A08483:200
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 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 Psal. 5. Thou art not a God that wilt iniquitie. Therefore he punished sinne, in the flesh of man, yea in the flesh of his onely begotten sonne: that his high and vnchangeable righteousnesse, truth, and wrath against sinne, might be manifest to the whole worlde: His mercy, whilest he punisheth not our sins in our selues, which notwithstanding he might iustly do, but deriueth his wrath vpon his onely begotten sonne, that he might in very deede declare his infinite mercy towardes vs. Therefore wonderfully, and with great wisedome, the righteousnesse and mercy of God do meete and agree together, or rather that same loue towards mankinde in Christ Iesu. I will speake more largely that the matter may be more euident. God going about to enter into couenant with man, or willing to reconcile man euerlastingly vnto ⟨p. 141⟩himself, wold yet so shew his mercie, yt he denied not his righteousnes, which is essētial vnto him, & which he can no more denie, thē he can denie himself. Now the seuere & exact righteousnes of God required yt forasmuch as corruption and transgression cleaued in mans nature, that is to say both in our soule and bodie: so also in the same, that is in the nature of man taken of the sonne of God, of ye same substance, and like in all thinges vnto vs (sinne onely 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 repaire. For like as by one man sinne hath entred into the worlde (as the Apostle saith to the Rom. cap. 5.) and by sinne death, and so death hath passed vpon all men, in as much as al haue sinned: and as by the disobedience of one man manie are made sinners: so by the obedience of one many are made righteous. Also. If by the sinne of that one many are dead, much more the grace of God, and the gift through grace, which is of one man Iesus Christ, hath abounded towardes many.
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.
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.
Moreover that same man Christ, could not by his virtue and power be a saviour, unless also he had the divine nature joined unto him, into the unity of person, from which, together as also from the father proceedeth the holy ghost, who bringeth us into the possession of Christ, engrafteth ⟨p. 148⟩us into Christ, and begetteth us again into everlasting life. 1. Cor. 15. verse 21.45. Rom. 8. verse 8.9. And surely as they can not any more fall from everlasting life, which are truly once engrafted into Christ by the holy Ghost: so that very word, the everlasting Son of God, of the substance of the Father, to wit, that same very fountain of life, in which life was from the beginning,1 John 1. taken in the nature of man to endure everlastingly, must dwell bodily, that is to say, personally. For seeing that same high majesty of God, was most far separated from our wretched condition, and yet notwithstanding, he had appointed for his infinite love toward us most wretched castaways, through grace to join his divinity, which is the fountain of all happiness, to the end it might endure for ever, it was needful, that he should also join our humane nature taken out of the lump of mankind unto his divinity by a personal union. Col. 1. verse 9.10. Otherwise we should not have had nearness enough, nor sufficient steadfast kindred (as it were) with God, which might assure our faith, that God doth truly dwell with us, & that Christ is, and everlastingly should be, Immanuel, that is, God with us. Isai. 7. Mat. 1.
Moreouer that same man Christ, could not by his vertue and power be a sauiour, vnlesse also he had the diuine nature ioyned vnto him, into the vnitie of person, from which, together as also from the father proceedeth the holy ghoste, who bringeth vs into the possession of Christ, engraffeth
The personal union, is the knitting together of two natures in Christ, to wit, of the divine and humane: in which, admit that the one be and remain the maker, and without beginning: and the other be and remain created, and therefore have a beginning: one be of the same substance together with the Father; the other be of the same substance with us: one be almighty, because it is God; the other be not almighty because the creature is not the creator, neither are there two almighty ones, but one almighty one: one be and remain infinite, but the other be not infinite but finite, having a finite head, arms, feet, &c. Admit (I say) that these natures are most diverse, and remain everlastingly distinguished in their properties (for as much as the creator will everlastingly remain distinct from all creatures, yea from that same lump which it hath taken) yet notwithstanding, they are so coupled together, that they make one Individuum, to wit, Christ. All this may be seen by the conception, in which that same personal union was once perfectly made, neither was it ever afterwards otherwise made. Joh. 1.3. cap. 14. Hebr. 2.16. Seeing therefore that the covenant of salvation, between God and men, is everlasting, it must needs be concluded that in the person of Christ as in the foundation, these two natures are so everlastingly united together, that in mean season the trueth of either nature, remain for ever with their properties, and that neither be swallowed ⟨p. 150⟩up of the other, unless we would have the covenant to be weakened and plucked up from the very foundations. For even like as for the entering into the covenant and reconciliation with God, that both those natures in the mediator, must be true and sound, keeping their properties: so also forasmuch as the covenant & conjunction must endure in all everlastingness, that this same our true and very flesh and bones may enjoy the same happiness, & that after our resurrection, Philip. 3. it behoveth also that in the foundation, to wit in the mediator, upon whom the office of saving us, is everlastingly laid, there remain for ever the same whole human nature both soul and body, flesh and bones. For the nature of any one being overthrown, or the properties thereof denied, the covenant it self falleth, that is, it can neither be entered into, nor be preserved, as before is showed
1HE was reckoned amongest the wicked. Therefore, be must not perish by tumult, but must be judged or reputed amongest the wicked. Whereto also that belongeth: He was wounded for our iniquities, & smitten for our wickednesses. The chastisement of our peace was upon him, and in his stripes we were healed. And in the same place, He was taken away by judgement: Therefore he must come into judgement. With these Prophetical ⟨p. 151⟩sayings, agreeth truly that Prophetical explication of Christ, which is extant in the 18. of Luke. Behold we go up to Jerusalem, and all things shall be fulfilled that are written by the Prophets concerning the Son of man. He shall be delivered up to the nations, and shall be mocked, and evil entreated of them. And after they shall have whipped him, they shall kill him, and the third day he shall rise again. And Luke the 24. To those that went to Emmaus, he saith, O fools and slow of heart to believe all things, which the Prophets have spoken. Ought not Christ to have suffered these things, and to enter into his glory? And beginning from Moses and all the Prophets; he interpreted in all the scripture, those things which were concerning him. Acts 4. They gathered themselves truly together against thy holy Son Jesus whom thou anointedst. Herod also and Pontius Pilate with the nations & people of Israel, to do whatsoever thy hand and Counsel had first determined should be done. Now that he must suffer, when a strange magistrate executed judgement (the which thing the very mention of Pontius Pilate showeth) these Prophesies witness: Genes. 49. The Prophecy of the Patriarch Jacob. The sceptre shall not depart from Judah till Shiloh come, is throughly fulfilled when the sceptre was translated from Judah, and when Pilate in the name of Caesar executed judgement. And the Prophecy of Zechariah in the 6. cap. that a branch shall build a Temple, the glory whereof should become greater, then the glory of the first Temple. And then must altogether be fulfilled, as Ezekiel also in the 21. Cap. & the 26. ver. hath plainly prophesied, when the golden crowns should be taken from the heads of the Kings of Judah. But when Pilate was president, the Jews acknowledge that they have no other king but ⟨p. 152⟩
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.
