II. Of the Gospel and Faith

Master. Since now, my dear child, thou hast so much as may be, in a short abridgment, largely answered this matter of the law and obedience, good order requireth that we speak next of the gospel, which containeth the promises of God, and promiseth the mercy of God through Christ to them that have broken God's law, and to the which gospel faith hath specially respect. For this was the second point in our division: and this also, the very orderly course of those matters that we have treated of hath as it were brought us by the hand unto. What is now the sum of the gospel and of our faith?

Scholar. Even the same wherein the chief articles of the Christian faith have been in old time briefly knit up and contained, and which is commonly called the Creed or Symbol of the Apostles.

Master. Why is the sum of our faith called a symbol?

Scholar. A symbol by interpretation is a badge, mark, watchword, or token, whereby the soldiers of one side are known from the enemies. For which cause the short sum of our faith, by which the Christians are severally known from them that be not Christians, is rightly called a symbol.

Master. But why is it called the symbol of the apostles?

Scholar. Because it was first received from the apostles' own mouth, or most faithfully gathered out of their writings, and allowed from the very beginning of the church, and so hath continually remained among all the godly, firm, stedfast, and unmoved, as a sure and staid rule of Christian faith.

Master. Go to. I would have thee now rehearse to me the symbol itself?

Scholar. I will. "I believe in God the Father Almighty, maker of heaven and earth; and in Jesus Christ, his only Son, our Lord; which was conceived by the Holy Ghost; born of the Virgin Mary; suffered under Pontius Pilate; was crucified, dead, and buried; he descended into hell: the third day he rose again from the dead; he ascended into heaven; sitteth at the right hand of God the Father Almighty; from thence shall he come to judge the quick and the dead. I believe in the Holy Ghost; the holy catholic church; the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. Amen."

Master. These things, my child, thou hast briefly and in short sum set forth. Wherefore it is good that thou declare more plainly and at large what thou thinkest of every particular. And first, into how many parts dost thou divide this whole confession of faith?

Scholar. Into four principal parts: in the first whereof is entreated of God the Father, and the creation of all things: in the second, of his Son Jesus Christ, which part also containeth the whole sum of the redemption of man: in the third, of the Holy Ghost: in the fourth, of the church, and of the benefits of God towards the church.

Master. Go forward then to declare me those four parts in order. And first, in the very beginning of the Creed, what meanest thou by this word "believe"?

Scholar. I mean thereby that I have a true and a lively faith, that is to say, a Christian man's faith in God the Father, the Son, and the Holy Ghost, and that I do by this form of confession testify and approve the same faith.

Master. Is there any faith which is not a true and a lively faith?

Scholar. There is indeed a certain general faith, as I may so call it, and there is a dead faith.

Master. Since then it is a matter of no small weight what thou comprehendest under the name of believing and of a Christian faith, that is to say, a true and lively faith, go to and tell me what faith that same is, and how it differeth from the general faith, and also from the dead faith.

Scholar. The general faith is that which crediteth the word of God; that is, which believeth all those things to be true that are contained in the scriptures concerning God, his incomprehensibleness, power, righteousness, wisdom, mercy towards the faithful and godly, and most earnest severity toward the unbelieving and ungodly, and likewise all other things taught in the scriptures.

Master. Doth not the true faith that thou speakest of believe also all these same things?

Scholar. Yea, forsooth. But the true faith goeth further, as I shall shew by and by. For thus far not only ungodly men, but also the very devils, do believe; and therefore neither are they indeed faithful, nor are so called. But the true faith, as it nothing doubteth that all things taught in the word of God are most certainly true, so doth it also embrace the promises made concerning the mercy of God the Father, and the forgiveness of sins to the faithful through Jesus Christ; which promises are properly called the gospel, which faith whosoever have, they do not only fear God as the most mighty Lord of all, and the most righteous Judge (which we already said that the most part of the ungodly and the devils themselves do), but also they love him as their most bountiful and merciful Father; whom as they travail in all things to please (as becometh obedient children) with godly endeavours and works, which are called the fruits of faith, so have they a good and sure hope of obtaining pardon through Christ, when, as men, they swerve from his will. For they know that Christ (whom they trust upon), appeasing the wrath of his Father, their sins shall never be imputed any more unto them, than if the same had never been committed. And though themselves have not satisfied the law, and their duty towards God and men, yet believe they that Christ, with his most full observing of the law, hath abundantly satisfied God for them, and are persuaded that by this his righteousness and observing of the law of God, themselves are accounted in the number and state of the righteous, and that they are beloved of God even as if themselves had fulfilled the law. And this is the justification which the holy scriptures do declare that we obtain by faith.

Master. Cannot these things also be in the devils, or in wicked men?

Scholar. Nothing less. For though they fear or rather with horror do dread God as most mighty and righteous, for that they know he will take vengeance of their ungodliness, yet can they neither have any trust in his goodness and mercy toward them, nor any recourse to his grace, nor enter into any endeavour to obey his will. Therefore their faith, although they doubt not of the truth of the word of God, is called a dead faith, for that like a dry and dead stock it never bringeth forth any fruits of godly life, that is, of love to God and charity toward men.

Master. Give me then, out of that which thou hast hitherto said, a definition of that same lively, true, and Christian faith.

Scholar. Faith is an assured knowledge of the fatherly goodwill of God toward us through Christ, and an affiance in the same goodness, as it is witnessed in the gospel; which faith hath coupled with it an endeavour of godly life, that is, to obey the will of God the Father.

Master. Thou hast sufficiently declared what thou meanest by the terms of "faith" and "believing." Now go forward, and tell me in as apt words as thou canst, what thou understandest by the name of God, which followeth next in the Creed.

Scholar. I will do the best I can, good master, as my wit and ability will serve me. I understand that there is one nature, or substance, or soul, or mind, or rather divine Spirit (for diversely have wise men, both heathen and Christian, termed God, where indeed by no words he can be properly termed) eternal, without beginning and end, immeasurable, uncorporal, invisible with the eyes of men, of most excellent majesty, which we call God, whom all peoples of the world must reverence and worship with highest honour; and in him, as in the best and greatest, to settle their hope and affiance.

Master. Seeing there is but one God, tell me why, in the confession of the Christian faith, thou rehearsest three, the Father, the Son, and the Holy Ghost.

Scholar. Those be not the names of sundry gods, but of three distinct persons in one Godhead. For in one substance of God we must consider, the Father, which of himself begat the Son even from eternity, the beginning and first author of all things; the Son, even from eternity begotten of the Father, which is the eternal wisdom of God the Father; the Holy Ghost, proceeding from them both, as the power of God spread abroad through all things, but yet so as it also continually abideth in itself; and yet that God is not therefore divided. For of these three persons, none goeth before the other in time, in greatness, nor in dignity: but the Father, the Son, and the Holy Ghost, three distinct persons, in eternity of like continuance, in power, even in dignity equal, and in Godhead one. There is therefore one eternal, immortal, almighty, glorious, the best, the greatest, God the Father, the Son, and the Holy Ghost. For so hath the universal number of Christians, which is called the catholic church, taught us by the holy scriptures concerning God the Father, the Son, and the Holy Ghost; where otherwise the infinite depth of this mystery is so great that it cannot with mind be conceived, much less with words be expressed; wherein therefore is required a simplicity of Christian faith ready to believe, rather than sharpness of wit to search, or the office of the tongue to express so secret and hidden a mystery.

Master. Thou sayest true. Go forward therefore. Why dost thou call God Father?

Scholar. Beside the same principal cause which I have already rehearsed, which is, for that he is the natural Father of his only Son begotten of himself from before all beginning, there be two other causes why he both is indeed and is called our Father. The one is, for that he first created us, and gave life unto us all. The other cause is of greater value, namely, for that he hath heavenly begotten us again through the Holy Ghost, and by faith in his true and natural Son Jesus Christ he hath adopted us his children, and through the same Christ hath given us his kingdom, and the inheritance of everlasting life.

Master. In what sense dost thou give him the name of "Almighty"?

Scholar. For that as he hath created the world and all things, so he hath the same in his power, governeth them by his providence, ordereth them after his own will, and commandeth all as it pleaseth him; so as there is nothing done but by his appointment or sufferance, and nothing is there which he is not able to do: for I do not imagine God to have a certain idle power which he putteth not in use.

Master. Dost thou then make ungodly men also and wicked spirits subject to the power of God?

Scholar. Why not? For else were we in most miserable case, for that we should never be out of fear if they might have any power over us without the will of God. But God, as it were with a bridle of his power, so restraineth them, that they cannot once stir but at his beck and sufferance. And we for our parts are upholden with this comfort, that we are so in the power of our Almighty Father, that not so much as one hair of ours can perish, but by his will, that beareth us so good will.

Master. Go forward.

Scholar. Forasmuch as the mind of man is not able of itself to conceive the goodness and incomprehensibleness of the most good and most great God, we add further, that he is the Creator of heaven and earth, and of all things contained in them. By which words we signify that God is as it were in a glass to be beholden, and (so far as behoveth us) to be known in his works, and in the orderly course of the world. For when we see that same unmeasurable greatness of the world, and all the parts thereof, to be so framed as they could not possibly in beauty be fairer, nor for profit be better, we forthwith thereby understand the infinite power, wisdom, and goodness of the workman and builder thereof. For who is so brutish, that in looking up to heaven doth not perceive that there is a God? Yea, for this cause specially it seemeth that God hath fashioned men out of the earth, tall and upright, that they should be beholders of things above, and heavenly matters, and in beholding heaven might conceive the knowledge of him.

