A PLAIN EXPOSITION OF THE ARTICLES OF OUR FAITH, BY SHORT questions and answers for, the understanding of the simple.  
Gathered by Arthur Dent Minister of the word of God: especially for the benefit of his own flock: who having taught his people these points, is careful that they all may learn them:  
To this end, that every of them of his charge, may be able to give a reason of their faith.  
LONDON Imprinted by Thomas Orwin for William Young, and Ralph jacson: and are to be sold in Paul's Churchyard, at the sign of the Swan. 1589.   

¶ A plain exposition of the articles of our faith by short questions, and answers for the understanding of the simple.  
Q. WHat do the articles of our faith contain in general?  
A. Two things.  
Q. Which be they?  
A. What have we to believe touching the Trinity, & what touching the Church.  
Q. How many articles do concern the Trinity?  
A. The first eight.  
Q. How many do concern the Church?  
A. The four last.  
Q. Recite the articles of the faith?  
A. I believe in God the father almighty, etc.  
Q. Why do you say I believe, and not we believe?  
A. Because every man must be saved by his own faith, and not by another man's. Gal. 6.5.  
Q. May not one man receive benefit by another man's faith.  
A. Yes, in the things of this life, but not otherwise. Matth. 8.13. Matth. 9.2.  
Q. How is this word believe to be understood?  
A. Of a lively, and justifying faith. john. 12.46.  
Q. What is your reason?  
A. Because a dead faith cannot truly lay hold of those things which are to be believed touching the father, son, and the holy Ghost. jam. 2.16.  
Q. What doth this word God imply?  
A. The Lord, the Lord strong, just, merciful, slow to anger, and abundant in goodness, and truth, etc. 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, the son, & the holy ghost.  
Q. Are these three persons distinct in themselves?  
A. Yea, as appeareth in these words: go baptize all nations in the name of the father, the son, and the holy Ghost. Mat. 28. & again Matt. 3.6. joh. 14.26.  
Q. May they not be confounded, as the father to be the son, and the son the holy Ghost.  
A. In no wise: for that hath been the heresy of many.  
Q. But tell me I pray thee, is the Godhead all one, and cannot be divided?  
A. Yea truly: for the scripture saith, there be three which bear record in Heaven, the father, the word, and the holy Ghost, and these three are one. 1. joh. 5.7.  
Q. Tell me further, is every person by himself God?  
A. Yea truly.  
Q. Then it seemeth there should be three Gods?  
A. Not so: but this is a mystery which in this life we cannot attain unto.  
Q. But may it not be somewhat shadowed unto our senses?  
A. Yes verily: for we see that a fountain of water, the filling up of it, and the running out of it, although they be diverse things, yet indeed are all one.  
Q. Are all the persons in Trinity of equal greatness?  
A. Yea.  
Q. Is not the father greater than the son, nor the son greater than the holy Ghost?  
A. No, but they are all alike equal, alike eternal, alike essential. Math. 28.19.  
Q. What doth this word father note?  
A. The first person in Trinity.  
Q. Why is he called father?  
A. In two respects, first in respect of his son Christ, which is his natural and only begotten son: secondly in respect of us which are his children by adoption and grace. joh. 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 have no might. jere. 10.11. Psal. 115.3. Cor. 8.5.  
Q. Why else?  
A. Because all things are governed by his providence. Act. 17.25, 28.  
Q. Doth God's providence stretch to all things in Heaven, in earth, and the sea?  
A. Yea, even to the sparrows and hairs of our head. Matth. 10.29.  
Q. Doth nothing come to pass by fortune or good luck?  
A. Nothing truly.  
Q. What say you then to these speeches, God send me good fortune; give me good luck, and cast me into the sea?  
A. They be profane, and heathenish speeches denying God's providence.  
Q. May a Christian reap any comfort of this, that all things come to pass by God's mere direction?  
A. Very much truly, for when God's hand is upon us by sickness, poverty, slanders, or any other cross whatsoever of body or mind: it is a comfortable meditation to think, this is not by chance or haphazard, but it is God our heavenly fathers doing, and therefore that we fly to him by prayer, & seek to be reconciled unto him by true, & unfeigned repentance. 2. Sa. 16.10.  
Q. If all things come to pass by God's providence, then is his providence also in evil actions?  
A. It is so, and what of that.  
Q. If it be so, then God is the author of evil?  
A. That followeth not, for God is the author of the action, but not of the evil in the action.  
Q. What reason have you for that?  
A. This: there be divers workers even in evil actions, as God, the devil, and wicked men, which he useth as his instruments. Now the evil of the actions, is in the instruments, and not in God: for the actions of themselves as they come from God are good, because he directeth every thing to the praise of his mercy, or his justice. Abac. 1.12. Exod. 9.6. Ro. 10.17. Act. 4.28.  
