An Ample Declaration of the Christian DoctrineChapter 3. The declaration of the Creede

Scholar. Nowe comming to the first part of this doctrine, I desire to learne the Creede.

Master. The Creede contayneth twelue parts, which are called Articles, and they are twelue, according to the number of the twelue Apostles who composed the same, and are these.

1 I Beleeue in God the Father almightie, Creator of heauen and earth. 2 And in Iesus Christ, his onely Sonne our Lord. 3 Who was conceiued by the holie Ghost, borne of the Virgin Mary. 4 Suffered vnder Pontious Pilate, was crucifyed, dead, and buried, descended into Hell. 5 The third day he rose again from death. 6 Ascended into heauen: si…eth at the right hand of God the Father almightie. 7 From thence hee shall come to judge the quicke and the dead. 8 I beleeue in the Holie Ghost. 9 The holie Catholike Church: the Communion of Saints, 10 Remission of sinnes. 11 Resurrection of the flesh. 12 Life euerlasting. Amen.

Scholar. May it please you declare to mee the first article word by word. What signifyeth, I beleeue?

Master. It signifyeth, I hold for certaine, and for most true, all that is contayned in these twelue articles: and the reason is this, because the same God hath taught the holy Apostles these sentences, and the holy Apostles the Church, and the Church doth teach them vs: and because it is impossible that God should saye that which is false, I therefore beleeue these things more certainely, then those I see with mine eyes, and feele with my hands.

Scholar. What meaneth: In God?

Master. It meaneth that we ought to beleeue firmely, that there is a God, albeit we do not see him with corporal eies, & this God is one only, & therefore it is said, in God, and not in Gods. And you must not imagine that god is like to any corporal thing how great or faire so euer it be, but you must thinke, that God is a spiritual thing, which euer was, & foreuer shalbe, hath made the whole, filleth the whole, gouerneth the whole, knoweth & seeth euery thing, & finally, what thing soeuer is represented vnto our eies, or vnto our imagination, you must say, that this which now is represēted vnto me, is not god because God is a thinge infinitelie better

Scholar. Wherefore is it said that God is a Father?

Master. Because he is truly the Father of his onlie begotten Son, of whom we shal speake in the second article; and also because he is the Father of al good men, not by nature but by adoption: and finally because he is the father of al creatures, not by nature, or by adoption, but by creation: as we shal say hereafter in this same article.

Scholar. Wherefore is he called Almighty!

Master. Because it is a proper title of God, and albeit God hath manie proper titles, as eternal, infinite, vnmeasurable and others, yet in this place the most fit is, that he is omnipotent, because it may not seeme hard vnto vs to beleeue, that hee hath made heauen and earth of nothing, as in the words following is added. For that vnto him, who can do al that he wil, & thereby is omnipotent, nothing can be hard. And if you should say vnto me, God can not dye, nor sinne, and therefore it semeth not that he can do al things, I would answere you, that to dye or to sinne is not power but impotencie, as when it is said of a most valiant soldier, that hee can ouercome al, and that he cannot be ouercome of anie, it doth not preindicate his force to say, that he cannot be ouercome, because that he can be ouercome, is not strēgth but weaknes

Scholar. What is signified by Creator?

Master. It signifieth that God hath made al thinges of nothing, and he alone can bring them againe vnto nothing. The Angels, Men and also Diuels can make, and vnmake some things, but they can not make them otherwise, then of some kinde of matter which was before, neither can they vnmake thē but by changing them into some other thing, as a Maison cannot make a house of nothing, but he must haue stones, lyme and wood: neither can he destroy it in bringing it to nothing, but into stones, dust, wood, and such like: so that God only is called & is a creator, because he only hath no need of any matter to make all things.

Scholar. Why is he called creator of heauē and earth: hath not God also made the ayre, the water, stones, trees, men and all other things?

Master. By heauen and earth, is also vnderstood, all that is in heauen and earth, as he that saith: a man hath a bodie & a soule, meaneth also that he hath al things belonging to a bodie, as veines, bloud, bones, sinewes and the rest: & all things belonging vnto a soule; as vnderstanding, will, memorie, internal and external senses, and the rest: so that by heauen is vnderstood the ayre where birds vse to be & all things aboue, where the clouds & the stars are: wherevpon it is said, the birds of heauē, the clouds of heauen, the stars of heauen, & finally the Angels. By the earth is vnderstood al that is compassed by the aire, as the waters of the sea, & of the riuers, which are in the lower partes of the earth, & also al liue creatures, plants, stones, mettals, and all other things which are found in the earth, or in the sea: it is therefore said, that God is creator of heauen & earth, because these two are the principall parts of the world, the one aboue, in the which the Angels remaine, and the other beneath, in which men do dwel, which are the two most noble creatures of all others, the which also all others do serue, as they are also bound to serue God who hath made them of nothing, and placed them in so high estate.

Scholar. Declare vnto me now the second article; what signifyeth: And in Iesus Christ his onely Sonne our Lord?

