A08483:117
An exposition of the Symbol of the Apostles, or rather of the articles of faith In which the chief points of the everlasting and free covenant between God and the faithful is briefly and plainly handled. Gathered out of the catechising sermons of Gasper Oleuvian Trevir, and now translated out of the Latin tongue into the English for the benefit of Christ his Church. By John Field.
London: printed by H. Middleton for Thomas Man, 1581
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The passion of Christ is a notable doctrine of this thing. For there were the Pharisees, Judas, Pilate, yea and God himself ⟨p. 99⟩not only permitting but also working in it and striking his Son. Isaiah, 53. vers. 5 6.7. The Lord cast the iniquities of us all upon him, and the Lord would bruise him and afflict him. Also Acts 4. vers. 27.28. Herod and Pontius Pilate with the gentiles and people of Israel, are indeed gathered together against thy holy Son Jesus whom thou hast anointed, that they might do those things, which thy hand and counsel had before determined to be done. Every one had their diverse ends; God had this end, that mankind should not perish: Judas that he might gain by betraying him: the Pharisees together with Caiaphas the high priest that they might provide for their own glory; which they saw to be weakened and shaken of Christ, and also that the Romans might not come and utterly destroy their nation, and therefore that it was much better that one should die for the people: (whereas notwithstanding the high priest of that year unwittingly and thinking a quite contrary thing, prophesied of the end which God had determined with himself:) Pilate that he might not incur the displeasure of Caesar, which the Pharisees threatened. &c. Who will say here that God sinned in giving his Son to the death, in punishing our sins with extreme torments, both in the soul and body of his Son; offering himself thereunto of his own accord for mankind? Who also will say that Judas, Caiaphas, the Pharisees and Pilate sinned not in killing Christ, whom they knew to have committed nothing worthy of death, albeit they did not any thing that first, ⟨p. 100⟩the hand and counsel of God had determined? Because in doing this they regarded not, nor set before their eyes that same scope and purpose of God, but had other ends, altogether strange from the mind and will of God revealed.
THe passion of Christ is a notable doctrine of this thing. For there were the Pharisees, Iudas, Pilate, yea and God himselfe ⟨p. 99⟩not onely permitting but also working in it and striking his sonne. Esai, 53. vers. 5 6.7. The Lord cast the iniquities of vs all vpon him, and the Lord would bruse him and afflict him. Also Acts 4. vers. 27.28. Herod and Pontius Pilate with the gentiles and people of Israel, are indeed gathered togeather against thy holy sonne Iesus whom thou hast anoynted, that they might doe those thinges, which thy hand and counsaile had before determined to be done. Euerie one had their diuerse endes; God had this ende, that mankinde should not perish: Iudas that he might gaine by betraying him: the Pharises together with Caiphas the high priest that they might prouide for their owne glory; which they sawe to be weakened and shaken of Christ, and also that the Romaines might not come and vtterly destroy their nation, and therefore that it was much better that one should die for the people: (whereas notwithstanding the highe priest of that yeare vnwittingly and thinking a quite contrarie thing, prophecied of the ende which God had determined with himselfe:) Pilate that he might not incurre the displeasure of Caesar, which the Pharises threatned. &c. Who will say here that God sinned in giuing his sonne to the death, in punishing our sinnes with extreame torments, both in the soule and body of his sonne; offering himselfe thereunto of his owne accord for mankinde? Who also will say that Iudas, Caiphas, the Pharises and Pilate sinned not in killing Christ, whom they knew to haue committed nothing worthy of death, albeit they did not any thing that first, ⟨p. 100⟩the hand and counsell of God had determined? Because in doing this they regarded not, nor set before their eies that same scope and purpose of God, but had other endes, altogether straunge from the minde and will of God reuealed.
WE must not only determine that all things are done by the dispensation and appointment of God, but also that all and singular things are done for our good: and therefore thou shalt be sure, that every thing that cometh to pass shall be healthful unto thee. First of all because he hath bound himself unto thee (although unworthy) in Christ, whiles he hath promised. Now there are notable promises set forth in the 91. Psal: He that dwelleth in the help of the most highest, &c. Also in Isaiah the 49. Will a woman so forget her infant that she will not have compassion upon the son of her womb? Although she shall forget it, yet notwithstanding I will not forget thee. Behold I have written thee in my hands. Zechariah, 2. He that toucheth you, toucheth the apple of mine eye, &c. Psalm. 22. and 55. Cast thy care on the Lord, and he shall nourish thee, neither will he ever suffer the righteous to fleet. 1. Pet. 5. Cast all your care upon God: for he careth for us. Rom. 8. We know that to them which love God, all things shall fall out to their good. Behold these promises lively painted forth in the creatures, Matth. 6. For this cause I say ⟨p. 101⟩unto you, be not careful for your life, what you shall eat, or what you shall drink: nor for your body, what ye shall put on. For is not the life more worth than meat, and the body more worth than apparel? Look upon the fowls of the air, they sow not, neither reap, nor carry into the barn, and your heavenly father nourisheth them: are not you much better than they? Now which of you by carking can add one cubit unto his stature? And why are you careful for raiment? Learn how the lilies of the fields grow, they are not weary, neither spin, but I say unto you, that Solomon in all his glory was not apparelled as one of these. Now if God so clothe the grass of the field which is to day, and to morrow is cast into the furnace: will he not clothe you much more. O ye of little faith? Be ye not therefore careful, saying what shall we eat, or what shall we drink, or wherewith shall we be clothed? Now because we are fallen from the right of creation: Christ there worthily maketh mention of the father, casting the Ethnics in the teeth with their distrust saying: For the gentiles require all these things: But your heavenly father knoweth that you have need of all these things.