Q. Show this yet more plainly by example?  
A. The carrying of the children of Israel captive into Babylon was evil as Nabuchadnezzar did it, for he respected nothing but the satisfying of his malice against God's people: but yet good as God did it, for he respected the good of his people in humbling them under the cross for a time, and his own glory in working out their deliverance.  
Q. Let me have one plain example more to prove, that God & the devil work together, in one and the self same action?  
A. In the second book of Samuel and four and twenty chapter, it is said that God moved David to number the people: but in the first book of the Chro. cap. 21. it is said that sathan provoked David to number them: so that here we see God, and satan both together in one action, but yet to divers ends, as hath been showed.  
Q. Well now I am satisfied in this point, let us proceed & tell me what is meant by this, that God made heaven and earth?  
A. By Heaven and earth are understood all things in Heaven and earth. 2. Reg. 19.15. Act. 4.24.  
Q. By whom, and in whom hath God made Heaven and earth?  
A. By and in his son Christ. john. 1.1. Heb. 1.1. Heb. 11.3. Col. 1.16.  
Q. God having created all things, doth he cease to govern the things which he hath once created?  
A. No, for God rested the seventh day from creating but not from governing. john 5.17.  
Q. If God have created all things, than also he made the devils?  
Q. God indeed created them, but yet not devils but Angels of light. Col. 1.16.  
Q. How then became they devils?  
A. By their fall.  
Q. How prove you that they fell?  
A. Out of the eight of john, when Christ saith he abode not in the truth: therefore it followeth he was in the truth.  
Q. What other places have you to prove the fall of Angels?  
A. S. Peter saith that God spared not the Angels, that sinned, etc. 2. Pet. 2.4. & 5. Jude saith the Angels which kept not the first estate, etc. and job saith he found folly in his Angels. job. 4.18.  
Q. What was the cause of the fall of Angels?  
A. We may not curiously search that, because it is not revealed.  
Q. Did God make man also?  
A. Yea.  
Q. Whereof did he make him?  
A. Of the dust of the earth. Gen. 2.7.  
Q. Was his soul made of the dust of the earth?  
A. No, for of his soul, 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 own likeness, how is that to be understood?  
A. Of the gifts, and qualities of the body, and mind, wherein he did resemble God.  
Q. Which be those qualities, and gifts?  
A. Righteousness, & true holiness, perfect knowledge of God, in perfect both understanding, and keeping 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 means did they fall?  
A. The devil in the serpent beguiled the woman, and she enticed the man, and so they sinned. Gene. 3.  
Q. What followed upon this?  
A. The very floods of God's wrath, and all misery broke in upon us all: sin entered into the world, and together with sin came death, and the curse of GOD upon all mankind. Rom. 5.12.  
Q. Now that ye have showed me how we were all lost, & by whom: show me also how this loss is recovered, & by whom?  
A. This loss is recovered thorough the infinite mercy of God, and that only by the means of his son Christ. Rom. 5.19. john. 3.16.  
Q. Where is this showed?  
A. In the six articles following.  
Q. What do they generally teach?  
A. How, and by what means Christ wrought out our redemption.  
Q. What doth this name Jesus signify?  
A. A saviour.  
Q. Why was he so called?  
A. Because he should save his people from their sins. Matth. 1.21.  
Q. What doth this name Christ signify?  
A. Anointed.  
Q. Whereunto was he anointed?  
A. To the three great offices of King, Priest, & Prophet. Esa. 61.1, 2. Luk. 4.18.  
Q. Were these three kind of persons wont to be anointed in old time?  
A. Yea, as appeareth in the scriptures. 1. Sam. 10.1. 1. Reg. 1.39. Exod. 30.30. levit. 8.12. 1. Reg. 19.6.  
Q. With what ointment were they anointed?  
A. With material, & common ointment.  
Q. What did the ointment signify?  
A. The graces, and gifts of God's spirit. john. 2.27.  
Q. Why were Kings, Priests, and Prophets anointed, rather than any other sort of men?  
A. Because the weightiness of their callings, did most of all require it.  
Q. Was Christ anointed with material oil?  
A. No, but with the oil of gladness, that is the graces, and gifts of God's spirit above his fellows. psa. 45.7. Io. 3.34.  
Q. Why is Christ called a King?  
A. Because he ruleth and governeth his Church, as King and head thereof. jere. 23.5. Ezech. 34.23. Hosea. 3.5.  
Q. How doth he govern his Church?  
A. Outwardly by the sceptre of his word and the external government therein set down, and inwardly by his Spirit. Esa. 11.4. Psalm. 2.9. Ro. 12.7. 1. Tim. 5.17. Luk. 17.21. Rom. 14.17.  
A. Was his kingdom earthly?  
Q. No, but altogether spiritual, for he saith, my kingdom is not of this world. joh. 18.36.  
Q. To what end is he a king?  
A. To deliver us from all our spiritual enemies, & to govern us in true righteousness. Psalm. 72.2. Heb. 1.8.  
Q. What profit have we by his being of a king?  
A. Very much, for thereby we are made kings in him, we are enriched with spiritual graces, and made free citizens with the saints, and of the household 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 carnal, as in the priesthood of Levi: but all things heavenly, and spiritual. Herald 7.16.  
