A Plain Exposition of the Articles of our Faith, Text
A PLAINE EXPOSITION OF THE ARTICLES OF OVR FAITH, BY SHORT queſtions and anſweres for, the vnderſtanding of the ſimple.
Gathered by Arthur Dent Miniſter of the word of God: eſpeciallie for the benefit of his owne flocke: who hauing taught his people theſe points, is carefull that they all may learne them:
To this end, that euerie of them of his charge, may be able to giuegive a reaſon of their faith.
LONDON Imprinted by Thomas Orwin for William Yong, and Raph Iacſon: and are to be ſold in Paules Church-yard, at the ſigne of the Swanne. 1589.
¶ A plaine expoſition of the articles of our faith by ſhort queſtions, and anſwers for the vnderstanding of the ſimple.
Q. WHat doo the articles of our faith containe in generall?
A. Two things.
Q. Which be they?
A. What hauehave we to beléeue touching the Trinitie, & what touching the Church.
Q. How many articles doo concerne the Trinitie?
A. The firſt eight.
Q. Howe many doo concerne the Church?
A. The foure laſt.
Q. Recite the articles of the faith?
A. I beleeue in God the father almightie, &c.
Q. Why doo you ſay I beleeue, and not we beleeue?
A. Becauſe eueryevery man muſt be ſaued by his owne faith, and not by another mans. Gal. 6.5.
Q. May not one man receiue benefit by another mans faith.
A. Yes, in the things of this life, but not otherwiſe. Matth. 8.13. Matth. 9.2.
Q. How is this word beleeue to bee vnderſtood?
A. Of a liuely, and iuſtifying faith. Iohn. 12.46.
Q. What is your reaſon?
A. Becauſe a dead faith cannot truly lay hold of thoſe things which are to be beléeued touching the father, ſonne, and the holy Ghoſt. Iam. 2.16.
Q. What doth this word God implie?
A. The Lord, the Lord ſtrong, iuſt, merciful, ſlow to anger, and abundant in goodnes, and trueth, &c. as Exodus. 34.6. where the name of God is proclaimed.
Q. How many perſons be there in the Godhead?
A. Three.
Q. Which be they?
A. The father, ye ſonne, & the holy ghoſt.
Q. Are theſe three perſons diſtinct in themſelues?
A. Yea, as appeareth in theſe words: goe baptiſe all nations in the name of the father, the ſonne, and the holy Ghoſt. Mat. 28. & againe Matt. 3.6. Ioh. 14.26.
Q. May they not be confounded, as the father to be the ſonne, and the ſonne the holy Ghoſt.
A. In no wiſe: for that hath béen the hereſie of many.
Q. But tel me I pray thee, is the Godhead all one, and cannot be deuided?
A. Yea truely: for the ſcripture ſaieth, there be thrée which beare record in Heauen, the father, the word, and the holy Ghoſt, and theſe three are one. 1. Ioh. 5.7.
Q. Tell mee further, is eueryevery perſon by himſelfe God?
A. Yea truely.
Q. Then it ſeemeth there ſhould be three Gods?
A. Not ſo: but this is a miſterie which in this life we cannot attaine vntounto.
Q. But may it not bee ſomewhat ſhadowed vntounto our ſenſes?
A. Yes verely: for wee ſée that a fountaine of water, the filling vp of it, and the running out of it, although they be diuerſe things, yet indéed are all one.
Q. Are all the perſons in Trinitie of equall greatnes?
A. Yea.
Q. Is not the father greater than the ſonne, nor the ſonne greater than the holy Ghoſt?
A. No, but they are all alike equall, alike eternall, alike eſſentiall. Math. 28.19.
Q. What doth this word father note?
A. The firſt perſon in Trinitie.
Q. Why is he called father?
A. In two reſpects, firſt in reſpect of his ſonne Chriſt, which is his natural and onelyonly begotten ſonne: ſecondly in reſpect of vsus which are his children by adoption and grace. Ioh. 1.14. Eph. 1.2. 1. Pe. 1.17.
Q. Why is God ſaid to be almighty?
A. To diſtinguiſh him from the heathen gods which hauehave no might. Iere. 10.11. Pſal. 115.3. Cor. 8.5.
Q. Why els?
A. Becauſe all things are gouerned by his prouidence. Act. 17.25, 28.
Q. Doth Gods prouidence ſtretch to al things in Heauen, in earth, and the ſea?
A. Yea, euen to the ſparrowes and haires of our head. Matth. 10.29.
Q. Dooth nothing come to paſſe by fortune or good luck?
A. Nothing truely.
Q. What ſay you then to theſe ſpeaches, God ſend me good fortune; giuegive me good luck, and caſt me into the ſea?
A. They be prophane, and heatheniſh ſpeaches denying Gods prouidence.
Q. May a Chriſtian reape any comfort of this, that all things come to paſſe by Gods meere direction?
A. Very much truely, for when Gods hand is vponupon vsus by ſicknes, pouertie, ſlanders, or any other croſſe whatſoeuer of body or minde: it is a comfortable meditation to think, this is not by chaunce or haphazard, but it is God our heauenly fathers dooing, and therefore that we flie to him by praier, & ſéeke to be reconciled vntounto him by true, & vnfeined repentance. 2. Sa. 16.10.
Q. If al things come to paſſe by Gods prouidence, then is his prouidence alſo in euill actions?
A. It is ſo, and what of that.
Q. If it be ſo, then God is the author of euill?
A. That followeth not, for God is the author of ye actiō, but not of the euil in ye actiō.
Q. What reaſon hauehave you for that?
A. This: there be diuers workers euen in euill actions, as God, the diuell, and wicked men, which he vſeth as his inſtruments. Now the euil of the actions, is in the inſtruments, and not in God: for the actions of themſelues as they come from God are good, becauſe he directeth euerie thing to the praiſe of his merciemercy, or his iuſtice. Abac. 1.12. Exod. 9.6. Ro. 10.17. Act. 4.28.
Q. Shew this yet more plainely by example?
A. The carrying of the children of Iſrael captiue into Babilō was euil as Nebuchadnezzar did it, for he reſpected nothing but the ſatiſfying of his malice againſt Gods people: but yet good as God did it, for he reſpected the good of his people in humbling them vnderunder the croſſe for a time, and his owne glory in working out their deliuerance.