Master. The same God omnipotent, of whom wee haue spoken in the first article, hath one true and naturall Sonne, who is called Iesus Christ, & that you may see in some sort howe God hath begotten this Sonne; take the example of a looking-glasse, whē one doth looke in a glasse, presently he produceth an Image of himselfe, so like as no difference can be found in so much as it is not onely like in shape, but in moouing also: for that if the man mooue, the Image wil also mooue, and this Image being so like, is not made by any labour, neither is it long in making, nor with instruments, but in a moment, and with one looke onely. In like manner, you haue to thinke, that God beholding him selfe, with the eye of vnderstanding, in the glasse of his Diuinitie, doth produce an Image most like vnto him selfe. And because God hath geuen vnto this Image al his owne substance & his owne being (which wee can not do in beholding our selues in a glasse) therefore that Image is the true Sonne of God, albeit our Images which wee see in glasses are not our sonnes. Hereof you must gather, that the Sonne of God is God, as the Father, and one the same God with the father, seeing he hath the same substance that his Father hath: furthermore, you haue together that the Son of God is not yonger then his Father, but was alwaies as his father alwaies was because he was begotten by Gods only beholding himselfe, and God hath alwaies beholden him-selfe. Lastly, you haue togeather, that the Sonne of God was not begotten, with help of a woman, nor in length of time, nor in delight of concupiscence, nor any other imperfection, because, as it hath bin said, hee was begotten of the Father alone, by the only beholding himselfe, with the most pure eye of his diuine vnderstanding.

Scholar. What doth it meane that this Son of God is called Iesus Christ?

Master. This name of Iesus signifyeth a Sauiour, & Christ, which is his surname, signifyeth high Priest and king of all kings, because, as I haue told you, in declaring the signe of the Crosse, the Son of God became man, to redeeme vs againe with his blood, & to bring vs to eternall saluation. And so when hee became man, he tooke this name Sauiour, to shew that he was come to saue vs, & he was honoured by his Father, with the title of Highest Priest, and Supreame King, for that Christ doeth signifye all this, and hereof wee are called Christians.

Scholar. What is the reason that all men take off their caps, or bowe downe when Iesus is named, which is not done to other names of God?

Master. The reason is, because this is the proper name of the Sonne of God, and all other names are common, and againe, because this name doth represent vnto vs how God humbled himselfe for vs, in making himself man. Therefore we for gratitude bow our selues vnto him, and not onely wee men, but the Angels of heauen also, and the diuels of hell, doe bow to this name, the one for loue, and the other by force: for that God will, that all reasonable creatures do bowe vnto his sonne: seeing that he hath abased himselfe, for our loue to the death of the Crosse.

Scholar. Wherefore is it saide, that Iesus Christ our Lord?

Master. Because he hath created vs, together with his Father, and so is our Master and Lord as his Father is. And moreouer, for that by his trauels and Passion, hee hath brought vs againe, from the captiuitie of the Diuel, as we shall say by and by.

Scholar. It Followeth, that you declare vnto me the third Article, what it meaneth: who was conceiued by the Holie Ghost, borne of the Virgin Marie?

Master. In this Article is declared the new and merueilous maner of the Incarnation of the Sonne of God. You know, that all other men are borne of father and mother, & that the mother remaineth not a Virgin, after the conceiuing and bringing foorth of a childe. But the Sonne of God intending to make him selfe Man, would haue no Father in earth but a Mother onely: to wit, the perpetuall and most pure Virgin Marie, in whose wombe the Holie Ghost (the third person in Trinitie, one and the selfe-same God with the Father and the Sonne) by his infinite power, formed of her moste pure blood, the bodie of a most perfect childe: & at the same time created a most noble soule, ioyning it to the same bodie: all which the Sonne of God vnited to his owne Person. And so Iesus Christ that before was onely God, became man, who as hee is God, hath a Father without a Mother, and as he is Man, hath a Mother without a Father.

Scholar. I would haue some example or similitude to vnderstand how a Virgin can conceiue?

Master. The secrets of God must be beleeued, although they be not vnderstood, because God can do more thē we can easely vnderstand, & therefore it is said in the beginning of the Creed, that God is omnipotent. Yet there is a fit example in the creation of the world. You know that ordinarily the ground doth not bring forth corne vnlesse it be plowed, sowne, watred with raine, & warmed with the sunne, and yet in the beginning, when corne was first brought forth, the earth being neither tilled nor fowne, watred, nor warmed (and so was a virgin in her kinde) suddenly, by the only commandement of God almighty, & by his powre it brought foorth corne: euen so the vnspotted wombe of the B. Virgin MARIE, without companie of man, at the only commandement of God, by the worke of the Holy Ghost, brought foorth that precious corne, of the liuing bodie, of the Sonne of God.

Scholar. If Iesus bee conceiued by the Holie Ghost, it seemeth that it may be said, that the Holie Ghost is his Father, as he is man.

Master. It is not so; because to be a Father, it is not sufficiēt to make a thing but it is necessarie, that it be made of the substance of the maker: and therefore we say that the Maison is not the father of the house, because he maketh it of stones, and not of his proper substance. So the holie ghost hath made the bodie of the Sonne of God, but he hath made it of the blood of the virgin, & not of his own proper substance: and therefore the Son of God, is not the Sonne of the Holie Ghost, but the Sonne of God the Father, as he is God, because hee hath his Godhead of him: and he is the Son of the B. virgin as he is man, for that he hath mans flesh of her.

Scholar. Wherefore is it said, that the holie Ghost did this worke of the Incarnation? Did not the Father, and the Sonne also concurre therein?

Master. That which one Diuine Person worketh, the other two worke likewise the same, because they haue one and the same power, wisdome, and goodnesse: yet notwithstanding the workes of power be attributed vnto the Father: those of wisdome, vnto the Son: & those of loue, vnto the Holie Ghost: and because this was a worke of the highest loue of God towards mankinde, it is therefore attributed vnto the holy ghost.

Scholar. I would haue some example to vnderstand, how all the three diuine Persons haue concurred to the Incarnation, and yet the Sonne is onlie Incarnate.

Master. Whē one man putteth on a garment, & two others do help to cloth him, three do then concur to the clothing of him, & yet one only is clothed: so all the three diuine Persons concur to worke the Incarnation of the Sonne of God, but onely the Sonne is incarnate, and made man.

