WHat is the principall and chie­fest end of mans life?

To know God.

What moueth thee to say so.

Wherevnto man was created and made. Because hee hath created vs, and placed vs in this world, to set forth his glo­ry in vs, and it is good reason, that we em­ploy our whole life in his glory, séeing he is the beginning and fountaine thereof.

What is then the chiefest felicitie of man.

Euen the selfe same, I meane to know GOD, and to haue his glory shew­ed forth in vs.

The grea­test felicity that man can atta [...] to. Why doost thou call this, mans chiefe felicitie.

Because without it our condition, or estate were more miserable, then the state of brute beasts.

Hereby then wee may euidently see, that there can no such misery come vnto man, as not to liue in the knowledge of God,

That is most certaine.

But what is the true and right know­ledge of God.

The true knowledge of God, When a man so knoweth God, that he giue him due honor.

Which is the way to honor God a­righ?

The right manner to worship God, standeth in foure points. It is to put our whole trust and confidence in him, to study so serue him in obeying his will, to call vpon him in our necessities, séeking our saluation, and all good things at his hands: and finally to ac­knowledge both with hart and mouth, that he is the liuely fountaine of all goodnesse.

The second Sunday.

Well then, to the end that these former questions giue me full satisfaction, I pray de­clare more at large, which is the first point.

The first point of honouring God. To put our whole confidence in God.

How may that be?

When we haue an assured know­ledge that he is Almighty & perfectly God.

Is that sufficient?

No.

Shew the reason?

For there is no worthinesse in vs, why God should either shew his power to helpe vs, or vse his mercifull goodnesse to saue vs.

What is there then further required?

That euery one of vs be fully assu­red in his conscience, that he is beloued of God, and that hee will be both his Father and Sauiour.

How shall we be assured thereof?

The foundation of our faith. By his owne word, wherein he vt­tereth vnto vs his mercy in Christ, and as­sureth vs of his loue toward vs.

Then the very ground to haue a sure confidence in God, is to know him in our Sauiour Christ.

Yes truly.

Then briefly, what is the effect of this knowledge of God in Christ?

It is contained in the confession of the faith, vsed of all Christians, which is commonly called the Créed of the Apostles, both because it is a briefe gathering of the Articles of that faith, which hath béene al­wayes contained in Christs Church, and [Page] also because it was taken out of the pure doctrine of the Apostles.

Rehearse the same.

The Creed of the A­postles. I beléeue in God the Father Al­mighty maker of heauen and earth, &c. I beléeue in the holy Ghost, &c.

The third Sunday.

To the intent that this confession may be more plainly declared: into how ma­ny parts shall we deuide it.

The Chri­stian faith standeth in 4 points. Into foure principall parts.

What be they?

The first concerneth God the father. The second is of the sonne Iesus 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.

Seeing there is but one God, what moueth thee to make rehearsall of the father, the sonne, and the holy Ghost, as if there were three?

As concer­ning the Trinity. Because that in the substance or na­ture of God, we haue to consider the father as the fountaine, beginning, and originall cause of all things: then secondly his sonne, who is the euerlasting wisdoms. Thirdly, the holy Ghost, who is his vertue and [Page] power spred vpon creatures, and yet neuer­thelesse, remaineth alwayes wholy to him­selfe.

This is then thy meaning, that there is no inconuenience at all, to vnderstand seue­rally these three persons in the God-head, who not withstanding are one and not there­by deuided.

It is euen so.

I pray yee make rehearsall of the first part of the Creed.

The first part of the Creed. I beléeue in God the Father Al­mighty, maker of heauen and earth.

Wherefore doost thou call him fa­ther.

I call him so, hauing respect to Ie­sus Christ, who is the euerlasting word, begotten of God before all worlds, who be­ing afterwards openly shewed vnto the world, was euidently declared to bee his sonne. Now séeing God is our Sauiour Christs Father, it followeth necessarily, that he is also our Father.

What meanest thou by that, thou callest him almighty.