Q. Let me hauehave one plaine exāple more to proue, that God & the diuel work together, in one and the ſelfe ſame action?
A. In the ſecond booke of Samuel and foure and twentie chapter, it is ſaid that God mooued Dauid to number the people: but in the firſt booke of the Chro. cap. 21. it is ſaid that ſathan prouoked Dauid to number them: ſo that here we ſée God, and ſatan both together in one action, but yet to diuers ends, as hath béen ſhewed.
Q. Wel now I am ſatiſfyed in this point, let vsus proceede & tel me what is ment by this, that God made heauen and earth?
A. By Heauen and earth are vnderſtood all things in Heauen and earth. 2. Reg. 19.15. Act. 4.24.
Q. By whom, and in whom hath God made Heauen and earth?
A. By and in his ſonne Chriſt. Iohn. 1.1. Heb. 1.1. Heb. 11.3. Col. 1.16.
Q. God hauing created al things, doth he ceaſe to gouerne the things which he hath once created?
A. No, for God reſted the ſeauenth day from creating but not from gouerning. Iohn 5.17.
Q. If God hauehave created al things, then alſo he made the diuels?
Q. God indéed created them, but yet not diuels but Angels of light. Col. 1.16.
Q. How then became they diuels?
A. By their fall.
Q. How prooue you that they fell?
A. Out of the eight of Iohn, when Chriſt ſaieth he aboade not in the trueth: therefore it followeth he was in the truth.
Q. VVhat other places hauehave you to prooue the fall of Angels?
A. S. Peter ſaieth that God ſpared not the Angels, that ſinned, &c. 2. Pet. 2.4. & 5. Iude ſaieth the Angels which kept not the firſt eſtate, &c. and Iob ſaieth he found folly in his Angels. Iob. 4.18.
Q. What was the cauſe of the fall of Angels?
A. We may not curiouſly ſearch that, becauſe it is not reuealed.
Q. Did God make man alſo?
A. Yea.
Q. Whereof did hee make him?
A. Of the duſt of the earth. Gen. 2.7.
Q. Was his ſoule made of the duſt of the earth?
A. No, for of his ſoule, it is ſaid, God breathed in his face the breath of life. Geneſis. 2.7.
Q. It is ſaid that God created man in his owne likeneſſe, how is that to be vnderſtood?
A. Of the gifts, and qualities of the body, and minde, wherein hee did reſemble God.
Q. Which be thoſe qualities, and gifts?
A. Righteouſnes, & true holineſſe, perfect knowledge of God, in perfect both vnderſtanding, and kéeping of the law which was written in his heart. Col. 3.10. Eph. 4.24.
Q. How was this glorious image of God loſt?
A. By the fall, and diſobedience of our firſt parents.
Q. By what meanes did they fall?
A. The diuell in the ſerpent beguiled the woman, and ſhee entiſed the man, and ſo they ſinned. Gene. 3.
Q. What followed vponupon this?
A. The very flouds of Gods wrath, and all miſerie brake in vponupon vsus all: ſinne entred into the world, and together with ſinne came death, and the curſe of GOD vponupon all mankinde. Rom. 5.12.
Q. Now that ye hauehave ſhewed me how we were al loſt, & by whom: ſhew me alſo how this loſſe is recouered, & by whom?
A. This loſſe is recouered thorow the infinit mercy of God, and that only by the meanes of his ſonne Chriſt. Rom. 5.19. Iohn. 3.16.
Q. VVhere is this ſhewed?
A. In the ſixe articles following.
Q. What do they generally teach?
A. How, and by what meanes Chriſt wrought out our redemption.
Q. What doth this name Jeſus ſignifie?
A. A ſauiour.
Q. VVhy was he ſo called?
A. Becauſe hee ſhould ſaue his people from their ſinnes. Matth. 1.21.
Q. What doth this name Chriſt ſignify?
A. Annointed.
Q. VVhereunto was hee annointed?
A. To the thrée great offices of King, Prieſt, & Prophet. Eſa. 61.1, 2. Luk. 4.18.
Q. Were theſe three kinde of perſons wont to be annointed in old time?
A. Yea, as appeareth in the ſcriptures. 1. Sam. 10.1. 1. Reg. 1.39. Exod. 30.30. Leuit. 8.12. 1. Reg. 19.6.
Q. With what ointment were they annointed?
A. With materiall, & common ointmēt.
Q. VVhat did the ointment ſignifie?
A. The graces, and gifts of Gods ſpirit. Iohn. 2.27.
Q. Why were Kings, Prieſts, and Prophets annointed, rather than any other ſort of men?
A. Becauſe the weightineſſe of their callings, did moſt of all require it.
Q. Was Chriſt annointed with materiall oile?
A. No, but with the oile of gladneſſe, that is the graces, and gifts of Gods ſpirit aboue his fellowes. pſa. 45.7. Io. 3.34.
Q. VVhy is Chriſt called a King?
A. Becauſe he ruleth and gouerneth his Church, as King and head thereof. Iere. 23.5. Ezech. 34.23. Hoſea. 3.5.
Q. How doth he gouerne his Church?
A. Outwardly by the ſcepter of his word and the externall gouernement therein ſet downe, and inwardly by his Spirite. Eſa. 11.4. Pſalm. 2.9. Ro. 12.7. 1. Tim. 5.17. Luk. 17.21. Rom. 14.17.
A. Was his kingdome earthly?
Q. No, but altogether ſpirituall, for he ſaith, my kingdome is not of this worlde. Ioh. 18.36.
Q. To what end is he a king?
A. To deliuer vsus from all our ſpirituall enemies, & to gouerne vsus in true righteouſnes. Pſalm. 72.2. Heb. 1.8.
Q. What profit hauehave we by his being of a king?
A. Very much, for thereby we are made kings in him, we are enritched with ſpirituall graces, and made frée citizens with the ſaints, and of the houſhold of GOD. Apoc. 1.6. Ephe. 4.8. Ephe. 2.19.
