A08483:292
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.
But now seeing before mention was made of our righteousness in the death and resurrection of Christ, some man will demand not without cause, by what way and means the death, resurrection and ascension, and the ⟨p. 202⟩sitting at the right hand of God, doth make to the justification of Faith.
BVt nowe seeing before mention was made of our righteousnes in the death and resurrection of Christe, some man will demande not without cause, by what waie and meanes the death, resurrection and ascension, and the ⟨p. 202⟩sitting at the right hand of God, doth make to the iustification of Faith.
I. The obedience of the death of Christ, is the thing it self that is imputed to us to righteousness. For that satisfieth for our sins: neither is there any thing wanting to this obedience, as Christ saith: It is finished. And the Apostle Rom. 5. doth set the obedience of Christ, against our disobedience.
I. The obedience of the death of Christ, is the thing it selfe that is imputed to vs to righteousnesse. For that satisfieth for our sinnes: neither is there any thing wanting to this obedience, as Christ saith: It is finished. And the Apostle Rom. 5. doth set the obedience of Christ, against our disobedience.
II. The resurrection from the dead is a public testimony and demonstration both of Christ his righteousness and ours, to wit that Christ is justified from all our sins, and we also likewise in him: for otherwise if there had remained but one sin unpunished, he could not have arisen. And this is that same confident demanding which our conscience maketh to God through the resurrection of Christ, whereof Saint Peter entreateth in his 1. Epistle Chapter. 3. But we have spoken more of this matter in his place.
II. The resurrection from the dead is a publike testimonie and demonstration both of Christe his righteousnes and ours, to wit that Christ is iustified from all our sinnes, and we also likewise in him: for otherwise if there had remained but one sinne vnpunished, he could not haue arisen. And this is that same confident demanding which our conscience maketh to God through the resurrection of Christ, whereof Saint Peter entreateth in his 1. Epistle Chapter. 3. But we haue spoken more of this matter in his place.
III. The ascension is the proceeding & continuance of his righteousness. First because in his own body that was accursed in our sins, he could not ascend in our name, I say into that high glory, unless he had been fully justified from our sins, and we likewise in him, who are engrafted into him through faith. Hebrews 1. verse 7.
III. The ascension is the proceeding & continuance of his righteousnesse. First because in his owne bodie that was accursed in our sins, he could not ascend in our name, I say into that high glorie, vnlesse he had bene fullie iustified from our sinnes, and we likewise in him, who are ingraffed into him through faith. Hebrues 1. verse 7.
IIII. Now that same ascension and entrance into that high sanctuary, is not only a public testimony of our righteousness, but also the sitting at the right hand of God, that is ⟨p. 203⟩that abiding of his and perpetual showing of himself before the face of the Father, in that same high glory, is the continuing of the everlasting righteousness of Christ and of ours, like as we have taught, and shall afterwards teach more fully in the article of sitting at the right hand of God.
IIII. Nowe that same ascension and entrance into that highe sanctuarie, is not onely a publike testimonie of our righteousnesse, but also the sitting at the right hand of God, that is ⟨p. 203⟩that abiding of his and perpetuall shewing of himselfe before the face of the Father, in that same highe glorie, is the continuing of the euerlasting righteousnesse of Christ and of ours, like as we haue taught, and shal afterwardes teach more fully in the article of sitting at the right hand of God.
Paul setteth down all these degrees in the eight Chapter to the Romans, Who shall lay any thing to the charge of God his chosen? It is GOD that justifieth, who shall condemn? It is Christ which is dead (lo the matter for which we are justified from accusation and condemnation, the death of Christ) yea or rather which is risen again (which is an undoubted token that that same death of Christ which he took upon him, was sufficient for the full absolution and forgiveness of our sins: otherwise he must have abidden in death) who is also at the right hand of God, (which yet is a greater testimony that the captivity of sin and damnation is vanquished: so that now we are delivered and justified through Christ from it) which also maketh entreaty for us, whilst he sayeth, for us, which also showeth that there is farther a new confirmation of our faith to be added to the next of the free justification thorough Christ, to wit, that he also is at the right hand of God, whether he could not have come, unless he had been justified from our sins: and that he entreateth also for us, to wit whilst by the power of that only one sacrifice, he appeareth everlastingly righteous for us. 1. John. 2 1.
Paule setteth downe all these degrees in the eight Chapter to the Romanes, Who shall laie any thing to the charge of God his chosen? It is GOD that iustifieth, who shal condemne? It is Christ which is dead (loe the matter for which we are iustified from accusation and condemnation, the death of Christ) yea or rather which is risen againe (which is an vndoubted token that that same death of Christ which he tooke vpon him, was sufficient for the full absolution and forgiuenes of our sinnes: otherwise he must haue abiden in death) who is also at the right hand of God, (which yet is a greater testimonie that the captiuitie of sinne and damnation is vanquished: so that nowe we are deliuered and iustified through Christ from it) which also maketh entreatie for vs, whilst he saieth, for vs, which also sheweth that there is farther a newe confirmation of our faith to be added to the nexte of the free iustification thorough Christe, to wit, that hee also is at the right hande of God, whether he could not haue come, vnlesse he had beene iustified from our sinnes: and that he entreateth also for vs, to wit whilest by the power of that onely one sacrifice, he appeareth euerlastingly righteous for vs. 1. Iohn. 2 1.