By both which, he calleth us to the free covenant or promises in his Son; and in him he establisheth our confidence. In the second place therefore, look upon the pledge of all the promises after this manner: to wit upon his only begotten Son, by whom not only lilies, but all things aswell visible as invisible are created, and who yet upholdeth and maintaineth them with the word of his power, Heb. 1. Who also is appointed heir of all things, I ⟨p. 100⟩[…] ⟨p. 101⟩[…] ⟨p. 102⟩say our heavenly father hath given this his Son for thee to death, and hath freely appointed thee a fellow heir together with his Son through faith. How therefore can it be that any creature should hurt thee, which without the present operation of the Son of God who is thy pledge, cannot so much as move it self? yea rather how can it be that all creatures through and for the Son, in whom they consist, and of whom they are governed, and whereof thou art also a fellow heir, should not necessarily be constrained to serve thee and to work to thy good, yea even then; when they seem greatliest to be against thee? So Paul looketh upon this pledge in the 8. chapter to the Romans: What therefore shall we say to these things, If God be for us, who shall be against us? Verily he which hath not spared his own son but hath delivered him for us all, how should he not also with him, gratify us with all things?
By both which, he calleth vs to the free couenant or promises in his sonne; and in him he establisheth our confidence. In ye second place therfore, look vpon ye pledge of al the promises after this manner: to wit vpon his onely begotten sonne, by whom not onely lillies, but all thinges aswell visible as inuisible are created, and who yet vpholdeth and mainteineth them with the word of his power, Heb. 1. Who also is appoynted heire of all thinges, I ⟨p. 100⟩〈…〉 ⟨p. 101⟩
Thou seest without thee, partly men and partly also other creatures. Because therefore thou hast to do with both, thou shalt not doubt that the providence of God doth govern over both. And first of all, the most high hath the counsels, wills, endeavours, and to be short, all the powers of men, whether they be good or bad, in his own hand, aswell for ⟨p. 103⟩the mitigating and turning of their minds unto thee, as also for the bridling of their malice. Of that we have an example in Gene. 33. where Esau embraceth Jacob, who notwithstanding went out against him with a mind altogether deadly. Call also upon the Lord with the same confidence that Jacob did in the like danger. Also Exod. 3. I will give this people favour with the Egyptians, and it shall come to pass, that when ye depart, ye shall not depart empty: of this we have an example in Gene. 35. When they went forth (to wit Jacob and his sons) the fear of God was upon those Cities which were round about them, so that they did not follow the sons of Jacob. Moreover the providence of God doth so govern over other creatures, that what so ever can fall out from them to the faithful; being his confederates, he turneth it to their good & salvation. Rom. 8.28. Now we know that all things work together for the best unto them that love God.
THou seest without thee, partly men and partly also other creatures. Because therefore thou hast to doe with both, thou shalt not doubt that the prouidence of God doth gouerne ouer both. And first of all, the most high hath the counsailes, willes, endeuors, and to be short, all the powers of men, whether they be good or bad, in his owne hand, aswell for ⟨p. 103⟩the mitigating and turning of their mindes vnto thee, as also for the brideling of their malice. Of that we haue an example in Gene. 33. where Esau imbraceth Iacob, who notwithstanding went out against him with a minde altogether deadly. Call also vpon the Lord with the same confidence that Iacob did in the like danger. Also Exod. 3. I wil giue this people fauour with the Egyptians, and it shall come to passe, that when ye depart, ye shall not depart emptie: of this we haue an example in Gene. 35. When they went foorth (to wit Iacob and his sonnes) the feare of God was vpon those Cities which were round about them, so that they did not follow the sonnes of Iacob. Moreouer the prouidence of God doth so gouerne ouer other creatures, that what so euer can fall out from them to the faithfull; being his confederates, he turneth it to their good & saluation.