Q. Was he alſo a prieſt?
A. Yea.
Q. After what order?
A. After the order of Melchizedech. Heb. 7.17.
Q. What was that?
A. Such, as wherein nothing was carnall, as in the prieſthood of Leui: but all things heauenly, and ſpirituall. He. 7.16.
Q. What manner of ſacrifice did hee offer?
A. Not the bloud of bulls, and goates but his owne bloud. Heb. 9.12.
Q. How did he offer himſelfe and his owne bloud?
A. Through the eternall ſpirit that is his Godhead, for otherwiſe hee could not hauehave obtained eternall redemption for vsus. Heb. 9.4.
Q. Can none offer his bodie, and bloud but himſelfe?
A None trulie: for the Scripture vſeth theſe phraſes verie much, hee offered himſelfe, hee gaue himſelfe. Heb. 1.3. 1. Tim. 2.6. Heb. 9.26.
Q. Is his ſacrifice once offered ſufficient for al, yeſterdaie, to day, and for euer.
A. Yea vndoubtedlie, for the ſcriptures hauehave this word once, verie often, and againe with one ſacrifice hath he conſecrated for euer them that are ſanctified. Heb. 26. Heb. 7.27. Heb. 10.4.
Q. May it not be repeated?
A. In no wiſe, for that is blaſphemie, it accuſeth Chriſt his death of imperfection: it encrocheth vponupon his right; it ſpoyleth him of his office. Heb. 9.26. He. 10.18.
Q. What is the reaſon hereof?
A. Becauſe it is omniſufficient, & as the holie Ghoſt ſaith; after he had offered one ſacrifice for ſinnes, he ſitteth for euer at the right hand of God. Heb. 10.12. Heb. 7.25.
Q. What els?
A. Becauſe the Prieſthood of Chriſt is eternal: and as all the Leuitical Prieſts and Prieſthood, and ſhadowiſh ſeruice of the tabernacle, did aime and poynt at him: ſo all that is ended in him, together with all other Prieſts and Prieſthood. Heb. 7.24. Heb. 8.5. Heb. 9.8, 9. Heb. 7.18.12.
Q. To what end did this great prieſt offer vp this great ſacrifice?
A. To purge our conſciences from dead works, to ſerue the liuing GOD. Heb. 9.14.
Q. What profite hauehave wee by this Prieſthood and ſacrifice of Chriſt?
A. Exceeding great: for thereby we are reconciled vntounto God, hauehave free acceſſe to the throne of grace, and are made Prieſts in him. Rom. 5.10. Rom. 5.2. 1. Pet. 2.5.
Q. Let vsus proceede, was he alſo a Prophet?
A. Yea, euen that great Prophet, which Moſes foreſpoke of. Deut. 18.15. Act. 3.22.
Q. Why is he ſaid to be a Prophet?
A. Becauſe hee hath fully declared vntounto vsus the will of his father. Iohn. 1.18. Iohn. 15.15.
Q. Wherein did the office of the Prophets conſiſt in old time?
A. In foure things eſpecially.
Q. Which be they?
A. Firſt, in expounding the law. Hoſ. 6.6. Micah. 6.8.
Secondly, in preaching the couenant of grace. Iere. 31.31. Nahum. 1.15.
Thirdly, in denouncing Gods wrath againſt the rebellious people. Mal. 4.1. Zeph. 3.1.
Fourthly, in foretelling thinges to come. Eſa. 7.8. Zach. 14.4, 20.
Q. Hath Chriſt anſwered to al theſe?
A. Yea.
Q. Shew where?
Hee hath expounded the law moſt ſincerely. Matth. 5.28.
Hee hath preached the couenant of grace. Matth. 11.28.
Hee hath threatned the iudgements againſt the wicked. Matth. 23.33.
Hee hath foretold of thinges to come. Matth. 24.2.29.
Q. Let vsus goe forward, why is Chriſt ſaid to be a Lord?
A. Becauſe hee hath dominion ouer men and Angels. Ephe. 1.21. Phil. 2.9.
Q. Doo you beleeue that Chriſt was conceiued by the holy Ghoſt?
A. Yea, moſt conſtantly.
Q. What proofe hauehave you for it?
A. The firſt of Luke where it is written, that the holy Ghoſt ſhould come vponupon the virgin Mary, and the power of the moſt high ſhould ouerſhaddow her, and ſo ſhe ſhould conceiue, and beare a child.
Q. Was it of neceſsitie that hee ſhould be conceiued by the holy Ghoſt?
A. Yea, for if hee had been conceiued after the common courſe of nature, then he ſhould hauehave béen conceiued, and borne in ſinne, becauſe the ſéede of man was wholly defiled in Adam. Pſalme. 51.5. Ioh. 3.6.
Q. And what then?
A. Then hee could not hauehave ſaued vsus béeing himſelfe ſinfull, for hee ſhoulde hauehave needed a ſauiour for himſelfe. Heb. 7.26.
Q. VVhat other reaſon hauehave you to ſhewe that Chriſt muſt needs be without ſinne?
A. Becauſe otherwiſe the moſt glorious Godhead could not bee coupled with ſinfull fleſh to make one perſon. Col. 1.19. Col. 2.9.
Q. Was this perfect holineſſe of Chriſt ſhadowed in the lawe?
A. Yea, by the paſchall lambe, which therefore muſt bee without blemiſh; by the Paſſouer Breade, which might not bee ſowred with any leauen, and by all the ſacrifices, which muſt bee of cleane, and ſounde beaſtes. Exodus. 12.5.15. Leuit. 4, 28. Mal. 1.8.
Q. What good hauehave we by this?
A. Hereby we are aſſured, that our mediator is perfectly able to ſaue all thoſe which come vntounto him. And againe that the ſame ſpirit which ſanctified the conception of the virgin, is able alſo to ſanctifie our mortall bodies. Heb. 7.25.
Q. Tell me further, doo you beleeue that Chriſt was borne of rhe virgin Mary?
A. I doo.
Q. What reaſon is there that he ſhould be borne of a virgin?
A. This, that the ſcriptures did ſo foretell. Eſa. 7.14.
Q. Are you perſwaded that hee tooke verie fleſh of the virgin?
A. Yea, for the ſcripture ſaieth he was made fleſh, and that his body was of fleſh. Iohn. 1.14. Col. 1.22.
Q. Some hauehave held that his bodie was of the aire: others that it was an imaginarie bodie, and ſome againe that hee tooke no fleſh of the virgin, but paſſed through her as water through a condiut pipe?
