A08483:224
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.
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.
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.
Christ the head of all the Prophets foresheweth his death in the 12. of John: Verily, verily I say unto you, except a grain of corn falling into the earth be dead, it remaineth alone: but if it be dead it bringeth much fruit. And in the 10. chapter 15.16.17.18. verses. And Matth 20.28. See also a wonderful prophecy by the mouth of Caiaphas. Jo. 11. vers. 49.50.51.52. 1. Cor. 15. I have delivered unto you first of all that which I received: to wit, that Christ dyed for our sins according to the scriptures. David in the 114. Psalm prophesieth of the stone refused by the builders, & Christ teacheth that that prophecy had an accomplishment in his death, Matth. 21. in that parable of the Son, the heir of the vineyard, slain of those same husbandmen of the vineyard. verses 38.39. For so he saith, have ye not read in the scriptures, The stone which the builders rejected, the same is made the chief corner stone? This is done of the Lord, and it is wonderful in our eyes, &c. And when the chief of the Priests and Pharisees had heard his parables, they knew those things to be spoken concerning them. Hereunto belongeth that same excellent power which showed it self in the 4. of the Acts, of that rejected stone (by death.) When they had placed them meaning the Apostles in the ⟨p. 161⟩middest of them: By what power, or in whose name do you this? Then Peter full of the holy Ghost saith unto them: O ye chief of the people, and elders of Israel, forasmuch as the question is this day, of the benefit bestowed upon the sick man, to wit how this man is saved; be it known unto you all, and to all the people: that through the name of Jesus Christ of Nazareth, whom you have crucified, whom GOD hath raised up from death, by this I say, doeth this man stand whole and sound in your sight. This is that stone that was esteemed as nothing of you builders, which is made the chief corner stone. Neither is there salvation in any other. And a little after, They seeing him stand with those that were healed, they could say nothing against it.
Christ the heade of all the Prophetes foresheweth his death in the 12. of Iohn: Verilie, verilie I say vnto you, except a grain of corne falling into the earth be deade, it remaineth alone: but if it be deade it bringeth much fruite. And in the 10. chapter 15.16.17.18. verses. And
THE end of Christs death, was to satisfy the righteousness and wrath of God for our sins, and so by dying to destroy and abolish sin, in which all the power of satan consisted. For in as much as sin by the just judgement of God raged upon mankind, his wrath was appeased, and satisfied for sin, and all power taken from it, that it might not reign in the believers. 1. Joh. 3. To this end was the son of God manifested, that he might dissolve the works of the Devil: both which the Apostle plainly joineth together 2. Cor. 5.15. and Rom. 5.18.21. and Rom. 6.7.8. 2 Tim. 1.10.
THE ende of Christes death, was to satisfie the righteousnes and wrath of God for our sinnes, and so by dying to destroye and abolish sinne, in which all the power of sathan consisted. For in as much as sinne by the iust iudgement of God raged vppon mankinde, his wrath was appeased, and satisfied for sinne, and all power taken frō it, that it might not raigne in the beleeuers. 1. Ioh. 3. To this ende was the sonne of God manifested, that hee might dissolue the workes of the Diuel: both which the Apostle plainly ioyneth together 2. Cor. 5.15. and Rom. 5.18.21. and Rom. 6.7.8. 2 Tim. 1.10.
THE first fruit is, that the obedience of Christ is our righteousness before God. For in the death of Christ faith specially looketh upon that same voluntary, and special obedience of the son, whereby he was made obedient to the father, even to the death, and to the death of the cross: Philip. 2.8. Hebr. 5.8. And therefore even as by the disobedience of one man, many were made sinners, so by the obedience of one righteous, many are made righteous. Rom. 5. And because by his death he justifieth us from our sins, through which the devil got the power of death, the scripture saith that the son of God through death abolished him, that had the power of death, that is the devil, & set free, as many as through the fear of death through all their life were subject to bondage. Heb. 2. Therefore in this article, there is contained this promise, which I take by faith, that Christ died for my sins, the just for the unjust, that I clothed through faith with this obedience, might be esteemed righteous before God. And surely when Isay in the 53. chap. had largely set forth that same willing obedience of the death of Christ, as a lamb not opening his mouth, after wards he expressly setteth forth in the same being laid hold on by faith, our justification in these words: My righteous servant by his knowledge shall justify many, because he shall ⟨p. 163⟩bear their sins. Certainly it must needs be, that the voluntary passion and death of the son of God be an excellent thing, seeing that there are not so many & so evident prophesies of any thing, as of that, so that there was no day passed, but the same in a figure, as in a visible prophecy, to wit, in that continual sacrifice morning and evening, was set before the eyes; and seeing without the shedding of blood there could be no remission, it must of necessity be a most precious thing; and seeing S. Peter saith, that the Prophets have enquired and searched, when or what time, that same forewitnes, which was that same spirit of Christ in them, should declare the sufferings that should come unto Christ, and the glory that should follow. 1. Pet. 1.11.19.20
Now the worthiness of this obedience even to the death, hangeth upon the worthiness of the person, for that so great a person, to wit, as the son of God, who was in the form of God, was made so far forth obedient in his human nature, that he refused not to undergo that same cursed death upon the cross. By these it is plain that this is the first fruit of the death of Christ, that he might be our righteousness before God, and unless that thing be undoubtedly determined of us, we do not worthily enough esteem the precious death of the son of God.