Q. What manner of sacrifice did he offer?  
A. Not the blood of bulls, and goats but his own blood. Heb. 9.12.  
Q. How did he offer himself and his own blood?  
A. Through the eternal spirit that is his Godhead, for otherwise he could not have obtained eternal redemption for us. Heb. 9.4.  
Q. Can none offer his body, and blood but himself?  
A None truly: for the Scripture useth these phrases very much, he offered himself, he gave himself. Heb. 1.3. 1. Tim. 2.6. Heb. 9.26.  
Q. Is his sacrifice once offered sufficient for all, yesterday, to day, and for ever.  
A. Yea undoubtedly, for the scriptures have this word once, very often, and again with one sacrifice hath he consecrated for ever 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 blasphemy, it accuseth Christ his death of imperfection: it encroacheth upon his right; it spoileth him of his office. Heb. 9.26. Herald 10.18.  
Q. What is the reason hereof?  
A. Because it is omnisufficient, & as the holy Ghost saith; after he had offered one sacrifice for sins, he sitteth for ever at the right hand of God. Heb. 10.12. Heb. 7.25.  
Q. What else?  
A. Because the Priesthood of Christ is eternal: and as all the Levitical Priests and Priesthood, and shadowish service of the tabernacle, did aim and point 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 up this great sacrifice?  
A. To purge our consciences from dead works, to serve the living God. Heb. 9.14.  
Q. What profit have we by this Priesthood and sacrifice of Christ?  
A. Exceeding great: for thereby we are reconciled unto God, have free access to the throne of grace, and are made Priests in him. Rom. 5.10. Rom. 5.2. 1. Pet. 2.5.  
Q. Let us proceed, was he also a Prophet?  
A. Yea, even that great Prophet, which Moses forespoke of. Deut. 18.15. Act. 3.22.  
Q. Why is he said to be a Prophet?  
A. Because he hath fully declared unto us the will of his father. john. 1.18. john. 15.15.  
Q. Wherein did the office of the Prophets consist in old time?  
A. In four things especially.  
Q. Which be they?  
A. First, in expounding the law. Hos. 6.6. Micah. 6.8.  
Secondly, in preaching the covenant of grace. jere. 31.31. Nahum. 1.15.  
Thirdly, in denouncing God's wrath against the rebellious people. Mal. 4.1. Zeph. 3.1.  
Fourthly, in foretelling things to come. Esa. 7.8. Zach. 14.4, 20.  
Q. Hath Christ answered to all these?  
A. Yea.  
Q. Show where?  
He hath expounded the law most sincerely. Matth. 5.28.  
He hath preached the covenant of grace. Matth. 11.28.  
He hath threatened the judgements against the wicked. Matth. 23.33.  
He hath foretold of things to come. Matth. 24.2.29.  
Q. Let us go forward, why is Christ said to be a Lord?  
A. Because he hath dominion over men and Angels. Ephe. 1.21. Phil. 2.9.  
Q. Do you believe that Christ was conceived by the holy Ghost?  
A. Yea, most constantly.  
Q. What proof have you for it?  
A. The first of Luke where it is written, that the holy Ghost should come upon the virgin Mary, and the power of the most high should overshadow her, and so she should conceive, and bear a child.  
Q. Was it of necessity that he should be conceived by the holy Ghost?  
A. Yea, for if he had been conceived after the common course of nature, than he should have been conceived, and borne in sin, because the seed of man was wholly defiled in Adam. Psalm. 51.5. joh. 3.6.  
Q. And what then?  
A. Then he could not have saved us being himself sinful, for he should have needed a saviour for himself. Heb. 7.26.  
Q. What other reason have you to show that Christ must needs be without sin?  
A. Because otherwise the most glorious Godhead could not be coupled with sinful flesh to make one person. Col. 1.19. Col. 2.9.  
Q. Was this perfect holiness of Christ shadowed in the law?  
A. Yea, by the paschal lamb, which therefore must be without blemish; by the Passover Bread, which might not be soured with any leaven, and by all the sacrifices, which must be of clean, and sound beasts. Exodus. 12.5.15. levit. 4, 28. Mal. 1.8.  
Q. What good have we by this?  
A. Hereby we are assured, that our mediator is perfectly able to save all those which come unto him. And again that the same spirit which sanctified the conception of the virgin, is able also to sanctify our mortal bodies. Heb. 7.25.  
Q. Tell me further, do you believe that Christ was borne of the virgin Mary?  
A. I do.  
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 persuaded that he took very flesh of the virgin?  
A. Yea, for the scripture saith he was made flesh, and that his body was of flesh. john. 1.14. Col. 1.22.  
Q. Some have held that his body was of the air: others that it was an imaginary body, and some again that he took no flesh of the virgin, but passed through her as water through a condiut pipe?  