A. True, but the holy Ghoſt ſaith, hée was made of the ſéede of Dauid, and hee was made of a woman. Ro. 1.3. Gal. 4.4.
Q. Then you are perſwaded that hee had the verie powers of a humaine body, the actions, and the ſenſes?
A. I am ſo.
Q. And are you likewiſe perſwaded that he had the infirmities of the ſame, as wearineſſe, hunger, thirſt, &c?
A. Yea alſo, for the ſcriptures ſaieth it. Iohn. 4.6. Matth. 4.2. Iohn. 19.28.
Q. Doo you alſo beleeue that he had a verie humaine ſoule, with the powres thereof, as will, reaſon, affections?
A. I doo ſo beléeue.
Q. And are you perſwaded that hee had the infirmities of a humaine ſoule?
A. Yea, for it is written, hee increaſed in wiſdome, and againe not my will, but thy will bee done. Luke. 2.52. Matth. 26.39.
Q. VVell, I ſee that you are ſtrongly perſwaded of the manhood of Chriſt, are you not likewiſe alſo perſwaded of his Godhead?
A. Yea altogether as much, for the word was God. Ioh. 1.1.
Q. VVas hee then both GOD and man?
A. He was both. Zach. 13.7.
Q. VVas he then two Chriſts, or two perſons?
A. No, but the two natures of God, and man were knit together in one perſon Chriſt. Eſa. 7.14.
Q. Shew this more plainely?
A. Euen as the ſoule and bodie of man, although they bee of diuerſe natures, yet make but one perſon: ſo the nature of God, and of man, although they bee diuerſe; make but one Chriſt.
Q. VVas then the Godhead turned into the manhood, or the manhood into the Godhead?
A. Neither, but both did retaine their ſeuerall properties without any confuſion.
Q. VVhether was hee our mediatour as hee was man, or as hee was God?
A. Neither as he was man alone, nor as he was GOD alone, but as hee was Chriſt, that is both GOD and man. 1. Tim. 2.5.
Q. VVas it then neceſſarie that hee ſhould be both God and man?
A. Yea, altogether.
Q. VVhy was it neceſſarie that hee ſhould be God?
A. Becauſe otherwiſe he had not béen able to ſaue vsus. Heb. 7.25, 26.
Q. VVhy was it neceſſarie that hee ſhould be man?
A. Becauſe it was the wil of GOD, that that which was loſt in the nature of man ſhould bee recouered in the nature of man. Geneſis. 3.15. Hebrues. 2.16.
Q. What other reaſon hauehave you?
A. Becauſe otherwiſe wee could hauehave no acceſſe to the father. Ioh. 14.6.
Q. VVell, let vsus goe on: what was Pontius Pilate?
A. An heathen iudge, the gouernour of Iudea.
Q. VVhy is there mention made of him?
A. To ſhew that the Iewes were now ſubiect to a forraine power, according to olde Iacobs propheſie. Gen. 49.10.
Q. Did Pilate giuegive ſentence of condemnation againſt Chriſt?
A. Yea, as appeareth. Luk. 23.24.
Q. But he ſeemed often to cleare him, and to pronounce him innocent, as when hee waſhed his hands before the multitude, ſaying, I am innocent of the bloud of this iuſt man, looke you to it. Matth. 27.24.
A. True, but therein he plaied the hipocrit. But in very déed, it was the prouidence of the father, to auouch the innocencie of his ſonne, that he ſhould iuſtifie him which did condemne him.
Q. Was the ſentence of Pilate ratified by God?
A. Yea, and the outward condemnation of Chriſt before Pontius Pilate, was a patterne of his condemnation before his father withall our ſinnes vponupon him. Act. 4.28.
Q. What did Chriſt ſuffer vnderunder Pontius Pilate?
A. The curſe of God, the wrath of his father, all torments due vntounto our ſinnes. 1. Pet. 2.24. Gal. 3.13. Eſa. 53.5.
Q. If he ſuffered all torments due vntounto our ſinnes, then he ſuffered eternal condemnation?
A. What of that.
Q. Why, was hee not then finally condemned for euer?
A. Becauſe he was God, and therefore could not bee ouercome of death: nor the diuell. Heb. 2.14. 1. Cor. 15.55.
Q. Why was Chriſt content thus to be condemned before Pontius Pilate as an open malefactor?
A. That he might cleare vsus before the iudgement ſeat of his father. 2. Cor. 5.2. Eſa. 53.8.
Q. Did our Lord Ieſus ſuffer willingly that which he ſuffered?
A. Yea: for he ſaieth, I lay downe my life of my ſelf, that I might take it againe. Iohn. 10.17.
Q. What dooth the word cruſifie ſignifie?
A. A nailing to the croſſe, becauſe Chriſt was faſtened with nailes through the handes and féete, to a croſſe péece of wood.
Q, Was that a more ſhamefull kind of death than anie other?
A. Yea, amongſt the Iewes it was counted moſt odious, and reproachfull. Deut. 21.23. Phil. 2.8.
Q. What do you beleeue, touching this that he was dead?
A. I doe beléeue that hee was wracked and tormented vntounto death, and vntill the kall of his hart burſt, and hee gaue vp the Ghoſt Ihon. 19.30.
Q. What did followe Chriſts giuing vppe the Ghoſt?
A. Verie fearefull things, for the vaile of the temple rent, the earth did quake, the ſtones did cleaue, the graues did open, the bodies of the ſaintes did ariſe and appéere to manie. Mat. 27.51.
Q. And what more?
A. The Centurion & others were conſtrained to confeſſe him to bee a iuſt man, and the Sonne of GOD. Luke 23.47. Matth. 27.54.