Master. How dost thou say that God created all things?

Scholar. That God, the most good and mighty Father, at the beginning and of nothing, by the power of his Word, that is, of Jesus Christ his Son, framed and made this whole visible world, and all things, whatsoever they be that are contained therein, and also the uncorporal spirits whom we call angels.

Master. But dost thou think it godly to affirm that God created all spirits, even those wicked spirits, whom we call devils?

Scholar. God did not create them such: but they, by their own evilness, fell from their first creation, without hope of recovery, and so are they become evil, not by creation and nature, but by corruption of nature.

Master. Did God think it enough to have once created all things, and then to cast away all further care of things from thenceforth?

Scholar. I have already briefly touched this point. Whereas it is much more excellent to maintain and preserve things created, than to have once created them; we must certainly believe, that when he had so framed the world and all creatures, he from thenceforth hath preserved and yet preserveth them. For all things would run to ruin, and fall to nothing, unless by his virtue, and, as it were, by his hand they were upholden. We also assuredly believe, that the whole order of nature and changes of things, which are falsely reputed the alterations of fortune, do hang all upon God: that God guideth the course of the heaven, upholdeth the earth, tempereth the seas, and ruleth this whole world, and that all things obey his divine power, and by his divine power all things are governed: that he is the author of fair weather and of tempest, of rain and of drought, of fruitfulness and of barrenness, of health and of sickness: that of all things that belong to the sustentation and preserving of our life, and which are desired either for necessary use or honest pleasure; finally, of all things that nature needeth, he hath ever given, and yet most largely giveth abundance and plenty with most liberal hand; to this end, verily, that we should so use them as becometh mindful and kind children.

Master. To what end dost thou think that Almighty God hath created all these things?

Scholar. The world itself was made for man, and all things that are therein were provided for the use and profit of men. And as God made all other things for man, so made he man himself for his own glory.

Master. What hast thou then to say of the first beginning and creation of man?

Scholar. That which Moses wrote; that is, that God fashioned the first man of clay, and breathed into him soul and life; and afterward, out of the side of man, being cast in a sleep, he took out woman, and brought her into the world, to join her to man for a companion of his life. And therefore was man called Adam, because he took his beginning of the earth; and woman was called Eve, because she was ordained to be the mother of all living persons.

Master. Where at this day there is to be seen in both sorts, both men and women, so great corruption, wickedness, and perverseness, did God create them such from the beginning?

Scholar. Nothing less. For God being most perfectly good, can make nothing but good. God therefore, at the first, made man according to his own image and likeness.

Master. What is that image, according to the which thou sayest that man was fashioned?

Scholar. It is most absolute righteousness and most perfect holiness, which most properly belongeth to the very nature of God; and which hath been most evidently shewed in Christ our new Adam, and whereof in us there now scarcely appear any sparkles.

Master. Yea, do there scarcely appear any?

Scholar. Yea, truly; for they do not now so shine, as at the beginning before the fall of man, because man, with darkness of sins and mist of errors, hath extinguished the brightness of that image.

Master. But tell me how this came to pass.

Scholar. I will tell you. When the Lord God had made this world, he prepared a most finely trimmed garden, and most full of delight and pleasantness, everywhere abounding with all delightful things that might be wished. Herein the Lord God, for a certain singular good-will placed man, and allowed him the use of all things, only he forbad him the fruit of the tree of knowledge of good and evil, threatening him with death, if he once tasted of it. For reason it was, that man having received so many benefits, should, in so far obeying, shew himself willingly obedient to the commandment of God, and that being contented with his own estate, he should not, being himself a creature, advance himself higher against the will of his Creator.

Master. What then followed?

Scholar. The woman, deceived by the devil, persuaded the man to taste the forbidden fruit, which thing made them both forthwith subject to death. And that heavenly image, according to which he was first created, being defaced, in place of wisdom, strength, holiness, truth, and righteousness, the jewels wherewith God had adorned him, there succeeded the most horrible plagues, blindness, weakness, vain lying, and unrighteousness, in which evils and miseries he also wrapped and overwhelmed his issue and all his posterity.

Master. But may it not seem that God did too rigorously punish the tasting of one apple?

Scholar. Let no man extenuate the most heinous offence of man as a small trespass, and weigh the deed by the apple and the only excess of gluttony. For he with his wife, catched and snared with the guileful allurements of Satan, by infidelity, revolted from the truth of God to a lie: he gave credit to the false suggestions of the serpent, wherein he accused God of untruth, of envy, and of malicious withdrawing of some goodness: having received so many benefits, he became most unthankful toward the giver of them: he, the issue of the earth, not contented that he was made according to the image of God, with intolerable ambition and pride sought to make himself equal with the majesty of God. Finally, he withdrew himself from allegiance to his Creator, yea, and malapertly shook off his yoke. Vain, therefore, it is to extenuate the sin of Adam.

Master. But how can it seem but unrighteous, that for the parents' fault all the posterity should be deprived of sovereign felicity, and burdened with extreme evils and miseries?

Scholar. Adam was the first parent of mankind: therefore God endued him with those ornaments, to have them or lose them for him and his, that is, for all mankind. So soon as he therefore was spoiled of them, his whole nature was left naked, in penury, and destitute of all good things. So soon as he was defiled with that spot of sin, out of the root and stock corrupted, there sprung forth corrupted branches, that conveyed also their corruption into the other twigs springing out of them. Thence it came that so short, small, and uncertain race of life is limited unto us. Thence came the infirmity of our flesh, the feebleness of our bodies, the weakness and frailness of mankind. Thence came the horrible blindness of our minds and perverseness of our hearts. Thence came that crookedness and corruptness of all our affections and desires. Thence came that seed-plot, as it were, a sink of all sins, with the faults whereof mankind is infected and tormented. Of which evil, learned Christians that have sought the proper and true name, have called it original sin.

Master. Doth mankind suffer the punishments of this sin in this life only?

Scholar. No: but man's nature hath been so corrupted and destroyed with this native mischief, that if the goodness and mercy of Almighty God had not, with applying a remedy, holpen and relieved us in affliction, like as we fell in our wealth into all calamities, and in our bodies into all miseries of diseases and of death, so should we of necessity fall headlong into darkness and everlasting night, and into fire unquenchable, there, with all kind of punishment, to be perpetually tormented. And no marvel it is, that other creatures also incurred that pain which man deserved, for whose use they were created. And the whole order of nature being troubled, both in heaven and in earth, harmful tempests, barrenness, diseases, and infinite other evils, brake into the world, into which miseries and woes, besides the said native mischief, we by our own many and great sins are most deservedly fallen.

Master. Oh deadly and horrible plague and calamity by sin! But what remedy is that which thou sayest that God hath provided for us, wherein our forefathers, and from thenceforth all their posterity, have set and settled their hope?

Scholar. Forsooth, they were comfortably raised to that hope of salvation, which they have conceived of faith in Jesus Christ, the deliverer and Saviour promised them of God. For that is it which now followeth next in the Creed: "I believe in Jesus Christ," &c.

Master. Did God give also to our first parents, by and by, hope of deliverance by Jesus Christ?

Scholar. Yea; for as he thrust Adam and Eve out of the garden, after that he had first sharply chastised them with words, so he cursed the serpent, and threatened him that the time should one day come, when the seed of the woman should bruise his head.

Master. What seed is that whereof God speaketh?

Scholar. That same seed is (as St Paul plainly teacheth us,) Jesus Christ the Son of God, very God, and the son of the Virgin, very man, in whom we profess, in the second part of the Creed, that we settle our hope and confidence: which was conceived of the Holy Ghost, and born of the nature of the holy, chaste, and undefiled Virgin Mary; and of the same mother he was so born and nourished as other infants be, saving that he was altogether pure and free from all contagion of sin.

Master. Did God think it sufficient once in the old Testament to have made promise of this seed?

Scholar. No: but this most joyful promise to mankind, which was first made to our parents, the Lord God did often confirm to their posterity, to the end that men should have the greater expectation of the performance of it. For after he had entered into covenant by circumcision with Abraham and his seed, he confirmed his promise, first to Abraham himself, and then to Isaac his son, and after to Jacob his son's son. Last of all, with most evident oracles uttered by Moses and his other prophets, he continued and maintained the assuredness of his promises.

Master. What mean these words, "to bruise the serpent's head"?

Scholar. In the head of the serpent his poison is contained, and the substance of his life and strength consisteth. Therefore the serpent's head signifieth the whole strength, power, and kingdom, or rather the tyranny of the devil the old serpent; all which Jesus Christ, that same seed of the woman, in whom God hath performed the full sum of his promise, hath subdued by the virtue of his death. And so in breaking the serpent's head, he hath rescued and made free from tyranny all them that trust in him. For this is it which we here profess in the Creed, that we "believe in Jesus Christ the Son of God;" that is, that Jesus Christ is the deliverer and Saviour of us which were holden bond, and fast tied with impiety and wickedness, and wrapped in the snares of eternal death, and holden thrall in foul bondage of the serpent the devil.

Master. It seemeth me that thou hast expounded the name of Jesus with a very plain declaration.

Scholar. It is true. For JESUS in Hebrew signifieth none other than in Greek, SOTER, in Latin, SERVATOR, and in English, a SAVIOUR. For they have no fitter name to express the force and signification thereof. And by this that we have said, it cannot now be unknown why he had this name. For he alone hath delivered and saved them that be his from eternal damnation, whereunto otherwise they were appointed. Some others indeed have taken upon them this name, because it was thought that they had saved some men's bodies; but Jesus Christ alone is able to save both souls and bodies of them that trust in him.

