A Catechism, wherein is contained the true grounds of the Articles of the Christian faith, contained in the Lord's prayer and the Creed, by way of Question and answer between Protestant and Papist. Divided into twenty Saboth exercises, for children to learn the Christian Religion. Imprinted at London by G. Eld. 1612. To the Worshipful and my good friend Master Thomas Digges Esquire: Francis davis, wisheth health, long life, with increase of much worship. Sir: SInce I have made bold already with your worship in offering to present my labours unto you, and finding your worship so kindly to receive them, I have here in this small volume taken some pains in gathering these few instructions, and how soever they are, I wished them well. So presenting them to your worship, desiring you to depress errors with my good meaning, loath to be tedious unto you in a trifle, I leave you to the protection of the Almighty: praying unto him to send you much health and happiness. I rest. Your Worships to command during life. FRAN: DAVIS. To the Reader. GEntle Reader since that I have heretofore set forth some of my works, and finding of your kind receipt of them, it hath stirred me up into farther matters, whereof this small volume is one, wherein is declared the true ground of the Articles of the Christian faith, contained in the Lord's prayer and the Creed, whereunto I have set out the Papist to ask the Question and the Protestant to resolve it, which it doth also serve for youth to learn, and the Minister to ask the Question, and the Child to answer. It is but a small price for to buy this book, and the Child to learn in the week days but so much as I have marked from one Sunday to another, and every Sunday the Minister of every parish to but call the Children afore him, every Sunday but one hour, and to examine them upon them few points, and no doubt but they will labour and strive in the week days, to get in their minds by root of heart to answer him, and no doubt but it will increase in time to some comfort to the soul's health. Thus Reader wishing you well, and desiring you to follow these few Instructions, in order as I have declared them, but I leave it to thy own consideration, and thy better meditation, So with my prayer for the same to the Almighty God, I end. Your friend F. D. The Papist meeting with the Protestant, and being desirous to be converted or instructed by him in the true knowledge of God, and of his Christian faith: to the which the Papist asketh the question, and the Protestant resolveth him. The first question of the Papist, is of the Articles of the faith: and also this may serve for the instruction of youth and children. Papist. WHat is the principal and chiefest end of man's life? Pro. To know God. Pap. What moveth thee to say so. Pro. Whereunto man was created and made. 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 in his glory, seeing he is the beginning and fountain thereof. Pap. What is then the chiefest felicity of man. Pro. Even the self same, I mean to know GOD, and to have his glory showed forth in us. Pap. The greatest felicity that man can atta●… to. Why dost thou call this, man's chief felicity. Pro. Because without it our condition, or estate were more miserable, than the state of brute beasts. Pap. Hereby than we may evidently see, that there can no such misery come unto man, as not to live in the knowledge of God, Pro. That is most certain. Pap. But what is the true and right knowledge of God. Pro. The true knowledge of God, When a man so knoweth God, that he give him due honour. Pap. Which is the way to honour God arigh? Pro. The right manner to worship God, standeth in four points. It is to put our whole trust and confidence in him, to study so serve him in obeying his will, to call upon him in our necessities, seeking our salvation, and all good things at his hands: and finally to acknowledge both with heart and mouth, that he is the lively fountain of all goodness. The second Sunday. Pap. Well then, to the end that these former questions give me full satisfaction, I pray declare more at large, which is the first point. Pro. The first point of honouring God. To put our whole confidence in God. Pap. How may that be? Pro. When we have an assured knowledge that he is Almighty & perfectly God. Pap. Is that sufficient? Pro. No. Pap. Show the reason? Pro. 