Q. Doo you beleeue, that Chriſt was laid in a graue, and buried?
A. Yea: for the Scripture ſaith, hee was laid in a new ſepulcher, wherein neuer man was laid before. Iohn 19.41.
Q. By whom was he buried?
A. By two worthie perſons, Nicodemus and Ioſeph of Arimathea. Iohn. 19.38, 39.
Q. Why was he buried?
A. For the greater certaintie of the matter: for otherwiſe they might hauehave ſaid after his reſurrection, that his bodie was neuer laid in the graue.
Q. What is the meaning of this, that he deſcended into hell?
A. That hee ſuffered, not onelyonly in his bodie, but alſo in his ſoule, all puniſhments due to our ſoules. Eſay 53.10, 11. Mar. 14.33, 34.
Q. VVhere did hee ſuffer theſe torments?
A. VponUpon the Croſſe: for the Scripture ſaith, all was diſpatched & done vponupon the croſſe. Col. 2.14, 15. Col. 1.20.
Q. When did hee ſuffer theſe horrors, of death and condemnation?
A. Before his death in the garden Gethſemane. Matth. 26.36.
Q. What ſignes were there of his ſuffering, condemnation, and the verie helliſh torments in his ſoule?
A. His ſtrong cries, and teares vntounto his father, his ſweating as it were drops of bloud, his praying that if it were poſſible the cup might paſſe. Heb. 5.7. Luke. 22.44. Matth. 26.39.
Q. Was it not for feare of bodily death that our Lord Ieſus did thus crie out?
A. No, for it were againſt all reaſon to think that the ſonne of God could bee ſo ſhaken with any feare of naturall death.
Q. VVhat was it then?
A. Surely (as hath béen ſaid before) it was the vntollerable wrath of his father, and the vnſpeakeable torments of condemnation due to our ſinnes, which cauſed him, which had al fulneſſe and perfection of faith, to crie out as a man condemned and forſaken.
Q. You ſaid euen now that he ſuffered al vponupon the croſſe, did hee then ſuffer nothing after his death?
A. Nothing truely.
Q. How prooue you that?
A. Becauſe hee ſaid before hee gaue vp the Ghoſt that all was finiſhed; meaning the work of our redemption, and to what end then ſhould he ſuffer any more. Iohn. 19.30.
Q. Did not his ſoule goe downe to the place of the damned?
A. No, for his ſoule went to Paradiſe, but Paradiſe is not the place of the damned, therefore his ſoule came not there. Luk. 23.43.
Q. Yea, but this word of Deſcending, dooth ſeeme to importe that hee went downe ſome whether after his death?
A. The word of deſending dooth not imploye any mutation of place in body, or ſoule, but of ſtate and condition. Ioh. 3.13.
Q. It may be further obiected, that this word hel, doth note the place of the damned; therefore Chriſts ſoule was in hell?
A. The word hel, dooth not alwaies in the Scripture note the place of the damned, but ſometimes the graue, and ſometimes extremitie of afflictions. Gen. 42.38. Pſal. 6.5. Pſal. 86.13. Ion. 2.2.
Q. VVell, but Saint Peter ſaith, that Chriſt in his ſpirit, went and preached to the ſpirites that are in priſon, therefore Chriſts ſoule was in hel amōg the damned. 1. Pet. 3.19.
A. Saint Peter in that place dooth not meane by the word ſpirit, his humane ſoule, but his Godhead.
Q. VVhat reaſon can you alledge for that?
A. This: Chriſt went and preached in the ſame ſpirit, wherein he was raiſed vp from the dead: but he was not raiſed vp from the dead by the power of his humane ſoule, but by the power of his Godhead, therefore he went and preached, not in his humane ſoule, but in the power of his Godhead.
Q. How prooue you that he went and preached to the ſpirites in priſon, in the ſame ſpirit wherein he was raiſed vp?
A. The verie text ſaith that he was put to death as concerning the fleſh, but was quickened or raiſed vp in the ſpirit, by the which ſpirite hee went and preached, &c. 1. Pet. 3.19.
Q. I pray you then tell me, what is the meaning of Saint Peter in that place?
A. Saint Peters meaning is this, that Chriſt by the power of his Godhead, and diuine ſpirit in Noah, and not in his own humane fleſh, did preach to the old world, who woulde neither heare nor obey the warning of Noah, and therefore are now in hell fire becauſe of their diſobedience.
Q. You ſay well: but I hauehave not yet done. For it is written in the ſixteenth Pſalme; Thou wilt not leaue my ſoule in hell, &c. Therefore Chriſts ſoule was in hell.
A. The Holie Ghoſt himſelfe by the mouth of his Apoſtles Peter and Paule, dooth expound that place, as a prophecie of the reſurrection of Chriſt. Actes. 2.31. Act▪ 13.37.
A. How then muſt the words bee interprered?
A. Thus thou wilt not leaue my ſoule, that is my dead bodie in hell, that is in the graue, for ſo it ſhould be tranſlated.
Q. Where doo you reade in the ſcriptures that the word ſoule, is put for a dead bodie?
A. In the ſecond of Leuiticus, and very often in the ſcriptures it is put for the bodie, and the whole perſon. Ioſua. 10.30. 1. Pet. 3.20.
Q. Some hold that Chriſt went downe after his death to Lembus Patrum (that is as they ſay the brimme of hel) to fetch our fathers from thence, and I pray you what ſay you to that?
A. I ſay they erre, not knowing the ſcriptures.
Q. Why?
A. For there is no ſuch place, neither were our forefathers euer in any ſuch place, and therefore how could Chriſt fetch them out, where they neuer were.
Q. How prooue you that our forefathers were neuer in any ſuch place?
A. Becauſe they were ſaued by the …romiſed ſéed, as we are. Ihon. 8.56. Heb. … 15.
Q. How could they be ſaued by Chriſt, before he ſuffered?
A. Becauſe the ſauing power of his death was from the beginning. Heb 13.8. 1. Pet. 1.20. Apoc. 13.8.
Q. Nowe tell mee one thing further, whether did Chriſt ſuffer theſe foreſaide tormentes in his Godhead, or in his manhood?
A. In his manhood: for his Godhead could not ſuffer, but did as it were hide it ſelfe in the time of his ſuffering. Phi. 2.7.