Master. Who gave him this name?

Scholar. The angel by the commandment of God himself. And also it was of necessity that he should indeed answer and perform the name that God had given him.

Master. Now tell me what meaneth the name of Christ.

Scholar. It is as much to say, as "Anointed;" whereby is meant that he is the sovereign King, Priest, and Prophet.

Master. How shall that appear?

Scholar. By the holy scripture, which both doth apply anointing to these three offices, and doth also oft attribute the same offices to Christ.

Master. Was then Christ anointed with oil, such as they used at creation of kings, priests, and prophets in old time?

Scholar. No: but with much more excellent oil; namely, with the most plentiful grace of the Holy Ghost, wherewith he was filled and most abundantly endued with his divine riches: Of which heavenly anointing that outward anointing was but a shadow.

Master. Obtained he these things for himself alone, or doth he also give us any commodities thereby?

Scholar. Yea, Christ received these things of his Father, to the intent that he should communicate the same unto us, in such measure and manner as he knew to be most meet for every one of us. For out of his fulness, as out of the only holy and ever-increasing noble fountain, we all do draw all the heavenly good things that we have.

Master. Dost thou not then say that Christ's kingdom is a worldly kingdom?

Scholar. No: but a spiritual and eternal kingdom, that is governed and ordered by the word and spirit of God, which bring with them righteousness and life.

Master. What fruit take we of this kingdom?

Scholar. It furnisheth us with strength and spiritual armour to vanquish the flesh, the world, sin, and the devil, the outrageous and deadly enemies of our souls: it giveth us blessed freedom of conscience; finally, it endoweth us with heavenly riches, and comforteth and strengtheneth us to live godlily and holily.

Master. What manner of priest is Christ?

Scholar. The greatest and an everlasting priest, which alone is able to appear before God, only able to make the sacrifice which God will allow and accept, and only able to appease the wrath of God.

Master. To what commodity of ours doth he this?

Scholar. For us he craveth and prayeth peace and pardon of God, for us he appeaseth the wrath of God, and us he reconcileth to his Father. For Christ alone is our mediator, by whom we are made at one with God. Yea, he maketh us as it were fellow-priests with him in his priesthood, giving us also an entry to his Father, that we may with assuredness come into his presence, and be bold by him to offer us and all ours to God the Father in sacrifice.

Master. What manner of prophet is Christ?

Scholar. Whereas men did despise and reject the prophets, the servants of Almighty God, sent before by himself, to teach mortal men his will, and had with their own dreams and inventions darkened and drowned his holy word, he himself, the Son of God, the Lord of all prophets, came down into this world, that fully declaring the will of his Father, he might make an end of all prophecies and foretellings. He therefore came, his Father's ambassador and messenger to men, that by his declaration they might be brought into the right knowledge of God, and into all truth. So, in the name of Christ are contained those three offices which the Son of God received of his Father, and fulfilled to make us partners with him of all the fruit thereof.

Master. It seemeth then, that in a sum thou sayest thus, that the Son of God is not only called, and is indeed Jesus Christ, that is, the Saviour, King, Priest, and Prophet, but also that he is so for us, and to our benefit and salvation.

Scholar. It is true.

Master. But since this honour is given to all the godly to be called the children of God, how dost thou call Christ the only Son of God?

Scholar. God is the natural Father of Christ alone, and Christ alone is naturally the Son of God, being begotten of the substance of the Father, and being of one substance with the Father. But us hath God, freely through Christ, made and adopted his children. Therefore we rightly acknowledge Christ the only Son of God since this honour is by his own and most just right due unto him: yet the name of children by right of adoption is also freely imparted to us through Christ.

Master. Now how dost thou understand that he is our Lord?

Scholar. For that the Father hath given him dominion over men, angels, and all things, and for that he governeth the kingdom of God both in heaven and in earth, with his own will and power. And hereby are all the godly put in mind, that they are not at their own liberty, but that both in their bodies and souls, and in their life and death, they are wholly subject to their Lord, to whom they ought to be obedient and serviceable in all things, as most faithful servants.

Master. What followeth next?

Scholar. Next is declared how he took upon him man's nature, and hath performed all things needful to our salvation.

Master. Was it then necessary that the Son of God should be made man?

Scholar. Yea; for necessary it was that what man had offended against God, man should atone and satisfy it; which most heavy burden, none but the man Jesus Christ was able to take up and bear. And other mediator could there not be to set men at one with God, and to make peace between them, but Jesus Christ both God and man. Therefore being made man, he did as it were put upon him our person, that he might therein take upon him, bear, perform, and fulfil the parts of our salvation.

Master. But why was he conceived of the Holy Ghost, and born of the Virgin Mary, rather than begotten after the usual and natural manner?

Scholar. It behoved that he that should and could satisfy for sins, and entirely restore wicked and damned persons, should not himself be defiled or blemished with any stain or spot of sin, but be endued with singular and perfect uprightness and innocency. Therefore when the seed of man was wholly corrupt and defiled, it behoved that in conception of the Son of God, there should be the marvellous and secret working of the Holy Ghost, whereby he might be fashioned in the womb of the most chaste and pure Virgin, and of her substance that he should not be defiled with the common stain and infection of mankind. Christ, therefore, that most pure Lamb, was begotten and born by the Holy Ghost and the conception of the Virgin without sin, that he might cleanse, wash, and put away our spots, who, as we were first conceived and born in sin and uncleanness, so do still from thenceforth continue in unclean life.

Master. But why is there, in this Christian confession, mention made by name of the Virgin Mary?

Scholar. That he may be known to be that true seed of Abraham and David, of whom it was from God foretold and foreshewed by the prophecies of the prophets.

Master. By this that hath been said, I perceive that Jesus Christ the Son of God did put on man's nature for salvation of men. Now go forward. What was done next?

Scholar. That same most joyful and altogether heavenly doctrine of restoring salvation by Christ, (which doctrine is in Greek called Evangelion, the Gospel or glad tidings,) which in old time was disclosed by the holy prophets, the servants of God; he himself, at length, the Lord of prophets, Jesus Christ the Son of God, and also of the Virgin, even the same promised seed, hath most clearly taught all men, and commanded his apostles whom he chose for that purpose, to teach the same throughout the whole world.

Master. Did he think it enough to have simply and plainly taught this doctrine in words?

Scholar. No: but to the end that men should with more willing minds embrace it, he confirmed and approved the same with healing of diseases, chasing away devils, and with infinite other good deeds, miracles and signs, whereof both his own life and the life of his apostles, most innocently and holily led, was most plentiful.

Master. But why doth the Creed omit the story of his life, and passeth straight from his birth to his death?

Scholar. Because in the Creed are rehearsed only the chief points of our redemption, and such things as so properly belong to it that they contain as it were the substance thereof.

Master. Now tell me the order and manner of his death.

Scholar. He was wickedly betrayed and forsaken of his own disciples, falsely and maliciously accused of the Jews, condemned by Pontius Pilate the judge, cruelly beaten with sore stripes, vilely handled and scorned, nailed up to the cross and fastened upon it; and so, tormented with all extreme pains, he suffered shameful and most painful death.

Master. Is this the thank and recompense they gave him for that heavenly doctrine, and for these most great and infinite benefits?

Scholar. These things verily they did to him for their parts cruelly, maliciously, and wickedly. But he of his own accord and willingly suffered and performed all these things, to the intent, with this most sweet sacrifice, to appease his Father toward mankind, and to pay and suffer the pains due to us, and by this mean to deliver us from the same. Neither is it unused among men, one to promise and to be surety, yea sometimes to suffer for another. But with Christ as our surety so suffering for us, God dealt as it were with extremity of law: but, to us whose sins, deservings, punishments, and due pains he laid upon Christ, he used singular lenity, gentleness, clemency, and mercy. Christ therefore suffered, and in suffering overcame death, the pain appointed by the everliving God for men's offence. Yea, and by his death he overcame, subdued, overthrew, and vanquished him that had the dominion of death; that is, the devil, from whose tyranny and thraldom he rescued us, and set us at liberty.

Master. But since we are nevertheless punished with death, which daily hangeth over us, and do still suffer the penalty of our sin, what fruit receive we of this victory?

Scholar. Surely most large fruit. For by Christ's death it is come to pass, that to the faithful, death is now not a destruction, but as it were a removing and changing of life, and a very short and sure passage into heaven, whither we ought to follow our guide without fear, which as he was not destroyed by death, so will he also not suffer us to perish. Wherefore the godly ought now no more to shrink or quake for fear of death, which is to them the refuge from all the labours, cares, and evils of this life, and their leader to heaven.

Master. Cometh there any other profit to us by the death of Christ?

Scholar. In them that through faith are of one body with Christ, crooked affections and corrupt desires, which we call the lusts of the flesh, are as it were crucified with him, and die, so as they have no more dominion in our souls.

Master. Why is the Roman governor, under whom he suffered, expressly named?

Scholar. First, the certain expressing of the persons and times bringeth credit to the matter: secondly, the very thing itself declareth that Christ took our nature upon him at his due time, the very time limited and appointed by God, that is, when the sceptre was transferred from the issue of Judah to the Romans, and to foreign kings that held the kingdom of sufferance under the Roman empire. Moreover, it had been long before foreshewn by God, that Christ should be delivered to the Gentiles to execution, and should suffer death by the judge's sentence.

Master. Why so?

Scholar. He being guiltless, was condemned by the judge's sentence, that he might before the heavenly judgment-seat acquit and entirely restore us that were guilty, whose cause was convicted and condemned by the judgment of God. For if he had been murdered by thieves, or slain with sword by private men in an uproar or sedition, such death could have had no form of satisfaction and recompense.

