An exposition of the Symbol of the ApostlesAn exposition of the Symbole of the Apostles

Why Christ by the mouth of the Judge was condemned as an evil doer, and by the same judges mouth, was pronounced innocent.

Why Christ by the mouth of the Iudge was condemned as an euil doer, and by the same iudges mouth, was pronounced innocent.

Both these make for a notable confirmation of our faith. For in that he is condemned and accounted amongest the wicked, our heavenly father doth witness unto us, that he doth bear our person, and in the same is made guilty of the father, for us, to the end that he taking that condemnation upon himself that lay upon our heads, he might deliver us from it. Again, whilst he is declared innocent by the same judges mouth, by which he was condemned, the father witnesseth by the mouth of the judge that he suffered not for his own faults, but for ours. Joh. 8. vers 21.24. For the father would not that his Son should suffer in vain: but either for his own, or for others sins, to wit for ours. But he suffered not for his own which were none, by the testimony of the judge him self, and by the testimony of the Prophets: Psal. 69 he paid that which he toke not: and Isaiah 53. Why therefore do we distrust, seeing Christ suffered not in his own sins, but in ours?

BOth these make for a notable confirmation of our faith. For in that he is condemned and accounted amongest the wicked, our heauenly father doth wittnesse vnto vs, that he doth beare our person, and in the same is made guiltie of the father, for vs, to the ende that hee taking that condemnaon vppon himselfe that laie vppon our heades, hee might deliuer vs from it. Againe, whilest he is declared innocent by the same iudges mouth, by which he was condemned, the father witnesseth by the mouth of the iudge that he suffered not for his owne faults, but for ours. Ioh. 8. vers 21.24. For the father would not that his sonne should suffer in vaine: but either for his owne, or for others sinnes, to witte for ours. But he suffered not for his owne which were none, by the testimony of the iudge him self, and by the testimonie of the Prophets: Psal. 69 he paid that which he toke not: and Esay 53. Why therefore doe wee distrust, seeing Christ suffered not in his owne sinnes, but in ours?

Crucified.

Testimonies out of the Prophets and Apostles.

Christ saith in the 3. of John out of the 21. of Numbers, As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, that all that believe in him, perish not, but may ⟨p. 155⟩have life everlasting. For so God loved the world, that he gave his only begotten Son, &c. And John 12. Now is the judgement of this world, and the Prince of this world shall be cast forth. And if I shall be lift up from the earth, I will draw all unto my self. Now he spake this (saith the Evangelist) signifying what death he should die. And in the 3. of the Act. vers. 18. Gala. 3. wherein that same divine sentence is cited out of the 21. chap. of Deut. Christ hath redeemed us from the curse of the law, whilst he is made the curse for us. For it is written, Cursed is every one that hangeth upon the tree, that the blessing of Abraham in the nations, might appear in Jesus Christ. Mark. 15. They crucified also with him two thieves, one at his right hand, another at his left. And that scripture was fulfilled which saith, and he was numbered with the wicked. 1. Pet. 3. out of Isaiah 52. he that did no sin, neither was any guile found in his mouth. And a little after, Who bear our sins in his own body upon the tree, &c. 1. Pet. 1. ver. 10.11.

CHrist saith in the 3. of Iohn out of the 21. of Numbers, As Moses lifted vp the serpent in the wildernesse, so must the sonne of man be lifted vp, that all that beleeue in him, perish not, but may ⟨p. 155⟩haue life euerlasting. For so God loued the world, that he gaue his onely begotten sonne, &c. And Iohn 12. Now is the iudgement of this worlde, and the Prince of this worlde shall be cast foorth. And if I shall be lift vp from the earth, I will drawe all vnto my selfe. Nowe he spake this (saith the Euangelist) signifying what death he shoulde die. And in the 3. of the Act. vers. 18. Gala. 3. wherein that same diuine sentence is cited out of the 21. chap. of Deut. Christ hath redeemed vs from the cursse of the lawe, whilest he is made the cursse for vs. For it is written, Curssed is euerie one that hangeth vpon the tree, that the blissing of Abraham in the nations, might appeare in Iesus Christ.

Why Christ must rather be crucified then suffer any other kind of death.

Why Christ must rather bee crucified then suffer anie other kinde of death.