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. Pap. What is there then further required? Pro. That every one of us be fully assured in his conscience, that he is beloved of God, and that he will be both his Father and Saviour. Pap. How shall we be assured thereof? Pro. The foundation of our faith. By his own word, wherein he uttereth unto us his mercy in Christ, and assureth us of his love toward us. Pap. Then the very ground to have a sure confidence in God, is to know him in our Saviour Christ. Pro. Yes truly. Pap. Then briefly, what is the effect of this knowledge of God in Christ? Pro. It is contained in the confession of the faith, used of all Christians, which is commonly called the creed of the Apostles, both because it is a brief gathering of the Articles of that faith, which hath been always contained in Christ's Church, and also because it was taken out of the pure doctrine of the Apostles. Pap. Rehearse the same. Pro. The Creed of the Apostles. I believe in God the Father Almighty maker of heaven and earth, etc. I believe in the holy Ghost, etc. The third Sunday. Pap. To the intent that this confession may be more plainly declared: into how many parts shall we divide it. Pro. The Christian faith standeth in 4 points. Into four principal parts. Pap. What be they? Pro. The first concerneth God the father. The second is of the son jesus Christ, wherein briefly also the whole history of our redemption is rehearsed. The third is touching the holy ghost. The fourth concerneth the Church, and Gods gifts to the same. Pap. Seeing there is but one God, what moveth thee to make rehearsal of the father, the son, and the holy Ghost, as if there were three? Pro. As concerning the Trinity. Because that in the substance or nature of God, we have to consider the father as the fountain, beginning, and original cause of all things: then secondly his son, who is the everlasting wisdoms. Thirdly, the holy Ghost, who is his virtue and power spread upon creatures, and yet nevertheless, remaineth always wholly to himself. Pap. This is then thy meaning, that there is no inconvenience at all, to understand severally these three persons in the Godhead, who not withstanding are one and not thereby divided. Pro. It is even so. Pap. I pray ye make rehearsal of the first part of the Creed. Pro. The first part of the Creed. I believe in God the Father Almighty, maker of heaven and earth. Pap. Wherefore dost thou call him father. Pro. I call him so, having respect to jesus Christ, who is the everlasting word, begotten of God before all worlds, who being afterwards openly showed unto the world, was evidently declared to be his son. Now seeing God is our Saviour Christ's Father, it followeth necessarily, that he is also our Father. Pap. What meanest thou by that, thou callest him almighty. Pro. What is meant by this word Almighty I mean not only that he hath a power, which he doth not excercise, but also that all creatures be in his hand and under his governance: that he disposeth all things by his providence: That he ruleth the world as it pleaseth him, and guideth all things after his own good pleasure. Pap. The power of God is not Idle. So then by thy saying the power of God is not Idle, but continually exercised, so that nothing is done but by him, and by his ordinance. Pro. That is most true. The fourth Sunday. Pap. Wherefore is that clause added: maker of heaven and earth. Pro. Because he hath made himself known unto us by his works, it is necessary for us to seek him out in them. For our capacity is not able to comprehend his divine substance: A glass wherein we may see God. therefore he hath made the world as a glass, wherein we may behold him in such sort, as it is expedient for us to know him. Pap. Dost thou not comprehend all creatures in these two words, Heaven & Earth? Pro. Yes verily, & they may be right well contained under these two words, seeing that all things be either heavenly or earthly. Pap. And why callest thou God only Creature, seeing 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. Pro. By this word Creator, is not only meant, that God once created them, having no further regard to them afterwards: but we ought to understand, that as the world was made of him in the beginning, even so now he doth conserve the same, so that heaven and earth, with the rest of the creatures, could not continue in their state, 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 and governance of all. Wherefore in that that he is Creator of heaven and earth: it is he that by his goodness, power, and wisdom, doth govern the whole order of nature. It is he that sendeth rain and drought, hail, tempest, and fair weather, fertility and dearness, dearth and plenty, health and sickness, and to be short, he hath all things at commandment, to do him service at his own good pleasure. Pap. What sayest thou as touching the devils and wicked persons, be they also subject to him? Pro. Albeit that God doth not guide them with his holy spirit, yet he doth bridle them in such sort, that they be not able to stir or move without his permission and appointment: yea, and moreover he doth compel them to execute his will, although it be against their intent and purpose. Pap. To what purpose doth it serve thee, to know this. Pro. The devil ●ath no ●ower but ●y God. 