Exposition of the Apostles Creed, Dialogue 8
❧ In this laſte dialogue ſhall be ſpokē of the remiſſiō of ſynnes, of the keyes of the kyngedome of heauen, of the reſurrection and immortall lyfe.
Nathanaell.
VVe hauehave done ſo muche by our Iorneis that we be al moſte come to the ende of the crede, ſeyng therfore we be arriued thus farre fourth, our hertes muſt not faile vsus for the litle waye we hauehave to go.
Phy.
I hauehave better courage then euer I had, tell me therefore what foloweth?
Natha.
The remiſſion of ſynnes, what is the vnderſtandynge of thys article.
Phy.
I cōfeſſe by theſe wordes that I beleue that as there is one churche aſſemble, and vnite by the holye ſpirite, & in the ſame o…e cō munion of all goodes, that the ſynnes lykewyſe and the faultes be pardoned, vntounto the fayethfull by the grace, goodnes, and mercye of God, whyche doeth quitte theim all theyr dettes, to the ende they ſhould not be rekened vntounto theim at hys Iudgemente, nor that they ſhould not beare the payne whych they hauehave merited and deſerued.Humayn Satiſfacion & merets
Nathan.
Seynge there is remiſſion and forgiuenes it doth appeare & folowe that ther is nothynge of our ſatiſfaction, for wher ther is pardone, there can be nothyng of our merites.
Phylype.
There is nothynge more certayne for the dete is not forgiuen to hym that ſatiſfieth and payeth wherfore it doeth folowe, in as muche as there is remiſſion and forgyuenes for vsus that the ſatiſfactiō is of ſum other then of oure ſelues, and that we can preſ…t no other recōpence vntounto god, but the ſatiſfaction of his ſonne Ieſus Chriſte, for whoſe louelove we obteine of the father pardon of al our ſinnes.
Natha.
And this pardon and remiſſion cā we not obteygne but in the churche.
Phy.
No for as at the time of the floude, none coulde be ſaued whyche were wythout the ſhipe or arke of Noe: ſo none can auoyde the Gen. viii. P…r. iii. No ſ…luacion ou… of the churchiudgement of God, and obteygne grace and pardon of hys miſdedes, excepte he be a true membre of the church, incorporated in the bodye of Ieſus Chriſte, perſenerynge wyth the people of God in the vnitie of the fayeth.
Natha.
It foloweth then that all ciſmatykes heritikes, infidels, excommunicate, and al authors of ſectes, whych be deuided and ſeperated frome the churche: can hauehave no pardon of theyr ſynnes, but abyde in death and damnation vntounto ſuche tyme they be recouciled wyth hyr.
Phy.
It is euen ſo.
Nathana.
Tell me then by what meanes we obteyne pardon in the churche. Is it neceſſarie to confeſſe, oure ſynnes vntounto the prieſtes, and to hauehave theyr abſolution for to obteyne this remiſſion.
Phy.
It is verye requiſite that if we will, that God pardon vsus that we reknoweledge oure faultes, but not to the prieſtes, for it is not agaynſte thē that we hauehave ſynned but againſte God, whyche onelye as mooſte ſoueraygne kynge maye gyue vsus gr…ce and pardon, and th…refore as we hauehave ſynned agaynſte hym, euen ſo muſte we conteſte vntounto hym our ſynnes, and aſke of him pardon accordyng to the example of Dauid, of Daniell, and of othere holye prophetes & ſeruauntes of God. For as Saynce Iohn ſayeth (if we confeſſe oure ſinnes) he is faithfull and wyll heare vsus.
Natha.
I vnderſtande well, we muſt confeſſe oure ſelues vntounto God fyrſte, but is it not re-requiſite that we confeſſe our ſelues vntounto mē.
Phy.