And so that same abiding at the right hand of God and showing him self before the Father, is a continuing of that everlasting justification of ours, to the end that there should be no place left for any accusation against believers: so full every manner of way is our justification in Christ, so everlasting and so underpropped upon most sure foundations, to the knowledge whereof Paul in the place now alleged, would lead us by those arguments, as it were by certain steppes and degrees.
And so that same abiding at the right hande of God and shewing him selfe before the Father, is a continuing of that euerlasting iustification of ours, to the end that there should be no place left for any accusation against beleeuers: so full euerie manner of waie is our iustification in Christ, so euerlasting and so vnderpropped vpon most sure foundations, to the knowledge whereof Paule in the place nowe alledged, would leade vs by those argumentes, as it were by certaine steppes and degrees.
The second fruit is, that by his ascension into heaven, he hath made us to sit with him in heavenly places, Ephes. 2.6. So that we do not only in a naked hope look for heaven: but we possess it in the head, and in Christ our brother: aswell because that same earthly, and bodily pledge, which he hath taken of us, full expiation & cleansing, being made of our sins, doth possess the heavens now in our name: as also because we our selves do possess a spiritual and heavenly pledge received again from him, to wit the spirit of Christ dwelling in us: & so by the power of the holy Ghost through faith in the promise of the Gospel we are engrafted into him. And therefore Ro. 10.6.8. The righteousness which is of faith saith thus, Say not in thy heart, who shall ascend into heaven? That is to bring Christ from above, &c. But what saith it? The word is near thee, even in thy mouth, and in thine ⟨p. 205⟩heart, that is, that same word of Faith which we preach.
THe second fruite is, that by his ascension into heauen, he hath made vs to sit with him in heauenlie places, Ephes. 2.6. So that we do not onely in a naked hope looke for heauen: but we possesse it in the head, and in Christ our brother: aswell because that same earthly, and bodily pledge, which he hath taken of vs, full expiation & cleansing, being made of our sins, doth possesse the heauens nowe in our name: as also because we our selues doe possesse a spiritual and heauenly pledge receaued againe frō him, to wit the spirite of Christ dwelling in vs: & so by the power of the holie Ghost through faith in the promise of the Gospell we are ingraffed into him. And therfore Ro. 10.6.8. The righteousnes which is of faith saith thus, Say not in thy heart, who shal ascend into heauen? That is to bring Christ from aboue, &c. But what saith it? The worde is neare thee, euen in thy mouth, and in thine ⟨p. 205⟩heart, that is, that same worde of Faith whiche wee preache.
Surely the spiritual first fruits of this doctrine are most sweet. For it bringeth to pass by the power of Christ his spirit, that now in a certain and undoubted hope in our head Christ, we possess heaven. Therefore let us confirm our minds in this most profitable doctrine by some most evident oracles of the scripture. Christ himself now about to go into that heavenly possession in our name, speaketh on this sort, John. 14. In my fathers house there are many abiding places, if it had been otherwise, I had told you. I go to prepare a place for you. The same John. Chap. 20. I ascend to my father, and to your father; to my God, & to your God. The Apostle also maketh us so sure of the certainty of the earnest and pledge which Christ having of us, hath advanced into the heavens, that he saith in the second of the Ephesians, that God hath made us to sit with Christ in heavenly places. Again, of sending that same earnest or comforter unto us Christ speaketh thus in Joh. 16. I speak the truth unto you, it is profitable for you that I go: for if I go not, that same comforter shall not come unto you. Peter also witnesseth of this same earnest already sent in Acts 2. also Paul in 2. Cor. 1. Who hath sealed us and given the earnest of his spirit in our hearts: And most plain of all other places in the 2. Cor. 5. See also Tertullian in his book of the resurrection of the flesh, where amongest other things he writeth thus, This Jesus called the Mediator of God & men, of the trust of either part committed unto ⟨p. 206⟩him doth keep the pledge of the flesh in himself as the earnest of the whole sum. For like as he hath left the earnest of his spirit with us, so also he hath taken of us the earnest of the flesh, and hath advanced into heaven the pledge of the whole sum hereafter to be brought thither. Be quiet therefore O flesh and blood, you have usurped both heaven & the kingdom of God in Christ, or if they deny you in Christ, let them also deny Christ to be in heaven, who have denied heaven unto you.
Surely the spirituall first fruites of this doctrine are most sweete. For it bringeth to passe by the power of Christ his spirite, that now in a certain and vndouted hope in our head Christ, we possesse heauen. Therefore let vs confirme our mindes in this most profitable doctrine by some most euident oracles of ye scripture. Christ himselfe nowe about to goe into that heauenly possession in our name, speaketh on this sort,
The third fruit is, that Christ therefore sitteth in the highest heavens, that through his power shed into our hearts, from thence he may draw us from these earthly and carnal things present, and may quicken them and lift them up to desire and meditate upon heavenly and spiritual things to come. Philip. 3. Our conversation is in heaven, from whence we look for our Lord Jesus Christ.
THe third fruite is, that Christ therefore sitteth in the highest heauens, that through his power shed into our hearts, from thence he may drawe vs from these earthly and carnal things present, and may quicken them and lift them vp to desire and meditate vpon heauenly and spiritual thinges to come. Philip. 3. Our cōuersation is in heauen, from whence we looke for our Lorde Iesus Christ.