The death of the cross was accursed of God. Gal. 3. Therefore God pronounced the sentence of a curse, by Pilates mouth against Christ. The end is, that he might take away our curse and the blessing promised to Abraham might come unto us. When God said in ⟨p. 156⟩the law, Cursed is he that hangeth upon tree, he knew, that his Son should be hanged upon the tree, Therefore Christ suffered not this kind of punishment at adventure, or by the only will of the Jews, but by the singular providence and counsel of God. Acts 2. For seeing that an execrable and cursed kind of death was due to our wickednesses, & horrible offences, and this same death of the cross was accursed, not only by mens judgement, but by Gods own sentence: Deut. 21. It must needs be that Christ our pledge, must undergo this kind of death, that by satisfying, he might free us from the curse. So Paul admonisheth us, that Christ had taken away our curse, that he might communicate his blessing unto us, whilst he was hanged upon the tree. Gala. 3 Wherefore we more clearly understand by the cross, as the sign of curse, that the burden of the cruse, wherewith we were oppressed, was laid upon him, which we could not understand by any other kind of death.

THe death of the crosse was accurssed of God. Gal. 3. Therefore God pronounced the sentence of a curse, by Pilates mouth against Christ. The ende is, that he might take away our cursse and the blessing promised to Abraham might come vnto vs. When God said in ⟨p. 156⟩the law, Curssed is he that hangeth vppon tree, he knewe, that his sonne shoulde be hanged vpon the tree, Therefore Christ suffered not this kinde of punishment at aduenture, or by the onely will of the Iewes, but by the singular prouidence and counsaile of God. Actes 2. For seeing that an execrable and curssed kinde of death was due to our wickednesses, & horrible offences, and this same death of the crosse was accursed, not onely by mens iudgement, but by Gods owne sentence: Deut. 21. It must needes be that Christ our pledge, must vndergoe this kinde of death, that by satisfieng, hee might free vs from the cursse. So Paul admonisheth vs, that Christe had taken away our cursse, that he might communicate his blessing vnto vs, whilest he was hanged vppon the tree. Gala. 3 Wherefore we more cleerely vnderstande by the crosse, as the signe of cursse, that the burden of the crusse, wherewith wee were oppressed, was laide vppon him, which we could not vnderstande by any other kinde of death.

That Christ was truly and in deed made a curse for us, neither yet for all that, is there any contumely or reproach offered unto him by us, for so saying.

That Christ was truely and in deede made a cursse for vs, neither yet for all that, is there any contumely or reproch offered vnto him by vs, for so saying.

Christ was truly and not feignedly made a curse for us, as the holy ghost speaketh. Gala. 3 And that very thing the Apostle proveth by that voice of God: Cursed is every ⟨p. 157⟩one that hangeth on tree. And verily, God did not only know, what manner of death his Son should die, when he spake that, but also the death of the cross, which he pronounceth there accursed, was determined and decreed even then, to the son. For in that consisteth all our hope, in that appeareth the infinite love of God, that our God hath poured forth, truly and not feignedly, all his wrath upon Christ his Son, that he hath cursed, truly and in deed without any figure, that he might truly receive us into favour, so that indeed, unless Christ had also been God, he had remained in that curse for ever, whereby it passed from us. For otherwise, if the wrath of God had ben feigned: then also had the obedience of the Son been feigned, and also the hope of glory which we look for, in vain. Neither is it to be feared, that by this means any reproach is offered to the Son of God: For here Christ is to be considered in these qualities which he hath not in himself, but by imputation in respect of the office of a mediator, which condition he willingly took upon him, that we again being justified by faith, might be his brethren, and heirs together with him of the same kingdom. For we believe, that he did truly bear the curse of an other, laid upon him, by doing whereof he both yielded high obedience to God his father; and also by overcoming that curse which he took upon him, manifested his divine power.

CHrist was truely and not seignedlie made a cursse for vs, as the holy ghost speaketh. Gala. 3 And that verie thing the Apostle proueth by that voice of God: Curssed is euery ⟨p. 157⟩one that hangeth on tree. And verilie, God did not onely know, what manner of death his sonne shoulde die, when he spake that, but also the death of the crosse, which he pronounceth there accurssed, was determined and decreed euen then, to the son. For in yt consisteth all our hope, in that appeareth the infinite loue of God, that our God hath powred foorth, truly and not feignedly, all his wrath vpon Christ his sonne, that he hath curssed, truely and in deede without any figure, that he might truely receaue vs into fauour, so that indeed, vnlesse Christ had also beene God, he had remained in that cursse for euer, whereby it passed from vs. For otherwise, if the wrath of God had ben faigned: then also had the obedience of the sonne beene faigned, and also the hope of glorie which wee looke for, in vaine. Neither is it to be feared, that by this meanes any reproch is offered to the sonne of God: For here Christ is to be considered in these qualities which hee hath not in himselfe, but by imputation in respect of the office of a mediator, which condition he willingly tooke vppon him, that wee againe being iustified by faith, might bee his brethren, and heires together with him of the same kingdome. For wee beleeue, that hee did truely beare the cursse of an other, laide vppon him, by doing whereof hee both yelded high obedience to God his father; and also by ouercomming that cursse which hee tooke vpon him, manifested his diuine power.

