A08483:44
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.
Now as I have said already, that same study of reconciling themselves to God, in those that are called of Christ the King being wrought, he offereth and giveth to them reconciliation it self, and that in the form of a free covenant, 2. Cor. 5. vers. 18.19.20.21. and chap. 6. vers. 15.16.17.18. Now the reconciliation of man with God, or rather this matter of salvation in saving by his merit and power the elect, is therefore called a covenant, and also set forth unto us in form of a covenant from God, because there is no apter form or meeter way of doing it, to make mutual agreement between the parties and to the establishing of faith. For even like as men after great enmities are then at length pacified in their minds, when they have bound themselves by promises and by an oath each one to other, to embrace peace; so also God, that our consciences might be quiet, hath not spared of his mere goodness even by an oath and covenant to bind himself unto us that are repentant ⟨p. 53⟩and believe in him; and to seal the same with the seal of holy baptism, that he might adopt us freely to be his children, that he might cleanse us through his blood from all sin, and being endowed with the holy ghost might renew us to everlasting life; yea and that freely, that we again being bound, unto the faith and worship of this true God the Son and the holy Ghost, we might set forth and advance this great goodness of his. Moreover even like as there are wont to be propounded, in mens covenants certain heads, which they call articles, by which peace is begun and put in practise, both sides being sworn: so also that same divine covenant, wherein God doth reconcile us unto himself for ever, is contained in certain heads or articles, which are the foundations of this holy reconciliation and where in God will have eternal peace between him self and all believers to be ratified. Now God had promised by Jeremiah the Prophet that he would strike a new covenant with us, not according to that covenant which he had made with our fathers when he brought them out of the land of Egypt, because they had made that covenant void: but that this should be the covenant;
NOw as I haue saide alreadie, that same studie of reconciling themselues to God, in those that are called of Christ the King being wrought, he offereth and giueth to them reconciliation it selfe, and that in the forme of a free couenaunt, 2. Cor. 5. vers. 18.19.20.21. and chap. 6. vers. 15.16.17.18. Now the reconciliation of man with God, or rather this matter of saluation in sauing by his merite and power the elect, is therefore called a couenaunt, and also set foorth vnto vs in forme of a couenaunt from God, because there is no apter forme or meeter way of doing it, to make mutuall agreement betweene the parties and to ye establishing of faith. For euen like as men after great enimities are then at length pacified in their mindes, when they haue bounde themselues by promises and by an oath each one to other, to imbrace peace; so also God, that our consciences might be quiet, hath not spared of his meere goodnes euen by an oath and couenaunt to binde himselfe vnto vs that are repentant ⟨p. 53⟩and beleeue in him; and to seale the same wt the seale of holy baptisme, yt he might adopt vs freely to be his children, that he might cleanse vs through his bloode from all sinne, and being endowed with the holy ghost might renue vs to euerlasting life; yea and that freely, that wee againe being bound, vnto the faith and worship of this true God the sonne and the holy Ghost, we might set foorth and aduance this greate goodnes of his. Moreouer euen like as there are wonte to be propounded, in mens couenaunts certaine heades, which they call articles, by which peace is begunne and put in practise, both sides being sworne: so also that same diuine couenaunt, wherein God doth reconcile vs vnto himselfe for euer, is conteined in certaine heades or articles, which are the foundations of this holy reconciliation and where in God will haue eternall peace betweene him selfe and all beleeuers to be ratified. Now God had promised by Ieremie the Prophet that he woulde strike a newe couenaunt with vs, not according to that couenant which he had made with our fathers when he brought them out of the land of Egypt, because they had made that couenant voyde: but that this should be the couenant;
that he would give the law in the middest of us, and write the same in our hearts, and that he would be our God, and we should be his people, and that we should know him, because he is merciful unto our sins and will remember our iniquities no more. Jeremiah, 31, Isaiah. 53.54. Ozee. 2. ⟨p. 54⟩This covenant the Lord hath made with us through faith in Christ: and therefore we must know that the articles of our faith, contain the sum & as it were the heads of that covenant which standeth in faith between God and us.
that he would giue the lawe in the middest of vs, and write the same in our heartes, and that he would be our God, and we should be his pepple, and that we should knowe him, because he is mercifull vnto our sinnes and will remember our iniquities no more. Ieremy, 31, Esai. 53.54. Ozee. 2. ⟨p. 54⟩This couenant the Lord hath made with vs through faith in Christ: and therfore we must knowe that the articles of our faith, containe ye summe & as it were ye heads of that couenant which standeth in faith between God and vs.
