A Catechisme wherin is contained the true grounds of the Articles of the Christian faith contained in the Lords prayer and the Creed by way of Question and answer betweene Protestant and Papist Diuided into twenty Saboth exercises for children to learne the Christian Religion Imprinted at London by G. Eld. 1612. To the VVorshipfull and my good friend Maister Thomas Digges Esquire Francis Dauis wisheth health long life with increase of much worshâ—p Sir SInce I haue made bold already with your worship in offering to present my labours vnto you and finding your worship so kindly to receiue them I haue heere in this small volume taken some paines in gathering these few instructions and how soeuer they are I wished them well So presenting them to your worship desiring you to depresse errors with my good meaning loth to bee tedious vnto you in a trifle I leaue you to the protection of the Almighty praying vnto him to send you much health and happinesse I rest Your Worships to command during life FRAN DAVIS To the Reader GEntle Reader since that I haue heeretofore set forth some of my workes and finding of your kinde receit of them it hath stirred me vp into farther matters whereof this small volume is one wherein is declared the true ground of the Articles of the Christian faith contained in the Lords prayer and the Creede whereunto I haue set out the Papist to aske the Question and the Protestant to resolue it which it doth also serue for youth to learne and the Minister to aske the Question and the Child to answere It is but a small price for to buy this book and the Child to learne in the weeke dayes but so much as I haue marked from one Sunday to another and euery Sunday the Minister of euery parish to but call the Children afore him euery Sunday but one howre and to examine them vppon them few points and no doubt but they will labour and striue in the weeke dayes to get in their mindes by root of heart to answere him and no doubt but it will encrease in time to some comfort to the soules health Thus Reader wishing you well and desiring you to follow these few Instructions in order as I haue declared them but I leaue it to thy owne consideration and thy better meditation So with my praier for the same to the Almighty God I end Your freind F. D. The Papist meeting with the Protestant and being desirous to be conuerted or instructed by him in the true knowledge of God and of his Christian faith to the which the Papist asketh the question and the Protestant resolueth him The first question of the Papist is of the Articles of the faith and also this may serue for the instruction of youth and children Papist WHat is the principall and chiefest end of mans life Pro. To know God Pap. What moueth thee to say so Pro. Wherevnto man was created and made Because hee hath created vs and placed vs in this world to set forth his glory in vs and it is good reason that we employ our whole life in his glory séeing he is the beginning and fountaine thereof Pap. What is then the chiefest felicitie of man Pro. Euen the selfe same I meane to know GOD and to haue his glory shewed forth in vs. Pap. The greatest felicity that man can attaâ—… to Why doost thou call this mans chiefe felicitie Pro. Because without it our condition or estate were more miserable then the state of brute beasts Pap. Hereby then wee may euidently see that there can no such misery come vnto man as not to liue in the knowledge of God Pro. That is most certaine Pap. But what is the true and right knowledge of God Pro. The true knowledge of God When a man so knoweth God that he giue him due honor Pap. Which is the way to honor God arigh Pro. The right manner to worship God standeth in foure points It is to put our whole trust and confidence in him to study so serue him in obeying his will to call vpon him in our necessities séeking our saluation and all good things at his hands and finally to acknowledge both with hart and mouth that he is the liuely fountaine of all goodnesse The second Sunday Pap. Well then to the end that these former questions giue me full satisfaction I pray declare more at large which is the first point Pro. The first point of honouring God To put our whole confidence in God Pap. How may that be Pro. When we haue an assured knowledge that he is Almighty perfectly God Pap. Is that sufficient Pro. No. Pap. Shew the reason Pro. For there is no worthinesse in vs why God should either shew his power to helpe vs or vse his mercifull goodnesse to saue vs. Pap. What is there then further required Pro. That euery one of vs be fully assured in his conscience that he is beloued of God and that hee will be both his Father and Sauiour Pap. How shall we be assured thereof Pro. The foundation of our faith By his owne word wherein he vttereth vnto vs his mercy in Christ and assureth vs of his loue toward vs. Pap. Then the very ground to haue a sure confidence in God is to know him in our Sauiour Christ Pro. Yes truly Pap. Then briefly what is the effect of this knowledge of God in Christ Pro. It is contained in the confession of the faith vsed of all Christians which is commonly called the Créed of the Apostles both because it is a briefe gathering of the Articles of that faith which hath béene alwayes contained in Christs Church and also