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. And moreover, we could never be quiet in our consciences, if we should think ourselves to be in their danger. But for so much as we know, that God bridleth them fast, and chaineth 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 fift Sunday. Pap. Go too then, let us come to the second part of our belief. Pro. The second part of the Creed. And in jesus Christ his only son our Lord. Pap. What is the effect of this part. Pro. It is to acknowledge the son of God to be our Saviour: and to understand the means, whereby he hath redeemed us from death, and purchased life unto us. Pap. What signifieth this word jesus, by whom thou namest him. Pro. It is as much to say as Saviour, and this name was given unto him by the Angel, at God's commandment. Pap. What is that of more estimation, then if that name had been given him by men. Pro. Yea, a great deal, for since God's pleasure was, that he should be so named, he must needs be our Saviour indeed. Pap. What signifieth then this word Christ? Pro. This word Christ doth express more effectually his office, and doth give us to understand, that he was anointed of his Father, King, Priest, and Prophet. Pap. How hast thou the knowledge hereof. Pro. By the Scriptures, which do teach us, that anointing did serve for these officers, the which be attributed unto him in many places of the same. Pap. But what manner of oil was it wherewith he was anointed? Pro. It was not such material oil as we use, and as did serve in old time, to the ordaining of Kings, Priests, and Prophets but a far more excellent oil, even the grace of God's holy spirit, whereof the outward anointing in old time was but a figure. Pap. What manner of Kingdom is that whereof thou speakest? Pro. It is spiritual, and doth consist in God's word, and in his holy spirit, wherein is contained both righteousness and life everlasting. Pap. And what is this priesthood? Pro. It is an office and authority to present himself before God, to obtain grace and favour for us and to pacify his father's wrath, by offering an acceptable sacrifice unto him. Pap. Why callest thou him Prophet? Pro. Because that he came down into the world, as chief Ambassador of God his Father, to declare at large his father's will, and to finish all revelations & Prophecies. The sixth Sunday. Pap. cometh there any profit unto thee by those names and dignities of Christ? Pro, Yea they altogether belong to our comfort, for Christ did receive all these of his father, to make us partakers thereof, whereby we might every one receive of his fullness. Pap. Declare this thing more at large unto me. Pro. He received the holy Ghost in full perfection, with all the gifts of the same, to bestow them on us, and to distribute unto every one of us, in the measure & quantity, that God knoweth to be most meet, and so by this means we draw out of him, as out of a fountain, all the spiritual gifts that we have. Pap. To what use doth the Kingdom of Christ serve us? Pro. To set us at liberty of Conscience, to live godly and holily, that we being enriched with his spiritual blessings, and armed with his power, may be able to overcome the Devil, sin, flesh, and the world, which be pernicious enemies unto our souls. Pap. What profit have we of his priesthood. Pro. First by this means he is our mediator, to bring us unto the favour of God his father: and again hereby we have a free entry to come in, and show ourselves boldly before God, & 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. Pap. The utility of his office, in that he is a Prophet is yet behind. Pro. Since our Lord jesus hath received his office, to become the master and teacher of his flock, the end of this divinity is, to bring us to the right knowledge of the Father, and of his truth, so that we might become God's household scholars, and of his family. Pap. Then it is true, that a man may briefly gather of the words, that this name Christ doth include three sundry offices, that God hath given unto his son, to the intent to bestow the fruit, and profit of the same upon his elect. Pro. It is true. The seventh Sunday. Pap. By what reason callest thou Christ the only Son of God since God doth name all us also his Children. Pro. As touching that, that we are Gods children, we are not so of nature, but only of his fatherly adoption, and by grace, in that God doth aceept us for his Children: now our Lord jesus being begotten of the substance of his father, and being of the self same nature, may justly be called Gods only son, for that there is none other that is so by nature. Pap. This is then thy meaning that this honour pertaineth peculiarly to him alone as to whom it belongeth of nature, the which notwithstanding he hath by free gift of his goodness communicated unto us, in that we are his members. Pro. It is even so, and therefore in respect of that his communicating with us, the scripture calleth Christ in an other place the first borne among many brethren. Pap. Why callest thou him our