A08483:194
A08483:194
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.An exposition of the Symbole of the Apostles, or rather of the articles of faith In which the chiefe points of the euerlasting and free couenant betweene God and the faithfull is briefly and plainly handled. Gathered out of the catechising sermons of Gasper Oleuvian Treuir, and now translated out of the Latine tongue into the English for the benefite of Christ his Church. By Iohn Fielde.
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.
WE conceive hereof this consolation: first, that we have an undoubted and true mediator with God, in all things that we have to do with him, as who hath not only the communion of one, but of both natures, to wit divine and humane. Again that he is such a Mediator, whose body and soul in the very conception were sanctified: first that he might be a ⟨p. 140⟩pure and holy sacrifice, through which all our corruption might be cleansed, that it might not be laid unto our charge. Heb. 7. verses 26.27. Rom. 7. verse 20. and the 8. verse 1. Moreover to the end that the efficacy of his fullness, might by little and little sanctify this defiled lump of ours, until he deliver us fully from that same natural corruption, and by the same holy spirit, whereby that substantial word hath sanctified both soul and body, even from the womb, might also reform our souls and bodies in the time appointed of God, according to his own image, Jo. 1. verse 16. & the 1. Cor. 15. verse 45.47.48.
WE conceaue hereof this consolatiō: first, yt we haue an vndoubted and true mediator with God, in al thinges that we haue to do wt him, as who hath not onely the communiō of one, but of both natures, to wit diuine and humane. Againe that he is such a Mediator, whose bodie and soule in the verie conception were sanctified: first that he might be a ⟨p. 140⟩pure and holie sacrifice, through which all our corruption might be cleansed, that it might not be laide vnto our charge. Heb. 7. verses 26.27. Rom. 7. verse 20. and the 8. verse 1. Moreouer to ye end that ye efficacie of his fulnes, might by litle and little sanctifie this defiled lumpe of ours, vntil he deliuer vs fully from that same natural corruption, and by the same holie spirite, whereby that substantial worde hath sanctified both soule and bodie, euen from the wombe, might also reforme our soules and bodies in the time appointed of God, according to his owne image, Io. 1. verse 16. & the 1. Cor. 15. verse 45.47.48.
This same article concerning the person of Christ, which consisteth of two natures, the humane & the divine, knit together by a personal union, everlastingly, & yet the proprieties of either being kept everlastingly, containeth the foundation and pillar of the kingly Priesthood of Christ, and consequently of his everlasting priesthood betwixt God and men. For it is mans happiness, to be joined with God, the fountain of all goodness, 1. Joh. 1. Contrariwise it is the greatest unhappiness to be separated from God. But man had separated himself by sin from God, and had entered into covenant with the devil. Even like as therefore there was a certain person by whom sin entered ⟨p. 137⟩into the world, and by sin death, and so became as it were the cause and foundation of falling away from God, & ending into league with the devil: so also must there be a certain person appointed of God, that might be the foundation and cause of reconciliation, and of never breaking that same conjunction with God, the fountain of all happiness. Now this person is the everlasting Son of God, with all the proprieties of the divine nature, and very man, with all the proprieties of mans nature. And even like as there must both these natures, true and sound, the proprieties of either being kept in one person of Christ to reconcile man to God, and to strike this covenant: so also to keep this covenant, that according to the promise & oath of God it may be everlasting, both natures must remain for ever sound with their proprieties, unless we will have the covenant, in the very pillar and foundation to be shaken. Therefore Satan hath always gone about, and yet doth by his instruments, either altogether to deny one of the natures, in the Mediator of the covenant, or else utterly to overthrow it. For even like as when the root of a tree is hurt, the branches also wither, and no fruit can be hoped for: even so the doctrine being corrupt, concerning the person of Christ, and the two natures in the same person, together with their distinct proprieties, the doctrine also of the Priestly, and Kingly office of Christ remaineth corrupt, which are, as it were the fruits of the doctrine concerning the person.