What is meant by this word Almighty I meane not onely that he hath a power, which he doth not excercise, but also that all creatures be in his hand and vnder [Page] his gouernance: that he disposeth all things by his prouidence: That hee ruleth the world as it pleaseth him, and guideth all things after his owne good pleasure.

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.

That is most true.

The fourth Sunday.

Wherefore is that clause added: ma­ker of heauen and earth.

Because he hath made him-selfe knowen vnto vs by his workes, it is neces­sary for vs to séeke him out in them. For our capacitie is not able to comprehend his diuine substance: A glasse wherein we may see God. therefore hee hath made the world as a glasse, wherein we may be­hold him in such sort, as it is expedient for vs to know him.

Doost thou not comprehend all crea­tures in these two words, Heauen & Earth?

Yes verily, & they may be right wel contained vnder these two words, séeing that al things be either heauenly or earthly.

And why callest thou God onely Crea­ture, seeing that to order things and to con­serue them alwaies in their state, is a thing of [Page] much more importance, then to haue for one time created them.

By this word Creator, is not onely meant, that God once created them, hauing no further regard to them afterwards: but we ought to vnderstand, that as the world was made of him in the beginning, euen so now he doth conserue the same, so that hea­uen and earth, with the rest of the crea­tures, could not continue in their state, if his power did not preserue them. More­ouer, séeing in this manner hee doth main­taine all things, holding them as it were in his hand, it must néeds follow, that he hath the rule and gouernance of all. Wherefore in that that hee is Creator of heauen and earth: it is he that by his goodnesse, power, and wisdom, doth gouerne the whole order of nature. It is hee that sendeth raine and drought, haile, tempest, and fayre wea­ther, fertility and dearenesse, dearth and plenty, health and sicknesse, and to bee short, hee hath all things at commande­ment, to doe him seruice at his owne good pleasure.

What sayest thou as touching the diuels and wicked persons, be they also sub­iect to him?

Albeit that God doth not guide them with his holy spirit, yet he doth bridle them in such sort, that they bee not able to stirre or mooue without his permission and appointment: yea, and moreouer hee doth compell them to execute his will, although it bee against their intent and purpose.

To what purpose doth it serue thee, to know this.

The diuell [...]ath no [...]ower but [...]y God. The knowledge hereof doth won­derfully comfort vs. For wee might thinke our selues in a miserable case, if the diuels and the wicked, had power to do any thing, contrary to Gods will. And moreouer, we could neuer be quiet in our consciences, if wée should thinke our selues 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 doe nothing but as he permitteth, we haue iust occasion, not onely to be quiet in minde, but also to receiue most comfor­table ioy, since God hath promised to bee our protector and defendor.

The fift Sunday.

Goe too then, let vs come to the se­cond part of our beleefe.

The second part of the Creed. And in Iesus Christ his onely sonne our Lord.

What is the effect of this part.

It is to acknowledge the sonne of God to be our Sauiour: and to vnderstand the meanes, whereby he hath redéemed vs from death, and purchased life vnto vs.

What signifieth this word Iesus, by whom thou namest him.

It is as much to say as Sauiour, and this name was giuen vnto him by the Angell, at Gods commandement.

What is that of more estimation, then if that name had beene giuen him by men.

Yea, a great deale, for since Gods pleasure was, that he should be so named, he must néeds bee our Sauiour indéed.

What signifieth then this word Christ?

This word Christ doth expresse more effectually his office, and doth giue vs to vnderstand, that hee was annointed of his Father, King, Priest, and Prophet.

How hast thou the knowledge here­of.

By the Scriptures, which doe teach vs, that annoynting did serue for [Page] these officers, the which be attributed vnto him in many places of the same.

But what manner of oyle was it wherewith he was anointed?

It was not such materiall oyle as we vse, and as did serue in old time, to the or­daining of Kinges, Preists, and Prophets but a farre more excellent oyle, euen the grace of Gods holy spirit, whereof the out­ward anointing in old time was but a figure.

What manner of Kingdome is that whereof thou speakest?

It is spirituall, and doth consist in Gods word, and in his holy spirit, wherein is contained both righteousnes and life euerlasting.