That this covenant between God and us is free and undeserved, and leaneth upon no condition of our worthiness or merits, but standeth by faith alone, hence it may easily appear. For in respect of God he properly maketh the covenant with us, and he sealeth in our hearts by his holy spirit, that same promise of undeserved reconciliation offered unto us in the Gospel. Titus 3. ver. 5.6.7. 2. Tim 1. ver. 9. Gal. 3. ver. 6.28.29. In respect of v• this covenant is received only by faith, whiles that freely and undeservedly the holy Ghost is given unto us, who bringeth to pass that both we will and are able to believe the free promise of reconciliation through Christ. Eph 1. Joel. 2. Isaiah. 59. If you respect the mediator verily our heavenly father hath received o• him the price of reconciliation, and we have satisfied in him: notwithstanding because the mediator is freely given unto us, and imputeth also freely this merit unto us, even by this reason ⟨p. 55⟩also the covenant is free. And so this whole covenant is merely free, and consisteth in faith alone: the oblation of promise of grace in Christ, and also the giving of Christ himself in respect of God is free: the receiving on our part is also free, because it is the work of God in us, whereby he sealeth his promise in our hearts, that being driven we should work, that is to say, that being made believers by him we might believe. Ephe. 2. ver. 1.5.6.7.8.9.10. All these things are plainly comprehended in that same promise of the new covenant, which even now I brought out of the 31. Chapter of Jeremiah. Now the end why God would have this same covenant to be free by all means, is that the glory of God might return to him alone: the which drift of his counsel he hath expressed in plain words in the same Prophet. Chap. 33. And it shall be to me a name of joy, a praise and an honour before all the nations of the earth which shall hear all the good that I do unto them, &c. And to the Ephe. Chap. 1 ver. 5.6. An other end is the peace of our consciences. Rom. Chap. 4. For if they which are of the law are heirs: faith is become void, and the promise is made of none effect, &c. Sith therefore God saith that this whole covenant is free and undeserved, and that it consisteth in the knowledge of him, or rather by faith:
through which also after that he hath abolished the remembrance of our sins, he will renew our hearts; which he calleth to write his laws in our hearts: it is plain and evident that in the articles of our faith, such a ⟨p. 56⟩faith and knowledge of God is set forth unto us, which embraceth the free remission of sins in Christ, and also thereof engendereth the instauration or renewing of man according to the image of God. Therefore in the meditation of the articles of our faith we must especially turn our eyes to these two points.
through which also after that he hath abolished the remembraunce of our sinnes, he will renewe our heartes; which he calleth to write his lawes in our heartes: it is plaine and euident that in the articles of our faith, such a ⟨p. 56⟩faith and knowledge of God is set forth vnto vs, which embraceth the free remission of sinnes in Christ, and also thereof engendreth the instauration or renewing of man according to the image of God. Therefore in the meditation of the articles of our faith we must especially turne our eyes to these two poyntes.
I Believe in God the father almighty maker of heaven and earth: and in Jesus Christ, his only Son our Lord, which was conceived by the holy Ghost, borne of the virgin Mary, suffered under Pontius Pilate, crucified, dead, and buried: he descended into hell, the third day he rose again from the dead, he ascended into heaven, and sitteth at the right hand of God the father almighty: from thence he shall come to judge the quick and the dead: I believe in the holy Ghost, the holy Catholic Church, the Communion of Saints, the forgiveness of sins, the resurrection of the body, and the life everlasting.
