiently teach us that anointing did serve for these three offices, or dignities, the which be also attributed unto him in many places of the scriptures.  ¶ The minister. 
But, what manner of oil was it wherewith he was anointed?  ¶ The child. 
It was no such material oil, as we use, and as did serve in old time, to the ordeininge or institution of kings, Priests, and Prophets: but a far more excellent oil, even the grace of God's holy spirit, whereof the ancient anointing in the old testament was a figure.  ¶ The minister. 
What manner of kingdom is that whereof thou speakest?  ¶ The child. 
This kingdom of Christ is not earthly, 
The kingdom of Christ.  but spiritual, the substance whereof doth consist in God's word, and in his holy spirit, wherein is contained both righteousness and life everlasting.  ¶ The minister. 
And what is his Priesthood?  ¶ The child. 
It is an office and authority to present himself before God, 
The pristhoode of Christ. Heb. 7.8.9 10.13.  to obtain grace & favour for us: and to pacify his father's wrath, by offering up the most acceptable sacrifice of himself unto him.  ¶ The minister. 
Why callest thou him a Prophet?  ¶ The child. 
Because that he came down into the world, to bring unto us the most worthy & joyful embassy or message of God his father: to declare at large most evidently to the world his father's will, and to finish all revelations and Prophecies. 
wherein Christwar a Prophet Esa. 7. Hebr. 1.   ¶ The minister. 
cometh there any profit unto thee by those names and dignities of Christ?  ¶ The child. 
Yea they altogether belong to our comfort, and profit. For Christ did receive all these of his father, to make us partakers thereof, whereby we might every one receive of his fullness.  ¶ The minister. 
Declare this thing unto me more at large.  ¶ The child. 
He received the holy ghost in most full perfection, with all the gifts and graces of the same: to bestow them on us, and to distribute them unto every one of us in the measure and quantity that God knoweth to be most meet and expedient for us: 
Christ is the fountain of all goodness.  and so by this means we draw out of him, as if it were out of a fountain, all the spiritual gifts that we have.  ¶ The minister. 
To what use doth the kingdom of Christ serve us?  ¶ The child. 
To set us in liberty of conscience, 
To what use the kingdom of Christ serveth us.  to live godly and holily, that we being enriched with his spiritual treasures, and armed with his power, may be able to overcome the devil, sin, flesh, & the world, which be every one pernicious enemies unto our souls.  ¶ The minister. 
What profit have we of his priesthood?  ¶ The child. 
First by this means he is our mediator to bring us into the favour of God his father: 
The profit of Christ's priest hood. Hebru. seven. viii. ix. x. xiii.  and again hereby we have a free entry to come in and show ourselves boldly before God: and to offer up ourselves with all that belongeth unto us, for a sacrifice, and in this point we are fellows after a sort of his priesthood.  ¶ The minister. 
The utility of his office in that he is a Prophet is yet behind.  ¶ The child. 
Since our lord jesus hath received this office to become the master and teacher of his flock: the end of this dignity is, 
wherefore Christ was a prophet.  to bring us to the right knowledge of god, and of his truth, so that we might become God's household scholars and of his family.  ¶ The minister. 
This is then it that a man may briefly gather of thy words: that these three titles or names of Christ, do include three sundry offices, the which God hath given unto his son, to the intent to bestow the fruit, & profit of the same upon his elect.  ¶ The child. 
Ye say truly.  ¶ The minister. 
By what reason callest thou Christ the only son of God, 
7. Sunday.  since God doth name us also his children?  ¶ The child. 
As touching that, that we are Gods children, we be not so borne, neither doth it come of our nature: but only by his fatherly adoption, & by grace, in that that God doth vouchsafe to accept us and take us for his children: now our Lord jesus being begotten of one very substance with his father, and being of the self same nature and god head, may even of good right be called Gods only son: for that there is none other that can claim that title by natural right, but he alone.  ¶ The minister. 
This is then the meaning, that this honour pertaineth peculiarelye unto him alone, as unto whom it belongeth by course natural, the which notwithstanding he hath by free gift of his goodness communicated unto us, making us partakers thereof, in that we are becomen his own members.  ¶ The child. 
It is even so: and therefore in respect of that his communicating and alliance with us, the scripture calleth Christ in an other place the first borne among many brethren.  ¶ The minister. 
What is the meaning of that that followeth?  ¶ The child. 
It doth us to weet after what sort the son of God was anointed of his father, to becume our saviour: that is to say, he took upon him our fresh, & therein fulfilled all things necessary for our redemption, according as they be here rehearsed,  ¶ The minister. 
What meanest thou by these two clauses: conceived by the holy Ghost, Borne of the virgin Mary?  ¶ The child. 
The meaning thereof is: 
Christ became very man. Psal. 32 Mat. 1. Luke. 1.  that he was fashioned in the blessed virgin's womb, taking very substance and manhood of her own body, that he might thereby become the seed of David, as the Prophets had a long time before signified: and yet notwithstanding all this was wrought by the secret and marvelous power of the holy ghost, with out the company of man.  ¶ The minister. 
Was it then needful that he should take upon him our very flesh?  ¶ The child. 
Yea verily: 
Roma. 3  for it was convenient that man's transgression, and his disobedience against God, should be purged like wise by the nature of man. 
1. Timo. 2 Hebr. 4.  And moreover if Christ had not been partaker of our very nature, he had not been a meet mediator to make us at one, and to join us together with God his father.  ¶ The minister. 
Than this is thy saying: that it behoved that Christ should become very man, to the end he might execute the office of a saviour in our shape and person.  ¶ The child. 
Yea verily: 
Christ hath performed that which lacked in us.  For we must borrow of him, all that which is lacking in our selves, for this our default could not otherwise be recovered.  ¶ The minister. 
But for what cause was this thing wrought by gods holy spirit, and not rather by the company of man, according to the order of nature.  ¶ The child. 
Because the seed of man is of itself all together corrupted with sin: it behoved that this conception of Christ should be wrought by the power of the holy ghost, 
Christ was conceived by the spirit of God.  whereby our saviour might be preserved from all corruption of sin, and replenished with all manner of holiness.  ¶ The minister. 
So then by these sayings it is evidently declared unto us: that he (which should purify and cleanse other from filth of sin) must be himself free and clear from all spots thereof, and even from his mother's womb dedicated, & kept holy unto God in pureness of nature, so that he may not be guilty of that corruption where with the whole stock of man is generally infected.  ¶ The child 
That is the very meaning of my words.  ¶ The minister. 
How cometh it to pass that he is our Lord? 
8. Sunday.   ¶ The child 
Even by the ordinance of God himself: 
Christ is our lord.  who also made him our governor, to the end that he might execute his father's kingdom both in heaven, and in earth, and that he might be head and ruler both of Angels and of gods faithful people.  ¶ The minister. 
Wherefore speakest thou of his death, immediately after his birth? & leavest out the whole story of his life?  ¶ The child. 
For because there is nothing mentioned or spoken of in our Cred: but that which peculiarelye belongeth to the pith and substance of our redemption.  ¶ The minister. 
Why is it not said plainly in one word, that he died: without any speaking of Ponce Pilate, by whose judgement he suffered?  ¶ The child. 
The mention that is made of Ponce Pilate, was not only for this consideration to make the story of Christ's Passion to have more evident assurance: but also to declare unto us, that his death hath taken a way our condemnation.  ¶ The minister. 
How so?  ¶ The child. 
first he suffered death, to the end to take a way the pain that was due unto us, that we might be thereby clearly delivered from the same: Now for so much as we were in fault and guilty before god's judgement as wicked misdoers: 
Christ was condemned to clear us.  Christ minding to take upon him our person, and to bail us, by sustaining all our misery: vouchsafed to show himself before earthly judges, & to be condemned by the sentence or judgement of the same, that thereby we might be guiltless & clear before the judgement seat of our heavenly judge his father.  ¶ The minister. 
Notwithstanding, Pilate doth pronounce him innocent, and so by that he doth not condemn him as worthy of death. 
Mat. 27. Luke. 23.   ¶ The child. 
Pilate did both the one and the other: 
Christ was condemned for us  first he was pronounced innocent & just, by the judges own mouth, to signify that he suffered not for his own desert, but for our trespasses. And yet withal, the same judge did did give solemnly the sentence of death against him, to testify and express that he is our true pledge & ransom: 
Christ was our ransom  as he who also hath taken unto him our condemnation to make us quite and to deliver us from the same.  ¶ The minister. 
That is well said: for if he had been a sinner in deed, he had not been meet to have suffered death for the offences of other: and nevertheless to the end that we might be clearly quit and delivered by his condemnation: 
Esai. 53.  it was necessary that he should be taken and counted as a malefactor or misdoer.  ¶ The child. 
I mean no other thing.  ¶ The minister. 
Where thou sayst Christ suffered on the cross: was that kind of death more available and of more importance, than if he had been otherwise put to death? 
9 Sondaye.  
Christ took upon himself the curse due unto us, that we might be free.   ¶ The child. 
Yea verily: and touching that matter, Saint Paul sayeth that he was hanged on a tree, to the intent that he might take upon him our curse, 
Deu. 21. Gal. 3.  and so discharge us. for that kind of death was accursed of God.  ¶ The minister. 
What? is it not a great reproach and dishonour unto our Lord jesus, to say that he was accursed, and that before God?  ¶ The child. 
Not not a whit: for he through his almighty power, by taking the curse from us unto himself, did in such sort make it void and of none effect, that he himself nevertheless continued still so blessed, that he was able to fulfil us also with his blessings.  ¶ The minister. 
Make an exposition of that that followeth.  ¶ The child. 
In so much as death was a curse or punishment appointed unto man for sin: 
Christ even in suffering death vainqueshed death  therefore our saviour Christ did suffer death and by suffering overcame it. And to the intent also to make it the more certainly known unto us, that his death was not a coloured or counterfeited thing: it pleased him also to be buried after the common manner of other men.  ¶ The minister 
But it appeareth not that any profit cometh to us by this that Christ hath won the victory of death: seeing that we (it not withstanding) cease not to die,  ¶ The child. 
That doth not hinder, 
The death of the faithful. is a right passage to life everlasting.  for the death of the faithful is now nothing else, but a ready passage to a better life.  ¶ The minister. 
It followeth then necessarily hereof: that we ought in no wise to be afraid of death, as though it were a dreadful thing: but rather it behoveth us willingly to walk the trace of our head and captain jesus Christ, who hath walked and trodden the same way before us, not to the intent to lead us to our destruction, but to procure us an everlasting safeguard.  ¶ The child. 
It is even so.  ¶ The minister. 
What is the sense of that clause which is put to afterward, 
10. Sunday.  as touching his descending into hell?  ¶ The child 
The right meaning thereof is, 
The understanding of this: Christ went down into hell.  that Christ did not only suffer a natural death, which is a departing and going asunder of the body and soul: but also that his soul was in wonderful distress, being woefully pressed, and enduring grievous torments, and as it were hellyke pains, 
Acts 2.  which Saint Peter calleth the sorrows or pangs of death,  ¶ The minister. 
For what consideration sustained he those pains, and in what sort?  ¶ The child 
because he presented himself before God to be a sacrifice satisfactory, and to make amendss in the behalf of sinners, it was meet that as he did bear the weight and burden of our sins: so likewise he should feel this horrible anguish, and grievous torment of conscience which sin bringeth, being in case as if God had utterly forsaken him and been haynoussy displeased against him. And in very deed, he was brought to such extremity of anguish, 
Matt. 27. Mark. 15.  that he was driven to cry: my God my God, why hast thou forsaken me?  ¶ The minister 
Why? was God then angry with him?  ¶ The child 
Nay, howbeit it was convenient that God should punish him in such sort, 
Esa. 53. 1. Peter. 2.  to verify and perform the words of Esay the Prophet, who saith that he was beaten with the hand of his father for our sins and that he did suffer the punishment due to our trangressyons.  ¶ The minister 
But how could it be that he was in such dreadful anguish, as though God had utterly forsaken him, seeing he was God himself?  ¶ The child 
We must understand, that he was in such distress only as touching his humanity. And to the intent that he might feel these pangs in his manhood, his Godhead did in the mean time for a little space keep itself close, as if it had been hid, that is to say, it did not show nor utter the mygh thereof.  ¶ The minister. 
But how could this be that Christ, who is the health of the world, could be under such condemnation?  ¶ The child. 
He was not so under it, that he should continue in the same. For he hath in such wise felt these terrors which we have spoken of: that he was not overcome of the same, but hath rather thereby made battle against the power of hell: to break and destroy it.  ¶ The minister. 
Hereby than we see the difference between that anguish or vexation of mind which Christ did suffer: 
The difference between the anguish of Christ's spirit and the conscience of the wicked.  and that which the impenytente sinners do abide, whom God doth punish in his terrible wrath: for that very pain which Christ sustained for a time, the wicked must endure continually: and that which was unto Christ but a goad as it were, to prick him: is unto the wicked in stead of a glaive to wound them to death,  ¶ The child 
Truth it is: for our saviour Christ, notwithstanding these vexations, even in the mids of his torments, did not cease to put a full trust evermore in God: but the damned sinners do despair without all confidence in God's goodness: yea they stomach against God, in so much that they blaspheme his majesty.  ¶ The minister. 
May we now gather sufficiently of this that is said, 
11 Sunday.  what fruit or profit cometh to us by the death of jesus Christ?  ¶ The child 
Yea very well: 
The profit and virtue of Christ's death standeth in. three points.  and first of all we see that it is a sacrifice wherewith he hath fully aunswared and satisfied his father's judgement in our behalf: and thereby also he hath appeased God's wrath, which worthily hanged over us, & hath brought us into his favour again. secondly that he shed his blood to purify and cleanse our souls from all manner of spots: & finally that he hath so clean wiped away our sins through his precious death, that God will never hereafter have remembrance of them to call us to any reckoning: yea evenso, that the obligation or hand writing which was to be showed forth against us to our condemnation, is now clean canceled, and utterly made void  ¶ The minister 
Have we no other profit, besides this of his death?  ¶ The child. 
Yes verily: that is if we be true members of Christ, our old man is crucified, and our flesh is mortified, to the end that no evil lusts or affections do hereafter bear rule in us.  ¶ The minister. 
Expound the article following.  ¶ The child. 
He rose the third day from death to life, 
1. Peter. 3.  wherein he showed that he had vanquished & gotten the victory of death and sin. For through his resurrection, he swallowed up death, he broke asondre the chains wherewith the devil did hold us in captivity: & finally he destroyed all his power and kingdom.  ¶ The minister. 
Tell me how many ways this resurrection of Christ doth profit us?  ¶ The child. 
Three manner of ways: the first, 
The benefit and virtue of Christ's death standeth in. a● points.  that we have fully obtained to be righteous there by. Secondly, that his rising from death is a sure gage and certain assurance unto us that we shall once rise again into a life without end, and most glorious. thirdly, 
Rom. 4.6. 1. Cor. 15.  that if we be in deed truly partakers of his resurrection, we rise now in this present world in to a new kind of life, addicted wholly to serve God, and to lead an holy conversation agreeable to his will and pleasure.  ¶ The minister 
Let us go forward to the rest. 
12. Sunday.   ¶ The child 
He ascended up into heaven.  ¶ The minister 
Went Christ up into heaven in such sort, that he was no longer abiding in the earth?  ¶ The child. 