And what is this Preisthood?

It is an office and authority to pre­sent himselfe before God, to obtaine grace and fauour for vs and to pacify his fathers wrath, by offering an acceptable sacrifice vnto him.

Why callest thou him Prophet?

Because that he came downe into the world, as chéefe Ambassador of God his Father, to declare at large his fathers wil, and to finish all reuelations & Prophesies.

The sixt Sunday.

Commeth there any profit vnto thee by those names and dignities of Christ?

Yea they altogether belong to our comfort, for Christ did receaue all these of his father, to make vs partakers thereof, whereby we might euery one receiue of his fulnesse.

Declare this thing more at large vn­to me.

He receiued the holy Ghost in full perfection, with all the guifts of the same, to bestow them on vs, and to distribute vn­to euery one of vs, in the measure & quan­tity, that God knoweth to be most méet, and so by this meanes we draw out of him, as out of a fountaine, al the spirituall guifts that we haue.

To what vse doth the Kingdome of Christ serue vs?

To set vs at liberty of Conscience, to liue godly and holily, that we being inriched with his spirituall blessings, and armed with his power, may be able to ouercome the Diuell, sinne, flesh, and the world, which bee pernicious enemies vnto our soules.

What profit haue wee of his Preist­hood.

First by this meanes he is our me­diator, to bring vs vnto the fauour of God his father: and againe héereby wée haue a frée entry to come in, and shew our selues boldly before God, & to offer vp our selues, with all that belongeth vnto vs for a sacri­fice, and in this point we are fellows after a sort of his Preisthood.

The vtility of his office, in that hee is a Prophet is yet behind.

Since our Lord Iesus hath recei­ued his office, to become the maister and teacher of his flock, the end of this diuinity is, to bring vs to the right knowledge of the Father, and of his truth, so that we might become Gods houshould schollers, and of his family.

Then it is true, that a man may breif­ly gather of the words, that this name Christ doth include three sundry offices, that God hath giuen vnto his sonne, to the intent to bestow the fruit, and profit of the same vpon his elect.

It is true.

The seauenth Sunday.

By what reason callest thou Christ [Page] the onely Sonne of God since God doth name all vs also his Children.

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 vs for his Children: now our Lord Iesus beeing begotten of the substance of his father, and béeing of the selfe same nature, may iustly bée called Gods onely sonne, for that there is none o­ther that is so by nature.

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 goodnesse communicated vnto vs, in that we are his members.

It is euen so, and therfore in respect of that his communicating with vs, the scripture calleth Christ in an other place the first borne among many brethren.

Why callest thou him our Lord?

Because he is appointed of the Fa­ther to haue Lordship ouer vs, and to rule in Heauen and earth, and to bee the head of men and Angells.

What is the meaning of that which followeth?

It declareth after what sort the sonne of God was anoynted of his father, to become our Sauiour, That is to say, he tooke vppon him our flesh, and therein ful­filled all things necessary for our redemp­tion, according as they bée héere rehear­sed.

What meanest thou by these two clau­ses: conceiued by the holy Ghost, borne of the Virgin Mary.

That he was fashioned in the Vir­gins woombe, taking very substance and manner of her, that he might therby become the séed of Dauid, as the Prophet had be­fore signified, and yet notwithstanding all this was wrought by the maruelous and secret power of the holy Ghost, without the company of man.

What is it then needful that he should take vpon him our very flesh?

Yea verily, for it was conuenient that mans disobedience, against God should be purged in the nature of man. And more­ouer if Christ had not beene partaker of our nature, hee had not beene a meet Me­diator to make vs at one with God his Father.

Then is this thy saying, that it be­hooueth that Christ should become very man, to the end he might execute the office of a Sauiour, as in our person.

Yea verily for we must borrow of him all that which is lacking in our selues: for this our default could not otherwise be remedied.

By what cause, was this thing wrought by Gods holy spirit, and not rather by the company of man, according to the order of nature?