Master. But Pilate did bear witness of his innocency.

Scholar. Pilate did well to bear such witness of him, since he evidently knew him innocent. For if he had been guilty, he had not been fit nor meet to bear and pay the pains of the sins of others, and to appease God toward sinners. But the same Pilate, accumbered with the continual and agreeable crying out of the Jews, and wearied and overcome with their importunate outcries, did afterward, according to the people's mind and request, condemn innocent Christ; whereby it is plain that he was not punished for his own sins, which were none at all in him, nor suffer pains due to himself, but did bear and pay the pains due to men's wickedness, not due to himself, which of his own will he took upon him, suffering for them by his willing death, and with his own guiltless blood washing away the spots of our offences.

Master. But for what cause did the people so bitterly and throughly hate a man of so great and singular uprightness and innocency?

Scholar. The priests, Pharisees, and scribes, burning with the fire of envy, when they could not abide the face and light of the truth, incensed the hatred of the unwise multitude against the rescuer and defender of the truth.

Master. Since he was condemned by the judge's sentence, why dost thou say that he died of his own will?

Scholar. If the Pharisees, scribes, or other Jews, or they all together, had had power of life and death upon Christ, they had long before hastened his death, for they oftentimes before had conspired his death and destruction; yea, and also where they had determined to defer the execution till another time, because the feast of sweet-bread was now at hand, (which feast the Jews were accustomed yearly to keep holy with most great religiousness and solemnity), they could not bring that intent to pass, but that he suffered even hard before the feast-day, in a time most unseasonable for them, but appointed by God for this purpose; whereby sufficiently appeareth, that no governance of these things and times was in their hand and power, but that of his own will, not compelled by any force, he suffered this death for our salvation.

Master. Why did God specially appoint that day for his death?

Scholar. That by the very time also it might be perceived that Christ is that Paschal Lamb, that is to say, the truly chaste and pure Lamb that should be slain, and yield himself the most acceptable sacrifice to his Father for us.

Master. Since he had the power to choose his own death, why would he be crucified rather than suffer any other kind of death?

Scholar. First, for his Father's will, whereunto he conformed himself, and which had been long afore in old time uttered and declared by God, by so many prophecies and oracles, signs and tokens. Moreover, his will was to suffer all extremity for us that had deserved all extremity; for that kind of death was of all other most accursed and abominable, which death yet he chiefly chose to die for us, to the intent to take upon himself the grievous curse, wherein our sins had bound us, and thereby to deliver us from the same curse. For all spiteful handlings, all reproaches and torments for our salvation, he counted light, and as things of nought, and so was contented to be despised, an abject, and to be accounted the basest of all men, that he might restore us which were utterly undone, to the hope of salvation that we had lost.

Master. Hast thou any more to say of the death of Christ?

Scholar. That Christ suffered not only a common death in the sight of men, but also was touched with the horror of eternal death: he fought and wrestled as it were hand to hand, with the whole army of hell: before the judgment-seat of God he put himself under the heavy judgment and grievous severity of God's punishment: he was driven into most hard distress: he for us suffered and went through horrible fears, and most bitter griefs of mind, to satisfy God's just judgment in all things, and to appease his wrath. For to sinners whose person Christ did here bear, not only the sorrows and pains of present death are due, but also of death to come and everlasting: so when he did take upon him and bear both the guiltiness and just judgment of mankind, which was undone, and already condemned, he was tormented with so great trouble and sorrow of mind, that he cried out, "My God, my God, why hast thou forsaken me?"

Master. Is not the Son of God hereby dishonoured and touched with some note of desperation?

Scholar. He suffered all these things without any sin, much less did any desperation possess his soul. For he never ceased in the mean time to trust in his Father, and to have good hope of his safety. And being beset round about with fear, he was never dismayed or overwhelmed with sorrow; and wrestling with the whole power of hell, he subdued and overcame all the force that stood against him, and all the furious and violent assaults; and all these he took upon him, and utterly destroyed them; and himself remained nevertheless most blessed, and imparted his blessedness to us that put our trust in him: for if we had not by this his blessed death obtained salvation and life, we had all perished for ever in everlasting death.

Master. But how could Christ, being God, have so great sorrow of mind and fearfulness?

Scholar. This came to pass according to the state of his human nature; his Godhead in the mean time not putting forth the force of his power.

Master. Now rehearse me briefly and in a sum these most large benefits which the faithful receive of the death of Christ, and his most grievous pain.

Scholar. Briefly, with the one only sacrifice of his death he satisfied for our sins before God, and appeasing the wrath of God, made us at one with him. With his blood, as with most pure washing, he hath washed and cleansed away all the filth and spots of our souls; and defacing with everlasting forgetfulness the memory of our sins, that they shall no more come in the sight of God, he hath cancelled, made void, and done away the hand-writing whereby we were bound and convicted, and also the decree by the sentence whereof we were condemned. All these things hath he done by his death, both for the living and for the dead that trusted in him while they lived. Finally, by the strength of his death he so bridleth and subdueth in them that cleave wholly to him by faith, the lusts which otherwise are unbridled and untamed, and so quencheth the burning heat of them, that they more easily obey and yield to the Spirit.

Master. Why dost thou also add, that he was buried?

Scholar. His dead and spiritless body was laid in the grave, that his death should be the more evident, and that all men might certainly know it. For if he had by and by revived, many would have brought his death in debate and question, and so might it seem that it was likely to prove doubtful.

Master. What meaneth that which followeth, of his descending into hell?

Scholar. That as Christ in his body descended into the bowels of the earth, so, in his soul severed from the body, he descended into hell: and that therewith also the virtue and efficacy of his death, so pierced through to the dead, and to very hell itself, that both the souls of the unbelieving felt their most painful and just damnation for infidelity, and Satan himself, the prince of hell, felt that all the power of his tyranny and darkness was weakened, vanquished, and fallen to ruin. On the other side, the dead, which, while they lived, believed in Christ, understood that the work of their redemption was now finished, and understood and perceived the effect and strength thereof with most sweet and assured comfort.

Master. Now let us go forward to the rest.

Scholar. The third day after he rose again; and by the space of forty days oftentimes shewed himself alive to them that were his, and was conversant among his disciples, eating and drinking with them.

Master. Was it not enough that by his death we obtain deliverance from sin, and pardon?

Scholar. That was not enough, if ye consider either him or ourselves. For if he had not risen again, he could not be thought to be the Son of God; yea, and the same did they that saw it, when he hung on the cross, reproach him with and object against him. "He saved others" (said they); "himself he cannot save. Let him now come down from the cross, and we will believe him." But now, rising from the dead to eternity of life, he declared a greater power of his Godhead, than if in descending from the cross he had fled from the terrors of death. To die, certainly, is common to all; and though some for a time have avoided death intended against them, yet to loose or break the bonds of death once suffered, and by his own power to rise alive again, that is the proper doing of the only Son of God, Jesus Christ, the Author of life, by which he hath shewed himself the conqueror of sin and death, yea, and of the devil himself.

Master. For what other cause rose he again?

Scholar. That the prophecies of David and of other holy prophets might be fulfilled, which told before, that neither his body should be touched with corruption, nor his soul be left in hell.

Master. But what profits bringeth it unto us that Christ rose again?

Scholar. Manifold and divers. For thereof cometh to us righteousness, which before we lacked: thence cometh to us endeavour of innocency, which we call newness of life: thence cometh to us power, virtue, and strength to live well and holily: thence have we hope that our mortal bodies also shall one day be restored from death, and rise whole again. For if Christ himself had been destroyed by death, he had not been our deliverer; for what hope of safety should we have had left by him that had not saved himself? It was therefore meet for the person which the Lord did bear, and a necessary help for us to salvation, that Christ should first deliver himself from death, and afterward that he should break and pull in sunder the bands of death for us, and so that we might set the hope of our salvation in his resurrection. For it cannot be that Christ our head, rising again, should suffer us, the members of his body, to be consumed and utterly destroyed by death.

Master. Thou hast touched, my child, the principal causes of the resurrection of Christ. Now would I hear what thou thinkest of his ascending into heaven.

Scholar. He being covered with a cloud spread about him, in sight of his apostles ascended into heaven, or rather, above all heavens, where he sitteth on the right hand of God the Father.

Master. Tell me how this is to be understood.

Scholar. Plainly, that Christ in his body ascended into heaven, where he had not afore been in his body, and left the earth, where he had afore been in his body. For in his nature of Godhead, which filleth all things, both he ever was in heaven; and also with the same, and with his Spirit, he is alway present in earth with his church, and shall be present till the end of the world.

Master. Then thou sayest, that there is one manner of his Godhead and another of his manhood?

Scholar. Yea, forsooth, master. For we neither make of his Godhead a body, nor of his body God; for his manhood is a creature, his Godhead not created. And the holy scriptures witness that his manhood was taken up into heaven, and abideth in heaven; but his Godhead is so everywhere that it filleth both heaven and earth.

Master. But dost thou say that Christ is in any wise present with us in body?

Scholar. If we may liken great things to small, Christ's body is so present to our faith, as the sun when we see it is present to our eye. For no one thing, subject to our senses, cometh more near to the likeness of Christ than the sun, which, though it still abide in the heaven, and therefore in very deed toucheth not the eye, yet the body of the sun is present to the sight, notwithstanding so great a distance of place between. So the body of Christ, which by his ascending is taken up from us, and hath left the world, and is gone to his Father, is indeed absent from our senses; yet our faith is conversant in heaven, and beholdeth that Sun of Righteousness, and is verily in presence with it there present, like as our sight is present with the body of the sun in the heaven, or as the sun is present with our sight in earth. Moreover, as the sun is with his light present to all things, so is also Christ, with his Godhead, Spirit, and power, present to all, and filleth all.