Yea, 
Christ ascended into heaven  for when he had performed wholly all things that were enjoined him by the commandment of his father, and had accomplished all that was necessary for our health, it was not nedefulle that he should remain any longer in the world.  ¶ The minister. 
What profit have we by his ascension?  ¶ The child. 
We receive double profit thereby: 
The Profit of Christ's ascension standeth in two points.  for since that our saviour Christ is entered into heaven in our name: even inlyke manner as he came down from thence for our sakes only: he hath thereby made an open entry into the same place for us, giving us withal an assured knowledge, that the gate of heaven is now wide open to receive us, which was before fast shut, through our sins. The second profit is, that he sitteth there present always in the sight of God the father to make intercession for us, 
Rom. 6. Hebr. 7.  and to be our advocate to make answer for us.  ¶ The minister 
But is our saviour Christ so gone out of the world, that he is no more here with us?  ¶ The child 
No dowteles: 
Matt. 28.  for he himself sayeth the contrary: that is, that he will be here present with us unto the worlds end.  ¶ The minister. 
Is it meant of his bodily presence, that he maketh promise so to continue with us?  ¶ The child. 
Not verily: 
Luke. 24. Acts 1.  for it is another matter to speak of his body which was lift up out of this world into heaven: and to speak of his godly power which is spread abroad throughout the whole world.  ¶ The minister. 
Declare the meaning of this sentence: He sitteth on the right hand of God the Father.  ¶ The child. 
The understanding of that is, 
Matt. 28.  to signify that he hath received into his hands the governance of heaven and earth, whereby he is king and ruler over all things.  ¶ The minister. 
What signifieth this word, right-hand, and the sitting on the right-hand, whereof mention is here made?  ¶ The child. 
It is a similitude, 
To sit on the right hand of God.  or a manner of speech borrowed of earthly Princes, which are wont to place on their right side, such as they substitute next under them to see to the execution of laws and to supply their room and office in their stead.  ¶ The minister 
Than thou meanest nothing else thereby, 
Ephe. 1.  but that which S. Paul speaketh to the Ephesians: that he was constitute and appointed head of the Church, set in authority above all powers, 
Philip. 2.  and that he hath received a name or dignity passing all other.  ¶ The child. 
My meaning is none other.  ¶ The minister. 
Go forward to the residue. 
13. Sunday.   ¶ The child. 
From thence he will come to judge the quick and the dead: that is to say, he will come down from heaven, and show himself visibly once again in judgement, 
Acts 1.  even in that shape, wherein he was seen to ascend.  ¶ The minister. 
saying the judgement of God shallbe in the end of the world, how may that be which thou sayest, some shallbe a live, and other some shallbe dead: namely since also it is a thing most certainly oppointed unto all men, 
Hebr. 9  to die once?  ¶ The child. 
S. Paul maketh answer to this question himself, saying, that they which at that time shallbe left on live, 
1. Cor. 15. 1. Thes. 4.  shallbe suddenly changed in a moment of time: to the end that their corruptible nature may be altered and that they may receive a new body which shallbe no more subject to corruption.  ¶ The minister. 
Thy meaning is then that this alteration or change shallbe unto them in stead of a death, in so much as it shall do a way & abolish their former nature, and make them rise again in a new & more glorious state  ¶ The child 
It is even so.  ¶ The minister. 
Do we receive any comfort by this that our saviour Christ will come once to judge the world?  ¶ The child 
Yea verily, and that a singular great comfort: for we are taught certainly, that his coming at that time shallbe only for our salvation.  ¶ The minister. 
Well then there is no cause why we should be afraid of the day of judgement, or wherefore we should loath the coming thereof.  ¶ The child. 
Not truly: 
Christ shall both judge us and answer for us.  forsomuch as we shall appear before no other judge but him, who is our advocate and hath taken upon him to defend our cause.  ¶ The minister. 
Let us now come to the third part. 
14. Sondaye.   ¶ The child 
That part concerneth our faith & confidence in the holy ghost. 
The third part of the creed.   ¶ The minister. 
And to what purpose doth it serve us?  ¶ The child. 
It doth us to understand, 
Of the holy ghost and his gifts.  that even as God hath first redeemed us, & given everlasting health unto us in jesus Christ, even so it pleased him to make us partakers of these his graces and benefits through his holy spirit.  ¶ The minister. 
How so?  ¶ The child. 
In like manner as the blood of Christ is the only thing that purgeth our souls: 
1. Peter. 1.  even so the holy ghost must sprinkle and moisten our consciences with the same to make them pure and clean.  ¶ The minister. 
Yet this needeth a more evident declaration.  ¶ The child. 
It is no more to say, but that the holy spirit of God dwelling in our hearts, doth make us feel the virtue, and goodness of our Lord jesus: 
Rom. 5.  for it is he that doth open the eyes of our heart to behold gods benefits towards us: he doth seal and imprint his aboundante graces in our souls: and this spirit doth also regenerate us, and make us new creatures, in such sort, 
Ephe. 1.  that by his means we receive to our most comfort, all those gifts and benefits which be offered unto us so plentifully in Christ our saviour.  ¶ The minister 
What followeth now next? 
15. Sunday.   ¶ The child. 
The fourth part of our belief, 
The fourth part which is of the church.  where it is said: I believe that there is a Catholic or universal church.  ¶ The minister 
What is this Church?  ¶ The child 
It is the fellowship or congregation of them that believe, 
what the church is.  whom God hath ordained and chosen unto life everlasting.  ¶ The minister. 
Is it necessary that we believe this artiticle?  ¶ The child 
Yea it is a thing very necessary, unless we mind to make Christ's death utterly void and of none effect, and to make all those things superfluous and to no purpose, which we have rehearsed already: for the church is the very fruit that proceedeth of all Christ's doings.  ¶ The minister, 
This is than thy saying that all which hither to hath been declared, 
For what purpose Christ suffered death  doth touch the cause, and ground of our salvation, insomuch as God hath received us into his favour, by the means of our saviour jesus Christ: & hath established this grace in us through his holy spirit. But now the effect that cometh of all this, is declared unto us, to give the more evident assurance thereof.  ¶ The child. 
It is even so as you say.  ¶ The minister. 
What meanest thou by saying The holy church?  ¶ The child. 
I call the Church holy in this sense, because that those whom God hath chosen, he justifieth & reneweth unto holiness and innocency of life, to make his glory to shine in them. 
Ephe, 5.  And also our saviour Christ hath sanctified his church, which he redemede, to the end it might be glorious and without spot.  ¶ The minister 
What meaneth this word, Catholic or universal?  ¶ The child 
It serveth to put us in remembrance, 
The meaning of this word catholic. Ephe. 4. 1. Cor. 12.  that as there is but one head of the right believers, even so it behoveth them to be knit together in one body: in such sort that there be not divers churches, but one church alonely dispsed throughout the whole world.  ¶ The minister. 
Declare as touching the communion of saints.  ¶ The child. 
That clause is put to, 
The communion of the faithful  for a more plain declaration or setting forth of the unity and coupling together of the members of Christ's church. Moreover it doth us to understand, that all the benefits that Christ hath given, and all the good that he hath done for his church, belongeth to the profit and salvation of every faithful person, for so much as they have all a common partaking together.  ¶ The minister. 
But where thou namest the church holy: 
16. Sunday.  is the holiness thereof now alreadi upright and perfect?  ¶ The child. 
Not verily, for it is in continual battle so long as we are in this world and laboureth alway under imperfection and infirmities which shall never be clean taken a way, until we be all together coupled to our head jesus Christ, by whom we are perfectly sanctified, and made holy.  ¶ The minister. 
Is there no other way to know this church but by belief or faith?  ¶ The child. 
Yes verily, there is a church or company of God's people which may be seen to the eye, forsomuch as God hath given outward tokens and Sacraments by the which we may know the same. But here in this place mention is made only of the peculiar and chosen company of God's children whom whom he hath chosen to everlasting life: the which fellowship cannot be perfectly discerned here by our senses nor by outward tokens.  ¶ The minister 
What is there more?  ¶ The child. 
I believe the remission of our sins.  ¶ The minister 
What is the right or proper signification of this word, 
touching the forgives of sins.  remission?  ¶ The child. 
It signifieth properly that God doth freely forgive all the sins of them which believe in him, in such sort, that they shall never be called to any account: neither shall they make any answer before God's justice seat, thereby to receive any punishment.  ¶ The minister. 
It is easy than to be gathered of this, that we do not merit or deserve by any satisfaction or amendss that we can make, that God should pardon our sins.  ¶ The minister. 
Ye say true: for our saviour Christ hath made the full payment himself, and hath sustained the pain due unto the same: for we of our part, be not able to make any manner of recompense, but we are driven to seek upon God, that of his mere liberality, we may obtain this benefit freely.  ¶ The minister. 
Wherefore dost thou make mention of remission immediately after that thou hast spoken of the church?  ¶ The child. 
Because that no man can receive forgiveness of his sins unless he be incorporated, 
There is no remission of sins without the body of the church:  and joined in the fellowship of God's people, and so continued in the unity & common partaking of Christ's benefits, with the same his body even to th'end, like a true member of his Church.  ¶ The minister. 
By this saying than, without the church there is nothing but hell, death, and damnation.  ¶ The child. 
That is most certain: for all such as do divide & dissever themselves from the body of Christ, to the intent to make a sect and break the unity thereof, are utterly destitute of all hope to enjoy everlasting life, whiles they keep themselves so divided and a part.  ¶ The minister. 
What followeth more. 
The 17 Sunday   ¶ The child 
The rising again of the body, 
Of our resurrection.  and life everlasting.  ¶ The minister. 
Whereto serveth this article in our belief?  ¶ The child. 
It doth us to understand, that our joy and felicity consisteth not in any thing upon earth: the which knowledge may serve us for two necessary purposes: The first it serveth to teach us to pass through this transitory world, as if it were through a strange country, setting little by the things of this world, and not setting our affect you on things of so unstable continuance. Then secondarily it putteth us in coumfort, that although as yet we have no full taste or enjoying of the felicity which our Lord god hath freely prepared for us in our saviour Christ, that yet we ought not for that to discourage ourselves, but patiently to wait for him unto the time that he shall appear.  ¶ The minister. 
What shallbe the manner of our resurrection?  ¶ The child. 
Al they which be dead before that time shall then take their own bodies again unto them: 
1. Cor. 15.  howbeit they shallbe of another sort or fashion: that is to we●e, they shallbe no more subject, to death or corruption: and yet notwithstanding they shallbe of the self same nature and substance as before. And such as shall then remain alive, God will raise them up marvelously and suddenly change their bodies, in the twinkling of an eye, (as we have said before.)  ¶ The minister. 
Shall not the wicked be aswell partakers of this resurrection, as the faithful?  ¶ The child. 
Yes verily, but they shall be in condition or state far unlike: 
Ihon. 5. Matt. 25.  for the one (that is to weet) the faithful, shall rise again to everlasting joy and felicity, & the other to everlasting death, and damnation.  ¶ The minister. 
Wherefore then is there not aswell mention made of hell, and death everlasting, as of heaven and life that endureth for ever?  ¶ The child 
Because the Crede is a brief sum of our faith containing in as few words as can be, that, that belongeth peculyerly to comfort the consciences of God's faithful: therefore God's benefits which he freely bestoweth upon his people be rehearsed alonely, without any mention of the wicked, who are clean shoot out of his kingdom.  ¶ The minister. 
Since we have the very foundation & ground where upon our faith is builded, 
18. Sunday.  we may well gather hereof that this is the very right faith.  ¶ The child. 
Yea verily: 
what a thing lively faith is,  that is to say, it is a sure persuasion and a steadfast knowledge of God's tender love to wards us, according as he hath plainly uttered in his gospel, that he willbe both a father, and a saviour unto us through the means of our Lord jesus Christ.  ¶ The minister. 
Is this faith a thing standing in our power, either is it a free gift that God giveth at his pleasure?  ¶ The child. 
The scripture teacheth us that it is aspeciall gift of the holy ghost, and very experience doth also confirm the same.  ¶ The minister. 
And why so?  ¶ The child. 
For the feebleness of our wits is such, that we can by no means attain unto the understanding of God's wisdom and the secrets of his spirit, the which things be opened and made known unto us by faith: and our hearts are naturally inclined to a certain distrust, or at jest a vain trust either in ourselves, 
The holy ghost doth lighten our minds.  or in other creatures: but what time God's spirit hath lightened our hearts, and made us able to understand God's will (the which thing we can not attain other wise) than doth he arm us also with a steadfast confidence in his goodness, sealing (as it were) and imprinting the promises of everlasting health in our hearts,  ¶ The minister. 
What profit cometh to us through this faith when we have it?  ¶ The child. 
It doth justify us, before God, 
This faith maketh us sure of our righteousness.  and maketh us inheritors of everlasting life.  ¶ The minister. 
Why? then is not a man justified through good works, if he live holy, and in the obedience of God's will?  ¶ The child. 
If any man were to be found so perfect, as to lead his life uprightly before God, such a one might worthily be called a righteous man: but forsomuch as we every one, may justly count ourselves wretched sinners in the sight of God: we are of necessity driven, to seek else where for a worthiness to make answer for us to God's judgement.  ¶ The minister. 
But, 
19 Sunday.  be all our works so disproved, that they can merit nothing at all for us before God?  ¶ The child 
first, all such works as we do of ourselves, 
All man's works be damnable until they be regenerate through gods spirit.  by the inclination of our own nature, are utterly corrupt. Whereof it followeth necessarily, that they can not please god, but rather do provoke his wrath, and he condemneth them every one.  ¶ The minister. 
This is then thy saying: that unto the time that God hath of his favourable goodness received us to mercy, 
Mat. 7  we can do no manner of thing but sin: even as an evil tree can bring forth no fruit but that that is evil.  ¶ The child. 
It is even so: for although our works make a fair show outwardly to man's sight: yet without doubt they are wicked in God's sight, forsomuch as the heart is naught, and ungracious, unto the which God chief hath respect.  ¶ The minister. 
Hereby than thou dost conclude that it lieth not in our power, to prevent God with our merits: and so to provoke him to love us, but much rather contrariwise, we thereby do stir him to be more and more angry against us.  ¶ The child. 
Yea surely: and therefore I say, that without any manner consideration of our own works, he doth accept and receive us into his favour, of his mere liberal goodness, & bountiful mercy, 
Titu●. 3  through the merits of our saviour Christ, accounting his righteousness to be ours, and for his sake, so forgetting our faults, that he will lay them no more to our charge.  ¶ The minister. 
What meanest thou then that a man is justified by his faith?  ¶ The child, 
justification or righteousness is attributed unto faith, for so much as through believing (that is) receiving with an assurance of the heart, the promises of the gospel, we enter into possession of this righteousness.  ¶ The minister. 
This is bryfely thy meaning, that even as God doth present and offer this righteousness freely unto us in his gospel, even so the only mean or way to receive that excellent gift of GOD, is faith.  ¶ The child. 
Yea forsooth.  ¶ The minister. 
well then, 
20. Sunday.  after that god hath once received us into his favour, be not the works which we do through his grace, of faith, and by the virtue of his spirit, acceprable unto him?  ¶ The child. 
yes verily, 
The good works which proceed only of faith.  because he doth of his free goodness, so accept them and take them: and not because their worthiness doth deserve so to be esteemed.  ¶ The minister. 