A. True, but the holy Ghost saith, he was made of the seed of David, and he was made of a woman. Ro. 1.3. Gal. 4.4.  
Q. Then you are persuaded that he had the very powers of a humane body, the actions, and the senses?  
A. I am so.  
Q. And are you likewise persuaded that he had the infirmities of the same, as weariness, hunger, thirst, & c?  
A. Yea also, for the scriptures saith it. john. 4.6. Matth. 4.2. john. 19.28.  
Q. Do you also believe that he had a very humane soul, with the powers thereof, as will, reason, affections?  
A. I do so believe.  
Q. And are you persuaded that he had the infirmities of a humane soul?  
A. Yea, for it is written, he increased in wisdom, and again not my will, but thy will be done. Luke. 2.52. Matth. 26.39.  
Q. Well, I see that you are strongly persuaded of the manhood of Christ, are you not likewise also persuaded of his Godhead?  
A. Yea altogether as much, for the word was God. joh. 1.1.  
Q. Was he then both GOD and man?  
A. He was both. Zach. 13.7.  
Q. Was he then two Christ's, or two persons?  
A. No, but the two natures of God, and man were knit together in one person Christ. Esa. 7.14.  
Q. Show this more plainly?  
A. Even as the soul and body of man, although they be of diverse natures, yet make but one person: so the nature of God, and of man, although they be diverse; make but one Christ.  
Q. Was then the Godhead turned into the manhood, or the manhood into the Godhead?  
A. Neither, but both did retain their several properties without any confusion.  
Q. Whether was he our mediator as he was man, or as he was God?  
A. Neither as he was man alone, nor as he was GOD alone, but as he was Christ, that is both GOD and man. 1. Tim. 2.5.  
Q. Was it then necessary that he should be both God and man?  
A. Yea, altogether.  
Q. Why was it necessary that he should be God?  
A. Because otherwise he had not been able to save us. Heb. 7.25, 26.  
Q. Why was it necessary that he should be man?  
A. Because it was the will of GOD, that that which was lost in the nature of man should be recovered in the nature of man. Genesis. 3.15. hebrews. 2.16.  
Q. What other reason have you?  
A. Because otherwise we could have no access to the father. joh. 14.6.  
Q. Well, let us go on: what was Pontius Pilate?  
A. An heathen judge, the governor of judea.  
Q. Why is there mention made of him?  
A. To show that the jews were now subject to a foreign power, according to old jacobs' prophesy. Gen. 49.10.  
Q. Did Pilate give sentence of condemnation against Christ?  
A. Yea, as appeareth. Luk. 23.24.  
Q. But he seemed often to clear him, and to pronounce him innocent, as when he washed his hands before the multitude, saying, I am innocent of the blood of this just man, look you to it. Matth. 27.24.  
A. True, but therein he played the hypocrite. But in very deed, it was the providence of the father, to avouch the innocency of his son, that he should justify him which did condemn him.  
Q. Was the sentence of Pilate ratified by God?  
A. Yea, and the outward condemnation of Christ before Pontius Pilate, was a pattern of his condemnation before his father withal our sins upon him. Act. 4.28.  
Q. What did Christ suffer under Pontius Pilate?  
A. The curse of God, the wrath of his father, all torments due unto our sins. 1. Pet. 2.24. Gal. 3.13. Esa. 53.5.  
Q. If he suffered all torments due unto our sins, than he suffered eternal condemnation?  
A. What of that.  
Q. Why, was he not then finally condemned for ever?  
A. Because he was God, and therefore could not be overcome of death: nor the devil. 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 clear us before the judgement seat of his father. 2. Cor. 5.2. Esa. 53.8.  
Q. Did our Lord jesus suffer willingly that which he suffered?  
A. Yea: for he saith, I lay down my life of myself, that I might take it again. john. 10.17.  
Q. What doth the word crusifie signify?  
A. A nailing to the cross, because Christ was fastened with nails through the hands and feet, to a cross piece of wood.  
Q, Was that a more shameful kind of death than any other?  
A. Yea, amongst the jews it was counted most odious, and reproachful. Deut. 21.23. Phil. 2.8.  
Q. What do you believe, touching this that he was dead?  
A. I do believe that he was wracked and tormented unto death, and until the kall of his heart burst, and he gave up the Ghost Ihon. 19.30.  
Q. What did follow Christ's giving up the Ghost?  
A. Very fearful things, for the vail of the temple rend, the earth did quake, the stones did cleave, the graves did open, the bodies of the saints did arise and appear to many. Mat. 27.51.  
Q. And what more?  
A. The Centurion & others were constrained to confess him to be a just man, and the Son of God. Luke 23.47. Matth. 27.54.  