The other are creatures which we see not, to wit Angels and devils. Of both these, let a faithful man so fully persuade himself: First that God useth Angels themselves as notable and excellent spirits to the ministry and defence of his confederates, as he hath promised, Psalm. 34. and 90. Heb. 1. Gene. 24. And ⟨p. 104⟩as for the devils that lie in wait against the salvation of his elect, albeit he governeth them not by his spirit as he doth the Angels, yet notwithstanding he so curbeth them in, by his power, as it were with a bridle that they can not so much as move themselves, unless so far forth as he suffereth them: yea, and he con straineth them, though they resist it, to perform his will, will they, nil they. Job. 1. Luk. 22 Rom. 16. 1. Cor. 10.
THe other are creatures which we see not, to wit Angels and diuels. Of both these, let a faithfull man so fully perswade himselfe: First that God vseth Angels themselues as notable and excellent spirites to the ministerie and defence of his confederates, as he hath promised, Psalm. 34. and 90. Heb. 1. Gene. 24. And ⟨p. 104⟩as for the diuels that lie in waite against the saluation of his elect, albeit he gouerneth them not by his spirite as he doth the Angels, yet notwithstanding he so curbeth them in, by his power, as it were with a bridle that they can not so much as moue themselues, vnlesse so farre forth as he suffereth them: yea, and he cō strayneth them, though they resist it, to perfourme his will, will they, nil they. Iob. 1.
WE must use the means that God offereth, & they are gifts of his providence, not for distrust which turneth the heart from God, or for confidence in creatures, but for obedience: that we tempt not God passing the bounds of our vocation, or despising the means which are instruments of the divine providence, and prescribing unto him an other mean of helping then that he will help us by. Mat. 4. vers 7. When the devil would show the providence of God, to the end Christ should throw himself down headlong, because God had commanded his Angels concerning him, that they should bear him up in their hands, he answereth, it is written again, Thou shalt not tempt the Lord thy God. And Paul in the Acts. 27. vers. 21. saith, O men, ye ought to have obeyed me, and not to have gone from Creta, and have gained this injury and loss. Also vers. 30.31.
WE must vse the means that God offreth, & they are gifts of his prouidēce, not for distrust which turneth the heart from God, or for confidence in creatures, but for obedience: that we tempt not God passing the boundes of our vocation, or despising the meanes which are instrumentes of the diuine prouidence, and prescribing vnto him an other meane of helping then yt he wil help vs by. Mat. 4. vers 7. When the diuel would shew the prouidence of God, to the end Christ should throwe himselfe downe headlong, because God had commaunded his Angels concerning him, that they should beare him vp in their handes, he answereth, it is written againe, Thou shalt not tempt the Lord thy God. And Paule in the Acts. 27. vers. 21. saith, O men, ye ought to haue obeied me, and not to haue gone from Creta, and haue gained this iniurie and losse. Also vers. 30.31.
The first fruit is the glory of God. For a faithful man will glorify God in all things, aswell prosperous as hurtful, from whom, through whom, and to whom, all things are: and he will undoubtedly persuade himself both morning and evening, that God showeth forth no less power in the preservation and government of all things, then in the first creation. For verily albeit God ceased from the creation of all new sorts or kinds on the seventh day: yet he hath not ceased, neither ceaseth he to make singular things daily, neither doth he cease to conserve & govern all things which are made, & he maketh still, as Christ saith, Joh. 5. My father worketh hitherto, and I work. Now to bring forth and fashion all things which grow and spring up daily, by a present operation: to conserve all creatures, to govern all things yea the least, to rule and bow all mens wills: add further, to gather the church daily by the voice of the Gospel, and to raise up the same by the inward voice of the Son from death everlasting, unto life. John, 5. (All which things verily he doth daily:) is of no less power then once to have created heaven and earth
THe first fruite is the glorie of God. For a faithful man wil glorifie God in al things, aswell prosperous as hurtfull, from whom, through whom, and to whom, all thinges are: and he will vndoubtedlie persuade himselfe both morning and euening, that God sheweth foorth no lesse power in the preseruation and gouernement of all thinges, then in the first creation. For verilie albeit God ceased from the creation of all newe sortes or kindes on the seuenth day: yet he hath not ceased, neither ceaseth he to make singular things dayly, neither doth he cease to cōserue & gouerne al things which are made, & he maketh stil, as Christ saith, Ioh. 5. My father worketh hitherto, and I worke. Now to bring foorth and fashion all thinges which growe and spring vp dayly, by a present operation: to conserue all creatures, to gouerne all thinges yea the least, to rule and bowe all mens willes: adde further, to gather the church dayly by the voyce of the Gospell, and to raise vp the same by the inward voyce of the Sonne from death euerlasting, vnto life. Iohn, 5. (All which thinges verily he doth dayly:) is of no lesse power then once to haue created heauen and earth
Moreover, let us extol and glorify his wisdom, which forasmuch as it is altogether infinite, let us think daily that all things ⟨p. 106⟩that are done or wrought in the world, are so wisely done of God, as they could not be done wiselier, Collo. 1. ver. 16. Dani. 4. vers. 22. Isaiah. 40. vers. 14.15.16.17. These things are contained in that saying of Paul. O the depth of the riches aswell of the wisdom as of the knowledge of God! And a little after: For of him, by him, and for him are all things. And being moved by these, he glorifieth God, saying, To him be glory world without end, Amen. And surely such is the disposition of the faithful, that the consideration of Gods providence, whereby the ungodly take occasion to strive with God: hath this end with them, to make them glorify God. And principally in prosperity, in which we behold more evidently then in adversity the bright face of God, to glorify God; and this doctrine of the providence of God ought to encourage us to true thankfulness of mind. For what soever thing falleth out prosperously, and as we would desire, that, a godly man doth wholly attribute to God, whether he taste his bountifulness by the ministry of men, or else be holpen even by insensible creatures. For this will he think with himself, in his mind: Surely it is the Lord who hath bowed the minds of these unto me: it is he likewise who hath inspired his power into other creatures and doth still inspire it, that they should be instruments of his goodness towards me. Jeremi, 5. Acts. 3.14.
