A08483:261
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.
1Thou wilt not suffer thy holy one to see corruption. Acts 2. Men and brethren (saith Peter) I may boldly speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre remaineth with you till this day. Therefore seeing he was a Prophet, and God had sworn with an oath unto him, that of the fruit of his loins he would raise up Christ concerning the flesh, whom he would place upon his throne, he knowing this before, spake of the resurrection of Christ, that his soul should not be left in grave, neither should his flesh see corruption: This Jesus hath God raised up, whereof we are all witnesses. The figure of Jonah (Cap. 2) is manifest and expounded of Christ himself. Math. 12.•9 40. Isaiah 53.8. He was taken out from prison and judgement, and who shall reckon his age and generation? And in the 10. verse, when he shall make his soul an offering for sin, he shall see the seed that shall prolong his days, ⟨p. 181⟩and the will of Jehovah shall prosper in his hands. There is also cited of Paul, Acts 13. the 55. Chapter of Isaiah, and the 2. Psal. and the 16. to the end he may show that Christ must rise again, that he might declare himself to be the very son of God (Rom. 1.) and that that same covenant of God made with David might be firm and everlasting. Now Pauls sermon is on this sort, Men and brethren, you sons of the stock of Abraham, and those amongest you that fear God, to you is this word of salvation sent. For the inhabitants of Jerusalem and their rulers, because they knew him not, nor yet the words of the prophets which are read every Sabbath day, they have fulfilled them in condemning him, and though they found no cause of death in him yet desired they Pilate to kill him. And when they had fulfilled all things which were written of him, they put him being taken down from the tree into a sepulchre, but God raised him from the dead, and he was seen many days of them, which came up with him from Galilee to Jerusalem which are his witnesses unto the people. And we preach unto you that touching the promise made unto the fathers, God hath fulfilled it unto us their children, in that he raised up Jesus, even as it is written in the second Psalm, Thou art my son, this day have I begotten thee.
1THou wilt not suffer thy holy one to see corruption. Actes 2. Men and brethren (saith Peter) I may boldely speake vnto you of the patriarche Dauid, that he is both dead and buried, and his sepulchre remaineth with you till this day. Therefore seeing he was a Prophet, and God had sworne with an oath vnto him, that of the fruite of his loines he would raise vp Christ concerning the flesh, whom he would place vpon his throne, he knowing this before, spake of the resurrection of Christ, that his soule should not be left in graue, neither should his flesh see corruption: This Iesus hath God raised vp, whereof we are all witnesses. The figure of Ionah (Cap. 2) is manifest and expounded of Christ himselfe. Math. 12.•9 40. Esay 53.8. He was taken out from prison and iudgement, and who shall reckon his age and generation? And in the 10. verse, when he shall make his soule an offeringe for sinne, he shall see the seede that shall prolong his daies, ⟨p. 181⟩and the will of Iehouah shall prosper in his handes. There is also cited of Paul, Acts 13. the 55. Chapter of Esay, and the 2. Psal. and the 16. to the ende hee may shewe that Christ must rise againe, that he might declare himselfe to be the very sonne of God (Rom. 1.) and that that same couenant of God made with Dauid might be firme and euerlasting. Nowe Paules sermon is on this sorte, Men and brethren, you sonnes of the stocke of Abraham, and those amongest you that feare God, to you is this worde of saluation sent. For the inhabitantes of Jerusalem and their rulers, because they knewe him not, nor yet the wordes of the prophetes which are read euery Sabboth day, they haue fulfilled them in condemning him, and though they found no cause of death in him yet desired they Pilate to kill him. And when they had fulfilled all thinges which were written of him, they put him beeing taken downe from the tree into a sepulchre, but God raised him from the dead, and he was seene many daies of them, which came vp with him from Galile to Hierusalem which are his witnesses vnto the people. And we preach vnto you that touching the promise made vnto the fathers, God hath fulfilled it vnto vs their children, in that he raised vp Iesus, euen as it is written in the second Psalme, Thou art my sonne, this day haue I begotten thee.