Lord? Pro. Because he is appointed of the Father to have Lordship over us, and to rule in Heaven and earth, and to be the head of men and Angels. Pap. What is the meaning of that which followeth? Pro. It declareth after what sort the son of God was anointed of his father, to become our Saviour, That is to say, he took upon him our flesh, and therein fulfilled all things necessary for our redemption, according as they be here rehearsed. Pap. What meanest thou by these two clauses: conceived by the holy Ghost, borne of the Virgin Mary. Pro. That he was fashioned in the Virgin's womb, taking very substance and manner of her, that he might thereby become the seed of David, as the Prophet had before signified, and yet notwithstanding all this was wrought by the marvelous and secret power of the holy Ghost, without the company of man. Pap. What is it then needful that he should take upon him our very flesh? Pro. Yea verily, for it was convenient that man's disobedience, against God should be purged in the nature of man. And moreover if Christ had not been partaker of our nature, he had not been a meet Mediator to make us at one with God his Father. Pap. Then is this thy saying, that it behoveth that Christ should become very man, to the end he might execute the office of a Saviour, as in our person. Pro. Yea verily for we must borrow of him all that which is lacking in ourselves: for this our default could not otherwise be remedied. Pap. By what cause, was this thing wrought by God's holy spirit, and not rather by the company of man, according to the order of nature? Pro. Because the seed of man is of itself altogether corrupted with sin, it behoved that this conception of Christ, should be wrought by the power of the holy Ghost: whereby our Saviour might be preserved from all corruption of sin, and replenished with all manner of holiness. Pap. So then by these sayings it is evidently declared unto us, that he which should purify and cleanse others from filth of sin, must be himself free from all spots thereof, and even from his mother's womb, dedicated unto God in pureness of nature, so that he may not be guilty of that corruption, wherewith the whole stock of man is infected. Pro. I mean so. The eight Sunday. Pap. Wherefore speakest thou of his death immediately after his birth, and leavest out the whole history of his life? Pro. Because there is nothing mentioned or spoken of in our creed, but that which pecularily belongeth to the substance of our redemption. Pap. Why is it not said plainly in one word, that he died, without any speaking of Pontius Pilate, by whose judgement he suffered? Pro. This was not only to make the history of Christ's passion, to have more evident assurance, but also to declare unto us, that he was condemned to death by a judge. Pap How so? Pro. He died to suffer the pain that was due unto us, that we might be thereby delivered from the same. Now for so much as we were guilty before God's judgement, as wicked misdoers, Christ took upon him our persons, and vouchsafed to show himself before an earthly judge, and to be condemned by his mouth, that thereby we might be declared before the judgement seat of God. Pap. Notwithstanding Pilate doth pronounce him innocent, and so by that he doth not condemn him worthy of death? Pro. Pilate did both the one and the other. First, he was pronounced innocent and 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 give solemnly the sentence of death against him: to testify and express, that he is our true pledge and ransom, as he who also hath taken unto him our condemnation, to deliver us from the same. Pap. That is well said: for if he had been a sinner indeed, he had not been meet to have suffered death, for the offences of other: and nevertheless, to the end we might be clearly quit by his condemnation, it was necessary that he should be counted as among the wicked. Pro. So I mean. The ninth Sunday. Pap. Where thou sayest, Christ suffered on the Cross, was that kind of death of more importance, then if he had been otherwise put to death? Pro. Yea verily: and as touching that matter, Saint Paul saith, that he was hanged on a tree, to the intent that he might take upon him our curse, and so discharge us: for that kind of death was accursed of God. Pap. What: is it not a great reproach and dishonour unto our Lord jesus Christ, to say that he was accursed, and that before God? Pro. No 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 fill us also with his blessings. Pap. Declare that followeth. Pro. In so much as death was a punishment appointed unto man for sin, 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 counterfeit, it pleased him also to be buried after the common manner of men. Pap. But it appeareth not that any profit cometh to us by this, that Christ hath won the victory of death, seeing that we notwithstanding cease not to die. Pro. That doth not