because it was taken out of the pure doctrine of the Apostles Pap. Rehearse the same Pro. The Creed of the Apostles I beléeue in God the Father Almighty maker of heauen and earth c. I beléeue in the holy Ghost c. The third Sunday Pap. To the intent that this confession may be more plainly declared into how many parts shall we deuide it Pro. The Christian faith standeth in 4 points Into foure principall parts Pap. What be they Pro. The first concerneth God the father The second is of the sonne Iesus Christ wherein briefly also the whole history of our redemption is rehearsed The third is touching the holy ghost The fourth concerneth the Church and Gods gifts to the same Pap. Seeing there is but one God what moueth thee to make rehearsall of the father the sonne and the holy Ghost as if there were three Pro. As concerning the Trinity Because that in the substance or nature of God we haue to consider the father as the fountaine beginning and originall cause of all things then secondly his sonne who is the euerlasting wisdoms Thirdly the holy Ghost who is his vertue and power spred vpon creatures and yet neuerthelesse remaineth alwayes wholy to himselfe Pap. This is then thy meaning that there is no
inconuenience at all to vnderstand seuerally these three persons in the God-head who not withstanding are one and not thereby deuided Pro. It is euen so Pap. I pray yee make rehearsall of the first part of the Creed Pro. The first part of the Creed I beléeue in God the Father Almighty maker of heauen and earth Pap. Wherefore doost thou call him father Pro. I call him so hauing respect to Iesus Christ who is the euerlasting word begotten of God before all worlds who being afterwards openly shewed vnto the world was euidently declared to bee his sonne Now séeing God is our Sauiour Christs Father it followeth necessarily that he is also our Father Pap. What meanest thou by that thou callest him almighty Pro. What is meant by this word Almighty I meane not onely that he hath a power which he doth not excercise but also that all creatures be in his hand and vnder his gouernance that he disposeth all things by his prouidence That hee ruleth the world as it pleaseth him and guideth all things after his owne good pleasure Pap. The power of God is not Idle So then by thy saying the power of God is not Idle but continually exercised so that nothing is done but by him and by his ordinance Pro. That is most true The fourth Sunday Pap. Wherefore is that clause added maker of heauen and earth Pro. Because he hath made him-selfe knowen vnto vs by his workes it is necessary for vs to séeke him out in them For our capacitie is not able to comprehend his diuine substance A glasse wherein we may see God therefore hee hath made the world as a glasse wherein we may behold him in such sort as it is expedient for vs to know him Pap. Doost thou not comprehend all creatures in these two words Heauen Earth Pro. Yes verily they may be right wel contained vnder these two words séeing that al things be either heauenly or earthly Pap. And why callest thou God onely Creature seeing that to order things and to conserue them alwaies in their state is a thing of much more importance then to haue for one time created them Pro. By this word Creator is not onely meant that God once created them hauing no further regard to them afterwards but we ought to vnderstand that as the world was made of him in the beginning euen so now he doth conserue the same so that heauen and earth with the rest of the creatures could not continue in their state if his power did not preserue them Moreouer séeing in this manner hee doth maintaine all things holding them as it were in his hand it must néeds follow that he hath the rule and gouernance of all Wherefore in that that hee is Creator of heauen and earth it is he that by his goodnesse power and wisdom doth gouerne the whole order of nature It is hee that sendeth raine and drought haile tempest and fayre weather fertility and dearenesse dearth and plenty health and sicknesse and to bee short hee hath all things at commandement to doe him seruice at his owne good pleasure Pap. What sayest thou as touching the diuels and wicked persons be they also subiect to him Pro. Albeit that God doth not guide them with his holy spirit yet he doth bridle them in such sort that they bee not able to stirre or mooue without his permission and appointment yea and moreouer hee doth compell them to execute his will although it bee against their intent and purpose Pap. To what purpose doth it serue thee to know this Pro. The diuell â—ath no â—ower but â—y God The knowledge hereof doth wonderfully comfort vs. For wee might thinke our selues in a miserable case if the diuels and the wicked had power to do any thing contrary to Gods will And moreouer we could neuer be quiet in our consciences if wée should thinke our selues to be in their danger But for so much as we know that God bridleth them fast and chaineth them as it were in a prison in such wise that they can doe nothing but as he permitteth we haue iust occasion not onely to be quiet in minde but also to receiue most comfortable ioy since God hath promised to bee our protector and defendor The fift Sunday Pap. Goe too then let vs come to the second part of our