We maie confeſſe vsus vntounto menne in diuers ſortes, as fyrſt. If we hauehave offēded anye we oughte to reknoweledge oure faultes towardes hym, and aſke hym pardon, and enforce oure ſelues to returne into fauour wyth hym, for we can not obteygne pardon of god ſo long as the iniury we hauehave done vntounto one neyghboure doeth accuſe vsus before hym, aſkynge vengeaunce agaynſte vsus, excepte wee ſtudie to reconcile our ſelues, vn…o him whō we hauehave offended, and thys confeſſion maye be called brotherlye recōſiliation the whyche Ieſus Chriſte doth greatlie recommend vntounto vsus. Ther is yet another maner of recōſiliatiō towardes men, the whych may be boeth publyke and particuler, for when we hauehave beene Open cōfeſ… onin errour, and abuſed in Idolatrie and ſuperſtition, and hauehave offēded God, we ought not to be aſhamed to reknoweledge our faultes opēlie, and to gyue thankes vntounto God, as did i timo. i. Math. i. Act. ii. iii.ſaint Paul, writinge vntounto Timothe, and they whyche dyd come vntounto the baptiſme of Iohn Baptiſte, and they whych were conuerted by the p…eachynge of Saynte Petre, and alſo of the Epheſians whyche dyd burne the bokes of ſorcerie: euen ſo thē, as I may reknowledg and confeſſe my faultes openlye in thys maner, …efore the church of God: euen ſo may I do in perticuler or ſecret vntounto my neyghbour & for to hauehave councell and conſolation of him or for to reconcile my ſelfe vntounto him if I hauehave Perticuler cō feſſionoffended hym or to the ende he praye to God for me, vntounto ſuche confeſſion doeth Saynte Iames exhorte vsus ſayinge, Confeſſe your ſelues one to an other, and praye eche one for other, he doth not ſay, confeſſe the vntounto the prieſtes, for as we oughte to praye the one for the other, & not the prieſtes onelye, euen ſo ought we to reknowledge oure faultes one to an other, & cōfeſſe our infirmities for to giuegive praiſes vntounto God, for the entertayning of amitie amōge vsus & euerie one to ſeke the quietnes of other, but I hauehave not founde in all the holye ſcripture that God hath cōm…unded vsus to go to tell all our ſynnes in the eate of a prieſt, for that is impoſſible, & God doeth not ſo muche deſire the reliting of our ſinnes by perticuler, Math. xvi.as the cōtrition, ſighes, & ſorowes of the herte & the teares, as we hauehave exemple in. S. Petre which did much better cōfeſſe his ſinnes with his hert & his eyes thē with mouth.
Natha.
I find that, that thou ſaieſt is very good, but I woulde yet fayne knowe howe thys remiſſiō is practiſed in the church, and howe we be partakers of it, is it not by the bulles, indulgence and pardons gyuen by the Pope?
Phy.
It is by pardon and indulgence but not of paper and perchemente ſealed wyth waxe or lead, as thoſe whych the Pope gyueth, but by the indulgence and bulles that the celeſtiall father hath ſente vsus frome heauen by hys ſonne Ieſus Chriſte wryten in oure hertes wyth hys owne propre finger, and by hys holy ſpirite ſealed with his precious bloud, & ratified, and confirmed by his death & paſſion.
Natha.
The bulles and pardons of the pope be then nothynge worth.
Phy.
Yes they profit them that gyueth them, as towchyng theyr bodies bycauſe they take money for them, but they brynge greate domage and hurte vntounto theyr ſoules, & alſo vntounto the bodyes and ſoules and goodes of theim that receyue them, for in as much as they ſeke remiſſion of ſynnes by anie other meane then by the bloude of our Lorde Ieſus Chriſt they do not beleue the remiſſiō of ſinnes the which they confeſſe, the whych is in the church of Ieſu chriſt, wherfore they abide alwaies in their ſinne & dānatiō, & ſubiectes to the cu…ſſe & maledictiō that S. Petre dyd gyue vntounto Simon Magus & his monei.
Nata.
Thou wilte then ſaye ther … no other true pope that maie giuegive vsus indulgence and pardon, for to deface and take awaye ours ſinnes but Ieſu Chriſt, but by what meanes doth he make vsus partakers of hys pardons and indulgences?
Phylype.
By the miniſteri of the keyes of the kingdome of heauen, that is to ſay, by the predication & preaching o… hys worde whiche is the true keye of knowledge.
Nathanaell.
And who then hath theſe keyes…uc. xi. Math. xxiii Math. xvi.
Phy.
The church to whom Chriſte hathe gyuen them, and be put in vre, and practiſe by al true euangelicall Apoſtles, paſtours, miniſters & prieſtes.