Moreouer, let vs extoll and glorifie his wisedome, which forasmuch as it is altogether infinite, let vs thinke daiely that all thinges ⟨p. 106⟩that are done or wrought in the world, are so wisely done of God, as they could not be done wiselier, Collo. 1. ver. 16. Dani. 4. vers. 22. Esai. 40. vers. 14.15.16.17. These thinges are conteined in that saying of Paule. O the depth of the riches aswel of the wisedome as of the knowledge of God! And a little after: For of him, by him, and for him are all thinges. And being mooued by these, he glorifieth God, saying, To him be glory world without end, Amen. And surely such is the disposition of the faithfull, that the consideration of Gods prouidence, whereby the vngodly take occasion to striue with God: hath this end with them, to make them glorifie God. And principallie in prosperitie, in which we behold more euidently then in aduersitie the bright face of God, to glorifie God; and this doctrine of the prouidence of God ought to incourage vs to true thankefulnes of minde. For what soeuer thing falleth out prosperously, and as we would desire, that, a godly man doth wholly attribute to God, whether he tast his bountifulnes by the ministerie of men, or else be holpen euen by insensible creatures. For this will he thinke with himselfe, in his minde: Surely it is the Lord who hath bowed ye mindes of these vnto me: it is he likewise who hath inspired his power into other creatures and doth still inspire it, that they should be instrumentes of his goodnesse towardes me. Ieremi, 5.
WE must not onely determine that all thinges are done by the dispensation and appoyntment of God, but also that al and singular thinges are done for our good: and therefore thou shalt bee sure, that euerie thing that commeth to passe shal be healthfull vnto thee. First of all because he hath bound himselfe vnto thee (although vnworthy) in Christ, whiles he hath promised. Now there are notable promises set foorth in the 91. Psal: He that dwelleth in the helpe of the most highest, &c. Also in Esaias the 49. Will a woman so forget hir infant that she will not haue compassion vpon the sonne of her wombe? Although she shall forget it, yet notwithstanding I will not forget thee. Beholde I haue written thee in my handes. Zacharie, 2. He that toucheth you, toucheth the apple of mine eye, &c. Psalm. 22. and 55. Cast thy care on the Lord, and he shall nourish thee, neither wil he euer suffer the righteous to fleete. 1. Pet. 5. Cast all your care vpon God: for he careth for vs. Rom. 8. We know that to them which loue God, all thinges shall fall out to their good. Beholde these promises liuely painted foorth in the creatures, Matth. 6. For this cause I say ⟨p. 101⟩vnto you, be not carefull for your life, what you shall eate, or what you shall drinke: nor for your body, what ye shall put on. For is not the life more worth than meate, and the body more worth than apparell? Looke vpon the foules of the ayre, they sowe not, neither reape, nor carrie into the barne, and your heauenly father nourisheth them: are not you much better than they? Now which of you by carcking can adde one cubite vnto his stature? And why are you carefull for rayment? Learne how the lillies of the feeldes grow, they are not wearie, neither spinne, but I say vnto you, that Salomon in all his glorie was not apparelled as one of these. Now if God so cloath the grasse of the fielde which is to day, and to morrowe is cast into the furnace: will he not cloath you much more. O ye of little faith? Be ye not therefore carefull, saying what shall we eate, or what shall we drinke, or wherewith shall we be cloathed? Now because we are fallen from the right of creation: Christ there worthily maketh mention of the father, casting the Ethnickes in the teeth with their distrust saying: For the gentiles require all these thinges: But your heauenly father knoweth that you haue neede of all these thinges.