Master. Now as touching Christ, what dost thou chiefly consider in his ascending and sitting at the right hand of his Father.

Scholar. It was meet that Christ, which from the highest degree of honour and dignity had descended to the basest estate of a servant, and to the reproach of condemnation and shameful death, should on the other side obtain most noble glory and excellent estate; even the same which he had before, that his glory and majesty might in proportion answer to his baseness and shame; which thing St Paul also, writing to the Philippians, doth most plainly teach. "He became (saith he) obedient unto the death, even the death of the cross; and therefore God made him the head of the Church, advanced him above all principalities, endowed him with the dominion of heaven and earth, to govern all things; exalted him to the highest height, and gave him a name that is above all names, that at the name of Jesus every knee should bow, both of things in heaven, earth, and hell."

Master. When thou namest the right hand of God, and sitting, dost thou suppose and imagine that God hath the shape or form of a man?

Scholar. No, forsooth, master. But because we speak of God among men, we do in some sort, after the manner of men, express thereby how Christ hath received the kingdom given him of his Father. For kings use to set them on their right hands to whom they vouchsafe to do highest honour, and make lieutenants of their dominion. Therefore in these words is meant that God the Father made Christ his Son the head of the Church, and that by him his pleasure is to preserve them that be his, and to govern all things universally.

Master. Well said. Now what profit take we of his ascending into heaven, and sitting on the right hand of his Father?

Scholar. First, Christ, as he had descended to the earth, as into banishment for our sake; so when he went up into heaven, his Father's inheritance, he entered in our name, making us a way and entry thither; and opening us the gate of heaven, which was before shut against us for sin: for since Christ, our head, hath carried with him our flesh into heaven, he, so mighty and loving a head, will not leave us for ever in earth that are members of his body. Moreover, he being present in the sight of God and commending us unto him, and making intercession for us, is the patron of our cause, who being our advocate, our matter shall not quail.

Master. But why did he not rather tarry with us here in earth?

Scholar. When he had fully performed all things that were appointed him of his Father, and which belonged to our salvation, he needed not to tarry any longer in earth. Yea, also, all those things he doth, being absent in body, which he should do if he were bodily present; he preserveth, comforteth, and strengtheneth, correcteth, restraineth, and chasteneth. Moreover, as he promised, he sendeth down his holy Spirit from heaven into our hearts, as a most sure pledge of his good will, by which Spirit he bringeth us out of darkness and mist into open light; he giveth sight to the blindness of our minds; he chaseth sorrow out of our hearts, and healeth the wounds thereof; and with the divine motion of his Spirit he causeth, that, looking up to heaven, we raise up our minds and hearts from the ground, from corrupt affections and from earthly things, upward to the place where Christ is at the right hand of his Father; that we, thinking upon and beholding things above and heavenly, and so raised up and of upright mind, we contemn these our base things, life, death, riches, poverty; and with lofty and high courage despise all worldly things. Finally, this may be the sum, that Christ, sitting on the right hand of God, doth with his power, wisdom, and providence rule and dispose the world; move, govern, and order all things, and so shall do, till the frame of the world be dissolved.

Master. Since then Christ, being in his body taken up into heaven, doth yet not forsake his here in earth, they judge very grossly that measure his presence or absence by his body only?

Scholar. Yea, truly; for things that are not bodily cannot be subject to sense. Who ever saw his own soul? No man. But what is presenter, what nearer, what closer joined than every man's soul to himself? Spiritual things are not seen but with the eye of the Spirit. Therefore, whoso will see Christ in earth, let him open his eyes, not of his body but of his soul, and of faith, and he shall see him present, whom the eye seeth not.

Master. But with whom doth faith acknowledge that he is peculiarly and most effectually present?

Scholar. The eyesight of faith shall espy him present, yea, and in the midst, wheresoever two or three are gathered together in his name: it shall see him present with them that be his, that is, with all the true godly, even to the end of all worlds. What said I? It shall see Christ present; yea, every godly person shall both see and feel him dwelling in himself even as his own soul. For he dwelleth and abideth in that man's soul that setteth all his trust and hope in him.

Master. Hast thou yet any more to say hereof?

Scholar. Christ, by ascending and sitting on the right hand of his Father, hath removed and throughly rooted up out of men's hearts, that false opinion which sometimes his apostles themselves had conceived, namely, that Christ should reign visible here in earth, as other kings of the earth and worldly princes do. The Lord would pull this error out of our minds, and have us to think more highly of his kingdom. Therefore his will was to be absent from our eyes and from all bodily sense, that by this mean our faith may be both stirred up and exercised to behold his governance and providence that is not perceived by bodily sense.

Master. Is there any other reason why he withdrew himself from the earth into heaven?

Scholar. Since he is prince not of some one land, but of all lands of the world, yea, and of heaven also, and Lord both of quick and dead, meet it was that he should govern his kingdom in order unknown to our senses. For if he should be within the reach of sight, then must he needs change place and seat, and be drawn now hither and now thither, and now and then remove into sundry countries to do his affairs. For if in one moment of time he were everywhere present with all men, then should he seem not to be a man, but some ghost; and not to have a very body, but imaginative, or (as Eutyches thought) that his body was turned into his Godhead, that it might be thought to be everywhere; whereof would by and by arise infinite false opinions, all which he hath driven away with carrying his body up whole into heaven, and hath delivered men's minds from most foul errors. Yet in the meantime, though he be not seen of us, he wonderously ruleth and governeth the world, with most high power and wisdom. It is for men to govern and order their commonweals after a certain order of men, but for Christ, that is, the Son of God, to do it after the manner of God.

Master. Thou hast touched certain of the chief of the infinite and unmeasurable benefits, the fruit whereof we receive by the death, resurrection, and ascension of Christ: for the whole cannot be conceived by the mind and heart of man, much less in anywise be expressed with words and utterance. But yet thus far will I try thy cunning in this matter, to have thee set me out briefly and in a sum the chief principal points whereunto all the rest are referred.

Scholar. Then, I say, that both of these and of the other doings of Christ we take two kinds of profit: the one, that whatsoever things he hath done, he hath done them all for our benefit, even so far as that they be as much our own, so that with stedfast and lively faith we cleave unto them as if we ourselves had done them. He was crucified; and we also are crucified with him, and our sins punished in him. He died and was buried; we also, together with our sins, are dead and buried, and that so as all the remembrance of our sins is for ever forgotten. He rose from death; and we also are risen again with him, being so made partakers of his resurrection and life, that from thenceforth death hath no more dominion over us. For in us is the same spirit which raised Jesus Christ from the dead. Finally, beside that, since his ascension, we have most abundantly received the gifts of the Holy Ghost; he hath also lifted and carried us up into heaven with him, that we might, as it were with our head, take possession thereof. These things indeed are not yet seen, but then shall they be brought abroad into light, when Christ which is the light of the world, in whom all our hope and wealth is set and settled, shining with immortal glory, shall shew himself openly to all men.

Master. What manner of profit is the other which we receive of the doings of Christ?

Scholar. That Christ hath set himself for an exemplar for us to follow, to frame our life according thereunto. Where Christ died for sin and was buried, he but once suffered the same. Where he rose again and ascended into heaven, he but once rose again and but once ascended, he now dieth no more, but enjoyeth eternal life, and reigneth in most high and everlasting glory. So if we be once dead and buried to sin, how shall we hereafter live in the same? If we be risen again with Christ, if by assured faith and stedfast hope we be conversant with him in heaven, then ought we from henceforth to bend all our cares and thoughts upon heavenly, divine, and eternal things, not earthly, worldly, and transitory. And as we have heretofore borne the image of the earthly man, we ought from henceforth to put on the image of the heavenly man, quietly and patiently bearing, after his example, all sorrows and wrongs, and following and expressing his other divine virtues so far as mortal man be able. And whereas Christ our Lord never ceaseth to do us good, continually to intreat for and to crave his Father's mercy for us, to give us his holy Spirit, and wonderfully and continually to garnish his church with most liberal gifts; it is meet that we in like manner, with our whole endeavour, should help our neighbour, and that we be bound to all men in most strait bonds of love, concord, and most near friendship, so much as shall lie in us, and so to be wholly framed after the manners of Christ, as our only exemplar.

Master. Are we not hereby also put in mind of our duty toward Christ?

Scholar. We are indeed admonished that we obey and follow the will of Christ, whose we are wholly, and whom we profess to be our Lord: that we so again on our part, and with all our affection, love, esteem, and embrace Christ our Saviour, which shewed us such dear love while we were yet his enemies, as his most entire love toward us could not possibly be increased: that we hold Christ dearer unto us than ourselves: that to Christ which hath so given himself wholly to us, we again yield ourselves wholly and all that is ours: that we esteem riches, honours, glory, our country, parents, children, wives, and all dear, pleasant, and delightful things, of no value in comparison of Christ; and account light, and despise all dangers for Christ: finally, that we lose our life and our very soul, rather than forsake Christ, and our love and duty toward him. For happy is the death, that, being due to nature, is chiefly yielded for Christ: for Christ, I say, which offered and yielded himself to willing death for us, and which, being the author of life, both will and is able to deliver us, being dead, from death, and to restore us to life.

Master. Go forward.