How is it that they be not worthy of themselves to be accepted since they be works procedunge of the holy ghost?  ¶ The child. 
Forsomuch as we carry always some infirmity of the flesh about us, which will have a stroke and a doing in all our works, whereby they are defiled.  ¶ The minister. 
By what means then are they made acceptable unto God?  ¶ The child. 
By the means of faith: 
The way to do good works to god's pleasure  for through faith, a man is well assured in his conscience, that God will not look narrowly upon his works, nor try them by the sharp rigour of his justice: but that he will rather hide the unperfytnes & the unclean spots that be in them, with the undefiled pureness of our saviour Christ, and so account them as perfect.  ¶ The minister. 
May we say then that a Christian man is justified by his works, after that God hath called him, or that he doth merit through them God's favour to the procurement of life everlasting?  ¶ The child. 
Not verily: 
Psal. 143.  but contrariwise it is said, that no man living shallbe justified in God's sight: and therefore it is our duty to pray that he do not enter into judgement with us, or call us to a count.  ¶ The minister. 
Thou mean not hereby that the good deeds of faithful men are to no purpose and unprofitable?  ¶ The child. 
I mean nothing less: for god promiseth to reward them largely, both in this world & in the life to come. And yet this notwithstanding, those rewards of God be not given for the worthy deserts of our deeds, but only because it pleaseth GOD of his goodness to love us freely, & so to cover and forget our faults, that he will never call them any more to remembrance.  ¶ The minister. 
May we persuade ourselves that we are just without good works, 
A right faith is never idle.  & without the diligent applying of our selves to walk in all Gods holy commandments?  ¶ The child. 
That is not possible: for to believe in Christ is as much to say, 
what it is to be leave in Christ.  as to receive Christ in such sort & with such properties, as he doth give himself unto us: now this is an evident thing, that Christ doth not only promise to deliver us from death, & to restore unto us the loving favour of god his father thorough the only merits of his innocency: But also he promiseth to make us new creatures, by his holy spirit, to the end that we should lead a holy conversation in all good works.  ¶ The minister. 
Then I see, that it is so far from the office or working of faith to make men despisers of good deeds, or negligent to live godly: that it is the very root or lively fountain, whereout all good works doespring.  ¶ The child. 
Ye say as the truth is, 
The effect of the gospel is faith & repentance.  and for this cause the doctrine of the gospel doth consist in these two points: faith and repentance.  ¶ The minister. 
And what manner of thing, 
21. Sunday.  is Repentance?  ¶ The child. 
It is and earnest displeasure to ward 
what repentance is.  sin, and therewith all a fervent desire or longing for godliness, proceeding of the fear of God: and inducing us to the mortifying of our carnal affections, inclining us altogether to the guiding and governance of the holy ghost, to serve God unfeignedly.  ¶ The minister. 
This than which we have touched, is the second point of a christian man's life which standeth in serving of God.  ¶ The child. 
Yea verily: 
wherein the right serving of god standeth.  and we have said also that the very right and allowable service of God, doth consist in submitting ourselves humbly unto him, studying earnestly to do according to his wil  ¶ The minister. 
Wherefore standeth gods service herein only?  ¶ The child. 
Because he will not be served or worshipped after our fantasy and imagination, but after his own good pleasure.  ¶ The minister. 
What rules or ordinances hath he prescribed unto us to lead our life by?  ¶ The child. 
His law.  ¶ The minister. 
What things doth it contain?  ¶ The child. 
It is divided into ii parts, 
The law hath two parts.  where of the first doth contain four commandments, the second containeth vi so that there be ten in the whole.  ¶ The minister. 
Who hath made this division thereof?  ¶ The child. 
God himself: 
Exod. 32.34 Deu. 4.12  who also gave it written in two tables unto Moses saying, that the whole was reduced into ten sentences.  ¶ The minister. 
What is the matter of substance of the first table?  ¶ The child. 
It toucheth the due manner of worshipping God. 
The effect of the first table.   ¶ The minister. 
What is contained in the second table?  ¶ The child. 
It showeth us in what manner we aught to behave ourselves towards our neighbours, 
The effect of the second table  and what duty we own unto them.  ¶ The minister. 
Rehearse the first commandment. 
22. Sunday.   ¶ The child. 
Hearken, 
The first commandment. Exod. 20 Deu. 5  and take heed Israel: I am the lord thy God, which hath brought thee forth of the land of Egypt, out of the house of bondage. Thou shalt have none other God before my face.  ¶ The minister. 
Declare the meaning hereof.  ¶ The child. 
It is a preface to begin withal, or an introduction to the whole law: for he doth challenge here unto himself, first authority to command, naming himself everlasting, & the creator of the world: and again after he calleth himself our God, whereby he moveth our hearts to have in reverence, & to esteem highly his doctrine: for if that he be our saviour, it is good reason that we be also his loving subjects, and obedient people.  ¶ The minister. 
But that which followeth after, 
what signifieth the deliverance out of Egypte.  touching the deliverance from the miserable bondage of Egypt: is it not referred pecularely to the people of Israel?  ¶ The child. 
Yes verily, as concerning the deliverance from bodily bondage: howbeit it belongeth also generally unto us all with out exception, in so much as he hath delivered our souls from the spiritual captivity of sin, and from the tyranny of the devil and his kingdom, whereof the bondage of Egypt was but a figure.  ¶ The minister. 
Why doth he make mention of this in the very beginning of his law?  ¶ The child, 
It is done to put us in remembrance, how greatly we are bound to show unto him all obedience in performing of his will: and to signify unto us what ingratitude and unkindness it is to do the contrary.  ¶ The minister. 
And what is briefly the effect of that he requireth of us, in this first commandment?  ¶ The child. 
He enjoineth us to reserve unto him only the honour due unto him: 
The sum of the first commandment.  and that in no wise we alienate or put it from him, giving the same unto any other.  ¶ The minister. 
What is the honour due unto him alone?  ¶ The child. 
To worship him, 
The honour that is due to god alone.  to put our whole trust in him, to call upon hymand such other like, which be attributed peculiarly and only unto his majesty.  ¶ The minister. 
Wherefore is that clause put to: before my face?  ¶ The child. 
Forsomuch as he seethe & knoweth all things, & judgeth the secret thoughts of men's hearts: he signifieth unto us, that he doth not accounted it sufficient if we make a countenance or bear a fair show before men, but that his will is that also in very deed, even from the bottom of our heart, with fervent affection, we do take him for our only God.  ¶ The minister. 
Rehearse the second commandment. 
23. Sunday.   ¶ The child. 
See thou make thee no graven image, 
The second commandment touching Images and the worshipping of them.  neither any similitude of any thing, either in heaven above, either in the earth beneath, or in the waters which be beneath the earth: thou shalt do no honour unto them nor worship them.  ¶ The minister. 
Doth he utterly forbid the making of any images?  ¶ The child. 
Not: but he doth forbidden expressly either to make any image thereby to represent or figure god: either to make any image to worship it.  ¶ The minister. 
Wherefore are we forbidden to make any figure or image of God?  ¶ The child. 
Because there is no similitude nor comparison between him that is an everlasting spirit, 
Deu. 4. Esa. 41. Rom. 6. Acts 17.  not able to be conceived of the mind, nor possible to be seen with eyes, and a material body mortal and apt to putrefy, which we may both feel & see.  ¶ The minister. 
Thy mind is then, that he doth great dyshonor to God's majesty, that goth about to represent or figure him in such sort.  ¶ The child. 
Yea verily.  ¶ The minister. 
What manner of adoration is here inhibited?  ¶ The child. 
We are forbidden here to come before any image to make our prayers, or to bow our knee before it, 
Of honour forbidden to images.  or to make any other semblant or token of reverence: as though God were more present there, or showed forth his power unto us more in that place, than else where.  ¶ The minister. 
This is not then to be taken as though all carving or painting of Images were utterly prohibited: but alonely to make any image to do God service therewith or thereby to worship him in visible things: 
In what sort images are forbidden.  either finally to make any Image, whereby the simple may take occasion to abuse it unto any kind of superstition or idolatry: all such are utterly forbidden.  ¶ The child. 
It is even so.  ¶ The minister. 
For what purpose principally was this commandment given?  ¶ The child. 
In like manner as in the first commandment, God showeth himself to be alone the very same, unto whom all honour doth belong: even so now in this second commandment he goeth about to withdraw us from all superstitious kind of worshipping, proceeding of our carnal imagitions.  ¶ The minister. 
Reharse that that followeth this commandment. 
24. Sunday.   ¶ The child. 
He joineth unto it a threatening saying: I am the eternal, your God, almighty, jealous, and punishing the wickedness of the fathers in their children, unto the third and fourth generation of such as do hateme.  ¶ The minister 
Wherefore doth he make mention there of his might?  ¶ The child. 
To put us in remembrance that he is of sufficient ableness to uphold, maintain and defend his honour.  ¶ The minister 
What meaneth he by speaking of jealousy.  ¶ The child. 
He doth us to were, that he can not abide a companion with him, for even as he hath of his unspeakable goodness, freely given himself unto us: in like manner also he challengeth as duty of our behalf, that we become altogether his servants, wholly addict and given to please him: and this is the spiritual chastity which he looketh for of our souls, that they be dedicated unto him, and kept holy for him And contrariwise, 
touching spiritual whoredom.  it is a very spiritual whoredom, if our minds be alienated, or any whit withdrawn from him, to any kind of Idolatry, or superstition.  ¶ The minister 
How aught this to be taken, that he punisheth the transgressions of the fathers in their children.  ¶ The child 
To pierce our hearts more deeply, with the terror of his wrath, who doth not only threaten to punish the offenders, but also their feed after them.  ¶ The minister 
What? is not this contrary unto the ryghtevousnes of God, to punish the one for the others fault?  ¶ The child. 
If we do way and consider aright, 
How God punisheth the father's wickedness in the child.  the state whereunto the whole nature of man is brought by the fall of Adam, it may be thought superfluous and more than needeth to move this doubt: for we are every one of us borne under the curse of God, and the children of his wrath, so that we can not find fault with God when he letteth us alone and suffereth us still to continue such as we are of nature. Now as it is a sure token of gods tender affection & favore towards his servants, when he doth also enrich their children with his manifold blessings: so likewise it is a most dreadful token of God's vengeance towards the wicked, when he suffereth their offspring to continue in their cursed state.  ¶ The minister. 
What sayeth he more besides this?  ¶ The child 
To the end he might stir us also with tender love he saith moreover that he showeth forth his abundant mercy unto the thousand descent of such as love him & keep his commandments.  ¶ The minister. 
Doth he mean thereby, that the obedience and holy conversation of a faithful man shallbe sufficient to save his posterity, althouge it be naught and wicked?  ¶ The child. 
Not so but the meaning thereof is, 
How God showeth mercy to a thousand generations.  that he will in such sort show forth his beneficial goodness towards the faithful, that for the favour he beareth unto them, he will also be known unto their children to be their God, not only minding to prosper then here in things of this world, but to saynctifie them also with the gifts of his spirit, whereby they may become serviceable and ready to please him.  ¶ The minister. 
But this is not altogether a general rule, that the children of the wicked be accursed: and contrariwise faithful men's children blessed.  ¶ The child 
Not: 
Rom. 6.  for our Lord doth reserve this liberty to himself always, to show mercy unto the children of the wicked: and on the other part, he hath not so bound his grace to the children of the faithful but that he may at his pleasure reject whom he will: yet notwithstanding he doth in such wise order these things, that all men may easily see, that he hath not made this loving promise for nought.  ¶ The minister. 
Wherefore doth he rehearse here in the promise? toathowsand descent, whereas in the threatening he made mention but of. iii or four?  ¶ The minister. 
That is done to signify, that God is of his own good will and inclination, always more ready to use gentleness & favourableness, than roughness or rigour: according as he sayeth of himself that he hath a ready inclination to do good, 
Exod. 34. Psal. 103.  or to show mercy, and contrariwise slow unto anger.  ¶ The minister. 
Let us come now to the third commandment. 
25. Sunday. The three commandment.   ¶ The child. 
Thou shalt not take the name of the Lord thy God in vain.  ¶ The minister 
What is the right understanding of that?  ¶ The child 
He doth not only forbidden to abuse and blaspheme the blessed name of God by perjury: but forbiddeth as well all vain, and superfluous oaths. 
Of other.   ¶ The minister. 
May a man then swear lawfully at any time?  ¶ The child 
Yea verily, when there is just occasion: that is to say, to maintain the truth of a matter when the time shall require, and likewise to keep and nourish brotherly charity among us.  ¶ The minister, 
Doth he disprove no oaths but such as are made to the hindrance of God's honour?  ¶ The child. 
In one kind of oath he teacheth us a general rule: to weet, that we aught not swear at all: that is to say, that we may not call God to witness, unless it be done with all humbleness of mind, having a reverent fear towards his majesty before our eyes, to the intent to glorify his name: for even as it is holy, and of most worthy price, 
with what reverence we should name God.  so it behoveth us to take diligent heed, that we do not in such sort name him, or call him to witness, that either we may seem to pass lightly of him ourselves, either whereby other may take occasion to have him in small reverence.  ¶ The minister 
How shall a man use his name with such due reverence?  ¶ The child 
If we do neither think nor speak of God, nor of his works, but with all reverence and honour.  ¶ The minister. 
What followeth this commandment.  ¶ The child. 
He addeth unto it a threatening: that he will count him that useth his name irreverenlye as a wicked malefactor?  ¶ The minister. 
Seeing that God pronounceth threatiningly in other places in a generalite, that he will punish all transgressors: what vehemency is there besides in these words?  ¶ The child. 
He doth expressy declare hereby, in how great estimation he hath the honour of his holy name: forsomuch as he sayeth precysely, by evident words, that he can not abide that any man do use it unreverently, to the intent we might with so much the more careful diligence have it in honour.  ¶ The minister. 
Let us go to the fourth commandment. 
26. Sunday.   ¶ The child. 
Remember to keep holy the sabbath day: 
The four commandment.  six days shalt thou labour, & do any needful work thou hast to do? but the seventh day is the rest of the lord thy God, thou shalt do no work that day, neither thou nor thy son, nor thy daughter, neither thy servant, nor thy handmaid, not not thine ox, or ass, neither the stranger that is with in thy gates. for in six days God made heaven and earth, and all that is in them, but the seventh day he rested, wherefore he hath blessed the day of rest, and hath dedicated it peculiarly to himself.  ¶ The minister. 
giveth God in commandment that men shall travail six days every week, and so rest the seventh?  ¶ The child. 
Not, he doth not precisely command it: but rather he doth give men leave to travail about their comen business for the time of six days, and so maketh a restraint only of the seventh, in the which he forbiddeth to labour.  ¶ The minister. 
Are we then bound by God's commandment to refrain one day in the week from all manner of labour?  ¶ The child 
This commandment hath a certain special consideration in it: for as touching the observation of bodily rest, it belongeth to that part of the old law which is called ceremonial, the which ceremonies, were utterly abolished at the coming of Christ.  ¶ The minister 
Sayest thou then, that this commandment belongeth peculyerly unto the jews, & that God did give it only for the time of the old testament?  ¶ The child. 
Yea verily, as touching the ceremony thereof, and the outward bodily rest to be observed therein.  ¶ The minister. 