Because the seed of man is of it selfe altogether corrupted with sinne, it be­hooued that this conception of Christ, should be wrought by the power of the ho­ly Ghost: whereby our Sauiour might be preserued from all corruption of sinne, and replenished with all manner of holinesse.

So then by these sayings it is euidently declared vnto vs, that he which should puri­fy and clense others from filth of sinne, must be himselfe free from al spots thereof, and e­uen from his mothers wombe, dedicated vn­to God in purenesse of nature, so that hee may not be guilty of that corruption, where­with the whole stock of man is infected.

I meane so.

The eight Sunday.

Wherefore speakest thou of his death immediatly after his birth, and leauest out the whole history of his life?

Because there is nothing mentioned or spoken of in our Créed, but that which pecularily belongeth to the substance of our redemption.

Why is it not said plainly in one word, that he dyed, without any speaking of Ponti­us Pilate, by whose iudgement he suffered?

This was not onely to make the history of Christs passion, to haue more eui­dent assurance, but also to declare vnto vs, that he was cōdemned to death by a Iudge.

How so?

He dyed to suffer the paine that was due vnto vs, that we might be thereby deli­uered from the same. Now for so much as we were guilty before Gods iudgment, as wicked misdooers, Christ tooke vpon him our persons, and vouchsafed to shew him­selfe before an earthly Iudge, and to bee condemned by his mouth, that thereby wée might be declared before the iudgement seat of God.

Notwithstanding Pilate doth pro­nounce him innocent, and so by that he doth [Page] not condemne him worthy of death?

Pilate did both the one and the other. First, hée was pronounced innocent and iust, by the Iudges owne mouth, to signi­fie that he suffered not for his owne desart, but for our trespasses: and yet withall the same Iudge did giue solemnly the sentence of death against him: to testifie and ex­presse, that hee is our true pledge and ransome, as hee who also hath taken vnto him our condemnation, to deliuer vs from the same.

That is well said: for if he had beene a sinner indeed, hee had not beene meete to haue suffered death, for the offences of other: and neuerthelesse, to the end we might bee cleerely quit by his condemnation, it was necessary that hee should be counted as a­mong the wicked.

So I meane.

The ninth Sunday.

Where thou sayest, Christ suffered on the Crosse, was that kinde of death of more importance, then if hee had beene otherwise put to death?

Yea verily: and as touching that matter, Saint Paul saith, that he was han­ged on a tree, to the intent that hee might [Page] take vpon him our cursse, and so discharge vs: for that kinde of death was accursed of God.

What: is it not a great reproch and dishonor vnto our Lord Iesus Christ, to say that hee was accursed, and that before God?

No not a whit: for he: through his almighty power, by taking the cursse from vs vnto himselfe: did in such sort make it voide and of none effect, that hee himselfe neuerthelesse continued still so blessed, that hee was able to fill vs also with his bles­sings.

Declare that followeth.

In so much as death was a punish­ment appointed vnto man for sinne, there­fore our Sauiour Christ did suffer death, and by suffering ouer-came it. And to the intent also, to make it the more cer­tainely knowne vnto vs, that his death was not counterfeit, it pleased him also to bee buried after the common manner of men.

But it appeareth not that any profit commeth to vs by this, that Christ hath wonne the victory of death, seeing that wee notwithstanding cease not to dye.

That doth not hinder, for the death of the faithfull is now nothing else but a ready passage to a better life.

It followeth then necessary hereof, that wee ought in no wise to bee afraide of death, as though it were a dreadfull thing, but rather it behooueth vs willingly to walke the trace of our head and Captaine Iesus Christ.

It is euen so.

The tenth Sunday.

What is the sence of that clause, Hee descended into Hell?

That Christ did not onely suffer na­turall death, which is a separation of the soule from the body, but also that his soule after this seperation, did descend into Hell, or the place of the damned.

For what consideration would hee descend thither?

To shew the wicked that they were iustly condemned, because they beléeued not in him: and to triumph ouer the diuell in his own tents, whither he pursued him: [Page] and that his victorie, and the soueraintie of his humane nature might appeare ouer all; and lastly that we might not descend, and abide there for euer, he descended, and re­turned, according as it was prophecied of him: Thou wilt not leaue my soule in Hell, nor suffer thy holy one to see corruption.