THe personall vnion, is the knitting together of two natures in Christ, to wit, of the diuine and humane: in which, admitte that the one be and remaine the maker, and without beginning: and the other be and remaine created, and therefore haue a beginning: one be of the same substance together with the Father; the other be of the same substance with vs: one be almightie, because it is God; the other be not almightie because the creature is not the creator, neither are there two almightie ones, but one almightie one: one be and remaine infinite, but the other be not infinite but finite, hauing a finite head, armes, feete, &c. Admitte (I say) that these natures are most diuerse, and remaine euerlastingly distinguished in their properties (for as much as the creator will euerlastingly remaine distinct from all creatures, yea from that same lumpe which it hath taken) yet notwithstanding, they are so coupled together, that they make one Indiuiduum, to wit, Christe. All this may be seene by the conception, in which that same personall vnion was once perfectly made, neither was it euer afterwardes otherwise made. Ioh. 1.3. cap. 14. Hebr. 2.16. Seeing therfore that the couenant of saluation, betweene God and men, is euerlasting, it must needes be concluded that in the person of Christ as in the foundation, these two natures are so euerlastingly vnited together, that in meane season the trueth of either nature, remaine for euer with their properties, and that neither be swallowed ⟨p. 150⟩vp of the other, vnlesse we would haue the couenant to be weakened and plucked vp from the very foundations. For euen like as for ye entring into the couenant and reconciliation with God, that both those natures in the mediatour, must be true and sound, keeping their properties: so also forasmuch as the couenant & conjunction must endure in all euerlastingnes, that this same our true and very flesh and bones may enioye the same happines, & yt after our resurrection, Philip. 3. it behoueth also that in the foundation, to wit in the mediator, vpon whome the office of sauing vs, is euerlastingly laide, there remaine for euer the same whole humaine nature both soule and body, flesh and bones. For the nature of any one beeing ouerthrowen, or the properties thereof denied, the couenant it self falleth, that is, it can neither be entred into, nor be preserued, as before is shewed
1HE was reckoned amongest the wicked. Therfore, be must not perish by tumult, but must be iudged or reputed amongest the wicked. Wherto also that belongeth: He was woūded for our iniquities, & smitten for our wickednesses. The chastisemēt of our peace was vpon him, and in his stripes we were healed. And in the same place, He was taken away by iudgement: Therefore he must come into iudgement. With these Propheticall ⟨p. 151⟩sayinges, agreeth truely that Propheticall explication of Christ, which is extant in the 18. of Luke. Beholde we goe vppe to Hierusalem, and all thinges shalbe fulfilled that are written by the Prophetes concerning the sonne of man. He shalbe deliuered vp to the nations, and shalbe mocked, and euill entreated of them. And after they shall haue whipped him, they shall kill him, and the third day he shall rise againe. And Luke the 24. To those that went to Emaus, he saith, O fooles and slowe of hearte to beleeue all things, which the Prophets haue spoken. Ought not Christ to haue suffered these thinges, and to enter into his glorie? And beginning from Moses and all the Prophets; he interpreted in all the scripture, those thinges which were concerning him. Acts 4. They gathered themselues truely together against thy holy sonne Iesus whom thou anointedst. Herode also and Pontius Pilate with the nations & people of Israel, to doe whatsoeuer thy hand and Counsel had first determined should be done. Now that he must suffer, when a straunge magistrate executed iudgement (the which thing the very mention of Pontius Pilate sheweth) these Prophesies witnesse: Genes. 49. The Prophesie of the Patriarch Iacob. The scepter shall not depart from Iudah till Schiloh come, is throughly fulfilled when the scepter was translated from Iudah, and when Pilate in the name of Caesar executed iudgement. And the Prophesie of Zachary in the 6. cap. that a braunch shall builde a Temple, the glory wherof should become greater, then the glorie of the first Tēple. And then must altogether be fulfilled, as Ezechiel also in the 21. Cap. & the 26. ver. hath plainly prophesied, when the golden crownes should be taken from the heades of the Kings of Iudah. But when Pilate was president, the Iewes acknowledge that they haue no other king but ⟨p. 152⟩Caesar: and so they professe that the crowne was taken from the heades of the Kinges of Iudah:
