A learned and excellent treatise containing all the principall grounds of Christian religion. Set downe by way of conference in a most plaine and familiar manner. Written first in French by maister Mathew Virell, after translated into Latine: and now turned into English for the vse of our country-men.

The fourth part of the Apostles Creede, which is concerning the Church.

Theoph.

We haue expounded three partes of the Creed, it remaineth that we come to the fourth, which is of the Church. Now there come two things to my minde, whereunto I would haue thee to answer. First:

1 What the Church is: and

2 Why thou saidest, that by the working of the ho∣ly Ghost, we are ioyned with it.

Mat.

The word Church, signifieth a companie: in this place it is taken for the companie of the faithfull chosen of God.

But although the Church be onely one, which is the spouse and the misticall body of Christ, yet it is wont to be considered in two respectes:

1 As it is inuisible. And

2 As it is visible.

Theoph.

What doest thou vnderstand by the name of the inuisible Church?

Mat.

All the elect, which may be deuided into three sortes.

1 The first, of them which already be receiued into heauen, who for that cause are called the Triumphant Church, because they haue ouercome all temptations and troubles, they do enioy the heauenly glorie.

2 The secōd is, of thē which do yet liue in the earth.

3 The third, of them that are yet vnborne. Now these three parts in that last day, shall be gathered to∣gether into one body, and then shall be a Church all together triumphant and glorious.

Theoph.

Which is the visible Church?

Mat.

The companie of the faithfull, gathered to∣gether in the name of Christ: to be instructed and confirmed in his faith, by the sincere preaching of the word, as also by the vse of the Sacraments, which are two most certaine marks, wherwith God would marke her out, and as it were, set her forth to be seene, that she might be knowne of all her children, and they might be gathered vnto her.

Now this is that which is called the militāt Church, because continually it warreth with the deuill, the flesh and the world.

Theoph.

Why will God haue all his children ioyne themselues to the visible Church?

Matth.

That he may be worshipped of vs, which is when we do consent together in calling vpon him, and that he, as a good house-holder, may feede vs with his word, the spirituall foode, wherewith we may be dayly strengthened, vntill he bring vs to the cele∣stiall inheritance.

Theoph.

What is the vse of this article?

Mat.

It shall most easily be perceiued of thee, if thou do but marke the testimonies of prayse and com∣mendation, wherewith Paule decketh the Church, which indeede are answerable to diuers places of the Prophets. Now they be three, and those most excellent▪ For he termeth her

1 The house of God.

2 The pillar of truth.

3 The mother of all the faithfull.

Theoph.

We are to examine the reason of these titles giuen vnto her. And first of all, why doest thou call it the house of God?

Mat.

That we may vnderstand, that God dwelleth in his Church, doth defend it, and guide it by his holy spirite. Euen as Christ himselfe sayth: Where two or there be met together in my name, there am I in the middest of them.

Theoph.

Why is it called the pillar of truth?

Mat.

Because by the ministerie thereof, God pre∣serueth and keepeth his truth in the world.

Theoph.

What is that truth?

Mat.

Christ himselfe, when as he is acknowledged to be not onely verie God and verie man in one per∣son, but also a Sauiour & Redeemer, which is the most certaine truth, and most profitable to the beleeuers: for, by it they attaine eternall life. Which Christ him∣selfe affirmeth in these words: I am the way, the truth and the life.

Theoph.

Therefore it followeth, that this Church which we beleeue, forasmuch as it is the pillar of truth, cannot erre.

Mat.

Indeed in those points which appertaine to the person and office of Christ, it cannot erre, but in some other parts of doctrine it may erre, which falleth out not seldome.

Theoph.

Why may it not erre in the things which cō∣cerne Christ, as well as in others?

Mat.

Because by the testimonie of Paule, Christ is the only foundation of the Church, which being takē away, it can no more stand, then an house without a foundation.

Theoph.

What if the Church erred in those things?

Mat.

It should then not be a Church, but rather the synagogue of Sathan, seeing that it had ouerthrowne or puld downe Christ it owne true foundation.

Theoph.