Nata.
HaueHave they thē authoritie and power to pardon ſynnes, & to abſolue men?
Phy.
Not of them ſelues, but by the miniſtration of the keyes, and preachynge of the goſpell.
Natha.
Speake thys more clearlye.
Phy.
There is but the onelye God that may pardon and forgyue ſynnes, and that maye gyue grace, but whē by his miniſters he doth offre vntounto vsus Ieſu Chriſte hys ſonne, by his worde, and in hym remiſſion of oure ſinnes, he that beleueth is ſaued, vnbounde and deliuered frome his ſynnes, and he that beleueth not, abydeth bound and damned as the miniſter openeth vntounto hym by the worde.
Natha.
Then the miniſters be but ſeruauntes & ambaſſadours, & hauehave no authoritie nor power▪ but ſo much as the… take of the word, & in that they do faithfullie ſet forth theyr meſſage and ambaſſade.
Phy.
No for none can pardon the ſynnes but God, & when man doth open the word of god, it is not mā that ſpeaketh, but it is the ſpirite of God that ſpeaketh in hym, by the whyche the bearer is bounde, or loſed, accordyng to hys fayeth or vnbeleue. Therfore dyd Ieſus Chriſt blow toward his diſciples & gaue them the holie goſt before he ſayed vntounto them, whoſe ſynnes ſoeuer ye forgiue ſhal be forgiuē, & whoſe ſynnes ſoeuer ye retayne ſhalbe retayned, he woulde by that ſhewe that it was the holye Goſte that dyd pardon them, and not they whyche he dyd vſe as hys inſtrumentes and meſſengers.
Natha.
I vnderſtād wel, it is as an ambaſſadoure, whyche if he fayethfullye execute hys Math. x. Ihon. x.cha…ge the prince confirmeth it that he doeth if he do othe…wyſe he wyll not cōfirme it, but puniſh hym greuouſlye.
Phylype.
It is as a man that will open a gate, it he hauehave no keye or if the keye that he hath be not mete for the locke, he cā not opē it, and therfore in aſmuche as Ieſus Chriſt… is the dore and the waye, by the whyche onelye wee maye go vntounto the father Rom. x. Luc. xi.and wee can not goe vntounto Ieſus Chriſte but by fayeth, whyche openeth vntounto vsus the dore and all the treaſures that be in him, and fayeth cometh by hearynge of the worde of God, whych is the key of knowledge, it doth wel folowe that al the power of the Apoſtles & of theyr ſucceſſours is there limited, & that he that hath not this key, is no miniſter of chriſt.
Natha.
I may thē well vnderſtande by thys that the power of the pope, of byſhopes, and prieſtes doeth extende ſo farre as they folowe the worde of God, and God doeth approue and confirme that whych they do by it, & that whyche they do wythout it, or agaynſte it he doeth condemne all.
Phy.
If thou wylt ſe the practiſe of thys, conſidre howe. S. Peter dyd vſe at Hieruſalem, he dyd open Ieſus Chriſt, penaunce, and remiſſion of ſinnes in his name Practies of the keys Act. ii. iii.vntounto the Iewes, they whyche the worde dyd touche at the herte, and beleued in it were loſed by hys miniſterie accordynge to the promiſe of Ieſu chriſt, ſaing that he that beleueth Mark. xvi.& is baptiſed ſhall be ſaued, & cōtrarye wiſe he that beleueth not ſhalbe cōdemned, it foloweth thē that al the infidels abide bound as by the open preachyng, all the hearers be bound or vnbounde, accordynge to theyr fayeth or vnbeleue, euen ſo be wee by all the perticuler admonicions of the Goſpell, opened, & ſhewed forthe vntounto vsus by the ſeruauntes of God viſitynge, correckynge, admoniſhynge, or cō ſolatyng of vsus other in health or ſikcenes.
Nathanaell.
Thys poynte is inoughe opened Reſureccion of the fleſhe& declared, let vsus come nowe vntounto that whych foloweth of the reſurrectiō of the fleſh and the lyfe eternall, whych ſhalbe for the end & cōcluſiō, wherfore be theſe two laſt articles put in?
Phy.