Scholar. Wherefore is it added in the article: Borne of the Virgin Marie?

Master. Because in this also there is a strange mysterie, that is, that the Sonne of God came foorth of the wombe of his Mother, at the end of the ninth moneth, without paine or harme of his said Mother, not leauing any signe there at all: euen as hee did when rising from death he went out of the close Sepulchre, and when he entred and went foorth of the chamber, where his Disciples were, the doores being shut, & there vpon it is saide, that the mother of our Lord Iesus Christ was alwaies a Virgin, before his birth, in his birth, and after his birth.

Scholar. What meaneth that which followeth in the fourth article? Hee suffered vnder Pontious Pilate, was crucified, dead & buried.

Master. This Article conteineth the most profitable mysterie of our redemption: and the summe is, that Christ after he had conuersed in this world about thirtie three yeares, and had taught with his most holy life, his doctrine and his miracles, the way of saluation, was vnjustly caused by Pontius Pilate (who was gouernour of Iewrie) to be whipped and nayled vpon a Crosse, vpon the which hee dyed, and by certaine holy men was buried.

Scholar. Concerning this mysterie, there do occurre vnto me some doubts, & I desire by you to be cleered of thē, to the end I may be the more grateful vnto God for so great a benefite, by how much I shall the better vnderstand it. Tell me then, if Christ be the Sonne of God omnipotent, how happened it, that he was not deliuered by his Father, out of the handes of Pilate? Or rather, if the same Christ be God, wherefore did hee not deliuer himselfe?

Master. Christ could if hee would haue deliuered himselfe by a thousande meanes out of the handes of Pilate. Yea more, the whole world had not bin able to do him any euil, if he had not bin willing: and this is clearely seene, because he knew & foretolde vnto his Disciples, that the Iewes would seeke to put him to death, & that they would whippe him, stone him, and finallie kill him. Yet he did not hide himselfe but went to meete his enemies. And when they sought to take him, and knew him not, hee said vnto them himselfe, hee was that man for whom they sought: at which time also, they al faling backwards as dead mē, he did not depart thence as he might haue done, but expected & permitted them to recouer thēselues: & after, he suffred him selfe to be taken, bound, & led like a meeke Lambe, where they would.

Scholar. For What cause did Christ, being innocent suffer him selfe to be vniustly crucified and slaine.

Master. For manie reasons. But the principal reason was, to satisfie vnto God for our sinnes. For you haue to know that the offence is measured according to the dignitie of him who is offended: and contrariewise the satisfaction is measured according to the dignitie of him who doth satisfie: as for example, if a seruant should geue his Prince a blow, it should be esteemed a most greeuous offence, according to the greatnes of the prince: but if a prince should giue his seruant a blowe, it were a smal matter, according to the base estate of the seruant. And contrariwise, if a seruant take off his cappe vnto his Prince, it is but little esteemed, but if the Prince should take off his, vnto his seruant it would be a notable fauour, according to the rule we speake of. Now because the first man, and with him al we haue offended God, who is of so infinite dignitie, the offence did require infinite satisfaction: and because there was neither man nor Angel of so great dignitie, therefore the Sonne of God came, who being God and of infinite dignitie, & hauing taken mortal flesh, in the same flesh he submitted him selfe for the honour of God to the death of the Crosse, and so satisfied with his paines for our faults.

Scholar. What other cause is there, for which Christ would suffer so bitter a death?

Master. To teach vs by his example, the vertues, of Patience, Humilitie, Obedience and of Charitie: which are foure vertues signified in the foure extreame parts of the Crosse: because greater patience can not be found, then to suffer vniustly so ignominious a death: nor greater humilitie, then for the Lord of all Lordes, to submit him selfe to be crucified betwixt thieues: nor greater obedience, then to be willing rather to die, then not to fulfil the commandement of his Father: nor greater charitie, then to yeeld his life, to saue his enimies. And you must know, that Charitie is more shewed in deedes, then in wordes, & more in suffering then in doing. And so Christ, who would not only bestow vpon vs infinit benifits, but suffer also, & die for vs, hath shewed that he loueth vs most ardently.

Scholar. Seeing Christ is God and man, as you saied before, and it semeth that God can not suffer, nor die, how do we then say, that he suffered and died?

Master. Christ being God and man, can suffer & not suffer, die & not die: for in that he is God, could neither suffer nor die: but as he is man, he could both suffer and die: and therefore I …old you, that being God, hee was made man, to satisfie for our sinnes, suffering the paines of death in his most holie flesh; which he could not haue done, if he had not been man.

Scholar. If Christ haue satisfied his Father for the sinnes of all men: whence …ommeth it, that so many are damned, & that we haue neede to doe penance for our sinnes.

Master. Christ hath satisfied for the sins …f all men: but it is necessarie to ap…lie this satisfaction in particular, to …his man and to that man, which is one by faith, by the Sacraments, by good workes, and particularlie by penance: & therefore we haue neede …o do penance & other good works, though Christ haue suffered, and wrought for vs: And the cause that many are dāned or remaine enemies to God, is for that either they wil not haue faith, as Iewes, Turkes, & Heritikes: or because they wil not receiue the Sacraments, as those that wil not be baptised, or wil not confesse their sinnes, or wil not do such penance as they can, for their sins, nor resolue to liue conformably to the law of God.

Scholar. I would haue some example, to vnderstand this.

Master. Take the example of one, which should take great paines, and with sweate and labours should gaine so much money, as were sufficient to pay al the debts of this citie, and should put the same in a bank, to the end it should be geuen vnto al such, as should bring a warant from him: this man surely had satisfied for al, somuch as lieth in him: & yet manie might remaine stil in debt, for that they would not, either for pride, or for slouth, or for some other cause, demand his warant, and carie it to the bank, to receiue the money.