I Beleeue in God the father almighty maker of heauen and earth: and in Iesus Christ, his only sonne our Lord, which was conceaued by the holy Ghost, borne of the virgin Mary, suffred vnder Pontius Pilate, crucified, dead, and buried: he descended into hell, the third day he rose againe from the dead, he ascended into heauen, and sitteth at the right hand of God the father almighty: from thence he shall come to iudge the quick and the dead: I beleeue in the holy Ghost, the holy Catholique Church, the Communion of Saintes, the forgiuenes of sinnes, the resurrection of the body, and the life euerlasting.
Seeing therefore Christ the king himself in the articles of the Christian faith, which contain the sum of the Gospel, offereth that same kingdom of his unto us: and through faith, by the virtue of his spirit doth effectually confederate himself unto us to the end he may reign in us: go to, let us briefly show what faith is. Faith is to assent unto God, his will being ⟨p. 37⟩known, in every word of his, as to the only true & omnipotent God, and so to give glory to God: and not to consider any thing either in our selves or in any other of his creatures, that seemeth to be against him: and in this word, to behold as the special mark the promise of the Gospel, for that the father truly offereth himself unto us in Christ, and through his holy spirit freely justifieth us that are engrafted in Christ, and more and more sanctifieth us, and preserveth us by the same power, through which Christ was raised from the dead, whereby he hath all things subject to himself, that the hope of everlasting life being founded in this truth and power, it may be most certain. This description of faith, first comprehendeth the whole life of man: whose singular actions and moments, must needs lean and rest upon faith. For surely, that which is said to the Hebrews, Without faith it is impossible to please God, is most true, in all and singular matters that are to be taken in hand. Rom. 14. ver 23. Then after that it setteth forth that peculiar grace of justification offered in Christ, and that restoring to everlasting life, as the foundation of all believers. Now this same description of faith is specially taken out of the fourth Chap. to the Romans, from the sixteenth verse, and out of the first Chapter of the Ephesians, from the 17. verse, to the end of both the Chapters. That which is put in the description, of the will of God known, is therefore done, because Satan is oftentimes ⟨p. 58⟩wont to feign another meaning of the word of God, besides the will of God. Least therefore that faith should stray from the will of God, we must endeavour, that as the Apostle commandeth in the 12. to the Romans, all prophesying or interpretation of the scripture, be according to the analogy, or rule of faith: least the interpretation fight with the foundation or with any article of faith. We will show it also more familiarly after this manner:
this is faith, to acknowledge that this is the unchangeable will of God, and to rest in it, that freely he will give us that promised salvation by the Prophets, and that through Christ the same is given in deed, (as the Articles of our faith witness,) that is, to acknowledge, that these things which are contained in them, are freely given unto us of God, according to the testimony of all the Prophets which were from the beginning of the world, yea, and of Christ himself, and to rest in this constant will of God, and give this glory to God, that hath now already showed his omnipotent power in performing these promises, fulfilling in deed the most part of the Articles of our faith: and also as yet doth still exercise the same, in the applying of those benefits: and will certainly show it, in those that remain yet to be fulfilled in the Articles: neither to consider any thing either in us, or yet without us in any creature that seemeth contrary to that same grace and divine truth promised unto us, and already offered in Christ, and at length fully to be accomplished.
this is faith, to acknowledge that this is the vnchangeable will of God, and to rest in it, that freely he will giue vs that promised saluation by ye Prophets, and that through Christ the same is giuen in deede, (as the Articles of our faith witnesse,) that is, to acknowledge, that these things which are contained in them, are freely giuen vnto vs of God, according to the testimony of all the Prophets which were from the beginning of the worlde, yea, and of Christ himselfe, and to rest in this constant will of God, and giue this glory to God, that hath now already shewed his omnipotent power in performing these promises, fulfilling in deede the most part of the Articles of our faith: and also as yet doth still exercise the same, in the applying of those benefites: and will certainly shewe it, in those that remaine yet to be fulfilled in the Articles: neither to consider any thing either in vs, or yet without vs in any creature that seemeth contrary to that same grace and diuine truth promised vnto vs, and already offred in Christ, and at length fully to be accomplished.