For manye cauſes, for wythout them al the religion were nothynge, for if we beleue not the reſurrection of the fleſh, & that oure bodyes ſhoulde ryſe agayne after thys i Cor. xv.mortall lyfe, we ſhould be moſte miſerable of all mē, & ſhould reuerſe al the euāgelical preachyng whych ſhoulde alſo be faulſe & …ame if it were otherwyſe.
Natha.
What vnderſtandeſte thou then by the reſurrectiō of the fleſh?
Phy.
I vnderſtāde that euerie one ſhall aryſe trulie in hys propre body, & that the ſame bodye, & the ſame fleſh which ſhal hauehave ſlepte, & ſhal hauehave bene corrupted, and cōſumed in the earth vntounto powdre, ſhalbe fullie reſtored, & agayne cōioyned wyth his ſoule after ſhe ſhall hauehave put of al infirmitie, & corruptiō for to be lyke vntounto the glorious bodie of Ieſus.
Natha
How maye it be done that the bodye whyche Ihon. xix.hath be turned into pondre & earth, ſhould be reſtored into greater dignitie then euer i… was & to be immortal.
Phi.
We may not aſke how that may be done which god hathe promiſed for that is moſt ſure, he that hath made mā of nothing, is he not ſtronge inoughe to reſtore him againe, we ſe euerie daye the experiēce of this in the corne whē it is ſowen, it ſemeth to be loſte, & doeth corrupt in the earth but after it cōmeth forth much fayrer and fruitful.
Nathanaell.
Then when a man is put in the earth accordynge to the ordinaunce of God, he is ſowen as the wheate in the earth, and abideth the time ordeined of god, at the which tyme he doeth aryſe come, forth of the earth, & is all togyther perfecte.
Phy.
Euen ſo it is, for as the wheate bicauſe of the ſproute that he doeth beare doeth take agayne and is reuined: euen ſo the fayethfull whyche dye and go to reſte wyth the ſproute of Ieſus Chriſte whyche is the ſpirite of god is raiſed againe by the ſelf ſame ſpirite which rayſed vp Ieſu Chriſte from the dead.
Nathanaell.
There ryſeth none then, but the true chriſtians,
Phylyp.
All ſhall aryſe both good and euyll.
Natha.
But in aſmuche as the vnfaythful de parte not from thys worlde, wyth the ſproute or ſpryng of Chriſte, howe be they partakers of his reſurrection?
Phy.
They are not partakers of hys reſurrection, ſeynge they ryſe in condemnatiō, for to go vntounto the ſecond death but as they be dead wyth the ſproute of Sathā whiche is mortal: euen ſo ſhal they aryſe for to be puniſhed eternally with hym.
Nath.
Ther is thē a life eternal and a death eternal.
Phi.
We muſt not doubt, the one is comuneto the good, the othere vntounto the reproued, and therefore do we conclude the articles of oure faith, by the eternal lyfe, whyche is the ende & cōſūmation of al thynges.
Natha.
Dyd it not ſuffiſe to ſay, I beleue the reſurrectiō? Wherfore put we to, Of the fleſh Or wherfore ſay we not aſwel the reſurrection of the bodye, as of the fleſhe?
Phy.
We ſay fyrſt. The reſurrection, for to declare that the ſame ſelfe man whyche dyd fal by death ſhal ariſe and be rayſed, and to the ende that none ſhould thynke that the reſurrection ſhalbe only of the ſoule wythout the bodye, & in the immortalitie of the ſame as the philoſophers hauehave thought, or that the ſame propre bodyes whiche we hauehave ſhould not aryſe agayne but ſhould be chaūged into other, or ſhould be cō uerted into ſpirite, we do ſay notabli, the reſurrection of the fleſh for to declare that the ſelfe ſame body, and the ſelfe ſame fleſh whych we hauehave borne frome the wombe of oure mother ſhall ariſe in glory, in incorruption, & immortalitie.
Nathan.
And dyd it not ſuffice to confeſſe the reſurrection of the fleſh, wythout put tynge to of the eternal life? Is it not al one?
Phy.