Q. Do you believe, that Christ was laid in a grave, and buried?  
A. Yea: for the Scripture saith, he was laid in a new sepulchre, wherein never man was laid before. john 19.41.  
Q. By whom was he buried?  
A. By two worthy persons, Nicodemus and joseph of Arimathea. john. 19.38, 39  
Q. Why was he buried?  
A. For the greater certainty of the matter: for otherwise they might have said after his resurrection, that his body was never laid in the grave.  
Q. What is the meaning of this, that he descended into hell?  
A. That he suffered, not only in his body, but also in his soul, all punishments due to our souls. Esay 53.10, 11. Mar. 14.33, 34.  
Q. Where did he suffer these torments?  
A. Upon the Cross: for the Scripture saith, all was dispatched & done upon the cross. Col. 2.14, 15. Col. 1.20.  
Q. When did he suffer these horrors, of death and condemnation?  
A. Before his death in the garden Gethsemane. Matth. 26.36.  
Q. What signs were there of his suffering, condemnation, and the very hellish torments in his soul?  
A. His strong cries, and tears unto his father, his sweeting as it were drops of blood, his praying that if it were possible the cup might pass. Heb. 5.7. Luke. 22.44. Matth. 26.39.  
Q. Was it not for fear of bodily death that our Lord jesus did thus cry out?  
A. No, for it were against all reason to think that the son of God could be so shaken with any fear of natural death.  
Q. What was it then?  
A. Surely (as hath been said before) it was the untolerable wrath of his father, and the unspeakable torments of condemnation due to our sins, which caused him, which had all fullness and perfection of faith, to cry out as a man condemned and forsaken.  
Q. You said even now that he suffered all upon the cross, did he then suffer nothing after his death?  
A. Nothing truly.  
Q. How prove you that?  
A. Because he said before he gave up the Ghost that all was finished; meaning the work of our redemption, and to what end then should he suffer any more. john. 19.30.  
Q. Did not his soul go down to the place of the damned?  
A. No, for his soul went to Paradise, but Paradise is not the place of the damned, therefore his soul came not there. Luk. 23.43.  
Q. Yea, but this word of Descending, doth seem to import that he went down some whether after his death?  
A. The word of descending doth not employ any mutation of place in body, or soul, but of state and condition. joh. 3.13.  
Q. It may be further objected, that this word hell, doth note the place of the damned; therefore Christ's soul was in hell?  
A. The word hell, doth not always in the Scripture note the place of the damned, but sometimes the grave, and sometimes extremity of afflictions. Gen. 42.38. Psal. 6.5. Psal. 86.13. jon. 2.2.  
Q. Well, but Saint Peter saith, that Christ in his spirit, went and preached to the spirits that are in prison, therefore Christ's soul was in hell among the damned. 1. Pet. 3.19.  
A. Saint Peter in that place doth not mean by the word spirit, his human soul, but his Godhead.  
Q. What reason can you allege for that?  
A. This: Christ went and preached in the same spirit, wherein he was raised up from the dead: but he was not raised up from the dead by the power of his human soul, but by the power of his Godhead, therefore he went and preached, not in his human soul, but in the power of his Godhead.  
Q. How prove you that he went and preached to the spirits in prison, in the same spirit wherein he was raised up?  
A. The very text saith that he was put to death as concerning the flesh, but was quickened or raised up in the spirit, by the which spirit he went and preached, etc. 1. Pet. 3.19.  
Q. I pray you then tell me, what is the meaning of Saint Peter in that place?  
A. Saint Peter's meaning is this, that Christ by the power of his Godhead, and divine spirit in Noah, and not in his own human flesh, did preach to the old world, who would neither hear nor obey the warning of Noah, and therefore are now in hell fire because of their disobedience.  
Q. You say well: but I have not yet done. For it is written in the sixteenth Psalm; Thou wilt not leave my soul in hell, etc. Therefore Christ's soul was in hell.  
A. The Holy Ghost himself by the mouth of his Apostles Peter and Paul, doth expound that place, as a prophecy of the resurrection of Christ. Acts. 2.31. Act▪ 13.37.  
A. How then must the words be interprered?  
A. Thus thou wilt not leave my soul, that is my dead body in hell, that is in the grave, for so it should be translated.  
Q. Where do you read in the scriptures that the word soul, is put for a dead body?  
A. In the second of Leviticus, and very often in the scriptures it is put for the body, and the whole person. josua. 10.30. 1. Pet. 3.20.  
Q. Some hold that Christ went down after his death to Lembus Patrum (that is as they say the brim of hell) to fetch our fathers from thence, and I pray you what say you to that?  
A. I say they err, not knowing the scriptures.  
Q. Why?  
A. For there is no such place, neither were our forefathers ever in any such place, and therefore how could Christ fetch them out, where they never were.  
Q. How prove you that our forefathers were never in any such place?  
A. Because they were saved by the promised seed, as we are. Ihon. 8.56. Heb. ● 15.  
Q. How could they be saved by Christ, before he suffered?  
A. Because the saving power of his death was from the beginning. Heb 13.8. 1. Pet. 1.20. Apoc. 13.8.  
Q. Now tell me one thing further, whether did Christ suffer these foresaid torments in his Godhead, or in his manhood?  
A. In his manhood: for his Godhead could not suffer, but did as it were hide itself in the time of his suffering. Phi. 2.7.  