beleefe Pro. The second part of the Creed And in Iesus Christ his onely sonne our Lord. Pap. What is the effect of this part Pro. It is to acknowledge the sonne of God to be our Sauiour and to vnderstand the meanes whereby he hath redéemed vs from death and purchased life vnto vs. Pap. What signifieth this word Iesus by whom thou namest him Pro. It is as much to say as Sauiour and this name was giuen vnto him by the Angell at Gods commandement Pap. What is that of more estimation then if that name had beene giuen him by men Pro. Yea a great deale for since Gods pleasure was that he should be so named he must néeds bee our Sauiour indéed Pap. What signifieth then this word Christ Pro. This word Christ doth expresse more effectually his office and doth giue vs to vnderstand that hee was annointed of his Father King Priest and Prophet Pap. How hast thou the knowledge hereof Pro. By the Scriptures which doe teach vs that annoynting did serue for these officers the which be attributed vnto him in many places of the same Pap. But what manner of oyle was it wherewith he was anointed Pro. It was not such materiall oyle as we vse and as did serue in old time to the ordaining of Kinges Preists and Prophets but a farre more excellent oyle euen the grace of Gods holy spirit whereof the outward anointing in old time was but a figure Pap. What manner of Kingdome is that whereof thou speakest Pro. It is spirituall and doth consist in Gods word and in his holy spirit wherein is contained both righteousnes and life euerlasting Pap. And what is this Preisthood Pro. It is an office and authority to present himselfe before God to obtaine grace and fauour for vs and to pacify his fathers wrath by offering an acceptable sacrifice vnto him Pap. Why callest thou him Prophet Pro. Because that he came downe into the world as chéefe Ambassador of God his Father to declare at large his fathers wil and to finish all reuelations Prophesies The sixt Sunday Pap. Commeth there any profit vnto thee by those names and dignities of Christ Pro Yea they altogether belong to our comfort for Christ did receaue all these of his father to make vs partakers thereof whereby we might euery one receiue of his fulnesse Pap. Declare this thing more at large vnto me Pro. He receiued the holy Ghost in full perfection with all the guifts of the same to bestow them on vs and to distribute vnto euery one of vs in the measure quantity that God knoweth to be most méet and so
ought not to discourage but patiently to wait for him vntill the time that he shall appeare Pap. What shall be the manner of our resurrection Pro. All they which be dead before that time shall then take their owne bodies againe vnto them howbeit they shall be after another sort that is they shall bée no more subiect to death or corruption and yet notwithstanding they shall be of the selfe same nature and substance as before and such as shall then remaine aliue God wil raise them vp maruelously and sodainly change their bodies in the twinkling of an eye as we haue said before Pap. Shall not the wicked be as well partakers of this resurrection as the faithfull Pro. Yes verily but they shall be in condition farre vnlike for the faithfull shall rise againe to euerlasting ioy and saluation and the other to euerlasting death and damnation Pap. wherefore is there mention made of life euerlasting and not of hell Pro. Because the Creed is a breefe sum of our faith containing in as few wordes as can be that which belongeth peculiarly to comfort the conscience of Gods faithfull therefore Gods benefits which be fréely bestowed vppon his people be rehearsed only without any mention of the wicked who are cleane shut out of this Kingdome The ninteenth Sunday Pap. Since we haue the foundation whervppon our faith is builded wee may gather heereof what is the right faith Pro. Yea verily that is to say it is a sure perswasion and a stedfast knowledge of Gods entire loue towards vs according as he hath plainely vttered in his Gospell that he will be a father and a Sauiour vnto vs through the meanes of Iesus Christ Pap. Doth faith stand in our power or is it a free gift of God Pro. The scripture teacheth vs that it is a speciall gift of the holy Ghost and very experience doth confirme the same Pap. How so Pro. For the féeblenesse of our wits is such that we can by no meanes attaine vnto the spirituall wisedome of God the which is reuealed vnto vs by faith and our hearts are naturally inclined to a certaine distrust or at the least a vaine trust either in our selues or in any other creatures but what time Gods spirit hath lightened our hearts and made vs able to vnderstand Gods will the which thing we cannot attaine otherwise then doth he arme vs also with a stedfast confidence in his goodnesse sealing the promises of saluation in our hearts Pap. What profit commeth to vs through this faith when we haue it Pro. It doth iustify vs before God and maketh vs inheritors of euerlasting life Pap. Is not a man then iustified through good workes if he liue holily and in the obedience of Gods will Pro. If any man were perfect before God he might worthily be called righteous but for so much as we are all wretched sinners in the sight of God we are driuen to séeke elsewhere for a worthinesse to make answere for