Scholar. What signifieth, He descended into hel? and what doth hel signifie in this place?

Master. Hel is the lowest & deepest place in this world: to wit, the midle of the earth. And the Scripture in manie places, putteth heauen as opposite vnto hel, as the highest place vnto the lowest. But in this depth of the earth, there are foure, as it were, great caues: one for the damned, which is the deepest of al, and so it is agreable, that the proud Diuels, and the men which imitate them, be in the lowest place, and furthest from heauen that can be. In the second caue, which is something higher, are those soules, which suffer the paines of Purgatorie. In the third, which is yet higher, are the soules of those children, that die with out Baptisme, who do not suffer torments of fire, but onely the perpetuall priuation of eternall felicity. In the fourth, which is the highest, remained the soules of the Patriarchs, Prophets, and other Holie men, that dyed before the comming of Christ; for albeit, those holy soules had not any thing to be purged, yet they could not enter into glory, before Christ by his death had opened the gate of eternall life: & therefore they remained in that higher place, called, the place of holy Fathers, otherwise Abrahams bosome, where they suffered no paines at all, but enjoyed a sweete repose, expecting the comming of our Lord with great joy. And so we read in the Gospel, that the soule of that poore beggar Lazarus, was carried by an Angell to rest in the bosome of Abraham, where hee was seene by the rich glutton, who burning in flames of hell, cast vp his eyes, and saw Lazarus in a farre higher place, remayning in great joy and consolation, enjoying the fruits of his former patience.

Scholar. Into which of these foure partes of Hell, did Christ descend, after his death?

Master. There is no doubt, but hee descended into the place of holy Fathers, and suddainely made them blessed, & after led thē with him in to the kingdome of heauē: He made himselfe also seene vnto all the other parts of hell, terrifying the Diuels, as a victorious Triumpher: threatning the damned, as a supreame Iudge; comforting the soules in Purgatorie, as their Aduocate and deliuerer. So that Christ descended into Hell, as a King vseth sometimes to repaire into prisons to visite prisoners, and to shew fauour to whom it pleaseth him.

Scholar. If Christ was dead, & his body did lye in the sepulchre, then he did not whollie descend into hell, but onely the soule of Christ: and how is it then said, that Christ descended into hell?

Master. Death had force to separate the soule of Christ from his body, but it could not separate either the soule, or the bodie from the Diuine person of the same Christ. And therefore we beleeue that the Diuine person of Christ, remained with his bodie, in the sepulcre, & that the same person descēded with his soule into hel.

Scholar. How is it true, that our Lord rose from death the third day, seeing that from Friday in the euening when he was buried, vnto the night before Sunday, when hee rose, there wanteth of two whole daies?

Master. We doe not say, that Christ rose after three whole daies, but the third daye, which is most true. For he was buried on Friday, which is the first day, though not a whole day, and so hee remained in the Sepulchre all Saterday, and a part of Sundaie, which is the third day. For the natural day ¹ beginning the night before at the setting of the Sunne, the first houre after the Sunne-setting, is the first of the day following.

Scholar. For what cause, did not Christ rise streight after his death, but would expect the third day?

Master. Because he would shew, that he was truely dead, he would remaine there in the graue, so long as sufficed to prooue this truth. Moreouer, I would haue you considder, that like as Christ liued amongst men, thirtie three, or thirty foure yeares: so hee would stay amongst the dead, at least thirtie three, or thirtie foure houres. For so many they are, if you put together, ² one houre of Friday (for hee was buried an houre before Sunne-setting) twentie foure houres of the Saturday, and eight or nine houres of Sunday. For he rose after midnight towards the beginning of the morning.

Scholar. Why is it said of Christ, that hee rose, and of other dead, as of Lazarus, and the Widdowes sonne, that they were raysed from death?

Master. The reason is, because Christ being the Son of God, rose of himself, to wit, by vertue of his God-head, he reunited his soule to his bodie & so began to liue againe. But other dead men can not returne to life, by their owne power. And therefore it is said, they were raised by others. As we al at the day of Iudgment, shal be raised by Christ.

Scholar. Is there anie other difference betwixt the Resurrection of Christ, & of others, which returned to life before him?

Master. There is this difference, that the others rose mortal, & therefore they died againe: but Christ rose immortal, neither can he euer die anie more.

Scholar. Now let vs come vnto the sixt article, which is of the Ascension. I desire to know, how long our Sauiour remained vpon earth, after his Resurrection: and for what cause?

Master. He remained fourtie dayes, as you may consider, by numbring the dayes, betwixt the feasts of his Resurection, and Ascension. And the reason of his so long stay was, because he would, with manie & diuers apparitions, establish the Mysterie of his most true Resurrection. For that the same seemeth as it were the most hard. And he that beleeueth it, hath no difficultie to beleeue the rest. For he that riseth, was certainly dead before: And he that was dead, was first borne: And so he that beleueth the Resurrection of Christ, findeth no labour in beleeuing his death, and natiuitie. And likewise, for so much as the earth is not a conuenient place for glorious bodies, but heauen, therefore he that beleueth the Resurrection of our Sauiour, can easely beleeue his going vp into heauen.

Scholar. I would know the cause, wherefore it is said, that Christ went vp into heauen, and of his most holie Mother it is said, that she was assumpted, or taken vp into heauen, & not that she ascended, or went vp?

Master. The reason is easie. For that Christ being God and man, went vp into heauen, by his owne powre, as he also rose by his owne powre. But his Mother, who is a meere creature though most worthie amongst all others, was raysed from death, and assumpted vnto the kingdome of heauen, not by her owne power, but by the power of God.