Q. How then was he our mediator, according to both natures?  
A. Yes very well notwithstanding, for he was God, not to suffer, but to overcome by suffering: which was a part of his mediation.  
Q. What profit have we by the death, and sufferings of Christ?  
A. Exceeding much.  
Q. Show wherein?  
A. First, thereby our sins are forgiven. 1. Ihon. 1.7.  
Secondly, he hath set all at peace in heaven and earth. Col. 1.20.  
thirdly, he hath taken away the sting of death. 1. Cor. 15.55.  
lastly, he maketh sin die in our mortal bodies. Rom. 6.4.  
Q. Now that you have showed me the sufferings of Christ: and the profit we have by them: tell me further what became of him after he was dead & buried?  
A. He rose again the third day.  
Q. Are you persuaded that he did arise again?  
A. Yea, according to the scriptures.  
Q. What Scripture have you for that?  
A. The 15. chapter of the first epistle to the Cor. where it is written that Christ rose again according to the scriptures.  
Q. Was he seen after his resurrection?  
A. Yea.  
Q. Of whom?  
A. Of Cephas, of james, of Paul, of Marie, of the two disciples, of the twelve, of all the Apostles: of more than five hundred brethren at once. 1. Cor. 15.5. john. 20.18. Luk. 24.34.  
Q. How could he possibly rise again, seeing the sepulchre was watched, and the stone sealed. Mat. 27.66.  
A. Because he was God. Rom. 1.4.  
Q. What learn we out of this?  
A. That neither death, hell, the grave, nor corruption, could seize upon him.  
Q. What more?  
A. That he hath fully satisfied for all our sins: for if there had been but one sin unpaid for, it would have held him down still in the grave. 1. Cor. 15.17.  
Q. What profit have we by the resurrection of Christ?  
A. First, thereby we are justified. Ro. 4.25.  
secondly, we are assured that our bodies shall rise again. Rom. 8.11.  
thirdly, thereby we are raised up to newness of life. Rom 6.4.  
Q. What followed his resurrection?  
A. His ascension into Heaven.  
Q. Did he ascend into Heaven immediately after his resurrection?  
A. No, he stayed forty days upon the earth. Acts. 1.3.  
Q. What did he those forty days?  
A. He presented himself alive to his disciples, he had conference with them, he instructed them, he armed & prepared them against the time of trial. Acts. 1.2, 3.  
Q. How was he taken up?  
A. In a Cloud, after a visible manner, in his humane body, his disciples looking steadfastly after him. Acts. 1.9.10.  
Q. Was it necessary that our Lord jesus should thus ascend into Heaven?  
A. It was very meet and necessary, that after all his sorrows and sufferings, he should possess his chair of estate.  
Q. Had it not been better that he had tarried still with us upon the earth?  
A. No: for that would destroy our faith, our spiritual love, and all our hope. 2. Cor. 5.16. Heb. 11.1. 2. Cor. 5.7. 1. Pet. 1.8.  
Q. Is Christ so ascended, that he is no more with us upon the earth?  
A. No: for although he be absent from us, as touching his bodily presence: yet is he with us in the power of his spirit. Math. 28.20.  
Q. What profit have we by the ascension of Christ?  
A. First, thereby he hath set open the gates of heaven, & made an open entrance to all that will come in. Ep. 2.13. Herald 10.19  
secondly, he maketh continual intercession for us. Heb. 7.25.  
thirdly, he being ascended, will draw all us his members unto him. Iho. 12.32.  
Fourthly, because our head is above the water: therefore although we may be foundered, yet can we not be stifled. 2. C●r. 4.8.9. 2 Cor. 6.9.  
Q. What is meant by this, sitting at the right hand of his Father?  
A. That he is exalted far above the Angels, and all creatures whatsoever. Ephes. 1.20. Phil. 2.9. Mark. 16.18.  
Q. Hath God a right hand of flesh & blood 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 highly advance. 1. Reg. 2.19. Psalm. 45.9.  
Q. But the scripture speaketh of God's head, eyes, nose, mouth, hands, and feet: as if he were a man?  
A. That is for the weakness of our understanding, and not because he hath any such members indeed.  
Q Show this more fully?  
A. We cannot understand heavenly things in their proper nature and being, but as they are made plain unto us by earthly similitudes.  
Q. What may we learn out of this so high exaltation of our Lord jesus?  
A. That as he is able to vanquish all his enemies, so also he is able to help his friends  
Q. How long shall Christ sit at the right hand of his father?  
A. Until the consummation of all things Acts. 3.21.  
Q. will he then 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 he come poorly & basely as in his first coming?  
A. No, but after a most glorious, wonderful, and dreadful manner.  
Q. How is that?  
A. In the clouds of heaven with a shout, with the voice of the Archangel, with the sound of the last trumpet: in flaming fire, with ten 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 hour knoweth no man, but the scripture saith it is at hand. Mat. 24.36. Heb. 10.37. 1. Pet. 4.7.  
Q. Will he give no warning of his coming?  
A. He will come very suddenly as a thief in the night, and as the travail of a woman. 2 Pet. 3.10. 1. Th. 5.3. Luk. 21.25  
Q. What will he do when he cometh?  
A. He will judge both the quick & dead.  
Q what is meant by the quick and the dead?  
A. All that ever have been, are, & shallbe to the end of the world, as well those that are dead & rotten in the earth, as those which shallbe found alive at his coming. Ap. 20.12.  
Q Shall not the rich, mighty, & great Potentates of the earth be dispensed with, & exempted from this judgement.  
A. No, but all must make their personal appearance. 2. Cor. 5.10.  
Q How shall we be judged?  
A. By the word of god: the books of our consciences shall be opened, and every man shall receive according to his works. john. 12.48. Daniel. 7.10. Apoc. 20.12. 2. Cor. 5.10.  
Q. Will not learning, wit, policy, speech, friendship, flattery, riches, strength; beauty, gold nor silver help in that day?  
A. All these will avail nothing: for he will judge the world with righteousness, and the people with equity. Psal. 96.13.  
Q. What learn we out of this, that Christ shall be our judge?  
A. First, we learn to our comfort, that he shall be our judge, which is our mediator.  
Secondly, that in the mean time we live an holy and godly life, in fear, and trembling, as those which look for that great day of appearing. 2. Peter. 3.11. Tit. 2.13.  
Q. Now that you have showed me your faith in the Son: it remaineth that you tell me also, what you believe concerning the holy Ghost?  
A. I believe the holy Ghost to be God, coequal, coeternal, and coessential with the Father and the Son.  
Q. Where do you find in the scriptures that the holy Ghost is God?  
A. In the first of the Acts he is called God: & many other places do ascribe unto him those things which belong unto 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 Son, by this adjunct holy, & why is he thus called?  
A. Not in respect of himself, whose Godhead is no more holy than the father, and the son: but in respect of his operation and work, which he worketh in us.  
Q. Which be the special works of the holy Ghost in the hearts of the elect, whereby he maketh them holy?  
A. He worketh in them all holy and heavenly affections. Ephe. 5.18.  
He sealeth the benefits of Christ's death to their souls. Ephe. 4.30.  
He openeth their hearts to believe the Gospel. Act. 16.14.  
He certifieth them of their election. Rom 8.16.  
He leadeth them into all truth. john. 16.13.  
He teacheth them to pray. Roman. 8.16.  
Q. Let us now come to the second part of the Creed which concerneth the Church: and first tell me what is it which ye call the Church?  
A. The whole company of those which GOD hath appointed unto salvation.  
Q. What doth this word Catholic signify?  
A. Universal, or that which goeth through the whole.  
Q. Why is the Church so called?  
A. Because it containeth all the godly that ever were, are, or shall be, of what place, language, or condition so ever.  
Q. Is the Church always visible?  
A. No▪ the Church is sometimes hid as the Moon under a cloud, as it was in the days of Elias. 1. Reg. 19.10. Apoc. 12.6.  
Q. Doth it not follow then that there is no Church at all?  
A. No more, than if a man should conclude there is no Moon in the Heavens, because sometimes there is none seen.  
Q. Wherefore do you call it the holy Church?  
A. Because all the members thereof are holy.  
Q. Can none of the wicked, and unholy, be of the Church?  
A. No: for he that hath not the Spirit of Christ is none of his. Romans. 8.9.  
Q. Many persuade themselves to be of the Church, who notwithstanding mock at holiness?  
A. Such do plainly show that they believe not the holy but the unholy Church.  
Q. Shall none be saved but those which be of the Church?  
A. None verily: for as a vine branch cannot live except it abide in the vine: no more can we, except we abide in Christ, and be of his Church. john. 15.4.  
Q. What other reason have you to prove this by?  
A. Because none have any interest in the benefits of Christ's death, but only the Church. Ephe. 5.25.  
Q. Are all that are in the Church, of the Church?  
A. No: for there be many hypocrites in the church, which be not of the church. Matth. 10.36. Act. 20.30.  
Q. Let us proceed, what is meant by the communion of Saints?  
A. The holy fellowship of the faithful.  
Q. What doth this word Communion signify?  
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. Do you believe that the faithful are so linked together, that they are of one mind, of one heart, and of one soul?  
A. Yea, for so saith the Scriptures. Acts. 4.32.  
Q. What is the reason hereof?  
A. Because they are all lead with one spirit, they are children to one Father, servants to one master, soldiers under one captain, etc. Eph. 4.4.  