Now inasmuch as he hath raised him up from the dead, and he shall no more return into corruption, he hath said, I will give you those same firm and good things of David. Wherefore he saith also in an other place, Thou wilt not suffer thine holy one to see corruption. Howbeit David after he had served his time by the counsel of God, he slept & was laid with his fathers, & saw corruption: but he whom God raised ⟨p. 184⟩up saw no corruption. Be it known unto you therefore men and brethren, that through this man is preached unto you the forgiveness of sins; and from all things from which you could not be justified by the law of Moses, by him every one that believeth is justified: Beware therefore least that come upon you which is spoken of in the Prophet Daniel, and other Prophets foreshow both: that both the Messiah is to be cut of, and yet notwithstanding that he shall reign for ever. Therefore he must be quickened again. For abiding in death, he reigneth not. Daniel 7. and 9.
Nowe in asmuch as he hath raised him vp from the dead, and he shall no more returne into corruption, he hath saide, I will giue you those same firme and good things of Dauid. Wherefore he saith also in an other place, Thou wilt not suffer thine holy one to see corruption. Howbeit Dauid after he had serued his time by the counsaile of God, he slept & was laide with his fathers, & sawe corruption: but he whom God raised ⟨p. 184⟩vp sawe no corruption. Be it knowne vnto you therefore men and brethren, that through this man is preached vnto you the forgiuenes of sinnes; and from all things from which you could not be iustified by the lawe of Moses, by him euery one that beleeueth is iustified: Beware therefore least that come vpon you which is spoken of in the Prophet Daniel, and other Prophetes foreshewe both: that both the Messias is to be cut of, and yet notwithstanding that he shall raigne for euer. Therefore he must be quickened againe. For abiding in death, he raigneth not. Daniel 7. and 9.
John 2. Destroy this Temple, and I will raise it up again in three days, where also is prophesied concerning the fulfilling of that prophecy in the 2. of Aggei. John addeth when he was arisen from the dead, his disciples remembered that he had said this unto them, and they believed the scripture and the word which Jesus had spoken unto them. 1. Cor. 15. doth witness at large the resurrection of Christ and the fruit of it. And the Evangelists they bear witness concerning the resurrection, they set it out and confirm it by the testimonies of Angels. Math. 28. Mark 16. John 20. 21. Luk 24.
Iohn 2. Destroy this Temple, and I will raise it vp againe in three daies, where also is prophesied concerning the fulfilling of that prophesie in the 2. of Aggei. Iohn addeth when he was arisen from the deade, his disciples remembred that he had saide this vnto them, and they beleeued the scripture and the word which Iesus had spoken vnto them. 1. Cor. 15. doth witnesse at large the resurrrection of Christ and the fruite of it. And the Euangelistes they beare witnesse concerning the resurrection, they set it out and confirme it by the testimonies of Angels. Math. 28. Mark 16. Iohn 20. 21. Luk 24.
I Believe that it was impossible that that same holy Jesus, the Christ and anointed of God, should be holden of death, which entered into the world for sin only: Acts 2. aswell because he was pure in himself from all blot of ⟨p. 185⟩sin, as also because he abolished our sins which were laid upon him: and also because the humanity being personally united to the divine nature or to that same substantial quickening word, and that therefore the bonds of death being loosed that he arose again the third day by his divine power and appeared again to his disciples in life, devoid of all passion and mortality, and so declared himself in very deed, the conqueror of our sin and of death, Matth. 28. Mark. 16.
I Beleeue that it was impossible that that same holie Iesus, the Christ and annointed of God, should be holden of death, which entred into the worlde for sinne onely: Actes 2. aswel because he was pure in himselfe from all blot of ⟨p. 185⟩sinne, as also because he abolished our sinnes which were laide vpon him: and also because the humanitie beeing personally vnited to the diuine nature or to that same substantial quickening worde, and that therefore the bondes of death beeing loosed that he arose againe the thirde day by his diuine power and appeared againe to his disciples in life, deuoide of al passion and mortalitie, and so declared himselfe in verie deede, the conquerour of our sinne and of death, Matth. 28. Marke. 16.