But Christ seemeth to haue appointed an other foundation of the Church beside himself, name∣ly Peter the Apostle, to whom he sayd, thou art Peter, and vpon this rocke will I build my Church.

Mat.

The name of rocke no way can or ought to be referred vnto Peter himselfe, although the words seeme to beare it. For Paule affirmeth, that no other foundation can be laid by any, besides that that is layd, which is Iesus Christ. Moreouer, how absurd a thing should it be, that the Church which is inuisible, should haue her foundation in a mortall man, and that which more is, one very weake, so as not long after he denied

Christ? Verely it hath neede of a stronger foundation, that it may bee able to stand against so many assaults, wherewith it hath beene and still is set vpon, by the de∣uill and the world, euen from the beginning.

Theoph.

Deliuer therefore the true sence of those words of Christ to Peter.

Math.

Because Peter had confessed Christ to bee the sonne of the liuing God, Christ answereth; But I say that thou art Peter. Now he is called by that name which Christ had before giuen vnto Symon, because hee was a liuing stone in the building of the Church, who acknowledged Christ to bee the sonne of God, and therefore the chiefe stone in the Church. When therefore he addeth; Vpon this rocke I will build my church, that is referred to that rock, which Peter him∣selfe had confessed. Austen agreeth with this inter∣pretation: for he saith; The church is built vppon the rocke, whereof euen Peter had his name. Therefore truely the Lord saith; Vpon this rocke will I build my Church, because Peter had said; Thou art Christ the sonne of the liuing God. Vpon this rocke therefore saith he, which thou hast confessed, will I build my church. For the rock was Christ, vpon the which foun∣dation Peter himselfe was builded. For no other foun∣dation can any man lay, but that which is already laid, which is Christ Iesus. These be the words of that fa∣ther, wherewith also agreeth that which Peter saieth; when he exhorteth the faithfull, that as liuing stones, they would be built vpon Christ that chiefe stone. But he proueth this out of the testimonie of Esay: Behold, I put in Sion a chiefe corner stone, elect & precious, in whom whosoeuer beleeueth shall not be ashamed. Hee addeth also out of the Psalme: The stone which the builders refused, is made the head of the corner, that is to say, vpholdeth all the building.

Theoph.

Hitherto we haue heard sufficiently of the second thing testified in the praise of the church: wee must come to the third. Why is it called the mother of vs all?

Mat.

First, because God therein hath begotten vs with the incorruptible seede of his word. And then be∣cause he hath put vs ouer vnto it, as to a speciall good mother, to be guided and brought vp, that wee may daily wax elder in faith, vntill we come to the inheri∣tance of our heauenly father. Wherefore, whosoeuer refuse the gouernment of this mother, can neither haue God for their father, nor claime to themselues a∣ny right in his inheritance.

Theoph.

Let vs consider the verie words of the creed, and first of all; Why is the Church called holy?

Mat.

For two causes, the first whereof and the chiefest is this, because as Paule speaketh; It is sancti∣fied after that hee hath cleansed it, by the washing of water, through the word. As if he should say, that it was made cleane from all sinne, by the precious bloud of Christ, which is daily presented vnto vs, both in the word and in the Sacraments.

The other cause is, for that the members of it, which indeede are regenerated of the holy Ghost, and sanctified, do apply themselues diligently to holinesse of life: wherein by the benefit of the ministerie of the Church, they go forward euerie day somewhat. Not∣withstanding, in themselues it is certaine, they bee de∣filed with manie filthinesses and sinnes, which indeed are not imputed vnto them, for they are partakers of Christes merit, by whose helpe they obtaine forgiue∣nesse of sinnes.

Theoph.

Let vs come to the other title of the church: why is it called catholicke or vniuersall?

Mat.

That wee may vnderstand, it is not now tyed to anie certaine place or people, as wee read it was vnder the Law, before the comming of Christ: but that it is dispersed and scattered throughout the whole world, and distinguished into manie members, which are particular Churches, gathered together in sundre places, which notwithstanding make one bo∣die of the Church, for they bee endued with the same faith, and hope in Christ.

Theoph.

It may seeme then, that the Church which was before the comming of Christ, was diuerse from ours.

Mat.