Scholar. What meaneth. He sitteth at the right hand of God the Father Almightie?

Master. You must not imagine, that the Father is on the left-hande of the Sonne: nor that the Father is in middest, hauing his Sonne on the righthand, and the Holie-Ghost on the left corporally. For as well the Father as the Sonne, according to his God-head, and the Holie Ghost, are euery where. Neither can it be properly said, that one is on the righthand of an other: but to bee at the right hand in this article, signifieth to be in equal height, glorie, and maiestie: because when one is side by side of an other, one is not higher, nor lower then the other. And to vnderstand this maner of speach, the holie Scripture in the Psalme 109. which beginneth: Dixit Dominus Domino meo: &c. doth once saye, that the Sonne doeth sitte at the right hand of the Father: and an other time saith, that the Father is at the right hand of the Sonne: instructing vs, that they are in deed in equal height: as we haue said. So that Christ, when he went vp into heauen, ascended aboue all the Quyars and orders of the Angels, & of the blessed soules. which he caried with him, & ariued vnto the high throne of God, and there stayed, not going aboue his Father, neither remayning vnder him, but resting (as we may say) side by his father, as equal with him in glory & greatnes

Scholar. Seeing Christ is God and man, I would know, if he sit at the right hand of the Father, as he is God onlie, or as he is also man?

Master. Christ as he is God, is equal to the Father, as he is man, he is lesse then the Father: yet for so much, as Christ God and man, are not two Christes, nor two persons, but one Christ onelie, and one person onlie: therefore it is saide, that Christ God and man, sitteth at the right hand of the Father. And so the humanitie of our Lord, to wit, his flesh and soule, …re in the throne of God, on the right hand of God the father. Not by their proper worthines, but because they are vnited to the person, of the true and natural Son of God.

Scholar. I would haue some similitude, to vnderstande this.

Master. Take the similitude of a kings robe: whē the king being vested with his purple robe, sitteth in his royal throne, & al the Princes of his kingdome sit below him, the kings robe is in a more eminent place, then the Nobles them selues are, because it is in the selfe same throne with the King. And this is done not because the robe is of equal dignitie with the king, but because it is ioyned to the King, as his proper garment. So the flesh and the soule of Christ do sitte aboue al the Cherubims, and Seraphims, in the same seat with God: not by the dignitie of their owne nature, but because they are vnited vnto God: not onely as the garment is vnto the king, but in much nearer sorte, to wit, by personal vnion. As hath bene said.

Scholar. From thence he shal come, to iudge the quicke, & the dead. When shall this comming of our Lord be?

Master. It shal be at the end of the world: For you are to vnderstand, that this world is to haue an end, and to bee destroied with an inundation of fire: which wil burne all thinges vpon the earth. And there shal be no more dayes, nor nights, nor Mariages, nor marchandise, or anie of these things, which you now see. So that, in the last day of this world, which no man can know, how neere it is, nor how long hence, Christ wil come downe from heauen, to make the general Iudgment. And these words, From thence he shal come, do forewarne vs, not to beleeue anie that shal cal him selfe Christ, or that would deceiue vs, as Antichrist wil endeuour to do, towards the end of the world. For that the true Christ, wil not come forth of anie desert, or obscure place, but wil come from the highest heauen, with so much glorie, and maiestie, as no man can doubt, whether it be he or no. Like as when the Sun riseth, it commeth with so much light, as no man can doubt whether lt be the Sun or no.

Scholar. Wherefore do we say, that he shal iudge the quicke and the dead? shall not al men be dead at that time, and all then rise againe?

Master. By the quick and the dead, may be vnderstood, the good which liue with the spirituall life of grace, and the bad which are spiritually dead by sin. But it is true also, that Christ will come to iudge the quicke and the dead corporally: because at that day many shal be dead, and manie shall be found aliue: Who though they be liuing in that last daye, and some also shall bee young, or children, yet all shall die in an instant, and suddenly rise againe, thereby to pay the debt of death.

Scholar. I haue heard many times, that whosoeuer dyeth in mortall sinne, goeth presently vnto hell, and whosoeuer dyeth in the grace of God, goeth presently to Purgatorie, or to heauen: how then are all to be judged, the sentence being already giuē?

Master. At the death of euery one, the particular judgement is giuen of that soule which departed from the bodie: but after, at the last day, there shall be an vniuersall judgement of the whole world. And this for manny causes. First, for Gods honour, because manie nowe seeing bad-men in prosperitie, and good-men afflicted: imagine that God doeth not gouerne the world well. But at that time, it shall be cleerly seen, how God hath seene & noted all things, and how with great justice, he hath giuen vnto the bad, some temporall prosperitie, in recompence of some good works of theirs, of smal momēt, intending afterwards, to giue them eternall paine, for their mortall sins. And contrariwise vnto the good, he hath geuen temporal affliction, for punishmēt of some veniall sinnes, or to geue them occasion, & to make them do penance, intending afterwards, to reward them, with an infinite treasure of glorie, for their good workes. Secondly, for the glorie of Christ, because he being vniustly condemned, and by manie not knowne, nor honored as he ought to be, it is reason there should be a day, when al the world shal know him, & honour him, either by force, or for loue, as their true king & Lord of al. Thirdly, for the glorie of the Saincts? to the end it may be seene vnto all how God hath glorified them, who were persecuted, & vexed in this world. Fourthly, for confusion of the proud enimies of God. Fiftly, because the bodie shal haue sentēce together with the soule of glorie or of punishment eternal.

Scholar. The eight article saith: I beleeue in the Holie Ghost: what signifieth the Holie Ghost?

