A08483:364
A08483:364
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.An exposition of the Symbole of the Apostles, or rather of the articles of faith In which the chiefe points of the euerlasting and free couenant betweene God and the faithfull is briefly and plainly handled. Gathered out of the catechising sermons of Gasper Oleuvian Treuir, and now translated out of the Latine tongue into the English for the benefite of Christ his Church. By Iohn Fielde.
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 meaning is that the son of God, even from the beginning, (Matt. 11. ver. 12.) gathereth and buildeth up a people unto himself, from the whole body of mankind, elected before all worlds, whom Christ raiseth up being dead in sins, and reconcileth unto him self by the ministry of his word, and reneweth by faith to life everlasting, John 5. vers. 8. Ephes. 2. ver. 1.2.3. and Chap. 5. vers. 26. which he adjoineth unto himself as his spouse or wife, that all the true members of this people may have true fellowship with Christ and mutual amongest them selves, both in this and in the life everlasting, 1. John. 1. Amongest which people I trust my self to be enrolled and never to be blotted out from them, John. 10. & 17.
THe meaning is that the sonne of God, euen from the beginning, (Matt. 11. ver. 12.) gathereth and buildeth vp a people vnto himselfe, from the whole bodie of mankinde, elected before all worldes, whom Christ raiseth vp beeing dead in sinnes, and reconcileth vnto him selfe by the ministerie of his worde, and renueth by faith to life euerlasting, Iohn 5. vers. 8. Ephes. 2. ver. 1.2.3. and Chap. 5. vers. 26. which he adioyneth vnto himselfe as his spouse or wife, that all the true members of this people may haue true fellowship with Christe and mutuall amongest them selues, both in this and in the life euerlasting, 1. Iohn. 1. Amongest which people I trust my selfe to be enrolled and neuer to be blotted out from them, Iohn. 10. & 17.
Because none can be united unto God, unless he be holy and pure, even as God is holy & pure: therefore I do undoubtedly believe that God doth justify and also purge those whom he hath chosen to this inseparable union to holiness and innocency of life, that the glory of God may shine in them, Rom. 8. Ephes. 5. Now the Church is holy two manner of ways, by renovation, and by imputation. By renovation in it self, that same holiness is only begun: Rom. 7. Of this same first manner of holiness, it is said, 2. Cor. 7. Working your sanctification, and 1. Thes. 4. ver. 7. But by imputation her holiness is most perfect in Christ, as he saith, ⟨p. 238⟩I sanctify my self for them. In this second manner of holiness I believe that there is no sin, no death in the Church, that is to say, that no fault or punishment is imputed to the true members of the Church. Because they that believe in Christ, are not sinners, are not guilty of death, but are simply holy, and righteous, Lords over sin and death in Christ, and live for ever. Ro. 5. ver. 8.9. and Heb. 10. ver. 14. Colo. 2. ver. 10. Ro. 8.1. Thess. 5.10.
BEcause none can be vnited vnto God, vnlesse he be holie and pure, euen as God is holie & pure: therefore I doe vndoubtedly beleeue that God doth iustifie and also purge those whom he hath chosen to this inseparable vnion to holinesse and innocencie of life, that the glorie of God may shine in them, Rom. 8. Ephes. 5. Nowe the Church is holy two maner of waies, by renouation, and by imputation. By renouation in it selfe, that same holinesse is onely begun:
The Church is called Catholic, or universal, because that like as there is one head of the Church, to wit Christ: so the universal members thereof scattered throughout the world, do grow up into one body, by the same spirit. Ephes. 4.1. Cor. 10. and 12.
THe Church is caled Catholike, or vniuersal, because that like as there is one head of the Church, to wit Christ: so the vniuersal members thereof scattered throughout the worlde, doe growe vp into one bodie, by the same spirite. Ephes. 4.1. Cor. 10. and 12.
Leviticus 26. and 2. Cor. 6. verse 17. Ye are the Temple of the living God, as God hath said, I will dwell amongest them, and I will walk there, and I will be their God, and they shall be my people. Wherefore (Isaiah 52.) Come out from among them and separate your selves saith the Lord, and I will receive you, I will be a father unto you, and ye shall be my sons and daughters, saith the almighty. Also Joel 2. vers. 32. 1. Tim. 3. verse. 15.16. That thou mayest know how thou oughtest to behave thy self in the house of God, which is the Church of the living God, the pillar ⟨p. 239⟩and ground of trueth, 1. Cor 12. verses 13.14. For by one spirit, we are all baptised into one body, whether we be Jews, or Grecians: whether we be bond or free, and have been all made to drink into one spirit, 1. Cor. 10.17. Because we that are many, are one loaf, and one body, who are partakers of one and the same bread, Also to the Heb. 3. verse 13, &c. 1. John. 1. That which we have seen and which we have heard we declare unto you, that you also may have fellowship with us, & that our fellowship also, may be with the Father, & with his son Jesus Christ: & these things write we unto you, that your joy may be full. Acts. 2.47. And the Lord added to the Church from day to day, such as should be saved.
LEviticus 26. and 2. Cor. 6. verse 17. Ye are the Temple of the liuing God, as God hath saide, I will dwell amongest them, and I will walke there, and I will be their God, and they shalbe my people. Wherefore (Esay 52.) Come out from among them and separate your selues saith the Lorde, and I will receiue you, I will be a father vnto you, and ye shalbe my sonnes and daughters, saith the almighty. Also
The communion of Saints, signifieth both that same outward fellowship, whereby the people as members of the visible Church thorough the ministry of the doctrine both of the Prophets, and Apostles, and also of the sacraments, are called into one body, and also that same inward conjunction, whereby those whom the Lord hath always chosen in this visible congregation, that is to say, the true believers, are knit and united together with the father, with Jesus Christ his son, and mutually one with another amongest themselves. Concerning that same outward union we must know that the truth of the prophetical, and Apostolical doctrine is an undoubted token of the visible Church, 1. Tim. 3. Besides all that profess that same trueth, wheresoever they shall come in the world to any visible company of ⟨p. 240⟩the Church, they have right to communicate in hearing the word, in prayers, and receiving of the sacraments. Isaiah. 2.2.3. yea all the faithful have commandment that wheresoever there is a visible assembly of the Saints, that they join themselves unto it, and by no means separate them selves from that communion. The Church also is bound to receive them, and to the uttermost of her power, with a cheerful mind to communicate those means which are committed unto her, such as all bodily and spiritual helps are to the common salvation. And as touching that same inward union or fellowship, it hath as it were these degrees. First all the elect have the same right of the children of God, that is common to all: and so the same Father in heaven, Rom. 8.
THe communion of Saintes, signifieth both that same outward fellowship, wherby the people as members of the visible Church thorough the ministerie of the doctrine both of the Prophets, and Apostles, and also of the sacramentes, are called into one bodie, and also that same inwarde coniunction, whereby those whome the Lorde hath alwayes chosen in this visible congregation, that is to say, the true beleeuers, are knit and vnited together with the father, with Iesus Christ his sonne, and mutuallie one with another amongest themselues. Concerning that same outward vnion we must knowe that the truth of the propheticall, and Apostolical doctrine is an vndoubted token of the visible Church,
Secondly, all the elect are endued with the same faith, whereby even from the beginning, they were engrafted into the son of God, and yet are engrafted, which is a forcible, and an effectual calling.
Secondly, all the elect are endued with the same faith, whereby euen from the beginning, they were engraffed into the sonne of God, and yet are engraffed, which is a forcible, and an effectuall calling.
Thirdly, the same favour of justification in Christ is common to all under the old & new Testament.
Thirdly, the same fauour of iustification in Christ is common to all vnder the olde & newe Testament.
Fourthly, glorification is also common to the whole body: so that the inhabitation of the Father, the Son, and the holy Ghost, was always the same under either testament: to which scope and end all the gifts of the holy Ghost tend, bestowed for the common building up of the whole body, that at length the glory of the king may fully shine in the whole body.
Fourthly, glorification is also common to the whole bodie: so yt the inhabitation of the Father, the Sonne, and the holie Ghost, was alwaies the same vnder either testament: to which scope and end al the gifts of the holie Ghost tend, bestowed for ye common building vp of the whole bodie, that at length the glorie of the king may fully shine in the whole bodie.