The use or fruit whereof we be partakers of the resurrection of Christ is fourfold. The first is that the resurrection of Christ is a public testimony, that by the Messiah, as Daniel speaketh, there is brought a perfect and everlasting righteousness upon all and over all that do believe. For seeing that he is dead not in his own but in our sins that were laid upon him, and that out of them he is arisen again to a life that shall never die, hence there shineth to the minds of all believers a wonderful light, that not so much as one of all their sins remained unwashed or unsatisfied. For if so be that there had remained but one of all their sins, which (none excepted Christ took upon him) either not thoroughly punished, or imperfectly punished: ⟨p. 184⟩then could not Christ our pledge and truce-maker rise again: forasmuch as where there is but one sin, there of necessity must death be: for so hath the unchangeable trueth, and righteousness of God decreed, Rom. 6. The wages of sin is death. Neither yet doth the resurrection of Christ so make to our justification, as it is only a public testimony thereof: but also in a more high consideration, and that sound & perfect, every manner of way, to wit that that same raising up of the Son, is (as I may say) an actual remission from the sins of all them which believe. For even as the Father by delivering Christ to death, hath in deed condemned our sins in Christ, Rom. 8. verse 3. so also by raising him from death, he hath in the same deed absolved Christ from our sins and us in Christ. There is a most sure demonstration of this doctrine in the 1. Cor. 15. If Christ (saith he) be not risen again, in vain is our faith, & ye are yet in your sins, that is to say, ye are yet guilty before God. Therefore because Christ is arisen, we are not any longer in our sins, that is, we are in very deed absolved from them, in this very thing that the father hath raised him from the dead, that they might not be laid to our charge. 2. Cor. 5.19. So also is that same place to be taken. Ro. 4.
THe vse or fruite whereof we be partakers of the resurrection of Christ is fourefold. The first is that the resurrection of Christe is a publike testimonie, that by the Messias, as Daniel speaketh, there is brought a perfect and euerlasting righteousnes vpon all and ouer all that doe beleeue. For seeing that he is deade not in his owne but in our sinnes that were laide vpon him, and that out of them he is arisen againe to a life that shall neuer die, hence there shineth to the mindes of all beleeuers a wonderfull light, that not so much as one of all their sinnes remained vnwashed or vnsatisfied. For if so be that there had remained but one of all their sinnes, which (none excepted Christe tooke vpon him) either not thoroughly punished, or imperfectly punished:
For it was written, not for Abraham alone, for that this was imputed unto him, but also for us, to whom it should come to pass that it should be imputed, that is to say, to them which believe ⟨p. 185⟩in him who hath raised up our Lord Jesus from the dead, who was delivered for our sins, & raised up again for our justification. What hath the father done by delivering Christ to death? He hath delivered him for our sins, he hath punished our sins in him. And what hath he done by raising him up? He hath justified all in him: for when he had delivered him, that is the believers, so that their sins shall be no more laid to their charge, but righteousness shall be imputed unto them. For these words raised up for our justification, are to be understood of imputation, as by this it is easy to be seen, because that in the last verse saving one he hath said that righteousness is imputed of him who hath raised him up, and in this last verse he nameth it our justification in him who is raised up. Lo that which before he had called imputation of righteousness, this he nameth now our justification. What, for that the same Apostle in the 1. Timoth. 3. saith, And without controversy great is the mystery of godliness, God manifested in the flesh justified in spirit, seen of Angels, preached unto the Gentiles, believed on in the world, & received up into glory: doth he not manifestly show that that same true God who was manifested in the flesh wherein also he suffered: by the spirit which he opposeth against the flesh, that is by the power of his own divinity whereby he raised up the flesh from the dead, was justified, and that not from his own sins, but from ours which he had taken upon him? After ⟨p. 188⟩which raising up and justification of him their followed the testimony of Angels, the public preaching of the remission of sins through him unto the gentiles, the belief which was given unto him, and to be short the receiving of him up into glory: all which testimonies verily could not have followed, unless he had been justified from our sins, by rising again through the power of his divinity. For neither could the Angels give witness of him as of the Saviour if he had remained oppressed in our condemnation: neither remission of sins have ben preached in his name, if from them in our name he had not been fully justified:
neither faith have been given to him, if oppressed of sin & death he could not have given the holy ghost, which is the author of faith: neither could he have ben received up into glory unless that same flesh, upon which all our sins had been cast (Isaiah 53.) had been justified from them, when it was raised up from death, to which by the counsel of death it was condemned. This is that same power of the resurrection of Christ, whereby the righteousness which is not of the law, but the righteousness which is of God, is brought forth through faith, concerning which Paul Phil. 3. in an undoubted and full persuasion of faith, glorieth after this manner: as touching the righteousness which is in the law, I was blameless, but the things which were vantage unto me, those things I accounted loss, in respect of Christ, yea doubtless I think all things loss for the excellent knowledge sake of Christ Jesus my Lord, for whom I deprive my self ⟨p. 189⟩of all these things, & account them for dung, that I may gain Christ, and may be found in in him not having my righteousness which is of the law, but that which is of Christ through faith, the righteousness which is of GOD through faith, that I may know him, & the force and power of his resurrection. Therefore also Paul, Rom. 8. not only opposeth death as the price and redemption against condemnation but also of the resurrection as the absolution, and as it were a higher degree. For so he saith, Who is it that shall condemn? It is Christ which is dead, or rather which is risen again. Why also doth Peter reckon the resurrection of Jesus Christ to be the covenant of a good conscience: unless it be because then the conscience is clear and restored into liberty, when that same light of justification in the resurrection of Jesus Christ shall shine unto it? Therefore then at length the covenant of Baptism is ratified in believers, when faith shall have obtained this victory in our hearts, see the 1. Pet. 3 And hitherto maketh that same course and order of propounding the Gospel, which the Apostles kept in the Acts, to wit, why they so greatly vexed, that he whom they had crucified, was raised up again from the dead, and why they set out in him being raised up from the dead, justification or rather forgiveness of sins: to wit, because as our sins are condemned in the death of Christ:
so our absolution is in his resurrection: Therefore when Paul Act. 13. showed forth the death of Christ, and proved his resurrection by many ⟨p. 188⟩reasons, at the length he concludeth, Brethren, be it therefore known unto you, that through this man is preached unto you, forgiveness of sins, and from all things from which you could not be justified by the law of Moses, by him every one that believeth is justified. And those same words that went before, do show that Paul doth gather that same conclusion concerning justification, not only of the death, but also of the resurrection of Christ, which words are in this sort, We also preach unto you the same promise, which was made unto the fathers, which God hath fulfilled unto their children, that is to say to you, having raised up Jesus. And surely that same course or manner of propounding of the Gospel, was agreeable to the commandment. For why, by the commandment of Christ was the full gospel sent at length after the resurrection, to the gentiles and to every creature, as Christ saith in Luke: For so it behooved that Christ should suffer and rise again from the dead the third day, and remission of sins be preached in his name to all nations: to wit because then at the length these things might be fully published in his name, after he had borne our sins in his body upon the tree, and had risen again being justified from them. For then was the Gospel full all manner of ways, (1. Cor. 15.1.2.17.) and the grace of justification most full and abounding over every fault in all and over all that do believe. The sum therefore of the first fruit of the resurrection of Christ, ⟨p. 189⟩is that our sins can no more be laid to our charge then to Christ himself: and that in Christ we are accounted as righteous and innocent as Christ was when he rose from the dead. Forasmuch as by his death going before, he had taken away our sins through obedience, now hereof it followeth seeing he arose justified, who before as a sinner was condemned, & accursed of God in our person, that he was justified in our name from our sins. Neither is there any cause, that any man should marvel that Christ by rising from the dead, was justified from our sins, and we in Christ before we were borne, forasmuch as the Apostle saith
The second fruit is vivification or quickening: because as Christ, is justified from our sins by rising again, and therewithal is quickened: so he that believeth in Christ, is both justified and quickened, as the Apostle teacheth Ephes. 2. until the 11. verse. Therefore Paul Rom. 5. calleth the same justification of life, and opposeth it to the fault of condemnation; and maketh an antithesis or matching of contraries between sin that reigneth to death, and the righteousness of Christ, which whosoever ⟨p. 192⟩receive, they reign in life, verses, 17.18.21. And in deed so, as not only Christ worketh in us not only that same new life: but also Christ is that life himself, as him self saith: I am the way, the trueth, and the life. John. 14.6. And Gala. 2.20. Now I live no more, But Christ liveth in me. Vivification therefore is the second fruit of the resurrection of Christ, to wit, for that Christ himself always living is become our life through faith, and because by the virtue which we draw from our head Christ through the spirit of faith, we arise in this life into newness of life, that by living purely and holily, we might wholly consecrate our selves to the will of God. This thing the Apostle teacheth Col. 3. If ye be risen with Christ▪ seek those things that are above, where Christ is sitting at the right hand of God. Care for heavenly things and not for earthly. For this cause also the self same Apostle saith, Rom. 6. that We are planted into the similitude of the death of Christ that being partakers of his resurrection, we might walk in newness of life, In which words he not only setteth out the resurrection of Christ, as an example for us to follow: but also especially teacheth that this thing especially wrought in us, that by the virtue of the resurrection of Christ, we might rise again into a new life.