Master. Here is declared the third Person of the most Holie Trinitie, as in the first article was declared, the first, and in the other sixe the second: so that the Holie Ghost is not the Father, nor the Sonne, but a third Person, which procedeth from the Father and the Sonne, and is true God as the Father, and the Sonne, yea the same God, because he hath the same diuinitie, which is in the Father, and in the Sonne.

Scholar. I would haue some similitude of this.

Master. Diuine matters, can not be perfectly declared, by any examples of created things, & especially by corparal things. Notwithstanding take you the example of a lake, which is deriued from some riuer? as the riuer is deriued from some fountaine, and yet al is one, and the same water: so the eternal Father, as a fountaine, produceth the Sonne as a riuer: the Father and the Sonne, as a fountaine and a riuer, produce the Holie Ghost as a lake: & yet the Father, and the Sonne, and the Holie Ghost are not three Gods, but one onlie God.

Scholar. Wherefore is the third Person in Trinitie called holie ghost? Are not also al Angels, and al the blessed soules, spirits and holie?

Master. God is called the Holie spirit by excelencie, because he is the chiefest spirite, and most holie and author of al created spirites, and of al holines. Like as a mongst mē, ther are manie that are fathers and holie, either by office, or by goodnes of life, to wit, manie good Bishops, or Priests, or religious men: and yet there is none called Holie Father, but the Pope: because this name belongeth vnto him alone by excellencie, being the head of al other fathers, and ought to be the most holie of al by goodnes of life, as he is by office, representing vnto vs the person of Christ.

Scholar. If the name of holie ghost, belong vnto God by excellencie, wherefore is it onely attributed vnto the third Person. Is not the father also, & the Sonne a spirit & holy by excellēcie?

Master. It is true. But because the first Person hath a proper name, to wit, the Father: & the second hath a proper name, to wit, the Son: to the third is left a commō name, to distinguish him from the other two. And moreouer you are to know, that when it is said of the third diuine Person, that he is the holy ghost; these two words make one name only. As whē a man is called Ioannes Maria, they are one onely name, though otherwise Iohn & Mary are commonly two names.

Scholar. What meaneth it that the Holie Ghost is painted in the forme of a Doue, especiallie ouer Christ, and our Ladie?

Master. You must not thinke that the Holy Ghost hath a bodie, or that he can be seene with corporall eyes: but he is painted so, that we may knowe the effects, which he worketh vpon men. And because the Doue is simple, pure, jealouse, and fruitfull, he is therefore painted ouer Christ and our Ladie, to the ende we may vnderstand, that Christ and our Ladie were full of grace, and of the gifts of the Holy Ghost, and in particular of holy simplicitie, puritie, zeale of soules, and spirituall fecunditie, by the which they haue gained infinite children, to wit, all the faithfull, and good Christians.

Scholar. What meaneth it that the Holie Ghost is painted ouer the Apostles, in forme of fyerie tongues?

Master. Because the Holie Ghost, tenne daies after the ascention of our Lord came vpon the Apostles, and replenished them with knowledge, with charitie, and with eloquence, teaching them to speake with all tongues, to the ende they might be able to preach the Holy faith, through the whole world. And in signe of these wonderfull effects, he caused those tongues of fire to appeare: because the light of that fire, doth signifie wisdome, the heate of the same, doth signifie charitie, and the forme of a tongue signifyeth eloquence: and for that this was a most great benefite, which God bestowed vpon his Church, therefore we doe celebrate that great Feast, called Penticost, or the Feast of the Holie Ghost.

Scholar. What signifyeth that which is saide in the ninth article. The Holie Catholike Church: the communion of Saints?

Master. Here beginneth the second part of the Creede. For the first parte belongeth vnto God, the second vnto the Church the spouse of God. And as in God we beleeue one Diuinity, and three Persons: so in the Church wee beleeue that there is one onely Church: and that it hath three principall graces: the first in the soule, which is the remission of sinnes, an other in the bodie, which shal be the resurrection of the flesh: and the third in the soule and bodie together, which shall be life eternall, as we shall see in the articles following.

Scholar. May it please you declare vnto me, the whole article word by word: & first what meaneth the Church?

Master. It signifyeth a conuocation, or congregation of men, which are baptized, and make profession of the faith, and law of Christ, vnder the obedience, of the chiefe Bishop of Rome: and it is called Conuocation, because wee are not borne Christians, as we are borne Englishmen, Italians, French, or of any other countrey: but wee are called Christians of Christ, and wee enter into this congregation by baptisme, which is as the doore of the church. And to be in the Church, it doeth not suffice to bee baptized, but it is needeful to beleeue and confesse the holie faith and law of Christ, as the Pastors and Preachers of the same Church do teach vs. Neither doth this suffice, but it is necessarie to obey the chiefe Bishop of Rome, as Vicar of Christ, to wit, to acknowledge and hold him for chiefe Superiour and Vicar of Christ.

Scholar. If the Church be a congregation of men: how do we call those buildings Churches, where Masse and other Seruice of God is said?

Master. Because the faithfull, which are the true Church, are gathered together in those buildings, to practise the exercises of Christians, therefore those buildings are also called Churches: chiefly when they are dedicated, and consecrated to the seruice of God. But we in this Article, doe not speake of the Churches made of stone & wood, but of the liuing Church, which is, the faithful baptised people, and obedient vnto the vicar of Christ, as hath been said.

Scholar. Why is it said, The Church, and not the Churches seeing manie congregations of the faithful are founded in diuers parts of the world?

Master. Because the Church is but one, though it containe al the faithful, which are dispersed through the whole world, not only those which are now liuing but also those, which haue ben from the beginning, and shal be vntil the end of the world. And therefore it is not only called one but also Catholike, that is to say vniuersal, because it is extended to all places, and to all times.