hinder, for the death of the faithful is now nothing else but a ready passage to a better life. Pap. It followeth then necessary 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. Pro. It is even so. The tenth Sunday. Pap. What is the sense of that clause, He descended into Hell? Pro. That Christ did not only suffer natural death, which is a separation of the soul from the body, but also that his soul after this separation, did descend into Hell, or the place of the damned. Pap. For what consideration would he descend thither? Pro. To show the wicked that they were justly condemned, because they believed not in him: and to triumph over the devil in his own tents, whither he pursued him: and that his victory, and the sovereignty of his human nature might appear over all; and lastly that we might not descend, and abide there for ever, he descended, and returned, according as it was prophesied of him: Thou wilt not leave my soul in Hell, nor suffer thy holy one to see corruption. Pap. Was his descending into Hell a part of his passion, or humiliation? Pro. No, but of his victory, and exaltation; according to that testimony of S. Paul: He spoilt principalities, and powers, and he led captivity captive: This he did in Hell, even in that place where the Devil had most power: whereby both the devil might be the more disgraced, and Christ himself more honoured. Pap. What testimonies of Scripture have you to prove this? Pro. Psal. 16.10. Thou wilt not leave my soul in Hell, which is cited by Saint Peter. Act. 2.31. also Eph. 4.9. In that he ascended, what is it but that he first descended into the lowest parts of the earth? Also, Rom. 10.7. say not in thy heart who shall ascend into Heaven, this is to bring down Christ; or who shall descend into the deep, this is to bring Christ again from the dead: what can be understood by the deep, but Hell; as it is taken, Luc. 8.31. And they requested him not to send them into the deep. The eleventh Sunday. Pap. May we now gather by this, what profit cometh to the faithful by the death of jesus Christ? Pro. Yea very well: and first of all we see that it is a sacrifice, wherewith he hath fully satisfied his Father's judgement in our behalf, and thereby also he hath appeased God's wrath, and hath brought us into his favour again. Secondly, that his blood is a washing of our souls from all manner of spots. And finally, that he hath so clean wiped away our sins through his death, that GOD will never hereafter have remembrance of them, so that the Obligation which was against us, is now canceled and made void. Pap. Have we none other profit of his death? Pro. 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 none evil lusts do hereafter bear rule in us. The twelfth sunday. Papist. Expound the Article following? Pro. He rose the third day from death to life, wherein he showed, that he had gotten the victory of death and sin. For through his resurrection, he hath swallowed up death, he broke a sunder the chains of the devil, and finally he destroyed all his power. Pap. Tell me how many ways, this resurrection of Christ doth profit us? Pro. Three manner of ways. The first, that we have fully obtained to be righteous thereby. Secondly, it is a sure gage of our immortality. Thirdly, that if we be indeed truly partakers of his resurrection, we rise now in this present world, into a new kind of life, whereby we serve GOD only, and lead our lives agreeable to his will. The thirteenth Sunday. Papist. Let us now go forward to the rest. Pro. He ascended into heaven. Pap. Went CHRIST up into heaven in such sort, that he is no longer in the earth? Pro. Yea, 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 salvation, it was not needful he should remain any longer in the world. Pap. What profit have we by this Ascension: Pro. We receive double profit thereby: for since that our Saviour Christ is entered into Heaven in our name: even in like manner as he came down from thence for our sakes he hath thereby made an open entry into the same place for us, giving withal an assured knowledge, that the gate of heaven is now open to receive us, which was before shut through our sins, The second profit is that he appeared in the sight of God the father, to make Intercession for us, and to be our Advocate to make answer for us. Pap. But is our saviour Christ so ascended into heaven that he is no more here with us? Pro. Not so, for he himself promiseth the contrary: that is, that he will be present with us unto the world's end. Pap. Is it meant of his bodily presence, that he maketh promise so to continue with us? Pro. No verily for it is another matter, to speak of his body, which was taken up into Heaven, and of his power which is spread abroad throughout the whole world. Pap. Declare the meaning of this sentence he sitteth at the right hand of God the Father. Pro. The understanding of that, is, that he hath received into his hands the governance of Heaven and Earth, whereby he is King and Ruler over all. Pap. What signifieth this word right hand and the sitting at the right hand? Pro. It is a similitude or manner of speech borrowed of earthly Princes, which are wont to place on their right side, such as they substitute next under them, to rule in their name. Pap. Then thou meanest nothing else thereby, but that which Saint Paul speaketh that he was appointed head of the Church, set in authority above all powers, and that he hath received a name or dignity passing all other. Pro. Even so it is. The fourteenth Sunday. Pap. Go forward to the residue. Pro. 