Why then, is there any other thing contained in it besides the ceremony?  ¶ The child. 
Yea truly: for there be three considerations, for the which this commandment was given.  ¶ The minister. 
What are they?  ¶ The child. 
The first is, 
Three considerations for the which the sab both day was ordained.  that it might be a figure to represent our spiritual rest: The second for a comely order to be used in the church or congregation: And thirdly, for the refreshing of servants, that they might have some relief of their travail.  ¶ The minister 
What is that, thou callest spiritual rest?  ¶ The child. 
That we cease to do the works of our own lusts & will, that the lord may bring forth the works of his spirit in our hearts.  ¶ The minister 
How may we do this?  ¶ The child 
By mortifying our flesh and subduing the inordinate affections of our nature, to the end that God's spirit only may beat rule in us.  ¶ The minister. 
Are we bound to this rest but one day in the week?  ¶ The child. 
It is our bounden duty to continued in this rest always: 
The spiritual Sabbath is continual.  so that when we have once begun to enter in to it, we must go on forward whiles our life lasteth.  ¶ The minister. 
How happeneth it then that there is but one day appointed to represent & figure unto us a thing that dureth our whole life?  ¶ The child. 
It is not necessary that the figure or shadow of a thing do resemble thoroughly in all points the thing it is ordained to represent: it is to be thought sufficient, if they agree & be like in son points.  ¶ The minister. 
And wherefore was the seventh day appointed rather than any other?  ¶ The child. 
The numbered of seven doth signify and import a certain perfection in the holy scripture, 
The number of seven.  wherefore the seventh day was most meet to set out unto us a thing that should still continued: moreover it putteth us in remembrance that our spiritual rest or quietness is not full nor perfect, whiles we live in this world, neither shall it be absolutely brought to pefection until we depart this life.  ¶ The minister. 
What is ment by that which our lord allegeth here, saying, 
27. Sunday.  that it behoveth us to rest, for so much as he hath done the same?  ¶ The child 
When God had created all his works in six days, he dedicated or appointed the seventh to the view and beholding of his workmanship. And to the intent we might be the more easily induced to the consideration there of, he bringeth forth his own example, for that there is nothing of so much worthiness to be desired, as to become like unto him.  ¶ The minister. 
Must we than daily have consideration and remembrance of gods works: or is it enough to have mind of them one day in the week?  ¶ The child 
Verily our bond duty is to have both daily & hourly a reverent consideration of his marvelous works: 
Wear bound to praise God continual lie in his works.  but for that we are through frailty so negligent & forgetful, there is one certain day, peculiarelye appointed, to renew from time to time the remembrance of this our duty, and that is the politic order which I spoke of.  ¶ The child. 
What manner of order aught the people to observe in that day?  ¶ The child. 
They are bound that day to come together, 
As touching politic order for days.  and to give diligent ear to the word of God, to make their prayers unto God, and finally to make open profession of their faith and religion.  ¶ The minister. 
What meanest thou by saying, that it was partly ordained for the recreation and ease of servants?  ¶ The child 
To th'intent that they which be under the authority and power of others, might be released somewhat and lightened of their painful labours, the which thing also serveth to the furtherance of the common wealth: for somuch, as every man hath just cause to be the readier willingly to travail the other six days, when they consider, that they may take their rest in the seventh.  ¶ The minister 
Go to then, let us now also see how this commandment belongeth unto us.  ¶ The child 
As touching the ceremony there of, 
Col. 2. The ceremonial Sabbath is ended.  we have nothing to do with it: for the use of all ceremonies ceased at the coming of Christ, who was the end and substance of them.  ¶ The minister. 
How so?  ¶ The child. 
For our old man, unto whom the ceremonies belonged, is now crucified by the virtue of his death: 
Rom. 6.  & through the merit of his resurrection we rise again into a newness of life.  ¶ The minister. 
What is there than in this commandment that concerneth us?  ¶ The child. 
We are bound to observe the politic order appointed in the church for the hearing of God's word, for coming together to make common prayers, and for the right use of the sacraments.  ¶ The minister 
And doth the figure profit us no more?  ¶ The child 
Yes verily: for it leadeth us to the truth of that thing, whereof the sabbath day is a figure: which is, that we being made the true members of Christ, aught to leave of from doing the works of our own will, & to commit ourselves wholly unto his tuition & governance.  ¶ The minister. 
Let us come now to the second table. 
28. Sunday.   ¶ The child. 
Honour thy father & thy mother. 
The 5 commandment.   ¶ The minister. 
What dost thou mean by this word, Honour?  ¶ The child 
The meaning is that children are of duty bound to use humble obedience and lowliness, 
what honour is due to our superiors.  towards their father and mother, bearing a reverent mind towards them, ready to assist and aid them, and willing to do after their commandments according to their duty.  ¶ The minister. 
proceed farther in this commandment.  ¶ The child. 
God joineth also a promise to this commandment, saying, that thou mayst lead a prosperous life many years in the land which the lord thy God hath given thee.  ¶ The minister. 
What is the meaning of this promise?  ¶ The child. 
That God will endue them with a long life here in this world, which have their father and mother in due reverence.  ¶ The minister. 
How cometh it to pass, that god promiseth man to prolong his life here in this world (as if it were a special benefit) since this life present is so full of all kind of misery?  ¶ The child. 
Though our life here in this world be never so full of wretchedness, 
A long life.  yet not with standing a long life is a blessing of God unto the faithful: for so much as god doth show forth his fatherly affection to wards his in that they know they are under his protection and defence?  ¶ The minister. 
May a man gather of the contrary part, that he who liveth not many years, is accursed of God?  ¶ The child. 
Not: but rather it cometh to pass many times, that our lord taketh them soneste of all out of this world, shortening their life, whom he loveth most dearly.  ¶ The minister. 
Since he doth thus, It seemeth that he keepeth not always promise.  ¶ The child. 
Yes verily: 
Benefits of this world are promised with codition.  for what promise soever god maketh us, touching the benefits of this world, we aught to take it with this condition, so far forth as it shallbe expedient for the health of our soul. For it were a means to have the promise of god in small reputation, if the eyes of our mind were not directed further than to consider only the state of this present life.  ¶ The minister. 
And what is to be said of them that be disobedient unto father and mother?  ¶ The child. 
God will not only punish them with everlasting pain in the day of judgement, 
The ponies hement of children which disobey their parents.  but he will execute also punishment on their bodies here in this world: either by shortening their life, either by procuring them a shameful death, either at the lest a life most miserable.  ¶ The minister. 
Doth not God speak expressly and namely of the land of Canaan in this promise?  ¶ The child. 
Yes verily, as touching the children of Israel, unto whom the commandment was first given: but since it hath pleased god to receive us also into the numbered of his people, 
Psal. 14. Psal. 88 Psal. 3.  we must take it in a more general signification, so that, in so much as the whole earth is the lords, we aught to acknowledge that what country soever we do inhabit, god hath given unto us the same for a dwelling place.  ¶ The minister. 
Is there nothing else to be understand in this commandment?  ¶ The child. 
Yes, for notwithstanding no mention is made in it expressly but of the father and mother: yet we must understand in them, all magistrates, rulers, & superiors, for so much as there is one manner of consideration of them all.  ¶ The minister. 
What is that?  ¶ The child. 
AS God hath given unto them all, their authority and pre-eminence: and because there is no prerogative of superiority, neither of father nor mother, neither of prince, or ruler, magistrate, or master, neither any other office or title of pre-eminence, 
Rom. 13.  but such as God hath ordained: therefore they require all by one manner of reason their due obedience.  ¶ The minister. 
Go now to the sixth, 
29. Sondaye.  commandment.  ¶ The child 
THou shalt do no murder. 
The .6. commandment.   ¶ The minister. 
Is there nothing forbidden here but open murder?  ¶ The child. 
Yes verily: for considering that it is god who giveth this in commandment, the which hath chief regard unto our hearts: he doth not only give us a law to restrain our outward deeds, but principally to bridle the affections of our mind.  ¶ The minister. 
Thy meaning is then, that there is a certain kind of murder lying privily in the heart, the which is forbidden here of God.  ¶ The child. 
It is even so: and that is a malicious hatred or rancour, and a desire to do hurt unto our neighbour.  ¶ The minister. 
Is it enough then if we bear no hatred nor malice towards any man?  ¶ The child. 
Not, for in that, that god forbiddeth hatred, it is to be understand also that he requireth of us to love all men, & that unfeignedly from the bottom of the heart, procuring by all means, their wealth.  ¶ The minister. 
Rehearse the seventh commandment.  ¶ The child 
THou shalt not commit adultery. 
The .7. Commandment.   ¶ The minister. 
What is the sum and effect of this commandment?  ¶ The child. 
All whoredom is declared to be accursed of God, 
All whoredom is accursed:  & therefore it behoveth us to refrain from it if so be we fear to provoke his wrath against us.  ¶ The minister. 
Is there no other thing contained in this commandment?  ¶ The child. 
We must all ways have an eye and a regard to the lawmaker, who in so much as he is God, from whom nothing lieth hid: he stayeth not himself in the consideration of the outward work, 
The mind of the law maker is to be considered.  going no farther, but he requireth also that the heart be clean from all corruption and lust.  ¶ The minister. 
Show me then, what is the full and perfect meaning of this commandment.  ¶ The child. 
forsomuch as our bodies & souls are the temples where Gods holy spirit resteth, 
1. Cor. 3.  
2. Cor. 6.  this commandment requireth of us, to keep them in all honest pureness. in such sort that it is not enough for us, if we be chaste as touching the carnal act, but we must also be without all uncleanly lusts or desires, without all inordinate fancies: finally we are inhibyted all words and gestures which sound or allure to uncleanliness, so that there must be no part in us, defiled, or unchaste.  ¶ The minister. 
Go on to the eight commandment. 
30. Sunday.   ¶ The child. 
Thou shalt not steal. 
The .6. commandment.   ¶ The minister. 
Doth this commandment forbid only such robberies as be punished by common laws, either doth it reach any farther to any other kind of stealing?  ¶ The child. 
This commandment reacheth unto all naughty, 
Of theft.  unlawful, or deceivable occupations, and forbiddeth all disallowable or discommendable ways and means, whereby we pluck unto us any part of our neighbours substance, whether it be by violence by fraud, or by any other means, that God hath not allowed by his word.  ¶ The minister. 
Is it enough if a man refrain from the deed doing, either is it forbidden also to mind or purpose any such thing?  ¶ The child. 
We must all ways have a consideration that God was the maker of this law: 
Of inward theft.  who forsomuch as he is a spirit, hath not only regard to robberies that be committed in deed, but he considereth aswell our secret enterprises, our devices, and purposes, and the desires of our mind, to come by riches through our neigh bowers loss.  ¶ The minister. 
What behoveth it us then to do?  ¶ The child. 
We are bound to do our endeavour that every man may have his due and right.  ¶ The minister. 
What is the ninth commandment?  ¶ The child. 
Thou shalt bear no false witness against thy neighbour. 
The ninth commandment.   ¶ The minister. 
Doth god forbid in this commandment, open perjury before a judge only: either are we charged to make no lie to the disprofit of our neighbours?  ¶ The child. 
In naming one kind of lying, 
A general doctrine touching other.  he forbiddeth utterly to make any leasing: meaning that we may not speak any thing to the reproach of our neighbour falsely: and that we may in no wise backbite him or make lies of him, whereby he might sustain loss in his goods, or be hindered in his good name.  ¶ The minister. 
Wherefore doth he speak expressly of open perjuries, rather than of any other kind of lies?  ¶ The child. 
To the intent that we might the more earnestly detest, and abhor, 
After customable staundering & liing: there followeth shore lie in the neck of it open perjury.  all backbiting, and lying: signyfying unto us withal, that whosoever doth accustom himself to speak standerously of his neighbour, or to make any lie to his neighbours, hindrance privily, he will not be ashamed shortly after to forswear himself openly.  ¶ The minister. 
Be slanderous and lying words forbidden here alone: either be we also restrained from all evil thinking?  ¶ The child. 
As well the one as the other by the reason which we have already alleged, 
That that is ill to be deen before men, ye ill to be though before God.  for that that is evil in the doing before men: is as evil to be willed or thought before God.  ¶ The minister. 
Rehearse then in few words the very sense and meaning of it.  ¶ The child. 
We are taught by this commandment, not to be ready to judge evil, or to speak any words that sound to the reproach and infamy of others: but much rather to have a good opinion of our neighbours, and to speak words to their praise, and to the maintenance of their good fame, and honest estimation, so far forth as the truth will bear us.  ¶ The minister. 
Let us come now to the last commandment. 
31 Sunday   ¶ The child. 
Thou shalt not desire thy neighbours house: 
The ten commandment.  thou shalt not desire thy neighbour's wife, nor his servant, nor his maid, nor his ox, nor ass, neither any thing that is thy neighbours.  ¶ The minister. 
Seeing the whole law is spiritual, and requireth pureness of the heart (as thou hast said) and forsomuch as every one of the other afore said commandments were ordained, aswell to correct and amend the naughty rebellious affections of the heart, as to rule & govern the outward doings of men, it appeareth that this commandment is superfluous, and that there was enough said before.  ¶ The child. 
In the above rehearsed commandments, God forbiddeth all willing or consenting to do evil, minding thereby to bridle and suppress all rooted affections, or deliberate purposes of naughtiness: but here in this he utterly inhybiteth all evil thoughts, light motions, sudden affections, yea though we never fully purpose them, neither endeavour ourselves, or consent willingly to do them.  ¶ The minister. 
Sayest thou then, that the least motion or temptation that can enter into the thought of a faithful man is sin, though he utterly refuse it, strive against it, and will not by any means consent unto it?  ¶ The child. 
Yea verily: for this is certain, 
Every evil motion is a sin.  that all wanton thoughts and motions of evil, do proceed and spring out of the original sin which continueth still in us by nature: whereof I conclude that lusts or motions which do kindle or stir up man's heart to do amiss, though he never purpose or consent to do the thing, be nevertheless directly against this commandment.  ¶ The minister. 
This is then briefly thy saying, that even as lusts or desires of evil, which have so far prevailed, that the will is consenting & fully agreed upon the same, are reproved as sin in the former commandments: even so by this commandment God requireth of us such an upright clearness of conscience that there may not so much as one evil motion or desire, once enter into our hearts, the which might incline or provoke us to do amiss.  ¶ The child. 
Ye have said all.  ¶ The minister. 
May we not now make a brief some and gathering of the whole law?  ¶ The child. 
Yes verily, 
The some and effect of the whole law. Matt. 22.  the whole law is comprehended in these ii points: the one is, that we love God with all our heart, with all our mind, and with our whole might. The other is that we love our neighbour as ourself.  ¶ The minister. 
What is included in the love of God?  ¶ The child. 
It requireth of us this duty, that we love him as our God: that we acknowledge and take him for our sovereign lord, master, saviour & father: so that hereby our duty is to fear him, to honour him, to put our whole trust in him, 〈◊〉 obey him and love him.  ¶ The minister. 
What dost thou mean by these words: with all our heart, all our mind, and our whole strength.  ¶ The child. 
It is no more to say, but that we must love God with such a zeal and fervent affection, that there may be in us, no desire, no will, no thought, no endeavour, no manner of inclination, contrary unto this love.  ¶ The minister. 