Scholar. For what reason, is the Church called one onlie, if it conteine so great a multitude of men?

Master. It is called one onelie, because it hath one onlie head, which is Christ, and his one Vicar in earth the Bishop of Rome? and againe, because it liueth by one and the same spirit, and hath one and the same law. As a kingdome is called one, because it hath one onlie king, and the same lawes, though in that kingdome, there be manie prouinces, & manie more Cities or townes.

Scholar. Wherefore is it saide, that this Church is holie, seeing there are manie wicked men in it?

Master. It is called holie for three reasons: first, because the head there of, which is Christ, is most holie: like as one that hath a fayre faice, is said to be a faire man, though he haue some crooked finger, or some blot on his breast or shoulders. Secondly, because all faithfull people are holy, by faith and profession, for they haue one moste true and diuine faith, and make profession of the holie Sacraments, and of a most iuste law, which doth not command any thing, but that which is good, and forbiddeth nothing, but that which is euill. Thirdly, because there are alwaies in the Church some assuredly good, not onely by faith and profession, but by vertues and maners also: Whereas among Iewes, Turkes, Heretiks and such like people, who are out of the Church, none at all can truely be good.

Scholar. What signifyeth the Communion of Saints?

Master. It signifyeth, that the body of the holie Church, is in such sort vnited, that of the good of one member all the rest doe participate: whereby how many soeuer there bee in farre countries, though we do not knowe them, yet their Masses, diuine offices, other prayers and good workes helpe vs also. And this Communion is not onely heere vpon earth, but our Masses, prayers and other good workes, helpe those that be in Purgatorie: And the prayers of such, as are in heauen helpe vs, & the soules also in Purgatorie.

Scholar. If this be so, it needeth not to pray for any in particular, nor to procure

Masse to be said for this or for that soule in Purgatorie, seeing all good is common.

Master. It is not so: Because Masse, praiers, and other good workes, though they be in some sort cōmon vnto al, yet they help more such as they are done for in particular, then others.

Scholar. What shall wee say of such as are excommunicated, do they also participate of the good workes of the faithfull, or no?

Master. For this they are called excommunicated, because they haue not the communion of the Saints, for they are like bowes cut from the tree, or like members separated from the bodie, which do not enjoy the good humors, that are spread amongst the other bowes, and vnited members. And by this you may gather, what account is to be made of excommunication, seeing he cannot haue God for his Father, that hath not the Church for his Mother.

Scholar. Are then the excommunicated out of the Church, as the Iewes, and other Infidels be?

Master. So it is: but there is this difference, that the Iewes and Turkes are out of the Church, because they neuer entred in, being neuer baptised; the Heretikes, which are baptised, and haue lost their faith are out, because they are gone foorth, and fled away of themselues, and therefore the Church enforceth them by diuers punishments, to returne vnto the Holy faith: As when a sheepe flyeth from the fold, the shepheard forceth him with his stafe to returne. But other excommunicated which haue baptisme and faith, and did enter in, and not goe out of themselues, are driuen out by force. As when the shepheard driueth foorth an infected sheepe, and leaueth the same a pray for the Wolfe. Yet true it is, that the Church driueth not out the excommunicated, to the end they should euer remaine out, but to the end they should repent of their disobedience, and demaund to returne being humbled, and so bee receiued againe into the bosome of their mother, and to the communion of Saints.

Scholar. What is signified, by the remission of sins? which is the tenth article.

Master. This is the first of those three principal benefites, which are found in the Church. For which it is needful to know, that al men are borne sinners, and enimies to God, and after increasing, they passe from euil to worse, vntil by the grace of God, their sinnes be remitted, and so become his friends, and children. This grace which is so great, is not found other where, thē in the holie church. In which are the holie Sacramēts, & namely Baptisme, & Penance, which as heauenlie medicins curemen of al spiritual diseases, which are sinnes.

Scholar. I pray you declare vnto me, a little better, how great this benifite is, of remission of sinnes?

Master. In the world is not found, a greater euil then sinne is: not onely for that al euills in this life, and in the life to come, do spring from it; but also, for that sinne is the cause, that man becommeth an enemie to God. And what can be said worse, then to be enimie vnto him, who can do al that he wil, and none can resist him: & who can defend him, with whom God is angrie? And contrariwise, in this life a greater good can not be found, then to be in grace: for who can hurt him, whom God defendeth al things being in the hands of God? Briefly you know, that amongst corporal thinges life is most esteemed, because it is the foundation of al other good things: and death is most abhorred because it is contrarie vnto life. So then seeing sin is the spiritual death of the soule, and the remission of sin, is the life of the same soule: you may easely consider, how great a benefit is receiued, in the church seeing in it only, is the remission of sins.

Scholar. What meaneth the resurrection of the flesh? which is the eleuenth article.

Master. This is the second principal benefite of the Holy Church, to wit, that in the last daye, all those whose sins shall be remitted, shal returne to life.

Scholar. And others which are out of the Church, or haue not remission of their sinnes, shall not they returne also to life againe?

Master. Touching naturall life, all shall returne to liue, as the good, so the bad: but because the resurrection of the bad, shall be for their perpetuall torment, & not for any good to thē, therefore that life of theirs, is called rather a death, then a true life, & so the true resurrection, to wit, vnto life, worthy to be desired, shall not be of any, but of the good, which shall be found without sinne.

Scholar. I would know, if the same bodies, which wee now haue shall rise, or others like them?

Master. There is no doubt, but the same bodies shall rise, because otherwise, it should not be a true resurrection, if the same should not rise, which is fallen, and that same returne to liue, which is dead. And againe, the resurrection is to the end, that the bodie be partaker of the reward, or punishment, as it hath ben partaker of good workes or the sinnes: & there must be the same bodie, because an other bodie should not merit either punishment or reward.