Thou gatherest ill: for although in some cir∣cūstances, it differed from ours, yet it was one Church in substāce, for as much as both of them acknowledge

1 One and the selfe same father, God.

2 One Iesus Christ, redeemer and mediator.

3 Because also that old Church, had the same hope with vs, namely to obtaine saluation by faith in him; by the which faith, the beleeuers euen then cō∣municated with his bodie, and therefore were parta∣kers of all his gifts.

4 Because they had the same ministery of the word and sacraments with vs, as concerning the substance.

Theoph.

But how could this bee, that the faithfull should bee partakers of the true body of Christ, which was not yet borne?

Mat.

It was then indeede spiritually receiued by faith, as it is this day of vs: this only is the difference, that our faith looketh to Christ now lōg ago manife∣sted: but the faith of those auncients looked to Christ, which was not then come. Neither were they therfore excluded from the true partaking of him. For all things are present with God. Hence is that of Iohn; The Lambe (meaning Christ) slaine euen from the foundations of the world.

Christ also confirmeth the selfe same thing, when he saith; Abraham reioyced to see this my daie, and he saw it, and was glad.

Theoph.

But be there anie places of scripture, where∣by this may bee determined, that the faithfull which were vnder the law, were in deed and truly, partakers of Christes body?

Math.

There be: For Paule saith; That all the fa∣thers did eate the same spirituall foode with vs, and that they all dranke the same spirituall drinke: for they dranke of the spirituall rocke that followed them, and that rocke was Christ. By which wordes hee meaneth,

that the fathers by their Sacraments, did no lesse com∣municate with the body of Christ and his gifts, thē we do at this day by outs.

Theoph.

What therefore is the difference, betweene their and our church?

Mat.

There be reckoned not one, but foure.

1 First, because the old church, did set forth Christ his death and resurrection darkely, by certaine out∣ward ceremonies, as sacrifices, lights, washings, and such other, which of the same Apostle are called sha∣dowes of things to come, but the body is Christ.

Wherefore seeing that by his comming hee hath put an end vnto those ceremonies, he hath now laide himselfe open vnto vs farre more plainly. For he com∣meth forth, as it were in the mid-day, abounding with his gifts, that euerie one may see and know them. For this cause the Apostle compareth the fathers which liued vnder the Law, vnto children, which did learne as it were their letters and first grounds, to giue vs to vnderstand, that wee may be called learned and skil∣full if we be compared with them. This therefore is the first difference.

Theoph.

Declare the second.

Mat.

This consisteth in reformation of life; for as the knowledge of Christ is greater, so also the effica∣cy and working of the holy Ghost, is farre greater, which mortifieth our flesh, so as we do more earnest∣ly obey his commandements, according to the pro∣mises declared by the Prophets; This is the couenant which I will make with the house of Israell; After those daies (saith the Lord) I will put my Law in their in∣ward parts, and will write it in their hearts. I will put my Spirit within you, and wil cause you to walke in my statutes, and to keepe my iudgements, that you may do them. Yet not that the godly before the comming of Christ, were without the Spirit of regeneration, but that we might be taught, how the Lord in the very cō∣ming of Christ, by whose bloud hee renewed the coue∣nant with vs, did more aboundantly bestow his giftes

vpon his people. For this cause the Lord did suffer not a few blemishes of the Israelites, which among vs were not to be borne: no otherwise then as a most wise Father will beare with many childish faults of his sons, as long as they be children, but when they be come to yeares, he will in no case beare them.

Theoph.

I would haue thee shew me some example.

Mat.

I will alledge one; The bill of diuotsement, which was nothing else but a libertie to put away the wife, euen for the smallest cause. But the Lord affir∣meth, that it was permitted to the Israelites, for the hardnesse of their hearts, that is to say, as wel for their rudenesse, as for their infirmitie. Notwithstanding, he sheweth, That for the time to come, it was not lawfull but for fornication.

Theoph.

But it may be obiected, that it is so farre of, that the fathers of the Israelites church are excelled by vs in holinesse and sanctimonie of life, that contra∣riwise, there bee, not a few of them found, which did a great deale go beyond vs; such as were Moses, Elias, Daniel, &c.