Nowe the worthines of this obedience euen to the death, hangeth vppon the worthines of the person, for that so great a person, to wit, as the sonne of God, who was in the forme of God, was made so far foorth obedient in his humaine nature, that hee refused not to vndergoe that same curssed death vpon the crosse. By these it is plaine that this is the first fruit of the death of Christ, that hee might be our righteousnes before God, and vnlesse that thing be vndoubtedly determined of vs, wee doe not worthily enough esteeme the precious death of the sonne of God.
The second fruit is the mortifying, or killing of sin. For he hath not only through his death satisfied the judgement of God for sin, but also hath broken the power of the infection of it, which by the just judgement of God it had over us. This I open thus: in that Christ died, he died once, and that for sin. And that he died for sin, I understand thus, that he not only satisfied for it, by his death: but also so brake the power of sin, which was altogether & wholly comprehended in the just judgement of God, by making a perfect satisfaction, that now it cannot any longer, as before, creep & rage in the body of Christ, which is the church, but must by little and little decay. Heb. 9.14. 2. Tim. 1. ver. 10. For even as when the heart of a man hath received a deadly wound, he is as one for dead, because he cannot escape death: even so sin hath received a deadly wound in Christ, so as we are said to be dead in Christ. Rom 6. And so the Lord speaketh in Hosea the Prophet cap. 13. I will redeem them from the power of hell, o death, I will be thy death, saith he, even I Jehovah will be thy death, O death; Therefore Christ who is God, or Jehovah manifest in the flesh, by hearing & overcoming death, was the death of death & sin, that is to say, by satisfying for sin, that it should not be laid to our charge, and by breaking the force of sin, (which is the sting of death) that is the power of infection, which the just wrath of God had gotten over us, to wit the wrath of God being ⟨p. 165⟩appeased. 1. Corinthians 15. Therefore John saith, The son of God was manifested to this end, to dissolve the works of the devil. Therefore the son of God, which is the true Jehovah, Jere. 23. dyed, not only that he might satisfy for sin: but also that by satisfying, he might destroy sin as the work of the devil. For in satisfying he both took away the curse, and also that might & strength of growing further from sin, all which was contained in the just judgement of God, to which he fully satisfied: and this favour he also obtained for us, that he by his spirit might kill sin in us, who grew up together by one spirit into one body together with him.
The sacrifice of Abel, was acceptable to God, and in the sacrifice of Noah it is said that God smelled a sweete smelling sauour. Genesis 9. And whie? because they were figures of the sacrifice of the Messiah. To which place of the 9. of Gene. Paul had regarde in the 5. to the Ephesians, when he saith, Christe gaue himselfe for vs an oblation and offering to God, of a sweete smelling sauour: The Paschall lambe contayned a manifest and as it were a visible prophesie of the death of Christ, as Iohn the Euangelist• teacheth in the 19. Chapter, that that prophesie was fulfilled by the wonderfull prouidence of God, There shall not a bone of his be broken. Which albeit it was spoken of the boanes of the Paschall lambe, Exodus 12. yet notwithstanding he saith that it was truely fulfilled in the death of Christ, saying, that when hee was deade, his legges were not broken, as were the theeues. Where also Iohn teacheth that an other prophesie which is written in the 12. of Zacharie was fulfilled, They shall see whome they haue pearced, when one of the souldiers, had pearced Christes side, and by and by there issued out water and bloode. Of the Passeouer also, thou hast in the 1. Cor. 5. Our passeouer is sacrificed for vs, euen Christ. Also that same dailie sacrifice, did set before our eyes, the sacrifice of Christ to come. Euerie daye morning and Euening a lambe was offered vp. Hitherto belong those same places. Iohn 1. verse. 36 and the 1. Pet. vers. 19. Isay 5.3. He was cut of, from the land of the liuing, For the transgression of my people, hee was wounded. To this agreeth that of the 9. of Daniel, The Messias shall be cut off, and this must be fulfilled before Ierusalem be ⟨p. 160⟩destroyed. Againe, Isay 5.3. When hee shall haue laide downe his soule for a sacrifice for sinne, hee shall see a seede that shall prolong his dayes. And by the knowledge of himselfe my righteous seruaunt shall iustifie many, and hee himselfe shall beare their iniquities. Zacharie 9. Thou also shalt bee saued by the bloode of thy couenaunt. I haue sent out thy bond ones, out of the cesterne wherein there is no water.