What is the meaning of the second point?  ¶ The child. 
We are taught thereby, that as we be naturally inclined to love ourselves, and as this affection is most vehement & doth pass all the rest, even so our love towards our neighbours, ought in such sort to bear rule in our hearts: that it should rule and guide us altogether, and should be a line and rule, thereby to order all our thoughts and deeds.  ¶ The minister. 
And whom meanest thou, when thou sayest our neighbours.  ¶ The child. 
I do not only signify by the word our kindred, friends, and such other as be of our familiar acquaintance: but such also as be strangers unto us, and more than that, our very enemies.  ¶ The minister. 
In what band or alliance are we in with them?  ¶ The child 
There is a knot of friendship the which God himself hath fastened, which cannot be loosed by any man's malice, or wickedness.  ¶ The minister. 
Then thou wilt say, if any man bear any malicious hatred unto us, that evil affection cometh of himself: and yet in the mean time, by the very order which God himself hath appointed, he ceaseth not to continued still our neighbour, and we are bound even so to take him.  ¶ The child. 
Yea verily.  ¶ The minister. 
Seeing the law requireth such a perfect upright manner of serving God, is not every christian man bound to frame his life and conversation after the same?  ¶ The child. 
Yes truly, but we have in us so much weakness, 
No man can fulfil the law.  that there is no man which fully doth perform all that the law requireth.  ¶ The minister. 
Why doth God therefore require of us such an exquisite perfection as we be not able to reach unto?  ¶ The child. 
God requireth nothing of us but that which we are bound to do, and our own consciences witness that we are charged with already: And again if we bend ourselves, and give diligence to frame our lives to this rule set forth in the law, than albeit we be far from being able to attain unto the perfection thereof, yet the lord will not lay to our charge that default or lack of doing the same as our duty requireth.  ¶ The minister. 
Speakest thou generally of all men: either else meanest thou the faithful only?  ¶ The child. 
I speak not of such as believe not, for no man is able to begin to frame himself to do the least point that the law requireth, until he be regenerate and fashioned again through the spirit of God. Moreover, if it were possiblé to find our any man who were able to perform some part of that, 
Deu. 27 Gal. 3.  that the law demandeth, it should not be enough to discharge him before god: for the lord pronounceth openly this sentence, that whosoever doth not thoroughly accomplish every point contained in the law, is accursed.  ¶ The minister. 
Hereof we must needs gather that the law hath two distinct offices, 
33. Sunday.  according as there be two sorts of men.  ¶ The child. 
What else? 
Rom. 3. To what use the law serveth touching the unfeythful 2: Cor. 3.  for as touching them that believe not, it serveth to no other purpose but to reprove & condemn them, and to take from them all manner occasion to excuse themselves before god: & this is that part of the office of the law, which. S. Paul speaketh, of, naming it the instrument of death and damnation: but as touching the faithful, it serveth to an other use.  ¶ The minister. 
What profit doth the law bring to the faithful?  ¶ The child, 
first the law maketh it known unto them, 
To what use the law serve the as touching the faithful.  that they cannot beiustified by their works: & so by humbling them through the knowledge of their miserable state, it doth stir them to search their health & salvation in our saviour Christ. Secondarily whereas it requireth more than is possible for any man to do, it warneth them to pray unto God, that he will vouchsafe to give them sufficient strength that they may at lest have a ready willing mind to obey his will, and thereby they have also occasion to knowledge their daily faults, and so to think lowly of themselves: thirdly it serveth them in stead of a bridle, to repress their carnal affections, and to hold them fast in the fear of God.  ¶ The minister. 
We may then finally conclude, as touching this matter, that albeit for the time of this transitory life, we never attain to be able to tender perfect obedience unto the law, yet it is not to be thought a vain thing, and to no putpose, that it requireth of us such a precise and exquisite perfection: for thereby it setteth up a mark unto us, to the end, that we every one, according to the grace wherewith God hath endued us, might continually with so much more fervent affection, walk towards it and study daily more and more to come unto it.  ¶ The child. 
Ye have uttered the thing even as I meant it.  ¶ The minister. 
Have we not a perfect rule of all rigthtuousnes set out in the law?  ¶ The child. 
Yes verily: 
Obedience to the laws gods only 〈…〉 and the sacrifice that he requireth of us. 1. Sam. 15. jerem. 7.  so that God demandeth no other thing of us, then to frame and order all our doings by it: and contrary wise God disalloweth and refuseth whatsoever man taketh in hand to do besides, For obedience is the only sacrifice and service, which he requireth.  ¶ The minister. 
To what purpose then doth all those monitions, declarations, exhortations, & commandments serve, which the Prophets make & the apostles?  ¶ The child. 
The doctrine of the prophets & Apostles be nothing else but expositions of the self same law more at large, the end of which doctrine is so far of from the leading of us from the obedience due unto God, that it is rather in stead of a sure guide to conduct us, and bring us unto it.  ¶ The minister. 
Yet it femeth that the law doth not set out every man's particular vocation and office.  ¶ The child. 
Where as the law of God prescribeth that we aught to tender unto every man that, that is his due, we may right well gather thereof, what every man's duty is in his state and calling: further (as we have already said) the residue of the scripture maketh a more particular and plain declaration of the same: for the self same things which God hath in few words comprehended in these tables of his commandments, other parts of the scripture do entreat here and there more at large. 
34. Sunday.   ¶ The minister. 
 we have now commoned sufficiently, of the right serving of God (that is to say of obedience to his will) which is the second part of the honour due unto him: 
The three point touching the true honouring of God, is calling on him in our need.  let us speak now also of the third point touching the honour which he demandeth of us.  ¶ The child. 
We have said here before that the third manner of honour which he demaaundeth of us, is to call upon him and to seek for help at his hand in all our needs.  ¶ The minister, 
Dost thou mean, that this honour, to call upon God for help in our necessities, is due unto him alone?  ¶ The child. 
Yea, for he challengeth this as a peculiar honour due unto his high and divine majesty only.  ¶ The minister. 
Since it is so: after what sort is it lawful for us to require succour at man's hand?  ¶ The child. 
There is great difference between those two things: for we call upon the name of God, to protest and signify, that we look for no help nor benefit but at his hand, having our whole affiance in him, as a sure rock, and in none else: yet in the mean time we procure & use the help of men & other creatures, so far forth as God giveth us leave, & as he hath lente them ableness and means to secure us.  ¶ The minister. 
Thou meanest then, that to demand succour of man, is no whit contrary to this that we are bound to make our invocation & prayer only unto God for help: for somuch as we put not our trust in them, neither seek their succour, but so far forth as God hath ordained them ministers, & bestowers of his goods to our necessity, and comfort.  ¶ The child. 
Ye say very well: and in very deed, what soever benefit or friendship we receive at any man's hand, we are bound so to take it, as if God himself did deliver it unto us: for the truth is that it is he, who sendeth all such benefits by the hands of his creatures.  ¶ The minister 
Is it not then our duty to give thanks unto men for their benefits, and to acknowledge gentilye their frendelye help; seeing the law of nature so teacheth?  ¶ The child. 
Yes verily, and it were for no more but for that it hath pleased God to call them to such honour, as to be the dealers, and distributers of his benefits: for God in so doing, doth bind us unto them, and will that we take the same thankfully at their hands, but yet always so, that we must acknowledge that they are but his ministers and alms dealers, and that he alone is the provider of all.  ¶ The minister 
It appeareth by this that we may not call upon Angels or Saints departed for help.  ¶ The child. 
You say truth: for touching saints departed, 
Neither Angels nor fainctes departed are to be called upon for any help.  God hath not appointed unto them any such office, as to help us, or given them any such charge as to minister unto our needs. And as concerning his angels, although he have ordained them as ministers to serve for our health, yet is it nothing less than his will that we should call upon them for help, either have our recourse and refuge unto them in time of need.  ¶ The minister. 
Thou supposest then, that whatsoever is not agreeable to the order which God hath set forth unto us, is repugnant unto his william.  ¶ The child 
I mean even so: for if so be that we will become so curious, as not to content ourselves with that order and manner of doing which God hath by his word set forth unto us: 
An evident token of infidelity.  that is a token most certain of infidelity. Moreover, if in stead of seeking upon God alone for help in all our needs, we shall have recourse unto Angels or any other creatures, putting any part of our confidence or trust in them: we commit therein damnable Idolatry, by attributing unto them, that thing which aught to be peculiarelye reserved unto God.  ¶ The minister. 
Let us come now to the right manner of making our prayer unto God is it enough to pray with the tongue, 
35. Sunday.  
Of prayer.  either is a fervent mind, and earnest affection of the heart also necessarily required?  ¶ The child 
As for the speaking with the tongue is one of the lest points, neither is it always necessary to use the tongue in praying: but an attentive mind, and earnest affection is always necessarily required.  ¶ The minister. 
How prove you that?  ¶ The child. 
For so much as God is a spiritual substance, he requireth always the spirit, 
We must pray with in hearty affection.  & the heart: & as at all other times, so specially in time of prayer, when we show ourselves in his presence, 
Psal. 145. Esa. 29. They are cursed of God that pray without har●● affection.  and enter into communication wih him: and thereupon he maketh a restraint of his promise, seeing that he will be at hand, to hear only all them which call upon him in truth: contrariwise he pronunceth all them accursed which pray hypocritically or without an earnest affection.  ¶ The minister 
I see then thereby that all such prayers as be made only with the mouth, be unprofitable and to no use.  ¶ The child 
They be not only unprofitable, but they are superfluous & provoke God to dipleasure.  ¶ The minister. 
What manner of affection is required to make the prayer acceptable?  ¶ The child. 
We must first of all have such a feeling of our poverty and wretchedness, that we may perceive an earnest vexation & grief of mind, through the lothsommes of sin, or lack of some grace expedient for us: we must also have a fervent desire & longing to obtain the same at gods hand, which desire must kindle our hearts, and engender in us a fervent prayer.  ¶ The minister. 
Do these things proceed of our nature, either are they given unto us by the special goodness of God?  ¶ The child. 
It is God that playeth the workman: for we are of ourselves dull, and without all lust to prayer: but the spirit of God doth stir up in our hearts such sighs as no tongue is able to express, 
Rom. 8. Gal. 4.  & endueth our minds with such a zeal, and fervent affection, as God requireth in prayer.  ¶ The minister. 
Doth this doctrine teach us that we aught not to dispose, and stir up ourselves to prayer?  ¶ The child. 
Nothing less: but rather contrariwise, so oft as we do not feel in ourselves such a devotion, or disposition to prayer, we aught to make our supplication unto the lord, that it will please him to give us of his grace, whereby we may be framed to prayer with such affection of mind as we ought to do.  ¶ The minister. 
As touching the use of the tongue, 
The tongue serveth to a very good use in the making of our prayers.  thou dost not count it utterly unprofitable in making of prayers?  ¶ The child 
Not verily: for the words which the tongue uttereth do many times help to comfort, and to stir up the affections of the mind: yea they do strengthen, and hold in the mind of man, whereby his thought doth not wander so suddenly from GOD, as otherwise it would: moreover, for so much as the tongue is a creature of GOD, ordained of him to praise and set forth his glory, above all other members of the body, it is reason and duty, that the tongue be employed by all means to that use: finally the very fervent affection of the heart doth many times through a vehement motion, enforce the tongue to speak, though a man did not purpose so to do.  ¶ The minister, 
Since it is as thou sayest, to what purpose is it to pray in a language that a man doth not understand? 
To pray in a strange language is a mocking of God. 1. Cor. 14.   ¶ The child. 
It is to mock God withal, and a superstitious hypocrisy.  ¶ The minister. 
When we make our prayers unto God, do we it at all adventures, 
26. Sondvy.  without sure knowledge whether we shall obtain any profit or not? either aught we to be surely persuaded that our prayers shallbe heard?  ¶ The child. 
We must have this evermore as a sure foundation & ground in all our prayers, 
Prayer must proceed of a sure confidence in gods promise.  
Rom. 10.  that they shallbe accepted of God, & that we shall obtain our request so farforth as it shallbe expedient and necessary for us: where upon. Saint Paul sayeth, that the right invocation and praying unto God, proceedeth of faith: for if we have not a sure affiance and trust in the bountiful mercy of God, it is unpossible to make our prayer unto him aright.  ¶ The minister. 
What sayest thou then of them which be in doubt and uncertain whether God will hear them or not?  ¶ The child 
Their prayers are utterly void and nothing worth: neither hath God made any promise to any such prayers, for he saith: what soever we shall ask, if we believe, he will grant it unto us. 
Matt. 12. Mark. 11. whosoever doubteth whether God hear his prayer, the taynethe nothing.   ¶ The minister. 
There is nothing now behind but to know by what means, & in whose name we may come by this sure confidence to present ourselves before God considering that we are vile sinners, 
Three things make us hold to ask of God 1. His promise Psal. 50.91. 145. Esa. 30.65. jere. 29.  and far unworthy so to do.  ¶ The child. 
first of all we have promises of God whereupon we must stay our minds, without having any regard of our own worthiness: Secondarily then, (if we be the children of GOD) he doth induce us, 
2. His spirit. joel. 2. Mat. 6.  and push us forward with his holy spirit, to the intent to allure us to be familiar with him as with our loving father: and finally to the end that we should not be afraid to come before his glorious majesty, 
3. The mediation of Christ his own son 1. Tim. 2. Hebru. 4.2. john. 2.  although we be but as poor worms of the earth, and most wretched sinners, he hath given unto us our Lord JESUS to be our peacemaker and intercessor, to th'intent that we by means of his merits having recourse unto God our father, might have an assured trust to find grace at his hand.  ¶ The minister 
Dost thou mean it thus, that we may not call upon God by prayer, unless it be done in the name of our saviour Christ?  ¶ The child 
Yea, 
we may not pray but in the name of our Saviour Christ. Ihon. 14.  I mean it even so: for we have an express commandment so to do: and in so doing we have a sure promise, that through his merits and intercession, all our requests shall be granted unto us.  ¶ The minister. 
Is it not then to be taken as a point of rash boldness or foolish presumption, to come forth hardly, and to present ourselves before God himself, assuring ourselves that we have our saviour Christ for our advocate, and to set him before us, to the end that God may for hyssake accept both us and our prayers?  ¶ The child. 
Not verily: 
Rom. 8.  for we make our prayers as it were by his own mouth, for somuch as he himself openeth the way for us, and maketh our prayers to be heard, yea and entreateth also continually for us.  ¶ The minister. 
Let us common now of the substance of our prayers: is it lawful for us to pray for all things that we fancy: either is there a certain rule to appoint what things aught to be prayed for? 
37. Sunday.   ¶ The child. 
If we should follow our own will and fantasy in making our prayers, they should be very unhansomlye framed. For we are so blind that we are not able to judge what is good and meet to be prayed for: moreover, all our desires are so inordinate, and repugnant to God's will, that it is expedient for us to bridle them, and keep them under.  ¶ The minister 
What is then to be done?  ¶ The child. 
We must learn of God what is meet to be prayed for, seeing he alone knoweth what is necessary for us: and that he leadeth us as it were by the hand, so that we our own selves do nothing but follow.  ¶ The minister 
What instruction hath he given us for prayer?  ¶ The child. 