Was his descending into Hell a part of his passion, or humiliation?

No, but of his victory, and exaltati­on; according to that testimony of S. Paul: He spoiled principalities, and powers, and he led captiuity captiue: This he did in Hell, euen in that place where the Diuell had most power: whereby both the diuell might be the more disgraced, and Christ himselfe more honoured.

What testimonies of Scripture haue you to prooue this?

Psal. 16.10. Thou wilt not leaue my soule in Hell, which is cited by Saint Peter. Act. 2.31. also Eph. 4.9. In that he ascended, what is it but that hee sirst descended into the lowest parts of the earth? Also, Rom. 10.7. say not in thy heart who shall ascend into Heauen, this is to bring downe Christ; [Page] or who shall descend into the deepe, this is to bring Christ againe from the dead: what can be vnderstood by the déepe, but Hell; as it is taken, Luc. 8.31. And they requested him not to send them into the deepe.

The eleuenth Sunday.

May wee now gather by this, what profit commeth to the faithfull by the death of Iesus Christ?

Yea very well: and first of all wee sée that it is a sacrifice, wherewith he hath fully satisfied his Fathers iudgment in our behalfe, and thereby also he hath appeased Gods wrath, and hath brought vs into his fauour againe. Secondly, that his bloud is a washing of our soules from all maner of spottes. And finally, that hee hath so cleane wiped away our sinnes through his death, that GOD will neuer here-after haue remembrance of them, so that the Obligation which was against vs, is now cancelled and made voyde.

Haue wee none other profit of his death?

Yes verily, that is, if wee bee true members of Christ our old man is cruci­fied, and our flesh is mortified, to the end that none euill lusts doe hereafter beare rule in vs.

The twelfth sunday.

Expound the Article follow­ing?

Hee rose the third day from death to life, wherein hee shewed, that hee had gotten the victory of death and sinne. For through his resurrection, hee hath swal­lowed vp death, hee brake a sunder the chaines of the diuell, and finally hee de­stroyed all his power.

Tell mee how many wayes, this resurrection of Christ doth profit vs?

Thrée manner of wayes. The first, that wee haue fully obtained to bee righte­ous thereby.

Secondly, it is a sure gage of our im­mortality.

Thirdly, that if wee bee indéed truly pertakers of his resurrection, wee rise now in this present world, into a new kinde of life, whereby wee serue GOD onely, and lead our liues agréeable to his will.

The thirteenth Sunday.

Let vs now goe forward to the rest.

Hee ascended into heauen.

Went CHRIST vp into heauen in such sort, that hee is no longer in the earth?

Yea, for when hee had perfor­med wholy all things that were enioyned him by the commandement of his Fa­ther, and had accomplished all that was necessary for our saluation, it was not néed­full hee should remaine any longer in the world.

What profit haue we by this Ascensi­on:

We receiue double profit thereby: for since that our Sauiour Christ is entred in­to Heauen in our name: euen in like maner as he came down from thence for our sakes he hath therby made an open entry into the same place for vs, giuing withal an assured knowledge, that the gate of heauen is now open to receiue vs, which was before shut through our sinnes, The second profit is that he appeared in the sight of God the fa­ther, to make Intercession for vs, and to bee our Aduocate to make answere for vs.

But is our sauiour Christ so ascended into heauen that hee is no more heere with vs?

Not so, for hée him-selfe promiseth the contrary: that is, that he will bee present with vs vnto the worlds end.

Is it ment of his bodily presence, that hee maketh promise soe to continue with vs?

No verily for it is another matter, to speake of his body, which was taken vp in­to Heauen, and of his power which is spred abroad throughout the whole world.

Declare the meaning of this sentence he sitteth at the right hand of God the Fa­ther.

The vnderstanding of that, is, that he hath receiued into his handes the gouer­nance of Heauen and Earth, whereby he is King and Ruler ouer all.

What signifieth this word right hand and the sitting at the right hand?

It is a similitude or manner of spéech borrowed of earthly Princes, which are wont to place on their right side, such as they substitute next vnder them, to rule in their name.

Then thou meanest nothing else ther­by, but that which Saint Paul speaketh that he was appointed head of the Church, set in authority aboue all powers, and that he hath receiued a name or dignity passing all other.

Euen so it is.

The fourteenth Sunday.

Goe foreward to the residue.

From thence he will come to iudge the quick and the dead, that is to say, he will come downe from heauen, and shew him­selfe visible once againe in iudgement, as he was seene to ascend.

Seing the iudgement of God shall be in the end of the world, how may that bee which thou sayest: some shall bee aliue, and other shal be dead, since it is a thing appoin­ted vnto all men to dye once.

Saint Paul maketh answere to this Question himselfe, saying that they which shall be left aliue at that time, shall be suddenly changed, to the end that their corruptible nature beeing abollished, they may be clothed with incorruption.

Thy meaning is then that this change shall bee vnto them in stead of a Death, in so much as it shall abollish their former nature, and make them rise againe in a new state.

Truth it is.

Doe wee receiue any comfort by this that our Sauiour Christ shall come to iudge the world.

Yea verily, and that great, for we are taught certainly that his comming at that time shall be onely for our saluation.

Then there is no cause why we should be afraid of the day of iudgment, or that we should tremble therefore.

No truly for that we shall apeare be­fore no other Iudge but him, who is our Aduocate and hath taken vpon him to de­fend our cause.

The fifteenth Sunday.

Let vs now come to the third part?

That concerneth our saith in the holy Ghost.

And to what purpose doth it serue vs?

It doth vs to vnderstand, that euen as God hath redéemed vs, and saued vs in Iesus Christ, euen so it pleased him to make vs pertakers of his redemption, and saluation thorow his holy spirit.

How so?

In like manner, as the bloud of Christ is the onely purgation of our soules: euen so the holy Ghost must sprinckle out consciences with the same to make them cleane.

This needeth a more euident declara­tion.

It is to say, that the spirit of God dwelling in our hartes, doth make vs féele the vertue of our Lord Iesus.

The sixteenth Sunday.

what followeth now next.

The fourth part of our beleefe, where it is said, I beléeue that there is an holy vniuersall Church.

what is the Church vniuersall.

It is the body and fellowshippe of them that doe beleeue, whom God [Page] hath ordained and chosen vnto life euer­lasting.

Is it necessary that wee beleeue this Article?

Yea, vnlesse wee minde to make Christs death of none effect, and make all those things to no purpose, which we haue rehearsed already, for all Christs dooings prooues there is a Church.

This is then thy saying, that all which hetherto hath beene declared, doth touch the cause and ground of our saluation, in so much as God hath receiued vs into his fauor, by the meane of our Sauiour Christ, and hath established this grace in vs through his holy spirit: but now the effect that commeth of all this, is declared vnto vs, to giue the more euident assurance thereof.

It is euen so.

What meanest thou by calling the Church holy?

I call the Church holy in this sence, because that those whom God hath chosen, be iustifieth, and reformeth vnto holynesse and innocency of life, to make his glory to shine in them: and also our Sauiour Christ hath sanctified his Church which he redée­med: To the end it might bee glorious [Page] and without spotte.

What meaneth this word Catholike, or vniuersall?

It serueth to put vs in remembrance, that as there is but one head of the faithfull, euen so it behoueth them to be knit together in one body, so that there bee not diuers Churches, but one Church onely, dispersed through out the whole world.

Declare as touching the communion of Saints.

That clause is put too, for a more plaine declaration of the vnity of the mem­bers of Christs Church. Moreouer, it doth vs to vnderstand, that all the benefits that Christ hath giuen to his Church, belongeth to the profit and saluation of euery faithfull person, for so much as they haue all a com­munity together.

The seuenteenth Sunday.

But is this holynesse of that Church now already perfect?

No verily, for it is in continuall battaile, so long as it is in this world, and laboureth alwayes vnder imperfection and infirmities, which shall neuer bee cleane taken away, vntill it be altogether coupled to her head Christ, by whom it is perfectly [Page] sanctified.

Is there none other way to know this Church but by faith?

Yes verily: there is a Church which may be séene to the eye, for somuch as God hath giuen sure tokens, by the which wee may know the same. But héere in this place, mention is made properly of that Church which hee hath chosen by his secret election to euerlasting life, the which can­not be perfectly discerned by our sences.

What is there more?

I beléeue the remission of sinnes.

What is the proper signification of this word remission.

That God doth fréely forgiue all the sinnes of them which beléeue in him, in such sort, that they shall neuer bee called to any account, to receiue any punishment therefore.

It is easie then to be gathered of this, that we do not merit by our owne satisfacti­on, that God should pardon our sinnes.

Yée say true: for our Sauiour Christ hath made satisfaction, by suffering the paine due vnto the same: for we of our part, be not able to make any recompence to God, but of his méete liberality, wee [Page] obtaine this benefit freely.

Wherefore doost thou make mention of remission of sinnes, immediatly after thou hast spoken of the Church?

Because that no man can receiue forgiuenesse of sinnes, vnlesse he be ioyned in the fellowship of Gods people, and so continue in the vnity of Christs body, euen to the end, like a true member of his Church.

By this saying, then without the Church, there is nothing but hell, death and damnation.

That is most certaine: for all such as do deuide themselues from the body of Christ, to breake the vnity there by sects, are vtterly destitute of all hope, to enioy euerlasting life, whiles they kéepe them­selues so deuided.

The eighteenth Sunday.

What followeth more?

The rising againe of the body, and life euerlasting.

Whereto serueth this Article of our beleefe.

To teach that our felicity consisteth, not in any thing vppon earth: the which knowledge may serue vs for two necessary purposes, first it teacheth vs to passe through this transitory world as through a strange Contrey, setting not by earthly thinges. Secondly it putteth vs in comfort that although we doe not as yet enioy the fruit of that grace, which our Lord God hath freely giuen vs in Christ, that yet wee ought not to discourage, but patiently to wait for him, vntill the time that he shall appeare.

What shall be the manner of our resur­rection.

All they which be dead before that time shall then take their owne bodies a­gaine vnto them: howbeit they shall be af­ter another sort, that is, they shall bée no more subiect to death or corruption: and yet notwithstanding they shall be of the selfe same nature and substance as before, and such as shall then remaine aliue, God wil raise them vp maruelously, and sodain­ly change their bodies in the twinkling of an eye, as we haue said before.

Shall not the wicked be as well parta­kers of this resurrection as the faithfull?

Yes verily: but they shall be in con­dition farre vnlike: for the faithfull shall rise againe to euerlasting ioy and saluati­on, and, the other to euerlasting death and damnation.

wherefore is there mention made of life euerlasting and not of hell.

Because the Creed is a breefe sum of our faith, containing in as few wordes as can be, that which belongeth peculiarly to comfort the conscience of Gods faithfull: therefore Gods benefits, which be fréely be­stowed vppon his people, be rehearsed only without any mention of the wicked, who are cleane shut out of this Kingdome.

The ninteenth Sunday.

Since we haue the foundation wher­vppon our faith is builded, wee may gather heereof what is the right faith.

Yea verily, that is to say, it is a sure perswasion, and a stedfast knowledge of Gods entire loue towards vs, according as he hath plainely vttered in his Gospell that he will be a father, and a Sauiour vn­to vs through the meanes of Iesus Christ.

Doth faith stand in our power: or is it a free gift of God?

The scripture teacheth vs, that it [Page] is a speciall gift of the holy Ghost, and ve­ry experience doth confirme the same.

How so?

For the féeblenesse of our wits is such that we can by no meanes, attaine vnto the spirituall wisedome of God the which is reuealed vnto vs by faith: and our hearts are naturally inclined to a certaine distrust, or at the least a vaine trust either in our selues or in any other creatures: but what time Gods spirit hath lightened our hearts and made vs able to vnderstand Gods will, the which thing we cannot attaine other­wise, then doth he arme vs also with a sted­fast confidence in his goodnesse sealing the promises of saluation in our hearts.

What profit commeth to vs through this faith when we haue it?

It doth iustify vs before God and maketh vs inheritors of euerlasting life.

Is not a man then iustified through good workes if he liue holily, and in the obe­dience of Gods will?

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 driuen to séeke elsewhere, for a worthinesse to make an­swere [Page] for vs to Gods iudgment.

The 19. Sunday.

But be all our workes so disprooued that they can merrit nothing at all for vs be­fore God?

First all such workes as wee doe of our selues, by our nature are vtterly corrupt whereof it followeth necessarily, that they cannot please God, but rather doe procure his wrath and he condemneth them euery one.

This is then thy saying, that vntill the time that God hath receiued vs to mer­cy and regenerate vs by his spirit, we can do nothing but sinne: euen as an euill tree that can bring forth no fruit, but that, that is euill.

Euen so it is, for although our workes make a faire shew to mans sight, yet they are wicked afore God, so long as the heart is naught vnto which he hath cheifely res­pect.

Heereby then thou dost conclude, that it lieth not in our power to preuent God with our merrits, and so to prouoke him to loue vs, but much rather we thereby do stirre him to be more angry against vs.

Yea surely & therfore I say that w^tout any [Page] consideration of our owne workes, he doth receiue vs into his fauour, and of his boun­tifull mercy, through the merites of our Sauiour Christ, accoumpting his righte­ousnesse to be ours, and for his sake impu­teth not our faults vnto vs.

What meanest thou then, that a man is iustified by faith?

For as much as through beléeuing, that is, receiuing with an assurance of the heart, the promises of the Gospell, we enter into possession of his righteousnesse.

This is then thy meaning, that as God doth offer righteousnesse vnto vs by his Gos­pell so the onely way to receiue it is faith.

So I meane.

The twentith Sunday.

Well then, after that God hath once receiued vs into his fauour, be not the works which we doe, by the vertue of his spirit, ac­ceptable vnto him?

Yes verily: because he doth of his frée goodnesse so accept them, and not be­cause their worthinesse doth deserue so to be estéemed.

How is it, that they be not worthy of themselues to bee accepted: since they pro­ceed of the holy ghost?

Because there is mixed some filth, thorow the infirmity of the flesh, whereby they are defiled.

By what meanes then are they made acceptable vnto God?

By faith onely, whereby a man is assured in his conscience, that God will not straightly examine his workes, nor trye them by the sharpe rigor of his Iustice: but that he will hide the vnperfectnesse, and the vncleane spottes that be in them, with the purenesse of our Sauiour Christ, and so ac­compt them as perfect.

May wee say then, that a Christian is iustified by his workes, after that God hath called him, or that hee doth merrit through them Gods fauour: or the procurement of life euerlasting.

No verily, but rather it is said, that no man liuing shall bee iustified in Gods sight: and therefore we must pray he enter not into iudgement with vs.

Thou meanest not hereby, that the good deeds of the faithfull are vnprofitable?

I meane nothing lesse: 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 [Page] not giuen for our worthy desarts, but onely because it pleased God of his goodnesse, to loue vs fréely, and so to couer and forget our faults, that hee will neuer call them any more to remembrance.

May we be iust without good works.

That is not possible: for to beléeue in Christ, is as much to say, as to receiue Christ in such sort, as he doth giue himselfe vnto vs. Now this is an euident thing, that Christ doth not onely promise to deliuer vs from death, and to restore vnto vs the fa­uour of God his Father, through the onely merites of his innocency, but also he promi­seth to make vs new Creatures by his holy spirit, to the end that we should lead an ho­ly conuersation in all good workes.

Then I see, it is so farre from the office of faith, to make men despisers of good deeds, that it is the very roote, whence all good workes doe spring.

It is most certaine, and for this cause the doctrine of the Gospell doth con­fesse in these two points, faith and repen­tance.