THis same article concerning the person of Chirst, which consisteth of two natures, the humane & the diuine, knitte together by a personal vnion, euerlastingly, & yet the proprieties of either being kept euerlastingly, containeth the foundation and piller of the kingly Priesthood of Christ, and consequently of his euerlasting priesthood betwixt God and men. For it is mans happines, to be ioyned with God, the fountaine of al goodnes,
The end of once taking & never putting off again mans nature, was that God might declare his unchangeable righteousness and wrath against sin, and his mercy towards us. His justice, I say, and his wrath whilst he will not so make his covenant, that he be found unrighteous and a liar, who had truly and righteously pronounced: in what day soever you shall eat of that tree, you shall die the death. And Psal. 5. Thou art not a God that wilt iniquity. Therefore he punished sin, in the flesh of man, yea in the flesh of his only begotten Son: that his high and unchangeable righteousness, truth, and wrath against sin, might be manifest to the whole world: His mercy, whilst he punisheth not our sins in our selves, which notwithstanding he might justly do, but deriveth his wrath upon his only begotten Son, that he might in very deed declare his infinite mercy towards us. Therefore wonderfully, and with great wisdom, the righteousness and mercy of God do meet and agree together, or rather that same love towards mankind in Christ Jesus. I will speak more largely that the matter may be more evident. God going about to enter into covenant with man, or willing to reconcile man everlastingly unto ⟨p. 141⟩himself, would yet so show his mercy, that he denied not his righteousness, which is essential unto him, & which he can no more deny, than he can deny himself. Now the severe & exact righteousness of God required that forasmuch as corruption and transgression cleaved in mans nature, that is to say both in our soul and body: so also in the same, that is in the nature of man taken of the Son of God, of the same substance, and like in all things unto us (sin only except, which neither belongeth to the substance nor to the properties of man as he was created of God) there should be a satisfaction, and repair. For like as by one man sin hath entered into the world (as the Apostle saith to the Rom. cap. 5.) and by sin death, and so death hath passed upon all men, in as much as all have sinned: and as by the disobedience of one man many are made sinners: so by the obedience of one many are made righteous. Also. If by the sin of that one many are dead, much more the grace of God, and the gift through grace, which is of one man Jesus Christ, hath abounded towards many.
THe end of once taking & neuer putting off againe mans nature, was that God might declare his vnchangeable righteousnes and wrath against sinne, and his mercie towardes vs. His iustice, I say, and his wrath whilest he will not so make his couenant, that he be found vnrighteous and a lyer, who had truely and righteously pronounced: in what day soeuer you shall eate of that tree, you shall die the death. And
Wherefore Christ must be very man both in soul & body, who by obedience even to death, and to the death of the cross, might satisfy the unchangeable righteousness of God, who would not punish that in Angels, because men had sinned, but in the very nature of man, therefore the Son of God took not Angels, but the seed of Abraham, that is, the very nature of man of the seed of Abraham. Heb. 2.
Wherefore Christ must be very man both in soule & bodie, who by obedience euen to death, and to the death of the crosse, might satisfie the vnchangable righteousnes of God, who would not punishe that in Angels, because men had sinned, but in the verie nature of man, therefore the sonne of God tooke not Angels, but the seede of Abrahā, that is, the very nature of man of the seede of Abraham. Heb. 2.
Secondly, it behoved the mediator of the everlasting ⟨p. 142⟩covenant to be brotherly affected towards us, and therefore he must be our very brother in deed, and abide so for ever, with all the proprieties of a very brother in deed, as is plainly taught in the second chap. to the Hebrews: He that sanctifieth, and they which are sanctified are all of one. For which cause he was not ashamed to call them brethren, saying, I will declare thy name unto my brethren: in the middest of the Church I will sing praises unto thee. And that we may know, that like as the Son of God was not ashamed, to become once our brother, with brotherly affection, & other very human properties: so also that he is not now ashamed of us, neither that he hath put off nature or affection, and other very properties of man, and of a brotherly nature, the Scripture saith in the end of the Chapter. Wherefore in all things it behoved him to be made like unto his brethren, that he might be merciful & a faithful hie priest in things which were to be don with God, that he might make reconciliation for the sins of the people. For in that he suffered, when he was tempted, he is able to succour them which are tempted. And least any man should cavil, that Christ after his ascension into heaven began to be ashamed of us, and to put off the nature of a brother, that is that very nature of man, and the properties thereof: Hear what the spirit of trueth saith farther in 4. cap. of the same Epistle. Having therefore an high priest which hath entered into the heavens, even Jesus the son of God, let us hold fast our profession. For we ⟨p. 141⟩have not an high Priest, which cannot be touched with the feeling of our infirmities, but was in all things tempted in like sort, yet without sin. Let us therefore go with confidence (now he set the foundation of confidence to be in this, that we have an high Bishop, who not only hath the nature of God, but also of man, a very brother in deed, having not put of the properties of nature, so that he can have compassion upon us) to the throne of grace, that we may obtain mercy and find grace to help in the time of need.
Secondly, it behoued the mediator of the euerlasting ⟨p. 142⟩couenant to bee brotherlie affected towardes vs, and therefore he must be our verie brother in deede, and abide so for euer, with all the proprieties of a verie brother in deede, as is plainely taught in the second chap. to the Hebrues: He that sanctifieth, and they which are sanctified are al of one. For which cause he was not ashamed to cal them brethren, saying, I will declare thy name vnto my brethren: in the middest of the Church I will sing praises vnto thee. And that we may knowe, that like as the Sonne of God was not ashamed, to become once our brother, with brotherly affection, & other verie humaine properties: so also yt he is not now ashamed of vs, neither that he hath put off nature or affectiō, and other very properties of man, and of a brotherly nature, the Scripture saith in the end of the Chapter. Wherfore in al things it behoued him to be made like vnto his brethren, yt he might be merciful & a faithfull hie priest in thinges which were to be don with God, that he might make reconciliation for the sinns of the people. For in that he suffered, whē he was tempted, he is able to succour them which are tempted. And least any man should cauil, that Christ after his ascension into heauen begā to be ashamed of vs, and to put off the nature of a brother, that is that verie nature of man, and the properties thereof: Heare what the spirite of trueth saith farther in 4. cap. of ye same Epistle. Hauing therfore an high priest which hath entred into the heauens, euen Iesus ye sonnne of God, let vs hold fast our profession. For we
Thirdly, God hath confirmed by oath, that the fruit of the loins of David, should reign for ever. Psal. 133. and the 89. It must needs be therefore that Christ this king be of the substance and loins of David: and continue an everlasting king, and very man; not only in name, but in the very substance and properties of a natural fruit sprung from the loins of David, and abiding and reigning world without end, in the throne of Gods majesty in the highest heavens. Hebr. 1. Which thing bringeth us exceeding joy in everlasting life, for that we shall behold our nature, in our brother and head Christ, to be adorned with so great glory in all eternity.
Thirdly, God hath confirmed by oath, that the fruite of the loines of Dauid, should raigne for euer. Psal. 133. and the 89. It must needes be therefore that Christe this king be of the substance and loines of Dauid: and continue an euerlasting kinge, and very man; not onely in name, but in the very substance and properties of a naturall fruite sprong from the loines of Dauid, and abiding and raigning worlde without end, in the throne of Gods maiestie in the highest heauens. Hebr. 1. Which thinge bringeth vs exceeding ioye in euerlasting life, for that we shall behold our nature, in our brother and heade Christ, to be adorned with so great glorie in all eternitie.