He hath taught us sufficiently how and wherefore to pray, throughout the whole scripture, but to the intent to bring us to one certain and sure mark, he hath set forth unto us one manner of prayer, wherein he hath briefly comprehended all such points as be meet or lawful for us to demand.  ¶ The minister. 
Rehearse that form of prayer.  ¶ The child. 
It is the very same that our Lord jesus taught his disciples to pray: 
Mat. 6. Luke. 11.  for when they asked of him how they should pray, he answered that they should say on this wise.  
over father which art in heaven hallowed be thy name, 
The faithful prayer which our lord himself taught us.  thy kingdom come, thy will be done in earth as it is in heaven, give us this day our daily bread, forgive us our trespasses, as we for give them, that trespass against us: and lead us not into temptation, but deliver us from evil. For thine is the kingdom, the power and the glory world without end. So be it.  ¶ The minister. 
For the more easy understanding hereof, tell me how many articles or particular requests be contained herein?  ¶ The child. 
Syxe, of which the iii 
The division of the lords prayer.  first do concern the glory of God, without any respect or consideration of ourselves: the other, iii touch us properly, and concern our wealth and profit.  ¶ The minister. 
Why then, aught we to desire any thing of God, that bringeth no manner of commodity unto ourselves?  ¶ The child 
This is true, that God of his infinite goodness doth dispose and order all things in such sort, that nothing can turn to the glory of his name which is not also profitable unto us: so that when his name is saynctyfyed & honoured, he maketh it redound to our sanctification: and when his kingdom cometh, we are after a sort partakers thereof: yet notwithstadinge, our duty is at such time as we ask and desire these things, to have only regard to his honour, without any consideration to ourselves, or to our own commodity and profit.  ¶ The minister 
By thy saying then, though these. iii first petitions are greatly profitable to us, yet we may not make them for any other purpose, but only to desire to have God glorified & honoured.  ¶ The child 
It is even so: and likewise, albeit the three first requests be ordained to pray for things expedient and necessary for us: yet even in them also we aught most earnestly to seek god's honour, so that it must be the chief end and mark whereunto all our wishings and desires be dyrrected.  ¶ The minister. 
Let us come now to the exposition of it: 
38. Sunday.  and before that we proceed any farther, wherefore is god named here our father, rather thenby some other name?  ¶ The child. 
Since in time of prayer specially we ought to have a strong confidence and a steadfast assureaunce of God's favour in our consciences: 
In what sense we call God father.  it pleaseth God to be called of us by a name which soundeth nothing but all sweetness, bounty, and mercifulness, thereby to drive away all doubtfulness, and fear, and to make us conceive a bold courage to come family are lie into his presence.  ¶ The minister. 
May we then come boldly and familiarly unto god, even as a child may unto his father?  ¶ The child. 
Yea, and with a great deal more assured confidence to obtain whatsoever we shall desire: for if we being evil, 
Mat. 7.  cannot choose but give unto our children bread & meat when they ask it: how much less can our heavenly father refuse to give us such things as we have need of, since he is not alonely good, but the very soucrain goodness itself?  ¶ The minister. 
May we not prove sufficiently by this that God is named our father, the same thing which we affirmed touching Christ, that our prayer aught to be grounded upon sure trust in his merits & intercession?  ¶ The child. 
Yes certainly, for god doth acknowledge us no otherwise to be his children, but only insomuch as we be the members of his dear son.  ¶ The minister. 
Wherefore dost thou not rather call God thy father, than our father, as it were in common?  ¶ The child, 
Every faithful man may right well call God his father particularelye: 
why we call him our father  but in this form of prayer our saviour Christ doth teach us to pray in common, that we might remember thereby the duty & charity which we own to our neighbours in our prayers, and to monish us, not to care onesye for ourselves.  ¶ The minister. 
What meaneth this clause? which art in heaven.  ¶ The child. 
It is asmuch to say, as to name him high, mighty, and of a majesty incomprehensible.  ¶ The minister. 
To what purpose serveth that?  ¶ The child. 
It serveth to this end, that when we call upon him by prayer, we might learn to lift up our minds, & to withdraw our imagination from thinking any thing of him worldly or earthly, & that we should not measure him by our flesh lie judgement, and so make him subject or appliable to our will or appetite, but rather that we might, with all humbleness of mind honour his excellent majesty, and also that we might have occasion to put so much the more our trust assuredly in him, considering that he is Lord and master of all.  ¶ The minister. 
Make an exposition of the first petition. 
39 Sunday.   ¶ The child. 
The name of god is his honour & renown, 
The first petition.  whereby he is sanctified and pray said amongst men: therefore we desire that his glory may be advanced above all things, & every where.  ¶ The minister. 
Dost thou mean that this his glory may either increase or diminish?  ¶ The child. 
Not verily, in itself: 
In whatsence we wish the setting forth of god's glory.  but the meaning hereof is: that it may be known as it aught to be, and that all the works which God doth, may appear unto men to be glorious and worthy of high praise, even as they be in very deed, so that he might by all means be magnified.  ¶ The minister. 
What dost thou mean in the second request by the kingdom of God? 
The second potition.   ¶ The child. 
This kingdom consisteth principally in two points: 
wherein the kingdom of God consifleth.  that is to say, first in that he guideth and governeth his elect through his holy spirit. And again in that he destroyeth & brungeth to utter sha' me & confusion the wicked which will not become subjects to his kingdom, to the end that it may evidently appear that there is no power able to withstand his incomparable might.  ¶ The minister. 
What understandest thou in praying that this kingdom may come?  ¶ The child. 
The meaning is, that it will please god from day to day to increase the number of his faithful flock, 
The kingdom of Christ.  that he will continually more and more show forth hysfavour in bestowing the gifts of his holy spirit among them, until the time come, in which they shallbe fully replenished: that it may also please him to 'cause the light of his truth more & more to shine amongst us: that he will in such wise make his justice to be known, that the devil and his kingdom of darkness may come to utter confusion, and that all wickedness may be clean abolished, & rooted out.  ¶ The minister. 
Is not this request performed in this world?  ¶ The child. 
It is partly fulfilled already: 
The perfect state of Christ's kingdom  yet our duty is to desire that it may be continually increased, and that the will advance still and further his kingdom, unto such time as it shall come at length to full perfection the which thing shallbe at the day of judgement, what time God alone shallbe magnified, and all creatures shall appear low, being subject unto his majesty, 
1. Cor. 15,  yea when he shall be evidently seen to be all in all things.  ¶ The minister. 
In what sense prayest thou that God's will may be done? 
40. Sunday   ¶ The child. 
I desire that all creatures may be ready and willing to obey him, in such sorre, 
The third request touching the accoplishement of god's will  that what soever, is done may be pleasant to him.  ¶ The minister. 
Dost thou mean then, that nothing may be done contrary unto his will and appointment?  ¶ The child. 
Our request is not only that he will bring all things to pass as he hath appointed by his unsearchable counsel and providence: but that it may please him also to beat down all rebellion, that every man may with a cheerful courage apply himself to his will only.  ¶ The minister. 
In so doing, do we not renounce and utterly refuse our own wills?  ¶ The child. 
Yes forsooth: and we pray not only that it may please him to overturn, make void, and bring to nought such desires as be in us repugning unto his pleasure: 
Regeneration.  but that he will also in such sort fashion our minds a new, and so frame the affections or lusts of our hearts, that the work of our own will being set a part, his spirit may work such a will in us, as may be in all points agreeable unto him.  ¶ The minister. 
Wherefore puttest thou unto it, In earth as it is in heaven?  ¶ The child. 
Because the Angels which be his heavenly creatures, study nothing, 
How gods will is done in heaven.  but quietly to please him, without any motion or thought to the contrary: we desire that the like may be done in the earth, and that all men may be framed unto a like willing obedience.  ¶ The minister. 
Come now to the second part: what dost thou mean by the daily bread which thou askest? 
41 Sunday  
The fourth petition.   ¶ The child. 
That word containeth all things whereof we have need in this present life, 
what is meant by our daily bread.  not only as touchinng meat, drink, & clotheses, but all manner of things that god knoweth to be expedient for us in this world, whereby we may have the fruition of his benefits in quietness.  ¶ The minister. 
Why beggest thou of god thy daily nourishment, since he hath given a charge unto all men to get their living with the labour of their hands?  ¶ The child. 
Albeit we are commanded to travail and do our endeavour, yet the truth is so, that all our labour, diligence, and provision, that we can make, is not able to procure us a living: but the only blessing of God upon our hands and travail, which prospereth the things we go about in his name: moreover this is to be considered, that it is not meat or drink that nourisheth us, 
Deu. 8.  (notwithstanding we be commanded to make provision for those things) but the power of god maintaineth our life, and we use them only as instruments.  ¶ The minister. 
Why callest thou it, our bread, since we desire that it may be given us?  ¶ The child. 
That cometh of the only bountifulness of God, whose pleasure it was to name it ours, albeit it is nothing at all due unto us: and again by this word we are put in remembrance not to desire the bread that an other man hath travailed for: but to wish that only which we shall come by, by honest & lawful means, agreeable to god's ordinance.  ¶ The minister. 
Why sayest thou, this day: calling it our daily bread?  ¶ The child. 
Those words do give us monition to be contented, 
wherefore we call it daily bread.  and not to wish more than sufficeth for our necessity.  ¶ The minister. 
Seeing this is a common prayer belonging indifferently to all men: how is it that the rich (who have provided abundance of goods for a long time) may make this petition for one day?  ¶ The child. 
All men both rich and poor must understand, that what goods soever they have, they can nothing profit them, but so far forth as it pleaseth God to give them the use thereof, and the enjoying of them: so that when we have plenty yet we have nothing, unless he of his goodness give us also the fruition and use of the same.  ¶ The minister. 
What is contained in the fifth request? 
The 42. Sunday   ¶ The child. 
That it will please God to forgive us our trespasses. 
The .5. petition   ¶ The minister. 
Is there any man living so just, that needeth not to make this request?  ¶ The child. 
Not surely: for our Lord jesus prescribed this form of prayer to his apostles for the behoof of his whole church: so than whosoever would exempt or privilege himself from the saying of this prayer, in so doing he refuseth to be of the company and fellowship of Christ's flock: & in very deed the scripture doth plainly testify, that the most perfect man that is, 
job. 9  if he would allege one point to justify himself thereby before God, should be found faulty in a thousand: it is meet therefore that every man have a recourse continually unto the well of God's mercy.  ¶ The minister. 
After what sort thinkest thou that our sins be pardoned us?  ¶ The child. 
Even as the very words of Christ do sound: 
In what sort our sins are forgiven.  for somuch as our sins be as debts by which we are holden fast bond under the danger of everlasting damnation, we make supplication unto GOD that he will of his mere goodness pardon them.  ¶ The minister. 
Thou mean then, that we obtain forgiveness of our sins by the free mercy of God only.  ¶ The child. 
It is even so for we can by no means make amendss for the lest fault that we have committed, if God did not use his bountiful liberality towards us, by for giving them freely every one.  ¶ The minister. 
What profit cometh to us by that that we are pardoned of our sins?  ¶ The child. 
Besides that, that we are delivered thereby from the pains of hell, we become as acceptable unto God, as if we were innocent, and without all spot of, and also our consciences be surely persuaded that he beareth a tender fatherly affection towards us, whereby we attain to everlasting health and felicity.  ¶ The minister. 
When thou makest thy prayer, that he will pardon us our offences, even as we pardon them which trespass against us: dost thou mean hereby that we mertye or deserve to have our sins forgiven in that, that we forgive other men their faults?  ¶ The child. 
Not verily: 
Our sins be pardoned freely.  for by that means we should not have pardon of our sins freely and for nought, neither should the remission of them be sufficiently grounded upon the satisfaction which was made in the death of Christ, as it ought to be: but in that that we forget the wrongs and damnages done unto us, we follow his example in gentleness and meekness. And now to declare that we are his children, he hath given us this as a mark or badge to be known by, and to certify ourselves that we are so: on the other part also, he doth us to were, that we may look for nothing at his judgement, but extreme & rigorous handling, if we will not, as his children show ourselves ready to pardon, and show favour unto them which be in debt, danger, and fault towards us.  ¶ The minister. 
Thou meanest then, 
whom god refuseth to count as his children.  that GOD here refuseth to take them for his children, which cannot forget wrongs and trespasses commytred against them: to the intent they should not think themselves to be partakers of that mercy and favour which the faithful do look for.  ¶ The child. 
Yea verily: and also to the end that all men might have knowledge that the self same measure which they meat unto other, shallbe paid unto them again.  ¶ The minister. 
What is the next petition? 
43. Sunday.   ¶ The child. 
Lead us not into temptation, 
The 6. petition.  but deliver us from evil.  ¶ The minister. 
Makest thou but one request of this?  ¶ The child. 
Not, for the second part doth expound the first.  ¶ The minister. 
What is the pith and substance of this petition?  ¶ The child. 
We desire that God do not suffer us to fall to wickedness, 
Roma. 7  neither permit us to be overcome of the devil, nor to be lead with the naughty lusts of our flesh, which continually war against us: but that he will give unto us power to withstand them, holding us up with his hand, and keeping us all ways in his safeguard, to be our protector and guide.  ¶ The minister. 
By what means is this brought to pass?  ¶ The child. 
What time God doth guide us by his holy spirit, thereby causing us to love goodness, and to hate evil, to seek after righteousness, and to fly from sin: for he maketh us by his holy spirit, able to overcome the devil, sin, and the flesh.  ¶ The minister. 
Hath every man need thus to be guided?  ¶ The child. 
Yea every man: 
1 pet. 5  for the devil watcheth continually for us, even as a roaring Lion, ready to devour us: and we on the other part be so feeble and frail, that he would out of hand overcome us, if God did not both strengthen us and give us the victoire.  ¶ The minister. 
What signifieth this word, temptation?  ¶ The child. 
The wily guiles and subtle assaults of the devil, 
what is temptation.  wherewith he assaulteth us and goeth about to entrap us: who knoweth full well, that we are naturally apt to be deceived, yea ready to deceive our selves: and our will is wholly bent to do evil, and no whit to do good.  ¶ The minister. 
But wherefore requirest thou of God that he do not induce and lead us into evil: since that is an office belonging peculiarly to the devil?  ¶ The child. 
Even as God of his infinite mercy doth preserve his faithful, not suffering the devil to lead them out of the way, neither permiting that sin have the upper hand of them: so likewise he doth not only give up, cast of, and withdraw his grace from such as his pleasure is to punish: but also he delivereth them to the devil, committing them unto his tyranny: he striketh theymwith blindness and giveth them up into reprobate minds that they be come utterly slaves unto sin and subject to all temptations.  ¶ The minister. 
What meaneth the clause which followeth? for unto thee belongeth the kingdom, power and glory, world without end.  ¶ The child. 
It putteth us again in remembrance, that our prayers be grounded upon God, and upon his almighty power and goodness, and not in any thing that is in us: since we of ourselves be unworthy once to open our mouths to call upon him: again we are taught hereby to conclude or end all our prayers in the lauding and praising of his power and goodness.  ¶ The minister. 
Is it not lawful for us to ask any other petition or thing than is here rehearsed? 
44. Sunday   ¶ The child 
Albeit we are not forbidden to use other words and to frame them also after another sort, yet there can no prayer be acceptable unto God, unless it be in effect and sense framed after this, which is unto us (as it were) a perfect rule whereby to pray as we ought to do.  ¶ The minister. 