Q. How then was he our mediator, according to both natures?
A. Yes verie wel notwithſtanding, for hee was God, not to ſuffer, but to ouercome by ſuffering: which was a part of his mediation.
Q. VVhat profite hauehave wee by the death, and ſufferings of Chriſt?
A. Exceeding much.
Q. Shew wherein?
A. Firſt, thereby our ſinnes are forgiuen. 1. Ihon. 1.7.
Secondly, hee hath ſet all at peace in heauen and earth. Col. 1.20.
Thirdlie, he hath taken awaie the ſting of death. 1. Cor. 15.55.
Laſtlie, he maketh ſinne die in our mortall bodies. Rom. 6.4.
Q. Now that you hauehave ſhewed me the ſufferings of Chriſt: and the profite wee hauehave by them: tell me further what became of him after he was dead & buried?
A. He roſe againe the third daie.
Q. Are you perſwaded that he did ariſe againe?
A. Yea, according to the ſcriptures.
Q. What Scripture hauehave you for that?
A. The 15. chapter of the firſt epiſtle to the Cor. where it is written that Chriſt roſe againe according to the ſcriptures.
Q. Was he ſeene after his reſurrection?
A. Yea.
Q. Of whome?
A. Of Cephas, of Iames, of Paul, of Marie, of the two diſciples, of the twelue, of all the Apoſtles: of more then fiue hundred brethren at once. 1. Cor. 15.5. Iohn. 20.18. Luk. 24.34.
Q. How could he poſſiblie riſe againe, ſeing the ſepulchre was watched, and the ſtone ſealed. Mat. 27.66.
A. Becauſe he was God. Rom. 1.4.
Q. VVhat learne we out of this?
A. That neither death, hell, the graue, nor corruption, could ſeaze vponupon him.
Q. VVhat more?
A. That hee hath fully ſatiſfied for all our ſinnes: for if there had béene but one ſinne vnpaid for, it would hauehave held him downe ſtill in the graue. 1. Cor. 15.17.
Q. VVhat profite hauehave we by the reſurrection of Chriſt?
A. Firſt, thereby wee are iuſtified. Ro. 4.25.
Secondlie, we are aſſured that our bodies ſhall riſe againe. Rom. 8.11.
Thirdlie, thereby wee are raiſed vp to newneſſe of life. Rom 6.4.
Q. What followed his reſurrection?
A. His aſcention into Heauen.
Q. Did he aſcend into Heauen immediatlie after his reſurrection?
A. No, he ſtaied fortie daies vponupon the earth. Acts. 1.3.
Q. What did he thoſe fortie daies?
A. He preſented himſelf aliue to his diſciples, he had conference with them, he inſtructed them, he armed & prepared them againſt the time of triall. Acts. 1.2, 3.
Q. How was he taken vp?
A. In a Cloud, after a viſible manner, in his humaine bodie, his diſciples looking ſtedfaſtlie after him. Acts. 1.9.10.
Q. Was it neceſſarie that our Lord Ieſus ſhould thus aſcend into Heauen?
A. It was verie meete and neceſſarie, that after all his ſorrowes and ſufferings, he ſhould poſſeſſe his chaire of eſtate.
Q. Had it not bene better that hee had taried ſtill with vsus vponupon the earth?
A. No: for that would deſtroy our faith, our ſpiritual louelove, and al our hope. 2. Cor. 5.16. Heb. 11.1. 2. Cor. 5.7. 1. Pet. 1.8.
Q. Is Chriſt ſo aſcended, that hee is no more with vsus vponupon the earth?
A. No: for although hee be abſent from vsus, as touching his bodilie preſence: yet is hee with vsus in the power of his ſpirite. Math. 28.20.
Q. What profite hauehave we by the aſcention of Chriſt?
A. Firſt, thereby hee hath ſet open the gates of heauen, & made an open entrance to al that wil come in. Ep. 2.13. He. 10.19
Secondlie, he maketh continuall interceſſion for vsus. Heb. 7.25.
Thirdlie, he being aſcended, will draw all vsus his members vntounto him. Iho. 12.32.
Fourthly, becauſe our head is aboue the water: therfore although we may be foundred, yet can we not be ſtifled. 2. C…r. 4.8.9. 2 Cor. 6.9.
Q. What is ment by this, ſitting at the right hand of his Father?
A. That hee is exalted farre aboue the Angels, and all creatures whatſoeuer. Epheſ. 1.20. Phil. 2.9. Marke. 16.18.
Q. Hath God a right hand of fleſh & bloud like a man?
A. No: for God is like no creature. Eſa. 40.18. Acts. 17.29.
Q. How then?
A. It is a borrowed ſpeech taken from kings, who are accuſtomed to ſet them on their right hand whom they will highlie aduance. 1. Reg. 2.19. Pſalm. 45.9.
Q. But the ſcripture ſpeaketh of Gods head, eies, noſe, mouth, hands, and feete: as if he were a man?
A. That is for the weakenes of our vnderſtanding, and not becauſe he hath anie ſuch members indeed.
Q Shew this more fullie?
A. We cānot vnderſtand heauenly things in their proper nature and being, but as they are made plaine vntounto vsus by earthly ſimil…udes.
Q. What may wee learne out of this ſo high exaltation of our Lord Ieſus?
A. That as he is able to vanquiſh al his enemies, ſo alſo he is able to help his frēds
Q. How long ſhall Chriſt ſitte at the right hand of his father?
A. Vntil the conſūmation of al things Acts. 3.21.
Q. wil he thē come again in the end of the world?
A. Yea, and that in viſible ſort, as he aſcended. Acts. 1.11. 2. Theſſ. 1.7.
Q. Will hee come poorely & baſely as in his firſt comming?
A. No, but after a moſt glorious, wonderfull, and dreadfull manner.
Q. How is that?
A. In the clouds of heauen wt a ſhoute, with the voice of the Archangell, with the ſound of the laſt trumpet: in flaming fire, with tenne thouſand thouſands of Angels. 1. Th. 4.16. 2. The. 1.7. Dan. 7.10.