THe seconde fruite is viuification or quickening: because as Christ, is iustified from our sinnes by rising againe, and therewithall is quickened: so he that beleeueth in Christ, is both iustified and quickened, as the Apostle teacheth
neither faith haue bene giuen to him, if oppressed of sinne & death he could not haue giuē ye holy gost, which is ye author of faith: neither could he haue ben receiued vp into glory vnlesse yt same flesh, vpon which all our sinnes had beene cast (Esay 53.) had beene iustified from them, when it was raised vp from death, to which by the counsaile of death it was condemned. This is that same power of the resurrection of Christ, whereby ye righteousnes which is not of the lawe, but the righteousnes which is of God, is brought forth through faith, concerning which Paul Phil. 3. in an vndoubted and full persuasion of faith, glorieth after this manner: as touching ye righteousnes which is in the lawe, I was blamelesse, but the things which were vantage vnto mee, those things I accounted losse, in respect of Christ, yea doubtles I thinke all things losse for the excellent knowledge sake of Christe Iesus my Lorde, for whom I depriue my selfe ⟨p. 189⟩of al these things, & accoumpt them for doung, that I may gaine Christ, and may be founde in in him not hauing my righteousnes which is of the lawe, but that which is of Christ through faith, the righteousnes which is of GOD through faith, that I may knowe him, & the force and power of his resurrection. Therefore also Paul, Rom. 8. not onely opposeth death as the price and redemption against condemnation but also of the resurrection as the absolution, and as it were a higher degree. For so he saith, Who is it that shall condemne? It is Christ which is deade, or rather which is risen againe. Why also doth Peter recken ye resurrection of Iesus Christ to be the couenaunt of a good cōscience: vnlesse it be because then the conscience is clere and restored into libertie, when that same light of iustification in the resurrection of Iesus Christ shall shine vnto it? Therefore then at length the couenaunt of Baptisme is ratified in beleeuers, when faith shall haue obtayned this victorie in our heartes, see the 1. Pet. 3 And hitherto maketh that same course and order of propounding the Gospell, which the Apostles kept in the Actes, to witte, why they so greatly vexed, that hee whome they had crucified, was raised vp againe from the deade, and why they set out in him being raised vp frō ye deade, iustification or rather forgiuenes of sins: to wit, because as our sins are condēned in the death of Christ:
so our absolutiō is in his resurrection: Therfore whē Paul Act. 13. shewed forth ye death of Christ, and proued his resurrectiō by many ⟨p. 188⟩reasons, at the length he concludeth, Brethren, be it therefore knowen vnto you, that through this man is preached vnto you, forgiuenesse of sinnes, and from all thinges from which you coulde not be iustified by the lawe of Moses, by him euerie one that beleeueth is iustified. And those same wordes that went before, doe shewe that Paul doth gather that same conclusion concerning iustification, not onely of the death, but also of the resurrection of Christ, which wordes are in this sort, Wee also preach vnto you the same promise, which was made vnto the fathers, which God hath fulfilled vnto their children, that is to say to you, hauing raised vp Iesus. And surely that same course or maner of propounding of the Gospel, was agreeable to the commaundement. For why, by the commandement of Christ was the full gospell sent at length after the resurrection, to the gentiles and to euerie creature, as Christe saith in Luke: For so it behooued that Christ shoulde suffer and rise againe from the dead the thirde day, and remission of sinnes be preached in his name to all nations: to wit because then at the length these things might be fullie published in his name, after he had borne our sinnes in his body vppon the tree, and had risen againe being iustified from them. For then was the Gospell full all manner of wayes, (1. Cor. 15.1.2.17.) and the grace of iustification most full and abounding ouer euerie fault in all and ouer all that do beleeue. The summe therefore of the first fruit of the resurrection of Christ, ⟨p. 189⟩is that our sinnes can no more bee laide to our charge then to Christe himselfe: and that in Christ we are accounted as righteous and innocent as Christ was when he rose from the dead. Forasmuch as by his death going before, hee had taken away our sinnes through obedience, nowe hereof it followeth seeing he arose iustified, who before as a sinner was condemned, & accurssed of God in our person, that hee was iustified in our name from our sinnes. Neither is there any cause, that any man shoulde meruell that Christ by rising from the deade, was iustified from our sinnes, and we in Christ before we were borne, forasmuch as the Apostle saith 2. Tim. 1.