Q. It is much objected by profane men, that there is no love now a days, there was never so little love as now.  
A. Amongst profane Atheists and worldlings, there was never any true love, nor ever will be: but amongst the people of God there hath always been true Love, and ever will be, apocalypse 14.2.  
Q. Is there any love betwixt the wicked and the godly?  
A. No: for the one is an abomination to the other, and what fellowship hath light with darkness. proverbs. 29.27. 2. Cor. 6.14. Gen. 25.22. Gal. 4.29.  
Q. Do 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 sins: but the wicked hate them with a deadly hatred. Acts. 7.60. prover. 29.10. 2. Chro. 18.7.  
Q. Do the godly love one another whom they have never seen?  
A. Yea, and therefore it is put within the compass of things which are to be believed.  
Q. Wherein doth this holy fellowship of the faithful consist?  
A. In this, that they have all things common. Act. 2.44.  
Q. How understand you that, have none any property in their own?  
A. Yes, but amongst them things are common in use, though not in possession. Acts. 4.32. Acts. 5.4.  
Q. Express your meaning more plainly in this point?  
A. My meaning is, that all the faithful hold themselves bound before God to employ whatsoever gifts of body or mind the Lord hath endued them withal, to the mutual benefit and comfort one of another.  
Q. Is this a certain token that we are of God, when we love his children, and are nearly knit unto them in our hearts?  
A. It is an infallible proof that we are of God, when our hearts are knit unto this holy communion of saints. 1. joh. 3.14.  
Q. Is it not also true in the contrary, that they are not of God which hate his people, and their holy society?  
A. Yes verily, for it is the spirit of satan that envieth the spirit of God, in his elect.  
Q. What is meant by Saints?  
A. All the faithful both in heaven & earth.  
Q. Be there any Saints in the earth?  
A. Yea, for David saith, all my delight is in the Saints, that are on the earth. Psal. 16.2.  
Q. What say you to our mocksaints, which scornfully say these men be Saints they be all of the spirit, they know their seat in heaven?  
A. I say they be scoffing Ishmaelites.  
Q. Why, must we live like Saints in this world?  
A. Yea, or else we must burn like devils in hell fire after this world.  
Q. But we cannot live as Christ did.  
A. True: but yet we must endeavour to be holy as he is holy. Matth. 5.48. 1. Pet. 1.15.  
Q. Let us come to the next Article: Do you believe the forgiveness of sins.  
A. Yea undoubtedly.  
Q. By whom have we forgiveness of our sins?  
A. Only by Christ.  
Q. Is there no other name in heaven, nor earth, whereby we may purchase remission of sins?  
A. None at all. Act. 4.12.  
Q. Are we not able to satisfy for our sins.  
A. No: none is able. Luk. 17.10.  
Q. But is not satisfying flat contrary to our faith in the free forgiveness of our sins?  
A. Yes altogether.  
Q. Shall all men have forgiveness of their sins by Christ?  
A. No: but those only which are of the Church, and therefore this Article is joined to the former.  
Q. May a Christian be fully persuaded of the forgiveness of his sins in this life?  
A. Yea, or else he doth not believe: for faith carrieth home a persuasion into the soul. Col. 2.2.  
Q. Then belike a Christian may be assured of his salvation in this life?  
A. What else, he that knoweth not in this life that he shall be saved: shall never be saved after this life. 1. Ihon. 3.2.  
Q. Nay, but we must think well: and hope well in God's mercy: but we cannot be assured till we be in Heaven?  
A. I say again, that faith is no thinking: nor vain hoping; but a full persuasion. Heb. 11.1.  
Q. Show this more plainly?  
A. There it nothing letteth us from salvation but our sins: now than if we believe that our sins are forgiven, what is there that should hinder us, why we should not be persuaded.  
Q. What do you believe concerning the resurrection of the body?  
A. That as verily as Christ our head is risen from death, so shall our bodies gloriously rise again in the end of the world. Rom. 8.11.  
Q. How is it possible that the bodies of such as died many hundred years ago, and are consumed to nothing should ever rise again?  
A. There is nothing unpossible with God: it is as easy 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 again?  
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 then believe that every one shall stand up with the same bones and flesh which he lived in here, or shall God give new bodies?  
A. It shall be the very same flesh, and the same bones, otherwise how should we be said to rise again. job 19.27.  
Q. What is the reason hereof?  
A. Because it doth not stand with god's justice to make new bodies: which never had done good, or evil: either to reward them, or to punish them.  
Q. What do you conclude then?  
A. That the very 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 ever.  
Q. What shall then follow after this resurrection?  
A. Our bodies and souls being most gloriously joined again together: we shall reign for ever with our Christ in the unspeakable joys of Heaven.  
Q. What learn we out of this?  
A. First, to long after it as our home.  
secondly, to study to please GOD in the mean while.  
thirdly, with patience and courage to go through stitch with all afflictions and troubles, which are incident to the profession of the Gospel, knowing in ourselves: that there is an infinite recompense of reward laid up for us in the heavens.  
FINIS.  emblem