The causes for which it is necessary that the mediator be not only very man, but also very God, be these. The chief cause is, because ⟨p. 144⟩God would declare his infinite love. And this is the meaning of that, So God loved the world (so I say) that he gave his only begotten Son, &c. The second cause is next under this: because he had received a commandment of the father, that required an almighty worker (to wit a commandment, by his merit and virtue to save the elect.) Now there is but one Almighty, even God. Joh. 10. vers. 18. Out of this same second cause, which properly belongeth to Christ, these ends are derived: The first concerning desert. For therefore must the Mediator be very God, that, that same obedience of Christ, whereby so great a person, which is equal to the father, humbling himself in the nature of man, that the curse might be made in it, might be from the beginning of the world for all eternity to come a matchable price, or rather a price of redemption for the sins of all the elect of the whole world, even that the price might weigh down our sins. Therefore in the 20. of the Acts it is said, That God redeemed his Church with his blood. And in the 9 to the Hebrews, Also, grace hath abounded above the fault. This obedience of the Son when it is made a sacrifice for us, it surmounteth all obedience of Angels, and all other creatures.
THe causes for which it is necessarie that the mediator be not onely very mā, but also very God, be these. The chiefe cause is, because ⟨p. 144⟩God would declare his infinite loue. And this is the meaning of that, So God loued the worlde (so I say) that he gaue his only begotten sonne, &c. The second cause is next vnder this: because he had receaued a commandement of the father, that required an almightie worker (to wit a commandement, by his merite and vertue to saue the elect.) Nowe there is but one Almightie, euen God. Ioh. 10. vers. 18. Out of this same second cause, which properly belongeth to Christ, these endes are deriued: The first concerning desarte. For therefore must the Mediator be verie God, that, that same obedience of Christ, whereby so great a person, which is equal to the father, humbling himselfe in the nature of man, that the curse might be made in it, might be from the beginning of the world for al eternitie to come a matchable price, or rather a price of redemption for the sinnes of all the elect of the whole worlde, euen that the price might wey downe our sinnes. Therefore in the 20. of the Actes it is saide, That God redeemed his Church with his bloud. And in the 9 to the Hebrues, Also, grace hath abounded aboue the fault. This obedience of the Sonne when it is made a sacrifice for vs, it surmounteth all obedience of Angels, and al other creatures.
The second end is, that seeing he must be a Saviour, no less in virtue then in merit: he must first in himself overcome our sin, the wrath of God and death▪ Now that the weight of the infinite wrath of God in the manhood might stand & overcome, and moreover that ⟨p. 145⟩he might raise himself from death, it was necessary that he that should suffer, should be very man in such sort, that he might together be infinite, that is the true and everlasting God: that is, that his manhood should be personally & inseparably united to his godhead, of which it should upholden, that our salvation might not by any mean be in danger, seeing it is impossible that that union should be dissolved. For God alone could not die (as one of the ancient fathers have wittily said) neither could man alone overcome death. Therefore to the Romans Ca. 1. he saith that he is declared to be the Son of God by the power of his resurrection. Moreover by his power, it behoved him also to overcome sin and death in us (Joh. 5.) to wit by giving faith, whereby that merit might be applied unto us, and the holy Ghost through, whom he might restore in us the image of God, and quicken us everlastingly, and also maintain that salvation so gotten: Now forasmuch as all these things are of nature belonging to him who is almighty, it was necessary that he by nature should be God almighty. For who could have performed that, but he through whom man in the beginning was made after the image of God? Coloss. 1.3. who could have given the holy Ghost which is God, but he which is God himself? who could have restored everlasting life, but that same word, the Son of God, in whom life is from the beginning? Jo. 1. Finally forasmuch as God hath said, I am the Lord, & besides me there is no saviour it ⟨p. 146⟩was necessary that our saviour Christ, which by the decree of God was appointed, to obtain and bestow salvation, should be very God, with all the properties of the Godhead, omnipotency, eternity, infinite majesty and glory, without which he could neither be a Saviour, nor abide for ever.
