A08483:162
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.
But same man will say, that same priestly kingdom, that thou hast said, to be established by that same Messiah or anointed of the Lord, by the sceptre of the word and power of the spirit, is it not that same everlasting covenant or work of salvation that standeth in the free forgiveness of sins and undeserved gift of the holy Ghost and everlasting life? Yes verily. For that same covenant of salvation made with Abraham, was renewed with David and to him was promised, out of his seed an everlasting king, who should be the mediator of this covenant. Psalm 89. And in the first of Luke the Angel saith to Mary, This shall be great, and he shall he called the Son of the most high, and the Lord God shall give unto him the seat of David his father, and he shall reign over the house of Jacob for ever, and there shall be no end of his kingdom. And a little after Zechariah the father of John Baptiste, being full of the holy Ghost, prophesied saying, Blessed be the Lord God of Israel, because he hath visited and redeemed his people, and hath lifted up an horn of salvation unto us, in the house of David his servant, as he hath spoken by the mouth of his holy Prophets, which were since the world began, that it should come to pass, that he would save us, from our enemies, and out of the hand of all that hate us: that he should show mercy towards our fathers, and be mindful of his holy covenant, of the oath which he sware unto Abraham our father, that he would give unto us, &c. to the end of the Chapter. Therefore I understand, that by the title of Christ or anointed the office of the ⟨p. 125⟩mediator of the covenant is expressed, to wit by what way and means the heavenly father leadeth us, to salvation, promised and sworn in the covenant by the hand of the mediator, that is to say, by his merit and virtue. Now the mean is, because the father hath anointed this Jesus to be the prophet or teacher, who can inform us of this free covenant of God: to be the Priest, who confirmeth and ratifieth this covenant by his intercession and sacrifice: and to be a king, who maintaineth his covenant made, and enricheth and defendeth his faithful & confederate ones: & so, that in the whole business of salvation, we fly by faith unto Christ, as to him whom the father hath signed, as Christ himself speaketh of him self. Joh. 6.
BVt same man will say, that same priestly kingdome, that thou hast said, to be established by that same Messias or annointed of the Lord, by the scepter of the word and power of the spirite, is it not that same euerlasting couenaunt or worke of saluation that standeth in the free forgiuenesse of sinnes and vndeserued gift of the holy Ghost and euerlasting life? Yes verilie. For that same couenant of saluation made with Abraham, was renewed with Dauid and to him was promised, out of his seede an euerlasting king, who shoulde be the mediator of this couenaunt. Psalme 89. And in the first of Luke the Angel saith to Marie, This shall be great, and he shal he called the sonne of the most high, and the Lorde God shall giue vnto him the seate of Dauid his father, and he shall raigne ouer the house of Iacob for euer, and there shall bee no end of his kingdome. And a little after Zacharie the father of Iohn Baptiste, being full of the holy Ghost, prophecied saying, Blessed be the Lorde God of Israel, because he hath visited and redeemed his people, and hath lifted vp an horne of saluation vnto vs, in the house of Dauid his seruaunt, as he hath spoken by the mouth of his holy Prophets, which were since the world began, that it should come to passe, that he would saue vs, from our enemies, and out of the hande of all that hate vs: that he shoulde shewe mercie towardes our fathers, and be mindfull of his holy couenaunt, of the oath which he sware vnto Abraham our father, that he woulde giue vnto vs, &c. to the end of the Chapter. Therefore I vnderstand, that by the title of Christe or annointed the office of the ⟨p. 125⟩mediator of the couenaunt is expressed, to wit by what way and meanes the heauenly father leadeth vs, to saluation, promised and sworne in the couenaunt by the hande of the mediator, that is to say, by his merite and vertue. Nowe the meane is, because the father hath annointed this Iesus to be the prophet or teacher, who can informe vs of this free couenaunt of God: to be the Priest, who confirmeth and ratifieth this couenaunt by his intercession and sacrifice: and to be a king, who maintaineth his couenaunt made, and enricheth and defendeth his faithful & confederate ones: & so, that in the whole businesse of saluation, wee flie by faith vnto Christ, as to him whom the father hath signed, as Christ himselfe speaketh of him selfe. Ioh. 6.