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 visible once again in judgement, as he was seen to ascend. Pap. Seeing the judgement of God shall be in the end of the world, how may that be which thou sayest: some shall be alive, and other shall be dead, since it is a thing appointed unto all men to die once. Pro. Saint Paul maketh answer to this Question himself, saying that they which shall be left alive at that time, shall be suddenly changed, to the end that their corruptible nature being abolished, they may be clothed with incorruption. Pap. Thy meaning is then that this change shall be unto them in stead of a Death, in so much as it shall abolish their former nature, and make them rise again in a new state. Pro. Truth it is. Pap. Do we receive any comfort by this that our Saviour Christ shall come to judge the world. Pro. Yea verily, and that great, for we are taught certainly that his coming at that time shall be only for our salvation. Pap. Then there is no cause why we should be afraid of the day of judgement, or that we should tremble therefore. Pro. No truly for that we shall appear before no other judge but him, who is our Advocate and hath taken upon him to defend our cause. The fifteenth Sunday. Pap. Let us now come to the third part? Pro. That concerneth our saith in the holy Ghost. Pap. And to what purpose doth it serve us? Pro. It doth us to understand, that even as God hath redeemed us, and saved us in jesus Christ, even so it pleased him to make us partakers of his redemption, and salvation thorough his holy spirit. Pap. How so? Pro. In like manner, as the blood of Christ is the only purgation of our souls: even so the holy Ghost must sprinkle out consciences with the same to make them clean. Pap. This needeth a more evident declaration. Pro. It is to say, that the spirit of God dwelling in our hearts, doth make us feel the virtue of our Lord jesus. The sixteenth Sunday. Pap. what followeth now next. Pro. The fourth part of our belief, where it is said, I believe that there is an holy universal Church. Pap. what is the Church universal. Pro. It is the body and fellowship of them that do believe, whom God hath ordained and chosen unto life everlasting. Pap. Is it necessary that we believe this Article? Pro. Yea, unless we mind to make Christ's death of none effect, and make all those things to no purpose, which we have rehearsed already, for all Christ's doings proves there is a Church. Pap. This is then thy saying, that all which hitherto hath been declared, doth touch the cause and ground of our salvation, in so much as God hath received us into his favour, by the mean of our Saviour Christ, and 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. Pro. It is even so. Pap. What meanest thou by calling the Church holy? Pro. I call the Church holy in this sense, because that those whom God hath chosen, be justifieth, and reformeth unto holiness and innocency of life, to make his glory to shine in them: and also our Saviour Christ hath sanctified his Church which he redeemed: To the end it might be glorious and without spot. Pap. What meaneth this word Catholic, or universal? Pro. It serveth to put us in remembrance, that as there is but one head of the faithful, even so it behoveth them to be knit together in one body, so that there be not divers Churches, but one Church only, dispersed through out the whole world. Pap. Declare as touching the communion of Saints. Pro. That clause is put too, for a more plain declaration of the unity of the members of Christ's Church. Moreover, it doth us to understand, that all the benefits that Christ hath given to his Church, belongeth to the profit and salvation of every faithful person, for so much as they have all a community together. The seventeenth Sunday. Pap. But is this holiness of that Church now already perfect? Pro. No verily, for it is in continual battle, so long as it is in this world, and laboureth always under imperfection and infirmities, which shall never be clean taken away, until it be altogether coupled to her head Christ, by whom it is perfectly sanctified. Pap. Is there none other way to know this Church but by faith? Pro. Yes verily: there is a Church which may be seen to the eye, for somuch as God hath given sure tokens, by the which we may know the same. But here in this place, mention is made properly of that Church which he hath chosen by his secret election to everlasting life, the which cannot be perfectly discerned by our senses. Pap. What is there more? Pro. I believe the remission of sins. Pap. What is the proper signification of this word remission. Pro. 