A verie familiare fruiteful exposition of the .xii. Articles of the christian faieth conteined in the coÌ„mune crede called the Apostles Crede made in dialoges wherein thou moiste learne al thinges necessarie to be beleued â–ª Compiled bi Peter viret a frenche man translated in to englishe Peter Viret vnto the faithful reader grace and peace frome oure Lord Iesus Christe ABoute thre or foure yeres past at the desyre of certaine good persones I had enterprysed to wryte a certaine familiar exposicioÌ„ vpoÌ„ the crede of the Apostles conteynynge the articles of the fayth and christian religion And vpon the prayer of our Lord Iesus Christe And lykewyse vpon the commaundementes whyche be the summe of all the lawe of God folowynge thys purpose I have already begone to write vpoÌ„ the crede and that for diuers causes for notwythstandynge that diuers men of knowledge haue alredie traueled aboute thys mattier as well in the laten as in the frenche yet neuertheles I do considre that the darkenes of erroure and ignoraunce hath bene so great vpon the earth that it is verie harde and dificulte vnto the poore blynde and ignoraunte to compreheÌ„de the trueth of God and knowe the darknes in the whiche they haue bene and yet be althought that they which desy2re to aduauÌ„ce the glorie of God do infourme them selues by all meanes to drawe them vnto the vnderstandynge and knoweledge of hys worde Yet I do see euerye daye we confesse all with the mougth one selfe fayth and religion and neuertheles the greatest parte of them which wylbe holden for christians denie by theyr workes that whyche they confesse with their mouthes for thys cause haue I ryghte wyllyngly taken the payue to declare sumthinge more largli and familiarly the crede of the Apostles then other haue done whyche haue wrytten before me for to shewe by lyuely reasons vnto the supersticious christians and Idolatours howe they do and beleue all contrarie to the fayth whyche wyth theyr mouthes they confesse to the ende they may learne to beleue wyth the hert that which they confesse wyth theyr mouthes and that the Lorde wyth good ryght do not reproue theÌ„ of that the whych he did accuse the hypocrites which were amonge the olde people of Israell sayynge these people honour me wyth theyr lippes draw nere vnto me with their mouthes but theyr hertes be very farre from me and therfore do they honour me in vaine teaching the doctrines and coâ—maundementes of men And to avoyde thys reproue I haue wyllynglye geuen occasion the better to considre the sence and vnderstandynge of the wordes of thys confession and by the same to shewe the errours and abuses by the which the christianitie is al corrupted to be pourged made clean because that they wil not or caÌ„ not take the leysure to reade the holy scriptures or els haue not the vnderstandynge to comprehend them I haue wyllyngly shewed vnto the simple and ignoraunte people that if they haddenone other scripture but the confession of the fayth the whyche they do vse euerye daye in theyr crede they haue inoughe to make theÌ„ inexcusable before God to learne to knowe the errours and false opinions in the whiche they haue be holdeÌ„ in case they dyd well vnderstand that whyche they do confesse These be the principall causes that hath moued me to make thys trectise the whych hath lyne loÌ„ge time among my writinges because I did abide to haue had leisure to haue made an ende of the reste the whyche I was wyllynge to haue set forthe in thys same treatise Neuertheles in asmuche as thys is all ready finished and that ther is so moche tyme gotteÌ„ it doth seme vnto me not to be euyl to set forwarde that whyche dyd serue to no purpose in my studye for to edifie enstructe alwaies more and more the pore ignorauntes vnto the whyche I haue moste principall regarde if I shal know that my laboure and thys maner of procedynge may profitte vnto any I shall when it shall please God to gyue me tyme oportunitie proceade and set forth the rest ¶ In this fyrst dialoge is shewed how the Soueraigne goodnes felicitie of maÌ„ lieth in the knowledge of God in the IustificatioÌ„ by the faith in Iesu christ ¶ The names of the two speakers ⧠Phylype ⧠Nathanaell PHyllype I can not inoughe maruayle when I do considre the nature and condition of men Nathanael Wherefore saiest thou that Phylip Because that I do se that all meÌ„ haue one desire one selfe will and mind yet