Scholar. How is it possible, that bodie should return to liue, which hath bin burned, and the ashes scattered with the winde, and cast into riuers.

Master. Yes, for God can doe that which seemeth to vs impossible. And there fore it is said, in the beginning of the Creede, that God is omnipotent. And if you consider that God hath made the heauen and the earth of nothing, it will not seeme hard vnto you to beleeue, that he can bring againe to the former state that which is turned into ashes.

Scholar. I would know whether men shall returne to be men, & wemen to bee wemen, or rather all to one maner?

Master. It is necessarie to beleeue, that the men shall be men, & the wemen shall be wemen: because otherwise they should not be the same bodies, that they were before, and as I haue already told you, they are to be the same, albeit in the life to come, there shal not be any more bringing forth of children, nor husbands, nor wiues yet there shall be diuersitie of men and wemen, to the ende, that euerie one enjoy the reward of their proper vertues, which they haue exercised in their owne sexe, and as it shall be a goodly sight to behold the glorie of Martyrs, & of Confessors, so shall it be to behold the glorie of the virgins, and aboue all, the Mother of our Lord.

Scholar. I pray you tell me, in what age & stature we shal rise, seeing that some doe die children, some young-men, others old?

Master. Al shal rise in that stature, and in that state which they had or were to haue, at the age of thirty three years, in the which our Lorde rose. So that the children shal rise so great as they should haue bene, if they had arriued vnto thirtie three yeares: and the olde men shall rise in that flowre of age which they had, when they were thirtie and three yeares olde. And if any in this life, haue bene Blinde, Crooked, a Dwarfe, or had anie other deformitie, hee shall ryse whole, sonnde, and with all perfection. Because the workes of GOD are perfecte. And so in the resurrection, which shalbe his proper worke, he wil correct the errors, and defectes of nature.

Scholar. What signifieth; Life euerlasting, which is the last article?

Master. It signifieth a complete felicitie of the soule and of the bodie. And this is the chiefe good, and last end, which wee gaine by being in the Church.

Scholar. Tel me I beseech you in particular, what goodnes shal there be in life euerlasting?

Master. I wil teach you this mysterie, by a similitude of the thinges in this world. You know that here in earth, we desier a bodie, that is sound, comelie, nimble, and strong: a soule that is wise, prudent, and learned, touching the vnderstanding, & ful of al vertues touching the wil: & besides these; we desire exterior goods to wit, riches, honors, powre, and pleasures. Euen so is eternal life, the bodie for health shal haue immortalitie, with impasibilitie, that is to say, that nothing can harme it: for beautie it shal haue clearnes, to wit, it shal shine, as the sun: for nimblenes it shal haue agilitie, that in one moment, it shal be able to moue from one side of the worlde to the other, and from the earth to heauen, without anie labour: for strength it shal haue such force, that without eating, drinking, sleeping, or other rest, it shal be able to serue the spirit, in al things that shal be necessarie, neither shal it haue feare of anie thing. Touching the soule, the vnderstanding shal be ful of knowledge, for it shall behold the cause of al things, which is God. The wil shalbe ful of so much goodnes, and charitie, that it can not commit anie venial sinne. The riches shal be to want nothing, hauing all things in God. Their honour, to be the children of God, equall to Angels, for they shall be kings, and spirituall Priests for euer: their power agreeable; for together with God, they shall bee Lordes of the whole world, & be able to do all that they shall haue will to doe: for that they shall alwaies be conformable to the will of God, which nothing can resist. Finally, their delight shal be vnspeakeable, because all their powers, aswel of the soule as of the body, shal be joyned vnto their proper objects. Whereof will arise a full contentment, a most perfect peace neuer proued before, a perpetuall gladnes, joy, and exultation.

Scholar. If euery one shall haue all these things, & euery one shalbe cōtented in one maner, then shall not one be more blessed in heauē then an other

Master. Yes assuredly: For he who hath merited more in this life, shall haue greater reward, & shalbe more happie: yet for al that, there shalbe no enuie, nor any discontentment: because each one shalbe filled, according to their capacitie: & those which haue merited more, shalbe more capable, & so shall haue more glorie. As for example: If a Father hauing manie children, one greater then another, according to their age, should make to euery one of them, a garment of cloth of gold, proportionable vnto euery ones stature, there is no doubt but that the greatest should haue the bigest garment, & of greatest valew & yet euery one would remaine cōtented: neither would hee that were lesse, desire the garment of him that were greater, because it would no be so fit for him.

Scholar. What is the cause of this beatitude of heauē is called life euerlasting: shal not the damned liue for euer in hel?

Master. Life properly is saide to bee in other those things which mooue of themselues. Whereupon in a certain maner, the water of a fountaine is called Liue-water, because it mooueth: and water of Pooles, is called dead, because it standeth still. So the blessed in heauē, are said to haue eternal life, for that they can worke all that they wil, with all their inwarde, and outwarde powers, without any impediment. And they doe alwaies worke and exercise themselues as they most desire. But the damned in hell, notwithstanding they liue (for they shall neuer bee consumed) yet they are said to haue eternall death, because they are still tyed vnto the fire and torments, and are enforced euer to suffer that which they would not: neither can they do anie thing, that they would. So that the blessed in heauen enjoy all good, without any mixture of euil: and the damned in hell, do suffer all euill, not being able to fulfil any of their desires.

Scholar. What meaneth Amen? which is put to the end of the Creede.

Master. It meaneth, so is the trueth, to wit, all that which hath been said, is true and certaine.