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A20194
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A plaine exposition of the articles of our faith, by short questions and answeres for the vnderstanding of the simple gathered by A[rt]thur Dent ... ; especially for the benefit of his owne flocke, who hauing taught his people these points, is carefull that they may learne them ; to this end, that euerie of them of his charge, may be able to giue a reason of their faith.
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Dent, Arthur, d. 1607.
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1589
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STC 6625.3; ESTC S4599
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15,750
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54
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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 giue 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 haue 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 euery 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 y e 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 euery 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 vnto Q. But may it not bee somewhat shadowed vnto 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 onely begotten sonne secondly in respect of vs 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 haue 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 giue 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 vpon vs 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 hap-hazard but it is God our heauenly fathers dooing and therefore that we flie to him by praier séeke to be reconciled vnto 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 y e actiō but not of the euil in y e actiō Q. What reason haue 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 mercie 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 vnder the crosse for a time and his owne glory in working out their deliuerance Q. Let me haue 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 vs 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
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 vs 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 haue you for it A. The first of Luke where it is written that the holy Ghost should come vpon 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 haue 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 haue saued vs béeing himselfe sinfull for hee shoulde haue needed a sauiour for himselfe Heb. 7.26 Q. VVhat other reason haue 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 haue we by this A. Hereby we are assured that our mediator is perfectly able to saue all those which come vnto 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 haue 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 vs. 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 haue you A. Because otherwise wee could haue no accesse to the father Ioh. 14.6 Q. VVell let vs 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 giue 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 vpon him Act. 4.28 Q. What did Christ suffer vnder Pontius Pilate A. The curse of God the wrath of his father all torments due vnto our sinnes 1. Pet. 2.24 Gal. 3.13 Esa 53.5 Q. If he suffered all torments due vnto 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 vs 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