Q. When ſhall he come?
A. Of that day and houre knoweth no man, but the ſcripture ſaieth it is at hand. Mat. 24.36. Heb. 10.37. 1. Pet. 4.7.
Q. Will he giuegive no warning of his comming?
A. Hee wil come very ſuddeinly as a thiefe in the night, and as the trauaile of a womā. 2 Pet. 3.10. 1. Th. 5.3. Luk. 21.25
Q. What will he do when he commeth?
A. He wil iudge both the quick & dead.
Q what is ment by the quick and the dead?
A. Al yt euer hauehave bin, are, & ſhalbe to the end of the world, as well thoſe yt are dead & rotten in the earth, as thoſe which ſhalbe found aliue at his comming. Ap. 20.12.
Q Shal not the rich, mighty, & great Potentates of the earth be diſpenſed with, & exempted from this iudgment.
A. No, but all muſt make their perſonal appéerance. 2. Cor. 5.10.
Q How ſhall we be iudged?
A. By the word of god: the books of our conſciences ſhall bee opened, and euerie man ſhal receiue according to his works. Iohn. 12.48. Daniel. 7.10. Apoc. 20.12. 2. Cor. 5.10.
Q. Wil not learning, wit, policie, ſpeach, friendſhip, flattery, riches, ſtrength; beautie, gold nor ſiluer helpe in that day?
A. All theſe will auaile nothing: for he will iudge the world with righteouſnes, and the people with equitie. Pſal. 96.13.
Q. What learne wee out of this, that Chriſt ſhall be our iudge?
A. Firſt, wee learne to our comfort, that hee ſhall bee our iudge, which is our mediator.
Secondly, that in the meane time wée liue an holy and godly life, in feare, and trembling, as thoſe which looke for that great day of appearing. 2. Peter. 3.11. Tit. 2.13.
Q. Now that you hauehave ſhewed mee your faith in the Sonne: it remaineth that you tell me alſo, what you beleeue concerning the holy Ghoſt?
A. I beleeue the holy Ghoſt to be God, coequall, coeternall, and coeſſentiall with the Father and the Sonne.
Q. Where doo you finde in the ſcriptures that the holy Ghoſt is God?
A. In the firſt of the Acts hee is called God: & many other places doo aſcribe vntounto him thoſe thinges which belong vntounto none but God. 1. Cor. 2.10. 1. Cor. 12.11. Act. 13.2. Matth. 12.31.
Q. Why is the holy Ghoſt diſtinguiſhed from the Father and the Sonne, by this adiunct holy, & why is he thus called?
A. Not in reſpect of himſelfe, whoſe Godhead is no more holy than the father, and the ſonne: but in reſpect of his operation and work, which he worketh in vsus.
Q. Which be the ſpeciall works of the holy Ghoſt in the hearts of the elect, whereby he maketh them holy?
A. He worketh in them all holy and heauenly affections. Ephe. 5.18.
He ſealeth the benefits of Chriſts death to their ſoules. Ephe. 4.30.
He openeth their hearts to beleeue the Goſpell. Act. 16.14.
Hee certifieth them of their election. Rom 8.16.
He leadeth them into all trueth. Iohn. 16.13.
Hee teacheth them to pray. Roman. 8.16.
Q. Let vsus now come to the ſecond part of the Creede which concerneth the Church: and firſt tell mee what is it which ye call the Church?
A. The whole companie of thoſe which GOD hath appointed vntounto ſaluation.
Q. What dooth this word Catholique ſignifie?
A. Vniuerſall, or that which goeth through the whole.
Q. VVhy is the Churche ſo called?
A. Becauſe it containeth all the godlie that euer were, are, or ſhall bee, of what place, language, or condition ſo euer.
Q. Is the Church alwaies viſible?
A. No▪ the Church is ſometimes hid as the Moone vnderunder a cloude, as it was in the daies of Elias. 1. Reg. 19.10. Apoc. 12.6.
Q. Dooth it not followe then that there is no Church at all?
A. No more, than if a man ſhoulde conclude there is no Moone in the Heauens, becauſe ſometimes there is none ſeene.
Q. Wherefore doo you call it the holy Church?
A. Becauſe al the members thereof are holy.
Q. Can none of the wicked, and vnholy, be of the Church?
A. No: for hee that hath not the Spirit of Chriſt is none of his. Romanes. 8.9.
Q. Many perſwade themſelues to be of the Church, who notwithſtanding mock at holineſſe?
A. Such doo plainely ſhew that they beleeue not the holy but the vnholy Church.
Q. Shal none be ſaued but thoſe which be of the Church?
A. None verely: for as a vine branch cannot liue except it abide in the vine: no more can wee, except wee abide in Chriſt, and be of his Church. Iohn. 15.4.
Q. What other reaſon hauehave you to prooue this by?
A. Becauſe none hauehave any intereſt in the benefits of Chriſts death, but only the Church. Ephe. 5.25.
Q. Are all that are in the Church, of the Church?
A. No: for there bee many hipocrites in the church, which be not of the church. Matth. 10.36. Act. 20.30.
Q. Let vsus proceed, what is ment by the communion of Saints?
A. The holy fellowſhip of the faithfull.
Q. What dooth this word Communion ſignifie?
A. A knitting together in one.
Q. How are the faithful knit together in one?
A. In two reſpects.
Q. Which be they?
A. Firſt in reſpect of Chriſt their head. Secondly, in reſpect one of another. Ro. 12.5. Ephe. 4.16.
Q. Doo you beleeue that the faithful are ſo linked together, that they are of one minde, of one heart, and of one ſoule?
A. Yea, for ſo ſaith the Scriptures. Acts. 4.32.
Q. What is the reaſon hereof?
A. Becauſe they are all lead with one ſpirite, they are children to one Father, ſeruaunts to one maſter, ſouldiers vnderunder one captaine, &c. Eph. 4.4.
Q. It is much obiected by prophane men, that there is no louelove now a daies, there was neuer ſo little louelove as now.
A. Amongſt prophane Atheiſts and worldlings, there was neuer anie true louelove, nor euer will be: but amongſt the people of God there hath alwaies beene true LoueLove, and euer will be, Apocalips. 14.2.
Q. Is there anie louelove betwixte the wicked and the godlie?
A. No: for the one is an abhomination to the other, and what fellowſhip hath light with darkneſſe. Prouerbes. 29.27. 2. Cor. 6.14. Gen. 25.22. Gal. 4.29.