vs to Gods iudgment The 19. Sunday Pap. But be all our workes so disprooued that they can merrit nothing at all for vs before God Pro. First all such workes as wee doe of our selues by our nature are vtterly corrupt whereof it followeth necessarily that they cannot please God but rather doe procure his wrath and he condemneth them euery one Pap This is then thy saying that vntill the time that God hath receiued vs to mercy and regenerate vs by his spirit we can do nothing but sinne euen as an euill tree that can bring forth no fruit but that that is euill Pro. Euen so it is for although our workes make a faire shew to mans sight yet they are wicked afore God so long as the heart is naught vnto which he hath cheifely respect Pap. Heereby then thou dost conclude that it lieth not in our power to preuent God with our merrits and so to prouoke him to loue vs but much rather we thereby do stirre him to be more angry against vs. P. Yea surely therfore I say that wtout any consideration of our owne workes he doth receiue vs into his fauour and of his bountifull mercy through the merites of our Sauiour Christ accoumpting his righteousnesse to be ours and for his sake imputeth not our faults vnto vs. Pap. What meanest thou then that a man is iustified by faith Pro. For as much as through beléeuing that is receiuing with an assurance of the heart the promises of the Gospell we enter into possession of his righteousnesse Pap. This is then thy meaning that as God doth offer righteousnesse vnto vs by his Gospell so the onely way to receiue it is faith Pro. So I meane The twentith Sunday Pap. Well then after that God hath once receiued vs into his fauour be not the works which we doe by the vertue of his spirit acceptable vnto him Pro. Yes verily because he doth of his frée goodnesse so accept them and not because their worthinesse doth deserue so to be estéemed Pap. How is it that they be not worthy of themselues to bee accepted since they proceed of the holy ghost Pro. Because there is mixed some filth thorow the infirmity of the flesh whereby they are defiled Pap. By what meanes then are they made acceptable vnto God Pro. By faith onely whereby a man is assured in his conscience that God will not straightly examine his workes nor trye them by the sharpe rigor of his Iustice but that he will hide the vnperfectnesse and the vncleane spottes that be in them with the purenesse of our Sauiour Christ and so accompt them as perfect Pap. May wee say then that a Christian is iustified by his workes after that God hath called him or that hee doth merrit through them Gods fauour or the procurement of life euerlasting Pro. No verily but rather it is said that no man liuing shall bee iustified in Gods sight and therefore we must pray he enter not into iudgement with vs. Pap. Thou meanest not hereby that the good deeds of the faithfull are vnprofitable Pro. I meane nothing lesse for God promiseth to reward them largely both in this world and in the life to come and yet this notwithstanding those rewards of God are not giuen for our worthy desarts but onely because it pleased God of his goodnesse to loue vs fréely and so to couer and forget our faults that hee will neuer call them any more to remembrance Pap. May we be iust without good works Pro. That is not possible for to beléeue in Christ is as much to say as to receiue Christ in such sort as he doth giue himselfe vnto vs. Now this is an euident thing that Christ doth not onely promise to deliuer vs from death and to restore vnto vs the fauour of God his Father through the onely merites of his innocency but also he promiseth to make vs new Creatures by his holy spirit to the end that we should lead an holy conuersation in all good workes Pap. Then I see it is so farre from the office of faith to make men despisers of good deeds that it is the very roote whence all good workes doe spring Pro. It is most certaine and for this cause the doctrine of the Gospell doth confesse in these two points faith and repentance Heere endeth the Articles of the faith FINIS ¶ Maister D. his Counsell to all that are his as also a breefe lesson for all estates KEepe councell Vse not many wordes Tell the trueth Bee slow to speake Bridle thine anger Appease debate Hinder no mans good name Take heed of drinke Remember thy end Be mercifull Try before thou trust Repose no confidence in a reconciled aduersary Sorrow not for that which cannot bee got againe Reioyce not in thy neighbors crosse Striue not with thy ouermatch Reueale not thy secrets to thy wife nor to thy children for woemen children say all they know Thrée thinges vndid the Romans raigne priuy grudge yong heads and priuate gaine Beare with others as thou wouldst haue others beare with thee Bee not too rash hasty bold nor wise in thine owne conceit Do not speake beleue doo say all thou knowest hearest canst seest Behold the end ere thou begin Haue mind on death and feare to sin For death shal reap that life hath sowen life shal spring where death hath mowen Though Fortune haue set thee on hie Remember yet that thou shalt dye Abstinence is good for the health and wealth of the. Soule Mind and body If thou flye Idlenesse Cupid hath no might His bow lieth broken his fire hath no light FEARE GOD. And keep his Commandements FINIS