There are four principal parts of the Creed. The first containeth what we believe of God the father, who as he hath chosen us of his mere mercy, in Christ before the foundations of the world were laid: Ephe. 1. so there is set forth in the first part of the Creed the first fountain of the covenant, or reconciliation: and therewithal is also taught what we must believe of the creation of all things. The second, what we must believe of Jesus Christ the Son of God: in which part, is comprehended the whole sum of the covenant & of our reconciliation. The third, what of the holy Ghost, who by engrafting us through faith in Christ, maketh us confederates with God, applying unto us the mercy of the father, and the redemption of the Son. The fourth part is concerning the people, or of the Church with whom God had stricken his covenant: which part containeth the effects of all the former, and the fruit of our faith, aswell which we enjoy in this life, as also, which we shall enjoy everlastingly, being fully knit both body and soul with Jesus Christ our head.
THere are foure principall parts of the Creede. The first containeth what we beleeue of God the father, who as he hath chosen vs of his meere mercy, in Christ before the foundations of the worlde were laide: Ephe. 1. so there is set forth in the first part of the Creede the first fountaine of the couenant, or reconciliation: and therewithall is also taught what we must beleeue of the creation of all things. The second, what we must beleeue of Iesus Christ the sonne of God: in which part, is comprehended the whole summe of the couenant & of our reconciliatiō. The third, what of the holy Ghost, who by engrafting vs through faith in Christ, maketh vs confederates with God, applying vnto vs the mercy of the father, and the redemption of the sonne. The fourth part is concerning the people, or of the Church with whom God had stricken his couenant: which part containeth ye effectes of all the former, and the fruite of our faith, aswell which we enioye in this life, as also, which we shall enioy euerlastingly, being fully knitte both body and soule with Iesus Christ our heade.
THat this couenant betweene God and vs is free and vndeserued, and leaneth vpon no condition of our worthinesse or merites, but standeth by faith alone, hence it may easily appeare. For in respect of God he properly maketh the couenant with vs, and he sealeth in our heartes by his holy spirit, that same promise of vndeserued reconciliation offred vnto vs in the Gospel. Titus 3. ver. 5.6.7. 2. Tim 1. ver. 9. Gal. 3. ver. 6.28.29. In respect of v• this couenant is receiued only by faith, whiles that freely and vndeseruedly the holy Ghost is giuen vnto vs, who bringeth to passe that both we will and are able to beleeue the free promise of reconciliation through Christ. Eph 1. Ioel. 2. Esay. 59. If you respect the mediator verely our heauenly father hath receiued o• him the price of reconciliation, and we haue satisfied in him: notwithstanding because the mediator is freely giuen vnto vs, and imputeth also freely this merite vnto vs, euen by this reason ⟨p. 55⟩also the couenant is free. And so this whole couenant is meerely free, and consisteth in faith alone: the oblation of promise of grace in Christ, and also the giuing of Christ himselfe in respect of God is free: ye receiuing on our part is also free, because it is the worke of God in vs, whereby he sealeth his promise in our heartes, that being driuen we should worke, that is to say, that being made beleeuers by him we might beleeue. Ephe. 2. ver. 1.5.6.7.8.9.10. All these things are plainlie comprehended in that same promise of the new couenant, which euen now I brought out of the 31. Chapiter of Ieremy. Now the ende why God would haue this same couenant to be free by all meanes, is that the glory of God might returne to him alone: the which drift of his counsell he hath expressed in plaine wordes in the same Prophet. Chap. 33. And it shalbe to me a name of ioy, a prayse and an honour before all the nations of the earth which shall heare all the good that I doe vnto them, &c. And to the Ephe. Chap. 1 ver. 5.6. An other end is the peace of our consciences. Rom. Chap. 4. For if they which are of the lawe are heires: faith is become voyd, and the promise is made of none effect, &c. Sith therefore God saith that this whole couenant is free and vndeserued, and that it consisteth in the knowledge of him, or rather by faith:
