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A20194 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. Dent, Arthur, d. 1607. 1589 (1589) STC 6625.3; ESTC S4599 15,750 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
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 vnto 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 haue 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 onely 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. Vpon the Crosse for the Scripture saith all was dispatched done vpon 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 vnto 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 vpon 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 haue 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