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, to receive any punishment therefore. Pap. It is easy then to be gathered of this, that we do not merit by our own satisfaction, that God should pardon our sins. Pro. ye say true: for our Saviour Christ hath made satisfaction, by suffering the pain due unto the same: for we of our part, be not able to make any recompense to God, but of his meet liberality, we obtain this benefit freely. Pap. Wherefore dost thou make mention of remission of sins, immediately after thou hast spoken of the Church? Pro. Because that no man can receive forgiveness of sins, unless he be joined in the fellowship of God's people, and so continue in the unity of Christ's body, even to the end, like a true member of his Church. Pap. By this saying, then without the Church, there is nothing but hell, death and damnation. Pro. That is most certain: for all such as do divide themselves from the body of Christ, to break the unity there by sects, are utterly destitute of all hope, to enjoy everlasting life, whiles they keep themselves so divided. The eighteenth Sunday. Pap. What followeth more? Pro. The rising again of the body, and life everlasting. Pap. Whereto serveth this Article of our belief. Pro. To teach that our felicity consisteth, not in any thing upon earth: the which knowledge may serve us for two necessary purposes, first it teacheth us to pass through this transitory world as through a strange Country, setting not by earthly things. Secondly it putteth us in comfort that although we do not as yet enjoy the fruit of that grace, which our Lord God hath freely given us in Christ, that yet we ought not to discourage, but patiently to wait for him, until the time that he shall appear. Pap. What shall be the manner of our resurrection. Pro. All they which be dead before that time shall then take their own bodies again unto them: howbeit they shall be after another sort, that is, they shall be no more subject to death or corruption: and yet notwithstanding they shall be 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. Pap. Shall not the wicked be as well partakers of this resurrection as the faithful? Pro. Yes verily: but they shall be in condition far unlike: for the faithful shall rise again to everlasting joy and salvation, and, the other to everlasting death and damnation. Pap. wherefore is there mention made of life everlasting and not of hell. Pro. Because the Creed is a brief sum of our faith, containing in as few words as can be, that which belongeth peculiarly to comfort the conscience of God's faithful: therefore God's benefits, which be freely bestowed upon his people, be rehearsed only without any mention of the wicked, who are clean shut out of this Kingdom. The nineteenth Sunday. Pap. Since we have the foundation whereupon our faith is builded, we may gather hereof what is the right faith. Pro. Yea verily, that is to say, it is a sure persuasion, and a steadfast knowledge of God's entire love towards us, according as he hath plainly uttered in his Gospel that he will be a father, and a Saviour unto us through the means of jesus Christ. Pap. Doth faith stand in our power: or is it a free gift of God? Pro. The scripture teacheth us, that it is a special gift of the holy Ghost, and very experience doth confirm the same. Pap. How so? Pro. For the feebleness of our wits is such that we can by no means, attain unto the spiritual wisdom of God the which is revealed unto us by faith: and our hearts are naturally inclined to a certain distrust, or at the least a vain trust either in ourselves or in any 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 cannot attain otherwise, then doth he arm us also with a steadfast confidence in his goodness sealing the promises of salvation in our hearts. Pap. What profit cometh to us through this faith when we have it? Pro. It doth justify us before God and maketh us inheritors of everlasting life. Pap. Is not a man then justified through good works if he live holily, and in the obedience of Gods will? Pro. If any man were perfect before God he might worthily be called righteous, but for so much as we are all wretched sinners in the sight of God, we are driven to seek elsewhere, for a worthiness to make answer for us to God's judgement. The 19 Sunday. Pap. But be all our works so disproved that they can merit nothing at all for us before God? Pro. First all such works as we do of ourselves, by our nature are utterly corrupt whereof it followeth necessarily, that they cannot please God, but rather do procure his wrath and he condemneth them every one. Pap: This is then thy saying, that until the time that God hath received us to mercy and regenerate us by his spirit, we can do nothing but sin: even as an evil tree that can bring forth no fruit, but that, that is evil. Pro. Even so it is, for although our works make a fair show to man's sight, yet they are wicked afore God, so long as the heart is nought unto which he hath chiefly respect. Pap. 