A14461:937
The Christian disputations, by Master Peter Viret. Divided into three parts, dialogue wiseThe Christian disputations, by Master Peter Viret. Deuided into three partes, dialogue wise
The Christian disputations, by Master Peter Viret. Divided into three parts, dialogue wise: set out with such grace, that it cannot be, but that a man shall take great pleasure in the reading thereof. Translated out of French into English, by John Brooke of AsheThe Christian disputations, by Master Peter Viret. Deuided into three partes, dialogue wise: set out with such grace, that it cannot be, but that a man shall take greate pleasure in the reading thereoff. Translated out of French into English, by Iohn Brooke of Ashe
London: printed by Thomas East, 1579
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.
Hillarius. Yet they should not have lost much, if they ⟨image 198⟩had never learned any thing at all. But I am not much abashed though Bessarion hath easily consented unto the papistical Purgatory. For he was a great Platonist, and I believe that he was more exercised in the Philosophy of Plato, then in the true Theology of heavenly letter. Wherefore it is no marvel, if he have easily allowed Purgatory, the which he hath already learned of his master Plato.
Hillarius. Yet they should not haue lost muche, if they ⟨image 198⟩had neuer learned any thing at all. But I am not muche abashed though Bessarion hath easelye consented vnto the papisticall Purgatory. For hee was a great Platonist, and I beeleeue that hee was more exercised in the Philosophy of Plato, then in the true Theology of heauē ly letter. Where•ore it is no meruaile, if hee haue easely allowed Purgatory, the which he hath already learned of his master Plato.
Theophilus. Thou mayst now understand Eusebius how the Church is fallen from degree to degree, sithens the time of the Apostles, until the same of l•ertulian, afterwards of Cyprian, afterwards of Augustin and from him unto Gregory, and consequently unto our time: and how the superstition is so increased and augmented, that by the means of the Purgatory and of the Mass the merit of the death and passion of Jesus Christ was altogether abolished. You must not then compare the time present & the estate of your Churches, unto the same of S. Augustin. For there is to much difference between them. It is •• evil likelihood, that the thing in those days was so much advanced. And doubt not, that if y• holy man had thought, that it would have fallen out so, but that he would have resisted it more strongly then we do at this day. For he could not have suffered, that the grace of Jesus Christ, of which he was so great a defender against the Pelagians, should have been so altogether destroyed. But the good man was overcome, because that then, the purity of the doctrine of the gospel & the estate of the church was already very much decayed & corrupted, as we may easily judge, by that which Saint Hierome witnesseth of the life of Malchus. For he was not ashamed to write that the time