And first for that which concerneth the Prophetical office of Christ, I think, that to pertain to the covenant in such sort: to wit, that first of all, men be instructed of the free covenant of salvation, and therefore When in times past God spake after sundry sorts and ways by the Prophets, now at length he would speak unto us by his Son. Heb. 1. to wit, clothed with mans nature: For otherwise the Son also spake by the Prophets 1. Pet. 1. We must therefore fully resolve, that the everlasting Son of God, who is in the bosom of the father, was sent a legate unto us, and taking our flesh upon him was anointed with the spirit of wisdom and power, that he might clearly and fully lay open unto us, that same everlasting Counsel of entering into league and covenant ⟨p. 126⟩with us, & might declare that same good and unchangeable will of God towards us, whereby he hath freely chosen us to himself in the Son, and might frame us to true amendment, & to believe the Gospel: yea might also confirm his doctrine by miracles, as by healing the blind, by raising up the dead &c, which neither the devil nor any creature can follow. That he might also adjoin the sacraments as holy signs to the renewed covenant, to wit baptism, and the Lords supper. Moreover, concerning the priestly office, I think it so to belong to the covenant: that even like as the Prophetical office of Christ, instructeth us of the covenant and of a full reconciliation with God in Christ; so the priestly office goeth further, and offereth up the very price of this reconciliation, to wit a perfect sacrifice with intercession, whereby the mediator of Gods righteousness doeth perfectly satisfy for our sins, which did let and keep of the covenant, and without the cleansing whereof that same prophetical ambassage from heaven had been taken in vain to entreat of the covenant: seeing neither we can satisfy for our sins our selves, neither would God deny his own righteousness.
And first for that which concerneth the Propheticall office of Christ, I thinke, that to pertaine to the couenaunt in such sort: to wit, that firste of all, men bee instructed of the free couenaunt of saluation, and therefore When in times past God spake after sundrie sortes and wayes by the Prophetes, nowe at length hee woulde speake vnto vs by his sonne.
Last of all concerning that kingly office, forsomuch as it was not enough for a mediator to have taught us of the covenant, and to have sanctified it by the offering up of his body and blood, unless he likewise should defend & maintain the covenant against the assaults of the enemy, & should through his might build up a people in himself day by ⟨p. 127⟩day more and more repair & frame the same, being endowed with spiritual gifts to everlasting life: therefore the heavenly father would that the same mediator should be the head and giver, both of the conservation of grace gotten, and of an effectual communicating, and maintaining the same. Ephes. 1.23.24.
Last of all concerning that kingly office, forsomuch as it was not enough for a mediator to haue taught vs of the couenaunt, and to haue sanctified it by the offering vp of his body and bloode, vnlesse hee likewise should defend & maintain ye couenant against ye assaults of ye enemie, & should throgh his might build vp a people in himself day by ⟨p. 127⟩daie more and more repaire & frame the same, being endewed with spiritual giftes to euerlasting life: therefore the heauenlie father would that the same mediator should be the head and giuer, both of the conseruation of grace gotten, and of an effectual communicating, and mainteining the same. Ephes. 1.23.24.
For he received of God the Father, honour,1 and glory, when there came such a voice unto him from the excellent glory: This is my beloved Son in whom I am well pleased. And this voice we heard when it came from heaven, when we were together with him in the holy mountain: and we have a most sure word of the Prophets, to the which ye do well, that you take heed as unto a light that shineth in a dark place, until the day dawn and the day star arise in your hearts, so that ye first know this, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the holy Ghost. Psalm. 2. I will show out of the decree. The Lord of hosts hath said unto me. Thou art my Son, this day have I begotten thee. Ask of me, and I will give the nations for thy possession; the ends of the earth, I say, for the right of thy possession. And a little after. Kiss the Son, that he be not angry. And in the end, Blessed are all ⟨p. 128⟩which trust in him. Al these things agree not to David, but to the Son who is appointed heir of all things. And to the Heb. 1. He hath spoken unto us by his Son, by whom also he hath made the world: who being the brightness of the glory and the engraved form of his person, and bearing up all things by his mighty word &c. And a little after. Unto which of the Angels said he at any time, Thou art my Son: This day have I begotten thee &c. And in the same place: And again when he bringeth his first begotten Son into the world, he saith: And let all the Angels of God worship him. Psa. 97. ver. 7. Jo. 1. We have seen his glory as the glory of the only son of God. & ver. 10. He was in the world, & the world was made by him: but the world knew him not, He came unto his own, & his own received him not: But as many as received him, to them he gave power that they should be made the sons of God, even to them that believe in his name.
FOr he receaued of God the Father, honour,1
The end of these words is, that our faith should be stable, first, that we believe in the true God, when we believe in his only begotten Son, who is begotten of the substance of the father, and therefore by nature is very God, as before is showed. Then also, that we be no less undoubtedly persuaded of the wonderful love of God towards us, surmounting the love of all creatures, who hath so loved the world that he hath given his only ⟨p. 129⟩begotten Son, that all that believe in him should not perish, but have everlasting life. Jo. 3. And so God not only dealeth with us by promises, and by oath: but also by giving his son, in whom all the promises are yea and Amen.
THe ende of these wordes is, that our faith shoulde be stable, first, that we beleeue in the true God, when wee beleeue in his onlie begotten sonne, who is begotten of the substaunce of the father, and therefore by nature is verie God, as before is shewed. Then also, that we be no lesse vndoubtedly persuaded of the wonderfull loue of God towardes vs, surmounting the loue of all creatures, who hath so loued the world that he hath giuen his onely ⟨p. 129⟩begotten sonne, that all that beleeue in him should not perish, but haue euerlasting life. Io. 3. And so God not only dealeth with vs by promises, and by oath: but also by giuing his son, in whom all the promises are yea and Amen.
To be short, that all things which he hath suffered for our salvation, and whatsoever things follow in the other articles of faith, be esteemed of the worthiness of this person, which is the only begotten Son of God. Galat. 4. vers 4.5. Mat. 3. vers 17.
To be short, that all thinges which he hath suffered for our saluation, and whatsoeuer thinges followe in the other articles of faith, be esteemed of the worthinesse of this person, which is the onely begotten sonne of God. Galat. 4. vers 4.5. Mat. 3. vers 17.
Therefore the Scripture calleth him the only begotten Son of God, that he may put a necessary difference between Christ and all the faithful. For Christ is called, and indeed is the only begotten Son of God, because he is the only everlasting son of the everlasting father, begotten of the substance of the father before all worlds: and therefore is very God in whom we ought to believe. Pro. 8. Joh. 1. Now we are called and are the sons of God, not by nature, but by adoption and grace, through which, God hath vouchsafed to adopt us to be his children, whilst he hath made us, through faith engrafted into his Son, his true and lively members, who otherwise were the men bers of Satan, and by nature the sons of wrath. Joh. 8. Ephes. 2. But in mean time, that same adoption, and name of the sons of God, ⟨p. 130⟩is not only an empty title; but when we are in truth members of the Son of God, we have by his grace a true communion and fellowship with him, in respect of which he is called the first begotten amongest many brethren. Rom. 8. And surely if the Adoption made of men be not a vain and an empty title, but such an acceptation of another mans child, to be a son, whereby in truth all the right of sons is communicated unto him, as if he were a true and natural son: certainly by that same adoption of God, whereby we are so engrafted into his Son, that we are governed & quickened by his spirit, we do not only receive the title, but the full privilege and right of the sons of God. Rom. 8. For he hath given this privilege, dignity, right, and power to all, as many as have received the Lord Jesus, that they should be made the sons of God. Joh. 1. And in the first Epistle of John the first Chapter. That which we have seen and heard declare we unto you, that ye also may have fellowship with us, and our fellowship or communion is with the father, and with his Son Jesus Christ. And these things write I unto you, that your joy may be full. All the faithful therefore have not a mean and common covenant, but a most excellent covenant with God, whilst he will have his confederates, to be in the place of sons, making them members of his only begotten Son, from whom they are never plucked away, and regenerating or rather renewing them through his spirit;
so excellent & notable a covenant, I say, in ⟨p. 131⟩every respect, that we may freely say with the Apostle to the Rom. 8. that he that hath not spared his own Son, but hath given him for us all, how can it be, that he should not together with him give us all things? Yea, but this same covenant grounded upon so excellent love of God towards us, is so sure and unmoveable, that we may farther say, with the same Apostle, I am persuaded, that neither death; nor life, nor Angels, nor Principalities, nor powers, nor things present, nor things to come, nor height nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.
so excelent & notable a couenāt, I say, in ⟨p. 131⟩euery respect, that we may freely say with the Apostle to the Rom. 8. that he that hath not spared his owne sonne, but hath giuen him for vs all, howe can it be, that he should not together with him giue vs all thinges? Yea, but this same couenant grounded vpon so excellent loue of God towardes vs, is so sure and vnmoueable, that we may farther say, with the same Apostle, I am persuaded, that neither death; nor life, nor Angells, nor Principalities, nor powers, nor thinges present, nor thinges to come, nor height nor depth, nor any other creature, shalbe able to separate vs from the loue of God which is in Christ Iesus our Lord.
THerefore the Scripture calleth him the only begotten sonne of God, that he may put a necessary difference betweene Christe and all the faithfull. For Christ is called, and indeede is the onely begotten sonne of God, because he is ye only euerlasting son of ye euerlasting father, begotten of the substance of ye father before al worlds: and therefore is very God in whō we ought to beleeue. Pro. 8. Ioh. 1. Now we are called and are the sonnes of God, not by nature, but by adoption and grace, through which, God hath vouchsafed to adopt vs to be his children, whilest he hath made vs, through faith engrafted into his sonne, his true and liuely members, who otherwise were the mē bers of Sathan, and by nature the sonnes of wrath. Ioh. 8. Ephes. 2. But in meane time, that same adoption, and name of the sonnes of God, ⟨p. 130⟩is not onely an emptie title; but when we are in truth members of the sonne of God, we haue by his grace a true communion and fellowship with him, in respect of which he is called the first begotten amongest many brethren. Rom. 8. And surelie if the Adoption made of men be not a vaine and an emptie title, but such an acceptation of another mans childe, to be a sonne, whereby in truth all the right of sonnes is communicated vnto him, as if he were a true and naturall sonne: certainly by that same adoption of God, whereby we are so engraffed into his sonne, that we are gouerned & quickened by his spirit, we do not onely receaue the title, but the full priuiledge and right of the sonnes of God. Rom. 8. For he hath giuen this priuiledge, dignitie, right, and power to all, as many as haue receiued the Lorde Iesus, that they should be made the sonnes of God. Ioh. 1. And in the first Epistle of Iohn the first Chapiter. That which we haue seene and hearde declare we vnto you, that ye also may haue fellowshippe with vs, and our fellowshippe or communion is with the father, and with his sonne Iesus Christ. And these things write I vnto you, that your ioye may be full. All the faithfull therefore haue not a meane and common couenant, but a most excellent couenant with God, whilest he will haue his confederates, to be in the place of sonnes, making thē members of his onely begotten Sonne, from whom they are neuer plucked away, and regenerating or rather renueing them through his spirit;