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 we thereby do stir him to be more angry against us. P. Yea surely & therefore I say that without any consideration of our own works, he doth receive us into his favour, and of his bountiful mercy, through the merits of our Saviour Christ, accounting his righteousness to be ours, and for his sake imputeth not our faults unto us. Pap. What meanest thou then, that a man is justified by faith? Pro. For as much as through believing, that is, receiving with an assurance of the heart, the promises of the Gospel, we enter into possession of his righteousness. Pap. This is then thy meaning, that as God doth offer righteousness unto us by his Gospel so the only way to receive it is faith. Pro. So I mean. The twentieth Sunday. Pap. Well then, after that God hath once received us into his favour, be not the works which we do, by the virtue of his spirit, acceptable unto him? Pro. Yes verily: because he doth of his free goodness so accept them, and not because their worthiness doth deserve so to be esteemed. Pap. How is it, that they be not worthy of themselves to be accepted: since they proceed of the holy ghost? Pro. Because there is mixed some filth, thorough the infirmity of the flesh, whereby they are defiled. Pap. By what means then are they made acceptable unto God? Pro. By faith only, whereby a man is assured in his conscience, that God will not straightly examine his works, nor try them by the sharp rigour of his justice: but that he will hide the unperfectness, and the unclean spots that be in them, with the pureness of our Saviour Christ, and so account them as perfect. Pap. May we say then, that a Christian is justified by his works, after that God hath called him, or that he doth merit through them God's favour: or the procurement of life everlasting. Pro. No verily, but rather it is said, that no man living shall be justified in God's sight: and therefore we must pray he enter not into judgement with us. Pap. Thou meanest not hereby, that the good deeds of the faithful are unprofitable? Pro. I mean nothing less: for God promiseth to reward them largely, both in this world and in the life to come, and yet this notwithstanding, those rewards of God are not given for our worthy deserts, but only because it pleased God of his goodness, to love us freely, and so to cover and forget our faults, that he will never call them any more to remembrance. Pap. May we be just without good works. Pro. That is not possible: for to believe in Christ, is as much to say, as to receive Christ in such sort, as he doth give himself unto us. Now this is an evident thing, that Christ doth not only promise to deliver us from death, and to restore unto us the favour of God his Father, through 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 an holy conversation in all good works. Pap. Then I see, it is so far from the office of faith, to make men despisers of good deeds, that it is the very root, whence all good works do spring. Pro. It is most certain, and for this cause the doctrine of the Gospel doth confess in these two points, faith and repentance. Hear endeth the Articles of the faith. FINIS. ¶ Master D. his Counsel to all that are his: as also a brief lesson for all estates. Keep council. Use not many words. Tell the truth. Be slow to speak. Bridle thine anger. Appease debate. Hinder no man's good name. Take heed of drink. Remember thy end. Be merciful. Try before thou trust. Repose no confidence in a reconciled adversary. Sorrow not for that which cannot be got again. Rejoice not in thy neighbours cross. Strive not with thy overmatch. Reveal not thy secrets to thy wife, nor to thy children: for women & children say all they know. Three things undid the Romans reign: privy grudge, young heads, and private gain. Bear with others as thou wouldst have others bear with thee. Be not too rash, hasty, bold, nor wise in thine own conceit. Do not speak believe do say all thou knowest. hearest. canst. seest. Behold the end ere thou begin, Have mind on death and fear to sin: For death shall reap that life hath sown, & life shall spring where death hath mown. Though Fortune have set thee on high, Remember yet that thou shalt die. Abstinence is good for the health and wealth of the. Soul, Mind, and body. If thou fly Idleness, Cupid hath no might. His bow lieth broken his fire hath no light. FEAR God. And keep his Commandments. FINIS.