Mat.

When wee speake of the difference betweene the church of the Israelites and ours, wee must not al∣ledge some speciall gifts graunted to some speciall mē, but it must be considered, what was the whole body of that Church, for therein standeth the difference.

Theoph.

Declare the third difference.

Math.

It is herein, that euerlasting life was obscure∣ly and darkely offered to the Israelites, wrapped or fol∣ded vp in earthly promises. For they were children, as Paule speaketh, whose age farre more esteemeth some smal things, then those that be of the best value. But now after we be come to age, and are taught the Gos∣pell, by meanes whereof, the benefite of eternall life is much more plainly made knowen vnto vs, wee are in the verie right way, ledde to the hope and medi∣tation of it, neither do wee stay in these earthly and fraile things. And this was the cause why the Fa∣thers vnder the Law esteemed this life, more then

we ought to esteeme it.

Theoph.

Now remaineth the last difference.

Math.

It is that, whereof by the waie we made men∣tion: namely, that the church vnder the law, was as it were bounded with the borders of Iudea, or shut vp within that countrey. But now it is scattered through∣out the whole world, neither is it tied to any place.

For this cause Christ, when he sent forth his disci∣ples to preach the Gospell before his death, in plaine wordes forbad them to go to the Gentiles, but to the lost sheepe of the house of Israell. But after his resurre∣ction, when hee had put an end to the ceremonies of the law, hee biddeth his Apostles, going into all the world, to preach the Gospell to euerie creature.

Behold what the differences be between the old and our Church. Now these haue beene the cause, that the bookes of the Bible which respect the state of the Church before Christ was borne, had the name of the old Testament, and those which were written after his resurrection, are called the new Testament, or the new couenant, yet not that there be two couenants, or two Testaments betwixt God and his Church for there is onely one which is diuersely considered.

Theoph.

Let vs goe forward to the rest. What is the reason that wee say: I beleeue the Church, and not I see the Church?

Mat.

Although particular Churches, be seen of vs, yet because here is intreated of the vniuersall church, which we cannot behold with the eyes of the bodie: therefore wee doe not saie, I see, but I beleeue the Church. I adde moreouer that the Church properly is no other but that companie of the elect. For the hypo∣crites and reprobats which are mingled with the par∣ticular Churches, are not members of the vniuersall Church. I do annex furthermore for a larger decla∣ration of these two arguments. First,

1 That it falleth out not seldome, that by the perse∣cutions of the enemies, the Church is so scattered, that it seemeth almost to be cleane put out: Howbeit

it is not so, but onely for a time it is remoued from our fight euen as the wheat lieth hidden vnder the chaffe. Which indeed came to passe in the dayes of Elias: for the Prophet complained that he aloue was left. For he thought that all the people were fallen away from true Religion. Notwithstanding the Lord answered: There be remaining vnto me seuen thousand, which haue not bowed their knee before Baal. Therefore when the Church is hidden either in the whole or in the partes, yet ought we not thereupon to ceasse to beleeue that it is: For the Lord said by the Prophet, that Israels seed should not faile, as long as Sunne and Moone should bee in the heauens The same thing doth Christ con∣firme, whē he saith, that it shall neuer be, that the gates of hell shall ouercome the Church, that is to say, that neither the Deuill nor his Angels shall euer bee able to bring to passe the finall or vtter destruction of the Church, howsoeuer God sometimes so giue them the bridle, that is to say, such libertie, that they bring vp∣on it great calamitie. The Church therefore may most fitly be compared to that bush which Moses heretofore saw in the wildernesse, which burnt in the fire, and yet was not consumed.

Theoph.

Howe doth the speech of the gates of Hell, whereof Christ maketh mention, agree with the prac∣tises, deceipts and counsels of the deuill?

Mat.

It is a similitude or likenesse taken from com∣mon wealths, in the which in former times iudgement was vsed at the gates of their Citties, where also the store of Armour & munition for warre was kept. Here∣upon it grew, that cōmonly in ancient times the gates were taken for strength and counsell.

Theoph.

Bring forth the other argument, by the which thou mayst proue, that the Catholike Church is to be beleeued.

Mat.

It is drawne from this that although in it there haue alwayes bin manie elect (seeing the word of God is neuer preached in vaine,) yet neuer the lesse all they that ioyne them selues to particular churches, do not

straight way belong to the vniuersall church: that is to say, are not by and by of the number of the faithfull and chosen. For as (saith Austen) there bee many sheepe without the sheepfold of Christ, which God in his time will call, so there be many wolues in the verie Church, whose hypocrisie the Lord in their time will discouer. Therefore God onely knoweth who be his, to vse the wordes of the Apostle. And this is the cause, why ma∣king mention of the inuisible Church, I comprehēded vnder it the elect of God still liuing in the earth.

Theoph.

But are the elect them selues being called of God, and ioyned to the particular churches vncertaine of their saluation?

Mat.

No not so: For, each of them may know their owne faith, by the feeling put into them by the holie Ghost, and anothers faith they cannot. The word of be∣leeuing containeth all these things. For it is as if thou saydest, I beleeue that there is a certaine companie of the faithfull and elect in the Church, which God de∣fendeth in this world, of whose number I certainely know that I am. In the meane time Christian charitie requireth this, that we iudge well of all those, that haue ioyned thēselues to particular churches, so long as they shew themselues tractable, and do obey admonitions.

Theoph.

It commeth to my remembrance, that the article of the Church is set after the article of the holy Ghost, because the holy Ghost beareth witnesse within vs, that we be members of it.

Mat.

Not only for this cause, but especially because it is gathered together by the diuine working of it, by the which indeede we are knit together into one bodie with Christ, and are partakers of all his giftes, that is to say, the merit of his death is communicated vnto vs, by the which wee obtaine forgiuenesse of sinnes, the force also of his resurrection is imparted, by the which we shall rise againe in that last day, & shal liue eternally with him. All which things, are in the Creed in exact order declared presently after the article of the church

Theoph.

Hitherto we haue spoken sufficiently of the

true Church, therefore we haue dispatched the first point that I propounded. Let vs therfore come to the other. What is the cause that thou saydest, we were no lesse ioyned by the holy Ghost with the Church, then with Christ?

Mat.

Because it cannot ioyn the faithful with Christ, but it doth also ioyne them together among thēselues, euen as the members cannot be ioyned with the head, but they be also vnited together into the bodie. Now this is a most fit similitude, and best agreeth to the vniō which we haue with Christ. For as the head, if it be ioyned with the members, guideth them, nourisheth them, and giueth them life and motion, euen so Christ perfourmeth all these things to his Church, with the which he is made one by the working of the holy ghost. For this cause is this sentence so often repeated of the Apostle; Christ is the head of the bodie of the Church. The faithfull are the bodie of Christ, and members for their part. Therefore also Christ him selfe giueth his owne name to the Church, as when he reproued Paul: Saule Saule, why persecutest thou me? and this he doth because the head and members be one.

Notes

• What the Church is.
• Of the inuisi¦ble Church.
• Of the visi∣ble Church.
• Mat. 18. 19
• Iohn. 14. 6.
• 1. Cor. 3. 11.
• Of the foun∣datiō of the Church.
• 1. Cor. 3. 11.
• Math. 4. 18 & 10. 2.
• Vpon Idm. tract, 124..
• 1. Pet. 2. 5.
• Why the Church is called holy.
• Ephe. 5. 26.
• Why the Chuch is called ca∣tholicke.
• Of the church be∣fore Christ.
• Apoc. 13. 8.
• Ioh. 8. 56.
• 1. Cor. 10. 3
• Col. 2. 17.
• Ier. 31. 33.
• Eze. 36. 27.
• Mat. 19. 8.
• Mat. 10. 5.
• Mar. 16. 16
• 1. Reg. 19. 10.
• Ier. 31. 36.
• Mat. 16. 18.
• Exod. 3. 2.
• Iudg. 5. 8.
• Hom. 45. v∣pon Iohn.
• 2. Tim. 2.
• Of the com∣munion of Saints.
• Col. 1. 18. 1. Cor. 12. 27
• Act. 9. 4.