It seemeth now convenient time to come to the fourth point touching the honour due unto God. 
The fourth kind of honour due to god   ¶ The child. 
We have said already, that it consisteth in acknowledging with the heart, and in confessing with the mouth, that God is the author of all goodness that thereby we may maintain his glory.  ¶ The minister. 
Hath God set forth no rule to teach us how we should do this?  ¶ The child. 
All the exemples in the scripture, of lauding, praising and thankesgeving, aught to be as rules and instructions unto us.  ¶ The minister. 
Is there nothing contained in the lords prayer touching this matter?  ¶ The child. 
Yes verily: for in that we pray that his name may be glorified, we desire also that all his works may be seen (according as they be in deed) excellent and praise worthy: in such sort, that if he punis she us, we may thereby praise the uprightness of his judgement: if he pardon our faults, we may thereby have occasion to magnify his mercy: when he performeth his promise, we may acknowledge him to be the infallible truth: briefly we require that there be nothing at all done wherein the brightness of his glory be not showed forth unto us: and this is to give unto him the laud and praise of all goodness.  ¶ The minister. 
What conclusion may we gather of all that we have hitherto spoken?  ¶ The child. 
Verily we may well conclude of this, the saying of Christ (which is the truth itself:) that this is life everlasting, to know the very living God, 
Ihon. 17.  and him whom he hath sent, our saviour Christ: to know him (I say) to the end to render due honour unto him, 
what everlasting life is. Mat. 1.  that thereby he may become unto us, not only a Lord and master, but also a father and saviour: whereby also we on the other part may be his servants, his children, and a people wholly consecrated to his glory.  ¶ The minister. 
What is the means to come by a state so excellent? 
45. Sunday.   ¶ The child 
He hath for the same purpose left with us his holy word, 
Everlasting life is offered ad presented unto us by god's word.  which is unto us (as it were) an entry into the kingdom of heaven.  ¶ The minister 
Where shall we seek for this his word?  ¶ The child 
It is contained in the holy scripture.  ¶ The minister. 
How must we use this word, to have this profit by it?  ¶ The child 
We must receive it, being perfectly persuaded thereof in our conscience, as of an undoubted truth sent down from heaven, submitting ourselves unto it with due obedience, loving it heartily with a fervent and unfeigned affection, having it so imprinted in our hearts, that we may follow it and conform our lives wholly unto it.  ¶ The minister. 
Do all these things lie in our power?  ¶ The child. 
Not verily, not one of them all: but God worketh them in our hearts, in rhies wise by his holy spirit.  ¶ The minister. 
Is it not required of our part, that we take pain, & do our diligence both to hear and to read this doctrine which is set forth unto us?  ¶ The child. 
Yes forsooth: & first it is requisite, 
We must give diligent labour to learn gods word.  that everve man privately in his own house give himself to the study of this word: but principally every man is bound to haunt duly all such sermons as be made in the congregation of Christ, for the better understanding of this his doctrine.  ¶ The minister 
Thinkest thou then that it is not enough that every man do give diligence to read gods word in his own house, unless they come also together to hear it preached openly?  ¶ The child. 
I think so: at the lest way if God of his goodness do provide such means that we may hear it.  ¶ The minister. 
What is the reason?  ¶ The child. 
Because our saviour hath set & established this order in his church, 
Ephe. 4.  not to the end that. two. or three only should observe it, but as a general order for all men: & he hath like wise declared that this is the only way to build his church & to preserve the same: let us therefore every one be content to have recourse to this rule, & not become wiser than our master.  ¶ The minister. 
Is it then a thing necessary to have pastors and ministers in the congregation? 
Pastors or ministers in the church are necessary.   ¶ The child. 
Yea very necessary: & at their mouths men are bound to receive the word of the Lord with all humble obedience: so that whosoever doth set light of them, 
Matt. 10. Luk. 10.  and regard not to hear their sayings, they contemn also jesus Christ, and divide themselves from the fellowship of his flock.  ¶ The minister. 
Is it sufficient that we have been once instructed by their means: either else must we hear their doctrine continually?  ¶ The child 
It is nothing if a man begin well, unless he continued still in the same: for we must keep us in Christ's school, and continued still his scholars unto the end: and for that cause he hath ordained Ministers in the church to teach us continually in his name  ¶ The minister. 
Is there no other mean besides his word, 
46. Sunday.  by which God showeth himself unto us?  ¶ The child. 
God hath ordained and coupled the sacraments with the preaching of his word.  ¶ The minister. 
What thing is a sacrament?  ¶ The child. 
A sacrament is an outward token of god's favour, 
Of sacraments  which by a visible sign doth represent unto us spiritual things, to the end that gods promises might take the more deep root in our hearts: and that we might so much the more surely give credit unto them?  ¶ The minister. 
What? is this possible that a visible and a material sign should have such virtue to certify our conscience?  ¶ The child. 
Not, not of itself, but God hath ordained it forsuch an end.  ¶ The minister. 
Since it is the proper office of God's holy spirit, to seal & imprint the promises of God in our hearts, how can thou attribute or give this property unto the sacraments?  ¶ The child. 
There is a great difference between the one and the other: for god's spirit is he alone, who in very deed is able to touch and move our hearts, to illuminate our minds, and to assure our consciences, in such sort that all these aught to be accounted and reputed his only works, so that the whole praise and glory hereof aught to be given unto him only: yet this notwithstanding, it hath pleased our Lord to use his sacraments as certain mean aids or instruments thereof, according as it seemed good unto him, without diminisshinge (in the mean time) any point of the virtue and working of his spirit.  ¶ The minister 
Thou mean then that the efficacy or virtue of the sacraments doth not confyst in the outward element or visible sign, but so far forth as it pleaseth God to move the conscience therewithal by the working of his spirit.  ¶ The child 
I mean even so: according as it is god's pleasure to work by means by him ordained without any derogation thereby to his glorious power.  ¶ The minister. 
What moved God to institute such instruments or means?  ¶ The child. 
He ordained them to help and comfort our weak nature: 
The sacraments were ordained to help our infirmity.  for if we were wholly of a spiritual nature, as the angels are: then we were apt to consider both God & his manifold graces or benefits, after a spiritual manner also: but forsomuch as we are clogged, with earthily bodies, it was needful for us that God did institute sensible signs, to represent unto us spiritual and heavenly things: for otherwise we could not so well comprehend them. Moreover it is necessary for us that all our senses be exercised in his holy promises, that we might be the better stablished in the same.  ¶ The minister. 
Since God hath ordained his sacraments for our necessity: it were a point of arrogancy and presumption to think that they might be as well left of, as used.  ¶ The child. 
Ye say truth: so that whosoever doth willingly forbear the use of them, 
The sacraments are necessary.  esteeming them as things more than needeth, & of no importance, he dishonoureth jesus Christ, he refuseth his gracious benefits, and doth willingly quench his holy spirit.  ¶ The child 
But what sure certitude of gods grace be the sacraments able to give: seeing both the godly and wicked do receive them?  ¶ The minister. 
Albeit the infideles & wicked do make the grace (which is offered & presented unto them by the sacraments) void, and to stand them in none effect: yet it followeth not that their office and property is such for all that.  ¶ The child 
How is it then, and when is it, that the sacraments do produce or bring forth their operation and effect?  ¶ The child. 
When a man receiveth them in faith, 
when the sacraments take their effect.  leaning only unto our saviour Christ & his merits, seeking nothing else but him in them.  ¶ The minister. 
What meanest thou by saying that we may seek nothing else but Christ in them?  ¶ The child. 
I signify thereby, 
How Christ's ought to be sought in his sacraments.  that we may not occupy our minds in considering the outward or earthly signs, as though we would seek our health & salvation in them: neither may we imagine that there is any peculiar virtue enclosed or hid in them: but contrariwise we do take the sign for an aid or help to lead & to direct our minds strait into heaven, to the intent that we may there seek our saviour Christ, & all health and goodness in him alone.  ¶ The minister. 
If faith then be required in the ministration of them, how may it be that they are ordained & given unto us to strengthen & stablish us in the faith, and to assure us of gods promises?  ¶ The child 
It is not enough that faith be once begun in us for a time, 
The sacraments be means to nourish our faith.  but we must still nourish it, & maintain it, so that it may grow daily, & be increased in us. For the nourishment, strength & increase therefore of our faith, God hath given us the sacraments containing his merciful promises, the which thing Saint Paul declareth, 
Rom. 4.  saying that the use of them is to seal or-print the promises of God in our hearts.  ¶ The minister 
But tell me: is not this a token of infidelity, when the promises of God be not sufficient of themselves, to give us certain assurance, unless there be some visible sign as an aid joined unto them?  ¶ The child. 
Verily as ye say, it is a token of a little slender & weak faith, & yet of that sort the faith of the most part of all the children of God is: 
Gods children are not fully perfect in this life.  & notwithstanding they cease not therefore to be called faithful, albeit they have not as yet attained unto the perfection thereof. For so long as we live in this world, there abideth continually certain remnants of unbelief in our flesh: & therefore we must endeavour by all means continually to profit & increase in faith:  ¶ The minister. 
How many sacraments be there in the church of Christ? 
48. Sunday.   ¶ The child. 
There be but ii 
How many sacraments there be.  which be common unto all men, and which Christ himself ordained for his whole faithful flock.  ¶ The minister. 
What be they?  ¶ The child. 
The sacrament of Baptism, and the holy Supper.  ¶ The minister. 
In what points do they agreed, and wherein differ they, the one from the other?  ¶ The child. 
baptism is as it were an entry into the fellowship or congregation of God: 
Of baptism.  for it witnesseth certainly unto us, that whereas we were before strangers from God, he doth now receive us into his family and household. The Supper of the Lord is a sure witness or testimony unto us, that God will nourish, and refresh us with food: even as a good master of a house, studieth with painful diligence to sustain & feed such as be of his household.  ¶ The minister. 
To the end that we may understand them both so much the better, 
The signification of baptism.  let us consider them a part one after another: first what is the right signification of Baptism?  ¶ The child. 
The signification thereof standeth in. two. points: first our lord representeth unto us herein, the remission of our sins: secondarily, 
Ephe. 5 Rom. 6.  our regeneration or new birth in spirit.  ¶ The minister. 
What similitude or agreableness is there between water and those things, 
49 Sunday.  whereby it may be thought meet to represent them?  ¶ The child. 
first the remission of sins is a manner of washing, 
The mystery of the water in Baptism.  whereby our souls are cleansed from their filthiness: even as the uncleanly filth of our body, is washed a way with water.  ¶ The minister, 
What sayest thou concerning the other point of regeneration?  ¶ The child. 
Because the beginning of our regeneration standeth in the mortyfucation of our nature, that is to say, in the killing of our affections: and the full accomplishing of the same consisteth in that, that we become new creatures as touching our conversation through the spirit of God therefore the water is powered upon the head, to signify that we are dead or buried: 
Wherefore the water is powered on the head.  & that in such sort, that our rising again into a new life, is therewithal figured, in that that the pouring of the water is but a thing of a very short continuance and not ordained that we should be drowned hereby.  ¶ The minister. 
Thou meanest not that the water is the thing where with our souls be washed?  ¶ The child. 
Not: 
The water doth not cleanse us, but the blood of Christ only. 1. Ihon. 1. 2. Peter. 1.  for that belongeth to the blood of our saviour Christ alone, which was shed to the end that all our filth & uncleanness might be clean wiped away: & that we might be counted pure and without spot even before God: the which thing then taketh effect in us, what time our consciences be sprinkled therewith by God's holy spirit: but the sacrament doth testify and declare it unto us.  ¶ The minister. 
Why then, meanest thou that the water standeth in no other stead unto us but as a figure?  ¶ The child. 
It is such a figure as hath the verity & substance of that thing which it signifieth, 
The water is not a bore sign: The promise is joined to it.  joined unto it: for God is a true keeper of his promise & deceiveth no man, wherefore it is certain that remission of sins, and newness of life is offered unto us in baptism, & that we receive the same there.  ¶ The minister. 
Is this grace received indifferently of all men?  ¶ The child 
Not, for divers through their perverse mind and unbelief, do refuse this free offer, whereby it standeth them in no stead: nevertheless the sacrament loseth not his property, for it offereth this gift unto them also: albeit that none feel the comfort thereof, but only the faithful.  ¶ The minister. 
What thing is that whereby our regeneration is wrought in us?  ¶ The child 
By the death and resurrection of our saviour Christ: 
whereby we are renewed in spirit.  for his death standeth in this stead unto us, that by it our old Adam is crucified, and our sinful nature is (as it were) buried, so that the affections and desires thereof bear no more rule in us. As touching the other part (which is the newness of life) to use a new conversation in obeying Gods will and following his righteousness, that we obtain by his resurrection.  ¶ The minister. 
How is it that we obtain this grace in baptism?  ¶ The child 
It is given unto us in that that Christ doth there garnish and deck our souls with the garment of his holy spirit if if so be that we make not ourselves unworthy of his promises which be there given unto us.  ¶ The minister. 
As touching our part, what is the right using or receiving of baptism?  ¶ The child. 
The right use thereof standeth in these two: faith and repentance, that is, 
wherein the right using of baptism slandeth.  in that we be sure that we have our consciences cleansed in the blood of Christ. And in that we both feel in ourselves, and make it known to others by our works, that his spirit abideth in us, to mortify our affections and desires, and so to make us ready to do the will of God.  ¶ The minister. 
Seeing all this is required in the right using of baptism, 
50. Sunday.  how is it that little children be baptized?  ¶ The child. 
I did not mean that faith & repentance ought always to go before the ministration of this sacrament, 
The haptisme of infants.  for that is only requisite in them that be of age, and discretion: so that it is sufficienre if the little children show forth the fruits of baptism when they are come to sufficient age to know it.  ¶ The minister. 
How wilt thou prove, that there is no inconvenience in this doing?  ¶ The child. 
For in like manner circumcision was a sacrament of repentance, 
Deu. 10. and. 30. jere. 4. Rom. 4.  as Moses & the Prophets do wyttnes: and also a sacrament of faith, (as saint Paul teacheth) and yet God did not debar and exclude little children from the receiving of the same.  ¶ The minister 
Not, but art thou able to prove sufficiently, that there is as good reason they should be received to baptism, as that the other should be circumcised?  ¶ The child. 
Yea, 
The promises which were made to the jews only, are now offered to all men.  for the reason is largely as sufficienente: for the same promises which God did make in time passed to his chosen people of Israel, are now extended with much more evident declaration into all coasts of the world.  ¶ The minister. 
And followeth it therefore, that we must use also the sign?  ¶ The child. 
Yea, if we will consider the thing effectually: For Christ hath not made us partakers of that grace, which belonged in time passed to the children of Israel, to the intent he would in us dimynishe it and deal it more sparyngly, or that he would make it now more doubtful or less known than it was before: but rather to the end, he would show forth his goodness, not only more evidently, but also more plenteously.  ¶ The minister. 
Dost thou count then, that if we did deny baptism to little children, the grace and goodness of God should be dymynished and darkened by the coming of Christ?  ¶ The child. 
Yea surely: for we should be by that means destitute of the express sign of God's bountiful mercy towards our children, the which thing, they that were under the law had: & in very deed this thing serveth highly to our comfort, as to the stablishing of the promise which hath been made unto us from the beginning.  ¶ The minister. 