neuertheles there is nothynge more contrarie then the desyres and wylles of menne after suche sorte that wyth greate difficultie may be found two that be of one selfe accord Nathanaell Howe can that be possible to be founde amonge men as thou doest saye for thou haste holden me two argumeÌ„tes the Contrarietie and vnitie of humayne affections whiche be coÌ„trarye and repungnaunt the one to the other for howe can menne be all of one selfe wyll and of a contrary wyll and all of one accord being al in discorde Phy. I thynke thou doest not doubte of the diuersitie coÌ„trarietie of affectioÌ„s willes humayne opinioÌ„s for ther is nothyng more euidente wherfore it suffiseth me to shewe vnto the the vnitie of the desyres and wylles that is betwen them Natha When thou haste proued me that I shal holde the other for all togyther proued for the daylye experience doeth beare wytnes hereof Phy. I wyl that thy selfe be Iudge of the cause wherfore I do aske the if there be anye man vpon the earth whyche doeth not desyre and hath not a greate wyll to be ryche The coÌ„mune desire of almâ— to come to honour to lyue in pleasure reste and to be verie happy Natha in that there is no doubte Phy. Myne entente is alredy proued for thou doeste se the vnitie of the hertes that is betweâ— them Natha It is true but from whense then commeth that contrarietie or howe can that procede of that vnitie Phy. Al the faute doth come of this that although al do pretende vnto one selfe ende neuertheles they can not learne the cunnynge nor the waye to come vnto it Natha Thou wylte then saye that the wyll is in all men but the power and the meane doth fayle them Phy. We se the thynge at oure eye Natha And what is the cause Phy. The hardnes and ignoraunce of the humayne vnderstaÌ„dynge for one estemeth him rich veri happy that hath great treasures of gold siluer perles precious Mens opinions of the souerning goodnes stones that hath his garners houses sellers wel filled which hath goodli clothing may be veri sumptuous poÌ„piously appareled which is possessor of great coÌ„treys laÌ„des lordshipes Na. There is nothyng in al the world that meÌ„ esteme so much as that whych thou speakest of And that after suche sorte that euerye one woulde haue that Phy. And therfore of
Natha Certaynely the consolation is greate principallie for the poore people which sumtyme be extremly oppressed in al maners as well with sykenes as wyth extreme pouertie wythout hauyng anye ayde or healpe of any persoÌ„ there is none so sore sike but it is greate pitie howe wel so euer they be kepte and treated But lette vs theÌ„ behold and thinke what it is or maye be in them that haue extreme pouertie toyned with theyr sicknes and haue nothynge to healpe theim selues wyth nor no bodye for to keepe them as it is mooste often sene principallye in the tyme of the plage in the whyche the mooste richeste theim selues haue manye tymes muche adoe to fynd anye that wyll serue keepe them happye be they then that in suche anguishes and distres haue remembraunce of Iesus Christe and haue the consideration that thou speakeste of Phy. Also lykewyse when I am in anye maner of burnynge and extreme heate that doth so alter me that it doeth seme vnto me as fire were in my bodye impossible to stacke my thyrste and that my mouth is so brought out of taste that I can awaye wyth no maner of meates nor drynkes what so euer they be Then I do thynke of two thynges the firste is I considre the paynes of the poore vnhappye and dampned and perceiue in my selfe that if a lytle pece of an humour and a litle excessiue and extra ordinarie heate hathe engeudred in me such payne and griefe that I haue almooste loste all patience alas maye I then thynke howe shoulde I endure or suffre that whyche Iesus Christe hathe suffered for me or howe should I do if I should be caste into that ardent eternall fyre and beare all the ire iudgmente and malediction of God whyche the vnfayethfull reprobate do beare as Iesus Christe hathe borne for me I fynde my selfe then muche bounde to gyne hym thankes seyng he hath deliuered me froÌ„ such tormentes and ought to esteme thys worldly paynes verye lyghte and as thynges to learne me the feare of God to flee from synne and to putte my whole trust in Iesus Christ for the auoidynge of that horible and fearful iudgmente of God of the whych the sicknesses and al other aduersities be but as small aduertismentes the better to learne vs to know his grace the better to withdraw vs from this world And of the other part wheÌ„ I do coÌ„sidre thinke vpon the thirste alteration that Iesu Christ myght haue after his greate tormeÌ„tes which he suffered aâ—l the nyght and al the daye after he had almoste shed all hys bloude and was hangded vpoÌ„ the crosse all moste thre houres and yet coulde not haue so much as one drop of water to quenche hys thyrste wyth al but hadde gyuen hym in the stede of good drinke bitter gall vunger and myrre I maye then thynke in my selfe to haue greate cause of coÌ„plaint seing that I maye haue the good maluesey all other thynges that I can aske for the comfortynge of my herte and my sauiour Iesus Christe myghte not haue so muche as one sope of water to quench hys thyrste wheÌ„ I haue well considered all thys and haue a lytle mingled and steped wyth my meates poreges and suppynges of thys vineger gal and myrre whyche Iesus Christ dyd taste feele I do fynd it more swete then huny And yet is ther one thinge that I do learne by the same to kepe miself froÌ„ doing wroÌ„g or imurie Ephe. v. to anie creature nor to hate my christian brother knowing that wheÌ„ I so do I do giue vnto Iesus Christe to drynke viniger gall and myrre am a braunch of that vnhappie iudicall vine whiche in the stede of good grapes hrynge forth thornes sloes which be so excedynge bytter for to make drinke for hys sauioure which hath made planted and dreste it Natha Thys is not euil taken for so farre as I cause the death and passion of Iesus Christ is a consolation medicine remedye against all sikenesses deseases both of bodie soule Phy. But yet where it doeth mooste chieflye serue me is wheÌ„ I do fele the temtation assautes of death I do theÌ„ cal vnto remeÌ„brance Remedye against the assaultes of howe Iesus Christe is dead for me how that he is riseÌ„ hath triumphed ouer death This remembraunce consideration doth mitigate the feare of death which al meÌ„ haue naturally doth assure coÌ„firme me agaynste al the assaultes of death of synne and of Sathan and of hell knowinge that he which beleueth Iohn v. vi in Iesus dyeth not nor entreth not into iudgmente but is already passed from death vnto lyfe for this same corporal death is not death but onely a passage froÌ„ miserie into pleasure and felicitie and awaye by the whych we entre into eternal glorye wherefore I reioyce in my hert do say with the holi Apostle death Ose v. i. Cor. xv wher is thy sting hel wher is thivictorie Na. This is a verifearful assault wherfor it is veri necessari nedeful a maÌ„ to shew him self at that houre to be a true champion and a christian knyghte Phylype It is the same houre by the whych it shall be plainly knowen whether we haue beene hypocrites or true christians whether we beleue wyth oure hertes that whythe we confesle with oure mouthes for there be such whyche haue so greate feare of death haue hadde so little experience of the death and resurrection of Iesus Christ that when they be syke if a man aduise them to loke on their coÌ„sciences and dispose theyr houses and make theyr wylles they before greued somtime angrie wyth theim that moue theim and be merueylouslye greued where as they ought to returne vnto God wyth all theyr hertes folowe the exemple of the good patriarkes whyche dyd not leaue theyr busines vndone theyr goodes vndisposed til they felt death Gen. xl readye to stop theyr throtes but dyd it while they hadde tyme and theyr wyttes and vnderstandyng perfecte Of the whych also Iesus Christe hathe gyuen vs an exemple and hathe shewed vs in the same what care wee oughte to haue for theim the whyche be gyuen vs in charge when that he dyd recoÌ„mend hys mother vnto S. Iohn but they whych be so fearde of death do she we that the death and resurrection of Iesus Christe is not well printed in theyr hertes for that is the Souerayngne remedie the true armore to strentheÌ„ vs in thys battell ther is no other true consolatioÌ„ they that be syke or in other aduersitie haue manye tymes conforters but manye be suche as came vnto Iobe more lyke to bringe hym to desolation and dispayre then to consolatioÌ„ Some sette before them theyr good workes or as a man myght better saye theyr supersticitions hypocrisies do learne theÌ„ to put theyr trust other which shal in the same be done by them after their death
myghtye wynde when he gaue hys holye spirite vnto hys Apostles Phylyp There is no doubte but he dyd it to The holye spirite sheweâ— in wynde signifie that as the winde suffereth the Rociers the litle and small trees and ouerthroweth by the rootes breaketh down broseth and maketh ruinous the greate myghtye trees So the vertue of thys holy spirite is to bring consolation to the hertes aflicted to purge the consciences to iudge the euile to ouerthrowe and sette downe the proude and to vpholde beare vp the weake and humble Natha If we wyll then haue anye thynge of God we muste obteygne it by Iesus Christe workynge in vs by hys holie spirite Phylip. It is euen so for by hym all the beleuers be vnite in one self body with their head Iesus Christe and be nourished and vinified in hym as by the soule and spirite all the meÌ„bres whyche be in one bodye be partakers of the goodnes which is in the same body Natha I beleue for that cause we put to by by after thys article the which appertayneth nyghe vnto the churche the whych is the bodye of Iesus Christ of the whyche thou speakeste of vinifiynge sanctifiynge by the same holy Gooste for we do saye by and by after the catholyke churche Phy. There is no doubte Natha In asmuch theÌ„ as we haue treated the other three partes The church of the crede that we be come to the fourth whyche concerneth the churche daughter of the celestiall father spouse of Iesus Christe tell me fyrste what thou callest the church Phy. Churche signifieth congregation and assemble Eph. v but I do take it and vnderstaÌ„d it here for the asseÌ„ble of the true and faythful christians whyche be vnite coÌ„ioyned by one selfe spirite and one selfe fayeth Natha Is there anye other church then the churche of the faithfull Phy. As we do cal the bodye and membres of Iesu Christe the churche so hath Antichriste hys body and membres whyche togyther make the malignaunt churche but for asmuche as that toucheth vs in nothynge we leaue it aparte and speake only here of the tru The malygnant church church of Iesu Christe therfore do we cal it holy Natha For what cause Phy. To put difference betwene hyr and the church of Antichriste and for asmuche as she is sanctified by the holye Goste for to be the temple and habitatioÌ„ of God Natha Wher fore doest thou also call it catholike what signifieth that worde catholyke Catholike Phy. It doeth signifie vniuersal and therfore do I saye I beleue the vniuersall churche bycause the churche doeth signifie all assembles and congregation where the fayethfull be assembled as is the church of Choâ—hi of Rome Galathiens and othere lyke I wyll declare that there is one catholyke churche that is to saye vniuersall and generall comprehending all the other the whyche is generallye sowen thorowe all the worlde onelye knowen of the onelye God whiche knoweth the hertes Natha If she be sowen thorowe all the world how is she a church seing that church signifieth coÌ„gregatioÌ„ asseÌ„ble so as thou sayeste it should seeme rather to disperation seperation and confution Phylype Therefore muste we considre thys The churche inuisible churche spirituallye and muste not thynke it to be a visible and local assemble sette and limited in a certaine place Nathana Howe vnderstandest thou thys or howe can the churche be inuisible seyng it is the assemble of the fayethful whyche be visible menne Phy. I denye not but that the men whyche be of the churche be visible but thys ioynynge togyther of the churche oughte not to be considered of the coniunction of the bodies but of the hertes spirits that be inuisible which none cause and therefore notwythstandinge I see the menne that be of thys churche wheÌ„ they be presente wyth me yet neuertheles I The churche mingeled thorowe all the worlde can not see them all because they be sparkeled abrode thorowe all the worlde and thoughe they myght be assembled all in one place yet coulde I not knowe them perfectlye because that the elected shal neuer be so wel seperated in thys worlde frome the infidels and reproued but there shall be alwayes manye hypocrites mingled amonge them the whyche we can not wel deserue nor iudge vnto such time as Iesus Christe shall make seperation of the Math. xxv goâ—es from the lambes and of the wheate froÌ„ the tares therfore do I saye that thys church is inuisible because the eye caÌ„ not se it nor the humayne iudgmeÌ„t wel deserue it therfore do we saye we beleue it for if we did se it at our eye wee beleued not but notwythstandynge we can not se it at our eye yet we beleue that the Lorde hathe hys elected whyche notwithstandynge they be sparkeled aboute thorowe all the worlde as touchynge theyr bodies be yet neuertheles so ioyned togither by the spirite of God that they be but one selfe bodye one selfe herte and one selfe soule Act. ii iiii Natha Thou wylt then saye that the vniuersall churche is a spirituall and inuisible asseÌ„ble of all the elected and chyldrene of God whyche be vpon the earth in what place so euer they be whyche notwythstandinge they be seperated and farre distaunte one frome a nother as concerninge theyr bodyes yet they be all vnite by one selfe spirite into one body misticall of the whyche Christe is the head Col. i. ii whyche dyed for to assemble the chyldrene of God that were sparkeled but if thys church be inuisible howe canste thou saye thou beleueste in hyr and that thou holdeste hyr fayth howe canste thou knowe what she is what she beleueth if thou know hir not Phylype I saye not that I beleue in hyr Natha Doeste not thou confesse I beleue in the holye Gost the holye vniuersal churche Phy. I do saye and confesse openlye I beleue in God the father and in Iesu Christ and in the holye Gooste but of the churche I do not saye I beleue in the holye churche but I beleue the holye churche Nathana Is it not all one what difference is there Phy. Verye greate For if I sayed I beleue in the holye church I should coÌ„fesse that I put my trust in hyr as I haue sayed before to beleue in God and the churche is not god but is an asseÌ„ble of men cursed is man that trusteth in man wherfore if I sayed I beleue Iere. xvii in hyr I should speake agaynste my self and should reuerse the fayeth which I haue coÌ„fessed hytherto Nathana Declare vnto me the differeÌ„ce Phi. By expositioÌ„s going befor it is opeÌ„ inough what seÌ„ce mi words should haue if I sayed I beleue in the church But when I do saye I beleue the holie churche that is to saye I beleue and confesse that ther is an assemble by the whyche I haue diffined the churche and that in the same I wyll lyue and dye Natha Howe wylt
all that satisfied the churche whyche was offendyd by hym for notwythstandynge he hathe bene punishede in hys bodye or by hys purse or by boeth yet doeth it not for al that folow that he is an honest manne for in that he hathe bene punished hathe bene agaynste hys wyll and the payne that he hathe suffered hathe not for all that chaunged hys hert except the Lord with hys holye spirite haue touched hym therefore as the churche leueth vnto the punishmeÌ„t of the magistrate such as by him be punishable to be punished wyth such punishmente as they haue deserued wythout medelynge hyr selfe wyth the temporall swerde euen so ought the temporall magistrate not onely to suffer the church to procede in hyr office after he hath done hys but also to healpe hyr in the execution of hyr office if nead require as and if ther be any rebellioÌ„ against the same which requireth more greuouse punishment theÌ„ she maye gyue or put in execution for what other thynge is the ecclesiasticall councell or senate but a membre or parte of the magistrate and of them whyche partly be ordeyned by hym sauyng ther is an other maner of proceading for suche as haue bene moued to repentaunce but rather hardened by the punishmeÌ„te of the temporal swerde whych shal be conuerted by that whych shal be opened vnto theim of the worde of God for God hathe not coÌ„stituted the ministration of hys Gospel in his church wythout gyuynge hyr vertue and efficatie by hys holye spirite by the whych he doth strike the soules more lyuely theÌ„ the material swerd stryketh the bodye and further when a man hathe made suche amendes as he hathe bene ioyned vnto by the lawe theÌ„ is the ciuilitie of the lawe satisfied whyche forceth not muche wyth what herte it be done but the church requireth the testimonie of the herte and caÌ„not admitte them into hyr communion whyche be sclaunderous vnto hyr and whyche haue by the workes declared that they be no membres of hyr bodye excepte that fyrste she shall haue sene theyr repentaunce that they shall haue gyuen certayne sygnes and testimonies of the same for it is defended hyr to giue that Math. vii which is holy vnto Dogges and to caste hyr margarittes precious stones before swyne Natha But in asmuch as the churche is constitute of menne howe can she better iudge of the herte then the ciuyle magistrate and further what satisfaction wylte thou haue other theÌ„ that of Iesu Christ for thy self hath sayed that none othere can satisfie vnto the Iustice of God Phyly As towchynge the herte the churche leaueth it vnto the iudgmente of God which only knoweth it but yet neuertheles she hath more care theÌ„ the ciuyle magistrate can not admit nor receyue a manne into hyr coÌ„panie whyche at the leaste wyll not confesse wyth hys mouthe by the whyche he doeth testifie the christen herte that he hathe it may wel be that often tymes the herte doth not agre with the confession of the mouthe and that the coÌ„fession be fayned as it was in Simon Magus Ananias Saphyra but it sufficeth vnto the churche that a man shewe hyr outward testimonie of the herte for she can not iudge whether it be fained hypocriteth or faithful wherefore she can not caste out hym whyche commeth vnto hyr wyth anye testimonie of fayeth for if hys testimonie be fayned she leaueth the iudgmente vnto God whyche shall discouer it in hys time but to receyue any person wythout open testimonie of repeÌ„taunce faieth she caÌ„ not without doynge againste the word of god for wheÌ„ the dogs swine do opeÌ„lie shewe theÌ„ selfe such by theyr workes and be not couered with shepe skines why should she not iudg theÌ„ She hath none excuse nor resonable cause for to receiue theÌ„ seing that god hath giueÌ„ hir the iudgmeÌ„tes of such things that she hath the mean so to do therfor wheÌ„ a maÌ„ declareth hym self manifestlie sclaunderous a rebell vnto the ecclesiasticall correctioÌ„ discipline the last remedi that the church hath is to excoÌ„municate that is to saye to opeÌ„ vnto him that she taketh him not for any meÌ„bre of Christ nor worthi to be in the coÌ„pani of the faithful nor to coÌ„municate the Sacramentes whych Iesus Christ hath gyuen hir vnto the which ought none to be admitted but hir Math. xviii disciples but oughte to be reiected and depriued of them as a publican and a panim or as a Iewe or turke whyche the fayethfull wyll nor receyue into theyr communion but doeth hold him as an Apostata enemy of christiaÌ„ religioÌ„ wheÌ„ he is so reiected froÌ„ the church i. Corin. v. ii Corin. ii i. Timot. i. he is in the handes of Sathan for to afflicte him is seperated froÌ„ Iesu Christ after such sorte that if he do not reknowledge hys faultes amend him selfe and laboure to recoÌ„cyle hym selfe vnto the churche he is vtterly loste and dampned for in as muche as the churche hathe bounde hym he is bounde seynge that Iesus Christe hathe gyuen it that power by the ministration of hys worde by the whiche also he is vnbounde if he reknoweledge hys Math xvi xviii faultes be receyued agayne into the church by penaunce Natha The churche is then verye rigorouse and hathe a power muche moore to be feared then the swerd of the magistrate for it caÌ„ punish but the body but that of the church sleaeth the soules how doth this theÌ„ agre wyth that whyche Iesus Christe hathe sayed that he was not come for to destroye or lose but to saue is the church of anye other nature theÌ„ Luke ix Iesus Christ hir head Phyly No. But the euell do kyll and daâ—ne them selues in reiectynge the blissinge of Iesus Christe whyche is presented and offered vnto hym by his churche therfore the church doeth not dampne hym but onelye declareth vnto hym his daÌ„nation reiecteth him as daÌ„ned not to the intente that he should so be but to the inteÌ„t he should not be but he knowing hys damnation and seynge hym selfe depriued and shytte out of the companye of Iesus Christe of the Angels and of all sayntes and forsaken of all the fayethfull myghte be the more ashamed and confounded and the better feele the iudgemeÌ„te of God vpon hym to the ende that by thys meane he myghte he moued to repentaunce that he should not perishe eternallye for thys same oughte wel to astony hym seyng hym self bound by the churche whych hath suche power by the keyes which Iesus Christe hathe gyuen hyr that whatsoeuer Math. xvi xviii is bound or vnbouÌ„de in the earth by hyr is bouÌ„d or vnbounde in heauen Natha Then is the excommunication rather a medicine and a remedie then a death damnation Phylip. Accordynge as euerye man doeth vse it to hys profit for it is the last remedy of the churche the whyche she doeth vse as a corsey towardes synners that