Scholar. We are furthermore taught purely and sincerely to worship Christ the Lord now reigning in heaven, not with any earthly worship, wicked traditions, and cold inventions of men, but with heavenly and very spiritual worship, such as may best beseem both us that give it, and him that receiveth it, even as he honoured and honoureth his Father, seeing that all in one we give the same honour to his Father. For he that honoureth Christ, honoureth also his Father; whereof he himself is a most sure and substantial witness.

Master. Now I would hear thee tell me shortly what thou thinkest of the last judgment, and of the end of the world.

Scholar. Christ shall come in the clouds of the heaven with most high glory, and with most honourable and reverend majesty, waited on and beset with the company and multitude of holy angels. And at the horrible sound and dreadful blast of trumpet all the dead that have lived from the creation of the world to that day, shall rise again with their souls and bodies whole and perfect, and shall appear before his throne to be judged, every one for himself, to give account of their life, which shall be examined by the uncorrupted and severe Judge according to the truth.

Master. But seeing the day of judgment shall be in the end of the world, and death is limited and certainly appointed for all, how dost thou in the Creed say that some shall then be quick or alive?

Scholar. St Paul teacheth that they which then shall remain alive shall suddenly be changed and made new, so that the corruption of their bodies being taken away, and mortality removed, they shall put on immortality; and this change shall be to them instead of a death, because the ending of corrupted nature shall be the beginning of a nature uncorrupted.

Master. Ought the godly at thinking upon this judgment be stricken and abashed with fear, and to dread it and shrink from it?

Scholar. No. For He shall give the sentence, which was once by the Judge's sentence condemned for us, to the end that we, coming under the grievous judgment of God, should not be condemned but acquitted in judgment. He, I say, shall pronounce the judgment in whose faith and protection we are, and which hath taken upon him the defence of our cause. Yea, our consciences are cheerfully stayed with a most singular comfort, and in the midst of the miseries and woes of this life, do leap for joy that Christ shall one day be the Judge of the world; for upon this hope we chiefly rest ourselves, that then at last we shall, with unchangeable eternity, possess that same kingdom of immortality and everlasting life, in all parts fully and abundantly perfect, which hitherto hath been but begun, and which was ordained and appointed for the children of God before the foundations of the world were laid. But the ungodly, which either have not feared the justice and wrath of God, or have not trusted in his clemency and mercy by Christ, and which have persecuted the godly by land and sea, and done them all kinds of wrong, and slain them with all sorts of torments and most cruel deaths, shall, with Satan and all the devils, be cast into the prison of hell appointed for them, the revenger of their wickedness and offences, and into everlasting darkness, where, being tormented with conscience of their own sins, with eternal fire, and with all and most extreme execution, they shall pay and suffer eternal pains. For that offence which mortal men have done against the unmeasurable and infinite majesty of the immortal God, is worthy also of infinite and ever-during punishment.

Master. To the last judgment is adjoined the end of the world, whereof I would have thee speak yet more plainly.

Scholar. The apostle declareth that the end of the world shall be thus. The heaven shall pass away like a storm, the elements with heat shall be molten, the earth and all things in it shall be inflamed with fire; as if he should say, The time shall come when this world burning with heat, all the corruption thereof (as we see in gold) tried out by fire, shall be wholly fined and renewed to most absolute and high perfection, and shall put on a most beautiful face, which in everlasting ages of worlds shall never be changed. For this is it that St Peter saith, we look for, according to the promise of God, a new heaven and a new earth, wherein righteousness shall inhabit. Neither is it uncredible, that as sin, so the corruption of things and changeableness and other evils grown of sin, shall once at the last have an end. And this is the sum of the second part of the Christian faith, wherein is contained the whole story of our redemption by Jesus Christ.

Master. Since then thou hast now spoken of God the Father, the Creator, and of his Son Jesus Christ, the Saviour, and so hast ended two parts of the Christian confession, now I would hear thee speak of the third part, what thou believest of the Holy Ghost?

Scholar. I confess that he is the third Person of the most Holy Trinity, proceeding from the Father and the Son before all beginning, equal with them both, and of the very same substance, and together with them both to be honoured and called upon.

Master. Why is he called holy?

Scholar. Not only for his own holiness, which yet is the highest holiness, but also for that by him the elect of God and the members of Christ are made holy. For which cause the holy scriptures have called him "the Spirit of sanctification."

Master. In what things dost thou think that this sanctification consisteth?

Scholar. First, we are by his instinct and breathing newly begotten, and therefore Christ said that we must be born again of water and of the Spirit. Also by his heavenly breathing on us, God the Father doth adopt us his children, and therefore he is worthily called the Spirit of Adoption. By his expounding, the divine mysteries are opened unto us: by his light, the eyes of our souls are made clear to understand them; by his judgment, sins are either pardoned or reserved; by his strength, sinful flesh is subdued and tamed, and corrupt desires are bridled and restrained. At his will manifold gifts are distributed among the godly. In the manifold and divers discommodities, molestations, and miseries of this life, the Holy Ghost with his secret consolation, and with good hope, doth assuage, ease, and comfort the griefs and mourning of the godly, which commonly are in this world most afflicted, and whose sorrows do pass all human consolation: whereof he hath the true and proper name of Paraclete, or the Comforter. Finally, by his power our mortal bodies shall rise alive again. Briefly, whatsoever benefits are given us in Christ, all these we understand, feel, and receive by the work of the Holy Ghost. Not unworthily, therefore, we put confidence and trust in the Author of so great gifts, and do worship and call upon him.

Master. Now remaineth the fourth part, of the Holy Catholic Church, of the which I would hear what thou thinkest?

Scholar. I will bring into few words that which the holy Scriptures do hereof largely and plentifully declare. Before that the Lord God made heaven and earth, he determined to have to himself a certain most beautiful kingdom and most holy commonweal. This the Apostles that wrote in Greek called Ecclesia, which by interpreting the word may fitly be called a Congregation. Into this, as into his own city, God did incorporate an infinite multitude of men, which must all be subject, serviceable, and obedient to Christ their only king, and which have all committed themselves to his protection, and of whom he hath taken upon him to be defender, and doth continually maintain and preserve them. To this commonweal do all they properly belong, as many as truly fear, honour, and call upon God, altogether applying their minds to live holily and godly, and which putting all their trust and hope in God do most assuredly look for the blessedness of eternal life. They that be stedfast, stable, and constant in this faith, were chosen and appointed, and (as we term it) predestinated to this so great felicity, before the foundations of the world were laid; whereof they have a witness within them in their souls, the Spirit of Christ the author, and therewith also the most sure pledge of this confidence. By the instinct of which divine Spirit I do also most surely persuade myself that I am also, by God's good gift through Christ, freely made one of this blessed city.

Master. It is sure a godly and very necessary persuasion. Now, therefore, give me the definition of the Church that thou speakest of.

Scholar. I may most briefly and truly say, that the Church is the body of Christ. 1 Cor. xii. 27. Eph. i. 23. & v. 23. Col. i. 18, 24.

Master. Yea; but I would have it somewhat more plainly and at large.

Scholar. The Church is the body of the Christian commonweal; that is, the universal number and fellowship of all the faithful, whom God through Christ hath before all beginning of time appointed to everlasting life. Rom. xii. 5. 1 Cor. xii. 12, &c. 20, 26. 2 Cor. i. 22. Eph. iii. 9. Matt. xxv. 34. Eph. i. 4, 5. 1 Thess. iii. 18.

Master. Why is this point put into the Creed?

Scholar. Because if the Church were not, both Christ had died without cause, and all the things that have been hitherto spoken of, should be in vain and come to nothing.

Master. How so?

Scholar. Because hitherto we have spoken of the causes of salvation, and have considered the foundations thereof, namely, how God by the deserving of Christ loveth us and dearly esteemeth us, how also by the work of the Holy Ghost we receive this grace of God whereunto we are restored. But of these this is the only effect, that there be a Church, that is, a company of the godly, upon whom these benefits of God may be bestowed; that there be a certain blessed city and commonweal, in which we ought to lay up, and, as it were, to consecrate all that we have, and to give ourselves wholly unto it, and for which we ought not to stick to die. Matt. xvi. 18. Acts xx. 28. 1 Cor. xii. 12, &c. & xiv. 12. 2 Cor. xi. 28. Eph. iii. 10, 11, 21. & v. 25. 1 Tim. iii. 15.

Master. Why dost thou call this church holy?

Scholar. That by this mark it may be discerned from the wicked company of the ungodly. For all those whom God hath chosen he hath restored unto holiness of life and innocency. Rom. viii. 29. 1 Cor. xiv. 33. Eph. i. 4, 5, 11.

Master. Is this holiness which thou dost attribute to the church already upright and in all points perfect?

Scholar. Not yet. For so long as we live a mortal life in this world, such is the feebleness and frailty of mankind we are of too weak strength wholly to shun all kinds of vices. Therefore the holiness of the church is not yet full and perfectly finished, but yet very well begun. But when it shall be fully joined to Christ, from whom she hath all her cleanness and pureness, then shall she be clothed with innocency and holiness in all points full and perfectly finished, as with a certain snowy white and most pure garment. Rom. viii. 26. 1 Cor. xiii. 9, 11, 12. 2 Cor. xii. 5, 9. 1 Cor. xiii. 10, 12. & xv. 53. Eph. v. 26. Rev. xix. 8. & xxi. 2, 10, &c. 27.

Master. To what purpose dost thou call this church catholic?

Scholar. It is as much as if I called it universal. For this company, or assembly of the godly, is not pent up in any certain place or time, but it containeth and compriseth the universal number of the faithful, that have lived, and shall live in all places and ages, since the beginning of the world, that there may be one body of the church, as there is one Christ, the only head of the body. For whereas the Jews claimed and challenged to themselves the church of God as peculiar and by lineal right due to their nation, and said that it was theirs and held it to be only theirs, the Christian faith professeth that a great number and infinite multitude of godly persons, gathered together out of all countries of the world, out of all parts of all nations everywhere, and all ages of all times, by the strength and power of his holy word and voice, and by the divine motion of his heavenly Spirit, is by God incorporated into this church as into his own city: which all agreeing together in one true faith, one mind and voice, may be in all things obedient to Christ their only King, as members to their head.

Master. Dost thou think that they do well that join to this part of the Christian belief, that they believe the holy catholic church of Rome?

Scholar. I do not only think that they join a wrong forged sense to this place, while they will have no man to be counted in the church of Christ but him that esteemeth for holy all the decrees and ordinances of the bishop of Rome; but also I judge, that when, by adding afterward the name of one nation, they abridge and draw into narrow room the universal extent of the church, which themselves do first confess to be far and wide spread abroad everywhere, among all lands and peoples, they are herein far madder than the Jews, joining and pronouncing with one breath mere contrary sayings. But into this madness are they driven by a blind greediness, and desire to shift and foist in the bishop of Rome to be head of the church in earth, in the stead of Christ.

Master. Now would I hear thee tell, why, after the holy church, thou immediately addest, that we believe "the communion of saints."

Scholar. Because these two belong all to one thing, and are very fitly matched and agreeing together. For this parcel doth somewhat more plainly express the conjoining and society that is among the members of the church, than which there can none be nearer. For, whereas God hath as well in all coasts and countries, as in all times and ages, them that worship him purely and sincerely, all they, though they be severed and sundered by divers and far distant times and places, in what nation soever, or in what land soever they be, are yet members most nearly conjoined and knit together, of one and of the selfsame body, whereof Christ is the head; such is the communion that the godly have with God and among themselves. For they are most nearly knit together in community of spirit, of faith, of sacraments, of prayers, of forgiveness of sins, of eternal felicity, and, finally, of all the benefits that God giveth his church through Christ. Yea, they are so joined together with most strait bonds of concord and love, they have so all one mind, that the profit of any one and of them all is all one; and to this endeavour they do most bend themselves, how they may with interchange of beneficial doings, with counsel and help, further each other in all things, and specially to attaining of that blessed and eternal life. But because this communion of saints cannot be perceived by our senses, nor by any natural kind of knowledge or force of understanding, as other civil communities and fellowships of men may be, therefore it is here rightly placed among these things that lie in belief.

Master. I like very well this brief discourse of the church, and of the benefits of God bestowed upon her through Christ: for the same is most plainly taught in the holy scriptures. But may the church be otherwise known than by believing—by faith?

Scholar. Here in the Creed is properly entreated of the congregation of those whom God by his secret election hath adopted to himself through Christ: which church can neither be seen with eyes, nor can continually be known by signs. Yet there is a church of God visible, or that may be seen, the tokens or marks whereof he doth shew and open unto us.

Master. Then, that this whole matter of the church may be made plainer, so describe and paint me out that same visible church with her marks and signs, that it may be discerned from any other fellowship of men.

Scholar. I will assay to do it as well as I can. The visible church is nothing else but a certain multitude of men, which, in what place soever they be, do profess the doctrine of Christ, pure and sincere, even the same which the evangelists and apostles have, in the everlasting monuments of holy scriptures, faithfully disclosed to memory, and which do truly call upon God the Father in the name of Christ, and moreover do use his mysteries, commonly called sacraments, with the same pureness and simplicity (as touching their substance) which the apostles of Christ used and have put in writing.

Master. Thou sayest then that the marks of the visible church are, the sincere preaching of the gospel, that is to say of the benefits of Christ, invocation and administration of the sacraments.

Scholar. These are indeed the chief and the necessary marks of the visible church, such as without the which it cannot be indeed, nor rightly be called, the church of Christ. But yet also in the same church, if it be well ordered, there shall be seen to be observed a certain order and manner of governance, and such a form of ecclesiastical discipline, that it shall not be free for any that abideth in that flock publicly to speak or do anything wickedly or in heinous sort without punishment, yea, and so that in that congregation of men all offences (so far as is possible) be avoided. But this discipline since long time past by little and little decaying, as the manners of men be corrupt and out of right course, specially of the rich and men of power, which will needs have impunity and most free liberty to sin and do wickedly, this grave manner of looking to them and of chastisement can hardly be maintained in churches. But in whatsoever assembly the word of God, the calling upon him, and his sacraments, are purely and sincerely retained, it is no doubt that there is also the church of Christ.

Master. Are not, then, all they that be in this visible church of the number of the elect to everlasting life?

Scholar. Many, by hypocrisy and counterfeiting of godliness, do join themselves to this fellowship, which are nothing less than true members of the church. But, forasmuch as wheresoever the word of God is sincerely taught, and his sacraments rightly ministered, there are ever some appointed to salvation by Christ, we count all that whole company to be the church of God, seeing that Christ also promiseth that himself will be present with two or three that be gathered together in his name.

Master. Why doest thou, by and by, after the church, make mention of the forgiveness of sins?

Scholar. First, because the keys, wherewith heaven is to be shut and opened, that is, that power of binding and loosing, of reserving and forgiving sins, which standeth in the ministry of the word of God, is by Christ given and committed to the church, and properly belongeth unto the church. Secondly, because no man obtaineth forgiveness of sins that is not a true member of the body of Christ, that is, such a one as doth not earnestly, godlily, holily, yea, and continuingly and to the end embrace and maintain the common fellowship of the church.

Master. Is there then no hope of salvation out of the Church?

Scholar. Out of it can be nothing but damnation, death, and destruction. For what hope of life can remain to the members when they are pulled asunder and cut off from the head and body? They therefore that seditiously stir up discord in the Church of God, and make division and strife in it, and trouble it with sects, have all hope of safety by forgiveness of sins cut off from them, till they be reconciled and return to agreement and favour with the Church.

Master. What meanest thou by this word "forgiveness"?

Scholar. That the faithful do obtain at God's hand discharge of their fault and pardon of their offence: for God, for Christ's sake, freely forgiveth them their sins, and rescueth and delivereth them from judgment and damnation, and from punishments just and due for their ill-doing.

Master. Cannot we then, with godly, dutiful doings, and works, satisfy God, and by ourselves merit pardon of our sins?

Scholar. There is no mercy due to our merits, but God doth yield and remit to Christ his correction and punishment that he would have done upon us. For Christ alone, with sufferance of his pains, and with his death, wherewith he hath paid and performed the penalty of our sins, hath satisfied God. Therefore by Christ alone we have access to the grace of God. We, receiving this benefit of his free liberality and goodness, have nothing at all to offer or render again to him by way of reward or recompence.

Master. Is there nothing at all to be done on our behalf, that we may obtain forgiveness of sins?

Scholar. Although among men, the fault once granted, it is hard to obtain forgiveness of him that ought to be the punisher of offences, yet even they that are strangers to our religion, have not been ignorant that confession is a certain remedy to him that hath done amiss. And I have already said, how sinners for obtaining of pardon have need of repentance, which some like better to call resipiscence or amendment, and of change of mind; and the Lord promiseth that he will pardon sinners if they repent, if they amend and turn their hearts from their naughty lives unto him.

Master. How many parts be there of repentance?

Scholar. Two chief parts: the mortifying of the old man, or the flesh; and the quickening of the new man or the spirit.

Master. I would have these more largely and plainly set out.

Scholar. The mortifying of the old man is unfeigned and sincere acknowledging and confession of sin, and therewith, a shame and sorrow of mind, with the feeling whereof the person is sore grieved for that he hath swerved from righteousness, and not been obedient to the will of God. For every man ought, in remembering the sins of his life past, wholly to mislike himself, to be angry with himself, and to be a severe judge of his own faults, and to give sentence and pronounce judgment of himself, to the intent he abide not the grievous judgment of God in his wrath. This sorrow some have called contrition, whereunto are joined in nearness and nature an earnest hatred of sin, and a love and desire of righteousness lost.

Master. But the conscience of heinous offences, and the force of repentance, may be so great, that the mind of man, on each side compassed with fear, may be possessed with despair of salvation.

Scholar. That is true, unless God bring comfort to the greatness of sorrow. But to the godly there remaineth yet one other part of repentance, which is called renewing of the Spirit, or quickening of the new man. That is, when faith cometh, and refresheth and lifteth up the mind so troubled, assuageth sorrow, and comforteth the person, and doth revoke and raise him up again from desperation, to hope of obtaining pardon through the mercy of God by Jesus Christ. And hereof the fruits that be worthy of repentance do afterward spring, of which I will hereafter more largely speak. pardon of God through Christ, and from the gate of death, yea, from hell itself, unto life. And this is it that we profess that we believe the forgiveness of sins.

Master. Is man able in this fear and these hard distresses to deliver himself by his own strength?

Scholar. Nothing less. For it is only God which strengtheneth man despairing of his own estate, raiseth him up in affliction, restoreth him in utter misery, and by whose guiding the sinner conceiveth this hope, mind, and will, that I spake of.

Master. Now rehearse the rest of the Creed.

Scholar. I believe "the resurrection of the flesh, and life everlasting."

Master. Because thou hast touched somewhat of this before in speaking of the last judgment, I will ask thee but a few questions. Whereto or why do we believe these things?