The second end is, that seeing he must be a Sauiour, no lesse in vertue then in merite: he must first in himselfe ouercome our sinne, the wrath of God and death Nowe that the waight of the infinite wrath of God in the manhoode might stand & ouercome, and moreouer that
That the foundation of that same covenant of grace, or rather of that conjunction betwixt God and us might be firm, GOD would have these two natures in Christ to be knit together after a wonderful manner, to wit, by the union of persons. Now when we say that the divine and human nature of Christ are personally knit together, we understand that the Son who is God, hath taken mans nature into the unity of his person, and so God is manifested in the flesh, and made man, but in the person of the Son, and so as the proprieties of both natures remain safe, aswell that the salvation of men might be obtained by that mean, that he had appointed: as also that it might be maintained and continued for ever. For salvation could not have ben obtained, unless mans nature, and the nature of God had been knit together in a personal union: First, because it had not been the blood of the Son of God, that was to be shed: and so it had not ⟨p. 147⟩been a sacrifice worthy enough, for the sins of the whole world. Moreover, the humanity could not have been able to sustain the wrath of God, neither have abolished the sins that were laid upon it, unless the divinity had ben coupled unto it, into the unity of the person, by a most firm and altogether unlooseable knot: both which, that same man Christ by the power of his divinity, being personally knit unto him, hath performed. Acts 20. Philip. 2. Hebr. 19.14. Coloss. 1. vers. 14.15. And much less also might salvation now obtained be maintained, unless they were knit together, and might so remain for ever. For even like as it was required for the entry to that priesthood, and for the providing of full satisfaction, that there should be the body and soul of the Son of God, in which there might be satisfaction: so also that the priesthood might be everlasting, and an everlasting intercession be made for us, it must be, that that same humane nature be properly belonging to the Son of God, which he must show before the face of the father in heaven, in which, as our sins are once cleansed, so it might be the pledge of our reconciliation for ever. Psal. 110.1. and the 4.
THat the foundation of that same couenant of grace, or rather of that coniunction betwixt God and vs might be firme, GOD would haue these two natures in Christ to be knit together after a wonderful manner, to wit, by the vnion of persons. Now when we say yt the diuine and humaine nature of Christe are personallie knit together, we vnderstand yt the sonne who is God, hath taken mans nature into the vnitie of his person, and so God is manifested in the flesh, and made man, but in the person of the sonne, and so as the proprieties of both natures remaine safe, aswel that the saluation of men might be obtained by that meane, that he had appointed: as also that it might be maintained and continued for euer. For saluation could not haue ben obtained, vnlesse mans nature, and the nature of God had bene knit together in a personall vnion: First, because it had not beene the bloude of the Sonne of God, that was to be shed: and so it had not ⟨p. 147⟩bene a sacrifice worthie enough, for the sinnes of the whole worlde. Moreouer, the humanitie could not haue beene able to sustaine the wrath of God, neither haue abolished the sinnes that were laide vpon it, vnlesse the diuinitie had ben coupled vnto it, into the vnitie of the person, by a most firme and altogether vnlooseable knotte: both which, that same man Christ by the power of his diuinitie, being personally knitte vnto him, hath perfourmed. Acts 20. Philip. 2. Hebr. 19.14. Coloss. 1. vers. 14.15. And much lesse also might saluation nowe obtained be maintained, vnlesse they were knit together, and might so remaine for euer. For euen like as it was required for the entry to that priesthoode, and for the prouiding of full satisfaction, that there should be the body and soule of the sonne of God, in which there might be satisfaction: so also that the priesthoode might be euerlasting, and an euerlasting intercession be made for vs, it must be, that that same humane nature be properly belonging to the sonne of God, which he must shewe before the face of the father in heauen, in which, as our sinnes are once cleansed, so it might be the pledge of our reconciliation for euer. Psal. 110.1. and the 4. Matth. 22. vers 44.