Q. Doo the godly hate the wicked, as they are hated of them?
A. No: for the godly hate not the perſons of the wicked, but their ſinnes: but the wicked hate them with a deadly hatred. Acts. 7.60. Prouer. 29.10. 2. Chro. 18.7.
Q. Doo the godly louelove one another whome they hauehave neuer ſeene?
A. Yea, and therefore it is put within the compaſſe of things which are to be beleeued.
Q. Wherein doth this holy fellowſhip of the faithfull conſiſt?
A. In this, that they hauehave all things common. Act. 2.44.
Q. How vnderſtand you that, hauehave none any propertie in their owne?
A. Yes, but amongſt them things are common in vſe, though not in poſſeſſion. Acts. 4.32. Acts. 5.4.
Q. Expreſſe your meaning more plainely in this point?
A. My meaning is, that all the faithfull hold themſelues bound before God to imploy whatſoeuer gifts of bodie or mind the Lord hath indued them withall, to the mutuall benefite and comfort one of another.
Q. Is this a certaine token that wee are of God, when we louelove his children, and are neerely knit vntounto them in our hearts?
A. It is an infallible proofe that wee are of God, when our hearts are knit vntounto this holy communion of ſaints. 1. Ioh. 3.14.
Q. Is it not alſo true in the contrarie, that they are not of God which hate his people, and their holy ſocietie?
A. Yes verely, for it is the ſpirit of ſatan that enuieth the ſpirit of God, in his elect.
Q. What is ment by Saints?
A. Al the faithful both in heauen & earth.
Q. Be there any Saints in the earth?
A. Yea, for Dauid ſaith, all my delight is in the Saints, that are on the earth. Pſal. 16.2.
Q. What ſay you to our mockſaints, which ſcornefully ſay theſe men be Saints they be all of the ſpirit, they knowe their ſeat in heauen?
A. I ſay they be ſcoffing Iſhmaelites.
Q. Why, muſt wee liue like Saints in this world?
A. Yea, or els wee muſt burne like diuels in hell fire after this world.
Q. But we cannot liue as Chriſt did.
A. True: but yet we muſt endeuour to be holie as he is holie. Matth. 5.48. 1. Pet. 1.15.
Q. Let vsus come to the next Article: Doo you beleeue the forgiuenes of ſinns.
A. Yea vndoubtedly.
Q. By whom hauehave we forgiueneſſe of our ſinnes?
A. OnelyOnly by Chriſt.
Q. Is there no other name in heauen, nor earth, whereby we may purchaſe remiſsion of ſinnes?
A. None at all. Act. 4.12.
Q. Are we not able to ſatisfie for our ſinnes.
A. No: none is able. Luk. 17.10.
Q. But is not ſatisfying flat contrarie to our faith in the free forgiuenes of our ſinnes?
A. Yes altogether.
Q. Shall all men hauehave forgiueneſſe of their ſinnes by Chriſt?
A. No: but thoſe onelyonly which are of the Church, and therefore this Article is ioyned to the former.
Q. May a Chriſtian be fully perſwaded of the forgiueneſſe of his ſinnes in this life?
A. Yea, or els hee doth not beleeue: for faith carrieth home a perſwaſion into the ſoule. Col. 2.2.
Q. Then belike a Chriſtian may bee aſſured of his ſaluation in this life?
A. What els, he that knoweth not in this life that he ſhall be ſaued: ſhall neuer be ſaued after this life. 1. Ihon. 3.2.
Q. Nay, but we muſt thinke wel: and hope well in Gods merciemercy: but we cā not be aſſured till we be in Heauen?
A. I ſay againe, that faith is no thinking: nor vaine hoping; but a full perſwaſion. Heb. 11.1.
Q. Shew this more plainelie?
A. There it nothing letteth vsus from ſaluation but our ſinnes: now then if wee beleeue that our ſinnes are forgiuen, what is there that ſhould hinder vsus, why wee ſhould not be perſwaded.
Q. What doo you beleeue concerning the reſurrection of the bodie?
A. That as verely as Chriſt our head is riſen from death, ſo ſhal our bodies gloriouſly riſe againe in the end of the world. Rom. 8.11.
Q. How is it poſſible that the bodies of ſuch as died many hundred yeares agoe, and are conſumed to nothing ſhould euer riſe againe?
A. There is nothing vnpoſſible with God: it is as eaſie for him to raiſe the dead bodies out of the duſt, as it was to create all things of nothing.
Q. Shall theſe ſame bodies of ours ariſe againe?
A. Yea, the ſame in ſubſtance: but changed in qualities, for this corruptible, muſt put on incorruption. 1. Cor. 15.53. Phil. 2.21.
Q. Do ye thē beleeue that euerie one ſhall ſtand vp with the ſame bones and fleſh which he liued in heere, or ſhal God giuegive new bodies?
A. It ſhall bee the verie ſame fleſh, and the ſame bones, otherwiſe how ſhould we be ſaid to riſe againe. Iob 19.27.
Q. What is the reaſon hereof?
A. Becauſe it doth not ſtand with gods iuſtice to make new bodies: which neuer had done good, or euill: either to reward them, or to puniſh them.
Q. What do you conclude then?
A. That the verie ſame fleſh which hath ſinned, ſhall be caſt into hell: and the ſame fleſh which hath glorified GOD in this life, ſhall be glorified of him for euer.
Q. What ſhall then follow after this reſurrection?
A. Our bodies and ſoules being moſt gloriouſly ioyned againe togeather: wee ſhall raigne for euer with our Chriſt in the vnſpeakable ioyes of Heauen.
Q. VVhat learne wee out of this?
A. Firſt, to long after it as our home.
Secondlie, to ſtudie to pleaſe GOD in the meane while.
Thirdlie, with patience and courage to go thorough ſtitch with all afflictions and troubles, which are incident to the profeſſion of the Goſpell, knowing in our ſelues: that there is an infinite recompence of reward laid vp for vsus in the heauens.
FINIS.
End of the text · Arthur Dent, A Plain Exposition of the Articles of our Faith (1589)