Scholar. Although we believe that the souls of men are immortal and everlasting, yet if we should think that our bodies should by death be utterly destroyed for ever, then must we needs be wholly discouraged; for that, wanting the one part of ourselves, we should never entirely possess perfect joy and immortality. We do therefore certainly believe not only that our souls, when we depart out of this life, being delivered from the company of our bodies, do by and by fly up pure and whole into heaven to Christ, but also that our bodies shall at length be restored to a better state of life, and joined again to their souls, and so we shall wholly be made perfectly and fully blessed; that is to say, we doubt not that both in our bodies and souls we shall enjoy eternity, immortality, and most blessed life, that shall never in everlasting continuance of time be changed. This hope comforteth us in miseries. Endued with this hope, we not only patiently suffer and bear the incommodities and cumbrances that light upon us in this life, but also very departure from life and the sorrows of death. For we are throughly persuaded that death is not a destruction that endeth and consumeth all things, but a guide for us to heaven, that setteth us in a way of a quiet, easy, blessed, and everlasting life. And therefore gladly and cheerfully we run, yea, we fly out, from the bonds of our bodies, as from a prison, to heaven, as to the common town and city of God and men.

Master. Doth the believing of these things avail us to any other end?

Scholar. We are put in mind that we cumber not nor entangle ourselves with uncertain, transitory, and frail things; that we bend not our eye to earthly glory and felicity, but inhabit this world as strangers, and ever minding our removing; that we long upward for heaven and heavenly things, where we shall in bliss enjoy eternal life.

Master. Sith thou hast before said, that the wicked shall rise again in sort most far differing from the godly, that is to say, to eternal misery and everlasting death, why doth the Creed make mention only of life everlasting, and of hell no mention at all?

Scholar. This is a confession of the Christian faith, which pertaineth to none but to the godly, and therefore rehearseth only those things that are fit for comfort, namely, the most large gifts which God will give to them that be his. And therefore here is not recited what punishments are provided for them that be out of the kingdom of God.

Master. Now thou hast declared the Creed, that is the sum of the Christian faith, tell me, what profit get we of this faith?

Scholar. Righteousness before God, by which we are made heirs of eternal life.

Master. Doth not then our own godliness toward God, and leading of our life honestly and holily among men, justify us before God?

Scholar. Of this we have said somewhat already after the declaring of the law, and in other places, to this effect. If any man were able to live uprightly according to the precise rule of the law of God, he should worthily be counted justified by his good works. But seeing we are all most far from that perfection of life, yea, and be so oppressed with conscience of our sins, we must take another course, and find another way, how God may receive us into favour, than by our own deserving.

Master. What way?

Scholar. We must flee to the mercy of God, whereby he freely embraceth us with love and good-will in Christ, without any our deserving, or respect of works, both forgiving us our sins, and so giving us the righteousness of Christ by faith in him, that for the same Christ's righteousness he so accepteth us, as if it were our own. To God's mercy therefore through Christ we ought to impute all our justification.

Master. How do we know it to be thus?

Scholar. By the gospel, which containeth the promises of God by Christ, to the which when we adjoin faith, that is to say, an assured persuasion of mind and stedfast confidence of God's good-will, such as hath been set out in the whole Creed, we do, as it were, take state and possession of this justification that I speak of.

Master. Dost not thou then say that faith is the principal cause of this justification, so as by the merit of faith we are counted righteous before God?

Scholar. No; for that were to set faith in the place of Christ. But the spring-head of this justification is the mercy of God, which is conveyed to us by Christ, and is offered to us by the gospel, and received of us by faith as with a hand.

Master. Thou sayest then that faith is not the cause but the instrument of justification; for that it embraceth Christ, which is our justification; coupling us with so strait bond to him, that it maketh us partakers of all his good things?

Scholar. Yea forsooth.

Master. But can this justification be so severed from good works, that he that hath it can want them?

Scholar. No: for by faith we receive Christ such as he delivereth himself unto us. But he doth not only set us at liberty from sins and death, and make us at one with God, but also with the divine inspiration and virtue of the Holy Ghost doth regenerate and newly form us to the endeavour of innocency and holiness, which we call newness of life.

Master. Thou sayest then that justice, faith, and good works, do naturally cleave together, and therefore ought no more to be severed, than Christ, the author of them in us, can be severed from himself.

Scholar. It is true.

Master. Then this doctrine of faith doth not withdraw men's minds from godly works and duties?

Scholar. Nothing less. For good works do stand upon faith as upon their root. So far, therefore, is faith from withdrawing our hearts from living uprightly, that, contrariwise, it doth most vehemently stir us up to the endeavour of good life; yea and so far, that he is not truly faithful that doth not also to his power both shun vices and embrace virtues, so living always as one that looketh to give an account.

Master. Therefore tell me plainly how our works be acceptable to God, and what rewards be given to them?

Scholar. In good works, two things are principally required. First, that we do those works that are prescribed by the law of God; secondly, that they be done with that mind and faith which God requireth. For no doings or thoughts enterprised or conceived without faith can please God.

Master. Go forward.

Scholar. It is evident, therefore, that all works whatsoever we do, before that we be born again and renewed by the Spirit of God, such as may properly be called our own works, are faulty. For whatsoever shew of gayness and worthiness they represent and give to the eyes of men, since they spring and proceed from a faulty and corrupted heart, which God chiefly considereth, they cannot but be defiled and corrupted, and so grievously offend God. Such works, therefore, as evil fruits, growing out of an evil tree, God despiseth and rejecteth from him.

Master. Can we not, therefore, prevent God with any works or deservings, whereby we may first provoke him to love us, and be good unto us?

Scholar. Surely, with none. For God loved and chose us in Christ, not only when we were his enemies, that is, sinners, but also before the foundations of the world were laid. And this is the same spring-head and original of our justification, whereof I spake before.

Master. What thinkest thou of those works which we, after that we be reconciled to God's favour, do by the instinct of the Holy Ghost?

Scholar. The dutiful works of godliness, which proceedeth out of faith, working by charity, are indeed acceptable to God, yet not by their own deserving; but for that he, of his liberality, vouchsafeth them his favour. For though they be derived from the Spirit of God, as little streams from the spring-head, yet of our flesh, that mingleth itself with them, in the doing by the way, they receive corruption, as it were by infection, like as a river, otherwise pure and clear, is troubled and mudded with mire and slime, wherethrough it runneth.

Master. How then dost thou say that they please God?

Scholar. It is faith that procureth God's favour to our works, while it is assured that he will not deal with us after extremity of law, nor call our doings to exact account, nor try them as it were by the square: that is, he will not, in valuing and weighing them, use severity, but remitting and pardoning all their corruptness, for Christ's sake and his deservings, will account them for fully perfect.

Master. Then thou standest still in this, that we cannot by merit of works obtain to be justified before God, seeing thou thinkest that all doings of men, even the perfectest, do need pardon?

Scholar. God himself hath so decreed in his word; and his Holy Spirit doth teach us to pray that he bring us not into judgment. For where righteousness, such as God the Judge shall allow, ought to be throughly absolute, and in all parts and points fully perfect, such as is to be directed and tried by the most precise rule, and, as it were, by the plumb-line of God's law and judgment; and sith our works, even the best of them, for that they swerve and differ most far from the rule and prescription of God's law and justice, are many ways to be blamed and condemned; we can in no wise be justified before God by works.

Master. Doth not this doctrine withdraw men's minds from the duties of godliness, and make them slacker and slower to good works, or at least less cheerful and ready to godly endeavours?

Scholar. No: for we may not therefore say that good works are unprofitable or done in vain and without cause, for that we obtain not justification by them. For they serve both to the profit of our neighbour and to the glory of God; and they do, as by certain testimonies, assure us of God's goodwill toward us, and of our love again to God-ward, and of our faith, and so consequently of our salvation. And reason it is, that we being redeemed with the blood of Christ the Son of God, and having beside received innumerable and infinite benefits of God, should live and wholly frame ourselves after the will and appointment of our Redeemer, and so shew ourselves mindful and thankful to the Author of our salvation, and by our example procure and win other unto him. The man that calleth these thoughts to mind may sufficiently rejoice in his good endeavours and works.

Master. But God doth allure us to good doing with certain rewards, both in this life and in the life to come, and doth covenant with us as it were for certain wages.

Scholar. That reward, as I have said, is not given to works for their worthiness, and rendered to them as recompence for deservings, but by the bountifulness of God is freely bestowed upon us without deserving. And justification God doth give us as a gift of his own dear love toward us, and of his liberality through Christ. When I speak of God's gift and liberality, I mean it free and bountiful, without any our desert or merit: that it be God's mere and sincere liberality, which he applieth to our salvation only whom he loveth and which trust in him, not hired or procured for wages, as it were a merchandise of his commodities and benefits used by him for some profit to himself, requiring again of us some recompence or price, which once to think were to abate both the liberality and majesty of God.

Master. Whereas then God doth by faith both give us justification, and by the same faith alloweth and accepteth our works, tell me, dost thou think that this faith is a quality of nature, or the gift of God?

Scholar. Faith is the gift of God, and a singular and excellent gift. For both our wits are too gross and dull to conceive and understand the wisdom of God, whose fountains are opened by faith, and our hearts are more apt either to distrust, or to wrongful and corrupt trust in ourselves, or in other creatures, than to true trust in God. But God, instructing us with his word and lightening our minds with his Holy Spirit, maketh us apt to learn those things that otherwise would be far from entering into the dull capacity of our wits; and sealing the promises of salvation in our souls, he so informeth us that we are most surely persuaded of the truth of them. These things the apostles understanding, do pray to the Lord to increase their faith.