Thy mind is then, that forsomuch as it pleased GOD in old time to declare himself to be the saviour, yea of little children, and that he thought it also good to seal his favourable promise in their bodies by an outward sacrament and mark: that therefore it is very good reason, that there be no less tokens of assurance after Christ's coming, since the self same promise continuing still is reiterate, and more openly uttered, as well by word as deed.  ¶ The child. 
Yea: and moreover it seemeth a thing worthy of notable reprehension, if men would do so much wrong unto children, as to deny them the sign, which is a thing of less price, since the virtue and substance of baptism belongeth unto them, which is of much higher estimation.  ¶ The minister. 
For what consideration, aught we to baptize little children?  ¶ The child. 
They are christened in token and witness that they are inheritors of the blessing of God, 
To what purpose children are baptized.  which is promised to the lineage of the faithful: to this end, that when they come to age, they should be instructed what the substance and meaning of baptism is, to profit themselves thereby.  ¶ The minister. 

The 51. Sunday  Let us now speak of the Supper: and first what is the signification thereof?  ¶ The child. 
Our lord did ordain it to put us in assurance, 
Of the lords Supper.  that by the distribution of his body & blood, our souls are nourished in the hope of life everlasting.  ¶ The minister. 
Why is it that our Lord representeth unto us his body by the bread, and his blood by the wine?  ¶ The child. 
To signify unto us, 
Christ offereth to us his body by the bread. and his blood by the wine.  that even what property the bread hath towards our bodies, to were, to feed & sustain them in this transitory life: the self same property also his body hath touching our souls, that is, to nourish and refresh them spiritually. And in like manner as the wine doth strengthen, comfort, and quicken the body of man: even so his blood, is our full joy, our comforth, and spiritual, strength.  ¶ The minister. 
dost thou mean that we must be in deed partakers of the body and blood of the Lord?  ¶ The child. 
Yea verily, I mean so: 
The only stay of our trust.  for since the whole trust and assurance of our health and salvation doth consist in the obedience which he hath performed unto god his father: (in that that God doth accept it, & take it as if it were ours in deed) we must first needs possess him, seeing that his benefits do not belong unto us, until he have first given himself unto us.  ¶ The minister. 
Why? did not Christ give himself unto us what time he gave himself to be crucified, to the intent that thereby we might be brought into the favour of God his father, and be delivered from damnation?  ¶ The child. 
Yes, but that doth not suffice, unless we do receive him withal, in such sort as we may feel in our consciences the fruit and efficacy of his death and passion.  ¶ The minister. 
Is not faith the ready means to receive Christ by? 
After what sort we receive Christ.   ¶ The child. 
Yes forsooth: not only by that that we believe that he died & rose again to deliver us from everlasting death, and to procure us also everlasting life: but also by that that we feel by faith, that he dwelleth in us, and is joined with his members, to the end to make us partakets of all his graces and benefits because we are unto him united and made all one.  ¶ The minister. 
Have we not Christ joined unto us, 
52 Sunday  so that we become partakers of his benefits, by no other means than by his Supper?  ¶ The child. 
Yes verily: 
1. Cor. 1.  for we receive Christ with the fruition of his benefits, at the preaching of the gospel, (as. S. Paul witnesseth) in that that our lord jesus doth promise and certify us therein, that we are bone of his bones, and flesh of his flesh: 
Ephe. 5  & again that he is the bread of life which came down from heaven to nourish our souls: and in an other place, 
Ihon. 6.  that we are one with him, 
Ihon. 17.  even as he himself is one with his father, and such like.  ¶ The minister. 
What is there more to be had in the sacrament? or to what use doth it serve us besides?  ¶ The child. 
This is the difference, that Christ & his benefits be more evidently, lively, and plenteously, set forth unto us: for albeit that our saviour Christ be in very deed exhibited unto us, and is made ours by baptism also, and by the preaching of his word, that is but in a part as it were, and not fully.  ¶ The minister. 
What is it than briefly, that we have by this sign of bread?  ¶ The child 
That the body of our Lord jesus, 
what doth the sign of bread teach us.  for so much as it was once offered up for us in sacrifice, to bring us in to god's favour, is now given unto us, to assure us that we are partakers of this joyful reconciliation.  ¶ The minister. 
And what have we by the sign of wine?  ¶ The child. 
It assureth us, 
what is signified to us by the wine  that as our lord jesus did shed his blood once on the cross for a full price & recompense of all our sins: even so he now giveth it unto our soul to drink, whereby we should not doubt to receive the fruit & benefit thereof.  ¶ The minister. 
By these thy answers, I gather that the lords supper doth direct, and as it were conduit us, to the death and passion of our saviour Christ: to the intent we may be partakers of the virtue and profit thereof.  ¶ The child. 
It doth even so: for even then when he suffered, the only and everlasting sacrifice was offered up for our redemption. Wherefore there remaineth now nothing else, but that we should have the fruits thereof.  ¶ The minister. 
The supper than was it not ordained to offer up the body & blood of our saviour to God his father? 
The lords supper is not a sacrifice. propitiatory.   ¶ The child. 
Not: 
Christ alone is the everlasting bishop. Hebru. 5. Mat. 26.  for there is none but he alone unto whom that office belongeth, for so much as he is the everlasting sacrificer: but the charge that he hath given unto us is, that we do receive his body, and not offer it.  ¶ The minister. 
Wherefore be there ii 
53. Sunday  signs institute?  ¶ The child. 
Our Lord did that to help thereby our infirmity: 
The ordaining of two signs was for our weakness.  signifying that he is as well the drink as the meat of oursoule: to the end we might be content to seek our nourishment fully and wholly in him, and no where else.  ¶ The minister. 
Doth the second sign (which is) the cup, belong indifferently unto all men?  ¶ The child. 
Yea, and that by the commandment of our saviour Christ, contrary whereunto we mayein no wise do.  ¶ The minister. 
Receive we in the supper only the tokens of the things afore rehearsed? either are they effectually in deed there given unto us?  ¶ The child. 
forsomuch as our Saviour Christ is the truth itself, it is nothing to be doubted, that the promises which he made at his supper, be not there in deed accomplished, and that which is figured by the signs is truly performed: so then according as he there may promise, and as the signs do represent, there is no doubt, but he maketh us partakers of his very substance, to make us also one with him, and in one life with him.  ¶ The minister. 
But tell me how this may be done, 
Now we receive Christ in the supper.  seeing the body of our saviour Christ is in heaven, and we are here as pilgrims on the earth.  ¶ The child. 
Verily it cometh to pass by the wondrous and unsearchable working of his spirit who joineth easily together things being far a sunder in place.  ¶ The minister. 
Thy mind is then, that his body is not presently included in the bread, neither his blood contained within the cup.  ¶ The child. 
Not not a whit: 
what is to be done if we will receive the substance of the sacrament.  but clean contrary wise, if we will have the substance of the sacrament, & the very thing which is signified thereby: we must at the receiving thereof lift up our hearts into heaven, where our saviour Christ is in the glory of his father, from whence we have sure hope that he will come for our redemption: & therefore we may not search him in these corruptible elements, as if he were presently there.  ¶ The minister. 
So then thy judgement is, that there be two things in this Sacrament: the substance of bread and wine, which we see with the eye, touch with our hand and feel, or savour with our taste: & also our saviour Christ by whom our souls are inwardly nourished  ¶ The child. 
You say truth: 
Pledges of our resurrection  and in such sort that we have therewith also a sure token, and (as it were) an earnest penny of the rising again of our bodies, in somuch as they are already made partakers of the sign of life.  ¶ The minister. 
How aught this sacrament to be used? 
54 Sunday.   ¶ The child. 
Saint Paul teacheth the right manner of the using thereof: 
1. Cor. 11.  (which is,) that every man examine himself before that he come unto it.  ¶ The minister. 
Wherein aught a man to try and examine himself?  ¶ The child. 
He must consider whether he be a true member of Christ our saviour.  ¶ The minister. 
Whereby may a man have sure knowledge thereof?  ¶ The child. 
If he have a faith or right confidence in God's promises, 
The sure tokens of a true Christian.  being inwardly sorry for his sins, and do love his neighbour with an unfeigned charity, not keeping in his heart any rancour, hatred, or debate.  ¶ The minister. 
But is it requisite to have a perfect faith, and perfect charity?  ¶ The child. 
We must needs have both the one & the other, sound, right, & not counterfeited: but to speak of such a perfection, as unto which nothing can be added, a man shall not be able to find it in the whole multitude of men: so than this supper had been a thing ordained in vain, if none were meet to come to it, unless he were thoroughly perfect.  ¶ The minister. 
By this saying, our imperfection doth no whit hinder us from coming thereunto?  ¶ The child. 
Not verily: but rather contrariwise, it should stand us in no stead, if we were not unperfect, for it is as an help and succour, against our infirmity.  ¶ The minister. 
Do these two sacraments serve to no other end, but to support and bear up our imperfection?  ¶ The child. 
Yes, they are also very signs and badges of our profession: that is to say, by them we protest openly that we are the people of God, and make open profession of our christian religion.  ¶ The minister. 
What shall we then judge of him that refuseth to use them?  ¶ The child. 
We aught not to count him a christian mane: for in so doing he refuseth to confess or knowledge himself to be a christian, and what is that else, but as it were covertly to refuse Christ?  ¶ The minister. 
Is it enough to receive them both, once only in our life time?  ¶ The child. 
Baptism was ordained to be received but once, wherefore it is not lawful to be christened again: but it is other wise to be thought of the supper.  ¶ The minister. 
What is the reason thereof?  ¶ The child. 
This: 
How it is that we receive the supper oftimes though we may be but once baptized.  by baptism God doth bring, and receive us into his church: and when he hath once received us, he declareth also to us by the supper, that he will feed us continually.  ¶ The minister. 
To whom belongeth the ministration of baptism, 
55. Sunday.  and of the lords supper?  ¶ The child. 
Unto them who have taken charge to preach openly in the church: 
To whom the ministration of the sacraments do belong  for the preaching of God's word and the ministration of the sacraments be things joinctely belonging to one kind of office.  ¶ The minister. 
Is there not a substantial proof to be brought for this?  ¶ The child. 
Yes verily: 
Mat. 28  for our Lord giveth special charge to his Apostles, as well to baptize as to preach: and as touching the supper, he giveth them injunction to follow his example: now he did the part of a minister, in that he gave and distributed it to others.  ¶ The child. 
The pastors, who be the ministers of the sacraments, aught they to receive indifferently every person that cometh?  ¶ The child. 
As touching baptism, 
who ought to be shut out from the supper.  forsomuch as there be none in our time baptized but little children, there ought to be no choice used: but as concerning the supper, the minister must have so much discretion as to refuse to give it to them that be utterly unworthy.  ¶ The minister. 
Wherefore?  ¶ The child. 
Because that otherwise the supper of the Lord should be defiled and dishonoured  ¶ The minister. 
But yet our Lord admitted judas to the holy supper, notwithstanding his wickedness.  ¶ The child. 
Yea, 
wherefore judas was admitted to the supper.  for his wickedness was hitherto hid. and albeit our Lord knew it right well, yet was it not notorious and known unto men.  ¶ The minister. 
What way is to be used then towards the hypocrites?  ¶ The child. 
The minister aught not to exclude andshut out them, as unworthy: but he must tarry until it shall please GOD to make their close wickedness known.  ¶ The minister 
What if he himself know, or if he be privily advertised of any such?  ¶ The child. 
That is not a sufficient cause for him to deny them the supper, unless he have the thing tried by sufficient proof: and there with the judgement of the congregation.  ¶ The minister. 
Is it then meet to have a politic order touching this matter?  ¶ The child. 
What else? if the congregation be well ordered: there must be certain appointed to watch, and take diligent heed for such open crimes as may be committed: and they having authority, aught in the name of the whole congregation, to inhibit such as be by no means meet, neither can be partakers thereof without the dishonour of God, and the offence of the faith full.  
The end of the instruction of children in the faith.   

THE MANNER TO EXAmine children before they be admitted to the Supper of the lord.  ¶ first the Minister asketh. 
IN whom dost thou believe?  ¶ The child answereth. 
I believe in god the father, and in jesus Christ his son, and in the holy ghost: and look to be saved by non other means.  ¶ The minister. 
The father, the son, and the holy ghost, be they any more than one god?  ¶ The child, 
Not, although they be distinct in person.  ¶ The minister. 
What is the effect of thy faith?  ¶ The child. 
That god the father of our lord jesus Christ, (and so by him of us all) is the beginning and principal cause of all things: the which he governeth in such sort, that nothing can be done with out his ordinance, and providence. Next, that jesus Christ his son, came down into this world, and accomplished all things which were necessary for our salvation. And ascended into heaven, where he sitteth at the right hand of the father, that is, that he hath all power in heaven and in earth. And shall come again from thence to judge the whole world. furthermore that the holy ghost is very god, because he is the virtue and power of god, and imprinteth in our hearts the promises made unto us in jesus Christ. And finally that the church is sanctified, and delivered from their sins through the mercies of god, and shall after this life rise again to life everlasting.  ¶ The minister. 
Must we serve God according as he hath commanded, or else as men's traditions teach us?  ¶ The child. 
We most serve him as he hath taught us by his word and commandments, and not according to the commandments of men.  ¶ The minister. 
Canst thou keep gods commandments of thyself?  ¶ The child 
Not verily.  ¶ The minister 
Who then doth keep and fulfil them in thee?  ¶ The child 
The holy ghost.  ¶ The minister. 
When God then giveth thee his holy ghost canst thou perfectly observe them?  ¶ The child 
Not, not so.  ¶ The minister. 
Why? God doth curse and reject all such as do not in every point fulfil his commandments.  ¶ The child. 
It is true.  ¶ The minister. 
By what means then, shalt thou be saved, and delivered from the curse of God?  ¶ The child. 
By the death and passion of our lord jesus Christ.  ¶ The minister 
How so?  ¶ The child. 
Forbecawse that by his death, he hath restored us to life, and reconciled us to God his father.  ¶ The minister 
To whom dost thou make thy prayers?  ¶ The child 
I pray to God in the name of our lord jesus Christ our advocate and mediator, referring all my prayers to that scope, which Christ our saviour hath left us as a most sufficient and absolute rule.  ¶ The minister. 
How many Sacraments are there in Christ's Church?  ¶ The child. 
Two, Baptism, and the lords Supper.  ¶ The minister. 
What is meant by Baptism?  ¶ The child. 
First it signifieth that we have forgiveness our sins by the blood of Christ. Secondly it setteth before our eyes our regeneration or new spiritual birth.  ¶ The minister. 
What signifieth the Supper of the lord?  ¶ The child. 
That by the spiritual eating and drinking, of the body and blood, of our lord jesus Christ, our souls are nourished unto life everlasting.  ¶ The minister. 
What do the bread and wine represent, in the lords Supper?  ¶ The child. 
This, that as our bodies are nourished therewith: so our souls are sustained, and nourished with the virtue of Christ's body and blood, not that they are enclosed in the bread and wine, but we must seek Christ in heaven in the glory of God his father.  ¶ The minister. 
By what means may we attain unto him there?  ¶ The child. 
By faith, which gods spirit worketh in our hearts, assuring us of God's promises made to us in his holy gospel.  
th'end.