THE first fruite is, that the obedience of Christ is our righteousnes before God. For in the death of Christ faith specially looketh vpon that same voluntarie, and speciall obedience of the sonne, whereby he was made obediente to the father, euen to the death, and to the death of the crosse: Philip. 2.8. Hebr. 5.8. And therefore euen as by the disobedience of one man, manie were made sinners, so by the obedience of one righteous, many are made righteous. Rom. 5. And because by his death he iustifieth vs from our sinnes, through which the diuell gotte the power of death, the scripture saith that the sonne of God through death abolished him, that had the power of death, that is the diuel, & set free, as manie as through the feare of death through all their life were subiect to bondage. Heb. 2. Therefore in this article, there is contayned this promise, which I take by faith, that Christ died for my sinnes, the iust for the vniust, that I clothed through faith with this obedience, might be esteemed righteous before God. And surely when Isay in the 53. chap. had largely set forth that same willing obedience of the death of Christ, as a lambe not opening his mouth, after wardes he expressely setteth foorth in the same being laid hold on by faith, our iustification in these wordes: My righteous seruaunt by his knowledge shall iustifie manie, because he shall ⟨p. 163⟩beare their sinnes. Certainly it must needes be, that the voluntarie passion and death of the son of God be an excellent thing, seeing that there are not so many & so euident prophesies of any thing, as of that, so that there was no day passed, but the same in a figure, as in a visible prophesie, to wit, in that continuall sacrifice morning and euening, was set before the eyes; and seeing without the shedding of bloode there coulde be no remission, it must of necessitie be a most precious thing; and seeing S. Peter saith, that the Prophets haue enquired and searched, when or what time, that same forewitnes, which was yt same spirit of Christ in them, should declare the sufferinges that should come vnto Christ, and the glorie that shoulde followe. 1. Pet. 1.11.19.20.
THe seconde fruite is the mortifying, or killing of sinne. For he hath not only through his death satisfied the iudgement of God for sinne, but also hath broken the power of the infection of it, which by the iust iudgement of God it had ouer vs. This I open thus: in that Christ died, he died once, and that for sin. And that he died for sinne, I vnderstand thus, that he not onely satisfied for it, by his death: but also so brake the power of sinne, which was altogether & wholy comprehēded in ye iust iudgemēt of God, by making a perfect satisfaction, that nowe it cannot any longer, as before, creepe & rage in the bodie of Christ, which is ye church, but must by little and little decay. Heb. 9.14. 2. Tim. 1. ver. 10. For euen as when the hearte of a man hath receaued a deadly wounde, he is as one for dead, because he cannot escape death: euen so sinne hath receaued a deadly wounde in Christ, so as we are saide to be dead in Christ. Rom 6. And so the Lord speaketh in Hosee the Prophet cap. 13. I will redeeme them from the power of hell, o death, I will be thy death, saith he, euen I Iehouah will be thy death, O death; Therfore Christ who is God, or Iehouah manifest in ye flesh, by hearing & ouercōming death, was the death of death & sin, yt is to say, by satisfying for sinne, that it shoulde not be laide to our charge, and by breaking the force of sinne, (which is the sting of death) that is the power of infection, which the iust wrath of God had gotten ouer vs, to wit the wrath of God being ⟨p. 165⟩appeased. 1. Corinthians 15. Therefore Iohn saith, The sonne of God was manifested to this end, to dissolue the workes of the diuel. Therefore the sonne of God, which is the true Iehouah, Iere. 23. dyed, not onely that he might satisfie for sinne: but also that by satissatisfying, he might destroy sinne as the worke of the diuel. For in satisfying hee both tooke away the cursse, and also that might & strength of growing further from sinne, all which was conteyned in ye iust iudgement of God, to which he fully satisfied: and this fauour he also obtayned for vs, that hee by his spirite might kill sinne in vs, who grewe vp together by one spirite into one bodie together with him. 1. Corinthians. 12.