We declare by that, that we do not riſe for to dye agayne, as they dyd whyche were rayſed agayne miraculouſly by Ieſu Chriſt, by the Apoſtles and prophetes, but ſhal ariſe into a lyfe farre differing frō this which ſhall be immortall and perdurable for euer, for we ſhalbe out of all miſeries, and ſhalbe no more ſubiectes to pouertie, hungre, thyrſte, ſickenes, death, ſinne, nor hell, but ſhalbe lyke vntounto Math. xxii.the Angels of God wyth the whyche we The fode of eternal lyfe.ſhall raygne eternally.
Natha.
Thys ſhall be then a lyfe wythout eatyng or drinkynge.
Phy.
No, but the meat that we ſhall eate, and the pleaſures that we ſhall hauehave, ſhall not be ſuche as Mahumite doeth promiſe to them that kepe hys lawes, but al ſhall be ſateled, & ſatiſfied of the tre & bread of life, of the goodnes and glorye of God, for of meates, and other i. Cor. xv.corruptible thinges there ſhal be no nede whē the cauſe for the which we vſe them ſhal be taken away, that is to ſaye, whē that death ſhall be aboliſhed, and that oure corruption & mortalitie ſhall be turned into incorruption & immortalitie, and that the laſte enemye, ſynne death, Sathan, and hell, ſhall be ouerthrowē and that God ſhalbe all in all.
Natha.
Seynge the euyl and reproued ſhall as well aryſe as the fayethfull, and that there is as well an eternall death for them, as a life eternal for the faythfull Wherefore makeſte thou no mention but of the one, and ſpeakeſte no worde of the other?
Phy.
Bycauſe the fayethfull hauehave nothynge adoe wyth the vnfayethful. And therefore do we leaue aparte and do not touch in this ſum of oure fayeth, but that whyche ſerueth vntounto the conſolation of the elected, for to ſhewe vntounto thē the goodes that be gyuen thē of God.
Nathana.
In what maner may we vſe thys article to oure profit?
Phylype.
It doth teach The ſoueraigne goodnes of man.vsus that whyche we hauehave all readye treated in the begynnynge of oure matter, that is to ſay in what doeth lye the Soueraygne goodnes and the feliſitie of manne, wee maye well by thys knowe that we muſte not ſeeke it in thys earth, nor in thys preſente lyfe, and if we well vnderſtande this, we ſhall alſo knowe that al thys mortall lyfe is but a pilgrimage, & that we muſte not ſeeke here anye permanente citie or dwelling, nor to rote our hertes in theſe Hebr. xiii.corruptible thynges, but to ſeke an other, and to repute oure ſelues as ſtraungers in thys worlde, accordynge to the exemple of the holye patriarkes.
Thys fayeth alſo teacheth vsus not to be diſcoraged thoughe we fele our ſelues ouerwhelmed wyth ſo manye euiles in the meane time whyleſte oure lyfe is as yet hydden in Ieſus Chriſte, and that we can not as yet fullye fele Colo. iii.the fruite nor the grace that God hathe done to vsus in him, and for to redres vsus in hope, and to ſuſteyne and ſuffer by patience vntounto ſuche tyme that Ieſus Chriſte ſhalbe reueiled from heauen, and that we ſhall hauehave full reioyſyng of the glorie and felicitie, that wee abyde and looke for.
Nathanaell.
Thou haſte ſo well ſatiſfied me in all thinges that I can aſke nor require any more, but to gyue the thankes for the payne thou haſte taken wyth me, and yelde graces & thankes vntounto God, whoe hathe doone vsus ſo muche good. To whom I praye that it wyll pleaſe hym ſo well to imprinte in oure hertes thys fayeth, of the whyche we hauehave ſo muche ſpoken that it may hauehave efficatie in vsus by charitie in ſuche ſorte, that the Image of Ieſus Chriſte may be ſene in vsus to ſhyue. And that by hym wee may come vntounto the ſame ſoueraigne goodnes & eternal beatitude vntounto the which we be borne & called.
Phylip.
God giuegive vsus that grace as I hope he wil do vntounto whō I alſo pray to hauehave the alwais in his keping.
Natha.
So be it of the FINIS.
Imprinted at London by Iohn Day and Wyllyam Se…es, dwellynge in Sepulchres Pariſh at the ſigne of the Reſurrection a litle aboue Holbourne Londuite.
Cum gratia & priuilegio ad imprimendum ſolum.
End of the text · Pierre Viret, Exposition of the Apostles Creed (1548)