Dead.

Deade.

Testimonies out of the Prophets and Apostles.

Testimonies out of the Prophetes and Apostles.

IT came to pass neither by chance nor at adventure that Christ died, but so it was foretold of God: Genesis 3. The seed of the woman shall bruise the serpents head, and thou shalt bite his heel. To this agreeth the place of the Hebrews chapter 2. For as much then as children are partakers of flesh and blood, he also himself likewise took part with them, that he might destroy through death, him that had the power of death, that is the devil. The sacrifices of the old Testament for sin, were shadows, of the sacrifice to come, of which thing it is so written in the 10. to the Hebrews, and also the prophecy out of the 40. Psalm is expounded. The law obtaining a shadow of good things to come, and not the very image of things, can never with these sacrifices which they offer year by year continually, sanctify the comers unto it. And a little after: Wherefore entering into world he saith, (Psalm 41.) sacrifice and offering thou wouldest not: but a body hast thou ordained me. Burnt offerings and sacrifice for sin thou hast not allowed. Then said I, Lo I am present (In the beginning of the book it is written of me) that I should do thy will, O GOD (which he so expoundeth there of the voluntary death of Christ) through the which will we are sanctified by the offering up of the ⟨p. 159⟩body of Jesus Christ once made for all.

IT came to passe neither by chaunce nor at aduenture that Christ died, but so it was foretolde of God: Genesis 3. The seede of the woman shall bruise the serpentes heade, and thou shalt bite his heele. To this agreeth the place of the Hebrewes chapter 2. For as much then as children are partakers of fleshe and bloode, he also himselfe likewise tooke parte with them, that hee might destroye through death, him that had the power of death, that is the diuel. The sacrifices of the olde Testament for sinne, were shadowes, of the sacrifice to come, of which thing it is so written in the 10. to the Hebrewes, and also the prophesie out of the 40. Psalme is expounded. The lawe obtayning a shadowe of good thinges to come, and not the verie image of thinges, can neuer with these sacrifices which they offer yeare by yeare continually, sanctifie the commers vnto it. And a little after: Wherefore entring into worlde hee saith, (

The sacrifice of Abel, was acceptable to God, and in the sacrifice of Noah it is said that God smelled a sweet smelling savour. Genesis 9. And why? because they were figures of the sacrifice of the Messiah. To which place of the 9. of Gene. Paul had regard in the 5. to the Ephesians, when he saith, Christ gave himself for us an oblation and offering to God, of a sweet smelling savour: The Paschal lamb contained a manifest and as it were a visible prophecy of the death of Christ, as John the Evangelist• teacheth in the 19. Chapter, that that prophecy was fulfilled by the wonderful providence of God, There shall not a bone of his be broken. Which albeit it was spoken of the bones of the Paschal lamb, Exodus 12. yet notwithstanding he saith that it was truly fulfilled in the death of Christ, saying, that when he was dead, his legs were not broken, as were the thieves. Where also John teacheth that an other prophecy which is written in the 12. of Zechariah was fulfilled, They shall see whom they have pierced, when one of the soldiers, had pierced Christs side, and by and by there issued out water and blood. Of the Passover also, thou hast in the 1. Cor. 5. Our passover is sacrificed for us, even Christ. Also that same daily sacrifice, did set before our eyes, the sacrifice of Christ to come. Every day morning and Evening a lamb was offered up. Hitherto belong those same places. John 1. verse. 36 and the 1. Pet. vers. 19. Isay 5.3. He was cut of, from the land of the living, For the transgression of my people, he was wounded. To this agreeth that of the 9. of Daniel, The Messiah shall be cut off, and this must be fulfilled before Jerusalem be ⟨p. 160⟩destroyed. Again, Isay 5.3. When he shall have laid down his soul for a sacrifice for sin, he shall see a seed that shall prolong his days. And by the knowledge of himself my righteous servant shall justify many, and he himself shall bear their iniquities. Zechariah 9. Thou also shalt be saved by the blood of thy covenant. I have sent out thy bond ones, out of the cistern wherein there is no water.