A14462:139
A14462:139
The first part of the Christian instruction, and general so[m]me of the doctrine, contained in the holy Scriptures wherein the principal points of the religion are familiarly handled by dialogues, very necessary to be read of all Christians. Translated into English, by John Shute, according to the late copy set forth, by th'author Master Peter Viret. 1565. Overseen and perused, according to the order appointed, by the Queens majesties injunctions.The firste parte of the Christian instruction, and generall so[m]me of the doctrine, conteyned in the holy Scriptures wherein the principall pointes of the religion are familiarly handled by dialogues, very necessary to be read of all Christians. Translated into Englishe, by Iohn Shute, accordyng to the late copy set forth, by th'author Maister Peter Viret. 1565. Ouersene and perused, accordyng to the order appointed, by the Queenes maiesties iniunctions.
London: printed by John Day, 1565London: printed by Iohn Day, 1565
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.
D. For so much then that we are all advertised, and that the spirit of God hath given us so many marks and signs, whereby to know these false Prophets, we may no more pretend ignorance in this point for our defence, then in the other matters whereof we have already spoken. For the case is not like with a Christian, in matters of Christian religion, as it is in other arts and sciences, for that it sufficeth any man, because he can not learn all arts and sciences, to learn one or two, and to be excellent in some one science. But the substance of religion is of an other nature, it is an art, it is a science and occupation, which all men ought to understand, although all men may not be of like excellency in the knowledge of the same, nor yet be sufficient to execute the office of a Prophet, or of an Apostle, or of a pastor and Doctor in the church, yet at the least every man is bound to know so much, as he may understand how to frame and govern himself according to the will of God, to know how to embrace that which is good, and to refuse that which is evil, and to know how to keep himself from false Prophets and seducers: for he that can not do this, shall pay for his ignorance, as it hath been sufficiently proved by the reasons before alleged. Wherefore every man hath great occasion before all other things, diligently to commend himself to God in these affairs, with certain affiance to be heard, for he speaketh not this in vain: seek & you shall ⟨p. 46⟩find, ask, and it shall be given unto you, knock at the door, and it shall be opened unto you, for he that seeketh, findeth, 1and he that asketh, receiveth, and he that knocketh at the door, entereth. For the Lord is near unto those that call upon him in verity. Beside this it is earnestly required of every 2man to seek out diligently those that are good teachers, least that in steed of the shepherd, we follow the Wolfe, trimmed like a shepherd, which will devour us: for we may not through our negligence attempt God. And if we do this, having a sincere and true care for the glory of God, and for our own salvation, God will not leave us without the conduct of his holy spirit, and without provision of his goodness, according as it shall be needful for the salvation of every man, for that which Jesus Christ hath spoken, shall remain always true:
D. FOr so much then that we are all aduertised, and that the spirit of God hath geuen vs so many markes and signes, wherby to knowe these false Prophets, we may no more pretende ignoraunce in thys poynte for our defence, then in the other matters wherof we haue already spoken. For the case is not lyke with a Christian, in matters of Christian religion, as it is in other artes and sciences, for that it sufficeth any man, because he cā not learne all artes and sciences, to learne one or two, and to be excellent in some one science. But the substance of religiō is of an other nature, it is an arte, it is a science and occupation, which al men ought to vnderstand, although all men may not be of like excellencie in ye knowledge of the same, nor yet be sufficient to execute the office of a Prophet, or of an Apostle, or of a pastour and Doctor in the church, yet at the least euery mā is bound to knowe so much, as he may vnderstand how to frame and gouerne himself according to the wil of God, to know how to embrace that which is good, and to refuse that which is euill, and to knowe how to kepe himself from false Prophets and seducers: for he that cā not do this, shall paye for his ignoraunce, as it hath bene sufficiently proued by the reasons before alledged. Wherefore euery man hath great occasion before al other things, diligently to cōmend himself to God in these affayres, with certaine affiaunce to be heard, for he speaketh not this in vayne: seeke & you shall ⟨p. 46⟩find, aske, and it shall be geuē vnto you, knocke at the doore, and it shall be opened vnto you, for he that seeketh, findeth, 1and he that asketh, receaueth, and he that knocketh at the doore, entreth. For the Lord is nere vnto those that call vpon him in veritye. Beside this it is earnestlye requyred of euery 2man to seeke out diligentlye those that are good teathers, least that in steed of the shepeheard, we followe the Wolfe, trymmed lyke a shepeheard, which wil deuoure vs: for we may not through our negligence attempt God. And if we do this, hauing a sincere and true care for the glorye of God, and for our own saluation, God will not leaue vs without the conducte of his holy spirite, and without prouision of his goodnes, according as it shall be nedefull for the saluation of euery man, for that which Iesus Christ hath spoken, shall remayne alwayes true:
T. I Am of your opinion: but there are yet an other sort which seem to have more reason, & are better affected toward the word of God, then are those, of whom we did even now speak. But yet when I consider their works, I can not commend them. There are that will soon grant us all that whereof we have heretofore disputed: they will confess that we must enquire of the will of God in his word: They will well allow the doctrine of those that do truly preach the word of God, and follow the same, and employ them selves in the business of the Lord: but yet for all that they will not be over busy in it, but will find a thousand excuses. They will allege an infinite number of impeachments and impediments, which let them. There is among these ⟨p. 47⟩men a number of mockers, which say, we must let God alone with the matter, and that he will well accomplish his work without us. D. I do well understand of what kind of men thou speakest: they are of the number of those which our Lord Jesus Christ telleth us of in the passage of those 1conuited guests to the marriage, of the which the one excused himself by his farm, the other by his oxen newly bought, and the other by his new married wife: to be short, every one had such plenty of excuses, that not one of them came to the marriage, of those that were bidden, but that of necessity strangers were called. And as touching those men which say that God will well bring his works to pass without them, they say truth, for God needeth not any man to accomplish any of his works, For when he setteth us to work, it is not for need as though he could not do all that pleaseth him to do, without us. But when he calleth us into his works, he doth it to do us honour, in that we honour him, making us the ministers of his grace. And therefore we should be the more diligent to take the matter in hand, which if we do not, he will assuredly give us to understand that he hath works to do, the which he will not do without us: to wit, when he shall punish us for our slothfulness and ingratitude. T. Thou sayest very well: for we must needs be there in proper person, for that work shall not go in hand without us. D. These mockers which so play with God, shall feel this sooner then they would.
T. I Am of your opinion: but there are yet an other sorte which seme to haue more reason, & are better affected toward the word of God, then are those, of whom we did euen now speake. But yet when I consider their workes, I can not commend them. There are that will soone graunt vs all that wherof we haue heretofore disputed: they will confesse that we must enquyre of ye wil of God in his word: They will well allowe the doctrine of those that do truelye preach the word of God, and follow the same, and employe them selues in the busines of the Lord: but yet for all yt they wil not be ouer busie in it, but wil find a thousand excuses. They will alledge an infinite number of empeachmentes and empedimentes, which let them. Tere is amonge these
We may well join also with these men, those of whom the Prophet Haggai doth complain, who being delivered from 1the captivity of Babylon, and having liberty and good means to build again the Lords temple (the which in time before they had so much desired, or at the least made it to seem so) had no care at all once to lay their hands to it: but when the Prophet exhorted them to go in hand with it, according to their duty and office, ⟨p. 48⟩they were never unfurnished of excuse, they alleged that the time was not yet come, for the which they looked. And to cover their hypocrisy the better, they would in like manner cloak their carelessness, even by the word of God. But the Prophet Haggai doth plainly show where their grief doth hold them, saying: that to build their own houses, and to do their own business, they had always time convenient but to build the house of God, and to lay their hands to his labour: they could never find any meet time. By the which he doth plainly give them to understand, that if they had, had so good affection toward the work of the Lord, as they had toward their own worldly business, they would have found the time as apt to take the matter in hand, as they found it for other matters. T. It is to be feared that God will recompense them according to their desert: for if they can find no meet time wherein to serve him, he will find time convenient enough wherein to chastise them thoroughly for their hypocrisy and negligence. D. The Prophet also did not hide it, but declared plainly unto them what profit there would rise unto them by such a contempt of God, saying: you sow much and gather little, and if you scrape and gather money together, it is as though you should put it into a bottomless sack or purse.
We may well ioyne also with these mē, those of whom the Prophet Aggeus doth complayne, who being deliuered from 1the captiuetie of Babilon, and hauing libertie and good meanes to builde agayne the Lordes temple (the whiche in tyme before they hadde so much desyred, or at the least made it to seeme so) hadde no care at all once to laye their hands to it: but when the Prophet exhorted them to goe in hande with it, accordynge to their duetye and offyce, ⟨p. 48⟩
T. BY this account, men do greatly deceive them selves, they think that all the time which is spent in the service of God, is lost, where as they should think all other time to be lost which is not employed in the same. For if they should bestow but one hour to hear the word preached, they would think that their business were marvellously hindered, but they will never grudge to loose. iij. or. iiij. x. or. xij either in a banquet, play, or such like vanity. And for my part, I am of opinion that if we did lay our hands to the ⟨p. 49⟩labour of the Lord as we ought to do, one hour should more profit us, then doth now one day, one day more then a month, one month more then a year. But for as much as we do it not, when we think to go forward, we go backward: and find our selves so encumbered with business upon business, and impeachment upon impeachment, and evil hap upon evil hap, in such sort as we can never come to any end. D. Our Lord Jesus Christ doth plainly give us to understand the same, when he saith, after that he hath spoken of necessary things appertaining to this life, seek first the kingdom of God, and the righteousness thereof, 1and all these things shall be given unto you. Then by the contrary it followeth, that in seeking first our selves, and not esteeming God, his kingdom and word, all that is contrary shall be given unto us. T. We are well worthy of it.
T. BY this accompt, men do greatly deceaue them selues, they thinke that all the tyme which is spent in the seruice of God, is loste, where as they shoulde thinke all other tyme to be loste which is not imployed in the same. For if they shoulde bestow but one houre to heare the word preached, they would think that their busines wer maruelously hindred, but they wil neuer grudge to loose. iij. or. iiij. x. or. xij eyther in a bancket, playe, or suche like vanitie. And for my part, I am of opinion that if we did laye our handes to the ⟨p. 49⟩labour of the Lorde as we ought to doe, one houre shoulde more profit vs, then doth now one day, one day more then a moneth, one moneth more then a yeare. But for as much as we do it not, whē we thinke to go forward, we go backeward: and finde our selues so encombred with busines vppon busines, and empeachment vpon empeachment, and euill happe vpon euill happe, in such sorte as we can neuer come to any ende. D. Our Lord Iesus Christ doth plainly geue vs to vnderstand the same, when he saith, after that he hath spoken of necessarye things appertayning to this life, seeke first the kingdome of God, and the righteousnes therof,
D. For a full resolution, it seemeth to me that these kind of men of whom we do now speak, do not far otherwise differ from those men of whom we last spake, than the two brethren of whom our Lord Jesus Christ speaketh in a parable, differed the one from the other. The father commanded 1the one to go into the vineyard, he answered plainly that he would not: notwithstanding this churlish answer, he did afterward acknowledge his fault, repented him, and went thither. The like commandment was given to the other, who answered frankly, he would do it, but in deed did it not, upon this same Jesus Christ asked, who was the better of them both, and who did best observe the commandment of the father. T. I would think the first did it: for although he answered fiercely in words, he yet declared that his heart was better then his words did express. And contrarily, the other declared himself to be but ⟨p. 50⟩an hypocrite, giving his father fair words, wherewith to abuse him. D. It froth in manner so with these men, they show as though they did better understand, and had a greater zeal to the word of God, then those which resist it more openly: and yet oftentimes they bear less good will to it. There is no difference but in this, that these men are greater traitors to God, and greater mockers of his word, in so much as they do it more covertly, and more craftily. And therefore we see oftentimes come to pass in them, that which our Lord Jesus Christ hath said, the first shall be the last, and the last the first. It is often seen 2that those which in the beginning did most resist the word of God, in the end have been the best and most constant, after that God hath given them to know their faults and ignorances, and hath illuminated them. And on the contrary, many after that they have made a goodly show and countenance a long time to the Gospel, they revolt, and being given into a reprobate sense, do persecute it, being rejected of God as mockers, which have abused his knowledge. T. That is a punishment most to be feared.
D. FOr a full resolution, it seemeth to me that these kynde of men of whom we doe nowe speake, do not farre otherwyse differ from those men of whom we laste spake, thē the two brethren of whom our Lorde Iesus Christ speaketh in a parable, differed the one from the other. The father cō maunded
D. Therefore, when the Lord doth call us, let us make haste as did the Israelites in coming out of Egypt: and let us not take so great leisure that we suffer our 1dowe to be leavened, let us rather eat our bread unleavened, then to suffer it to be long corrupted with the leaven 2of the Egyptians, Pharisees, Sadducees, and Herod. Let us well remember that which Jesus Christ spake of Lot's ⟨p. 51⟩wife, and that answer which he made to him that des• red that he might tarry and bury his father: and to an 3other which in like sort desired that he might go and take his leave of his friends and cousins: suffer sayeth he, the dead to bury the dead, but for thy part show thou forth the kingdom of God. And again, What so ever he be 4that hath once laid his hand to the plough, and doth look behind him, is not meet for the kingdom of God. T. I do greatly fear that there are many Epicurians among those hypocrites, of whom we have spoken. For although there be many in the world that are taken for hypocrites, because they love not God, nor show it so to the world: yet notwithstanding there are some Epicurians the one sort more covert then the other. There is one sort which esteem the whole volume of the sacred Scriptures to be but fables, and they turn it all into jesting and scoffing. There is an other sort which dare not so openly declare what they think: yet do they not much differ in opinion from those of whom we have spoken. There is beside, these an other sort which think that every man shall be saved in his religion, what so ever it be, if so be that they serve God in a good intent.
D. THerefore, when the Lorde doth call vs, let vs make haste as did the Israelites in comming out of Egipt: and let vs not take so greate leasure that wee suffer our 1dowe to bee leauyned, let vs rather eate our bread vnleauined, then to suffer it to be longe corrupted with the leauine
D. All those opinions are wonderful dangerous, and notwithstanding the same, the greatest number of 1men at this day declare them selves by their works, to be of that judgement. For if they believed assuredly that there were a GOD, and an other life, and a judgement, to the which every man shall be called to render a•• account, and that there were a Paradise and a h•ll: ⟨p. 52⟩they would neither speak nor live in such sort as they do: but would stand in more fear of God, and bear greater reverence to his law and word. For if there be a God, (which no man can deny, unless he be more barbarous then all the barbarous people that ever were in the world, ye• then barbarousness it self, and more brute and furious than are all savage and brute beasts, and more devilish then the devil himself) it must needs be that such things are, for the one of them can not be without the other. God can not be God without his providence & justice, if he have his providence, seeing he hath discerned men from beasts, and hath made him a partaker of his godly nature, there is no doubt but that he hath other care of him then of beasts, 2and hath created him to an other end and to an other life and felicity, then he hath created them. If he have justice and goodness in him, it is very certain that the good pleaseth him, and the evil displeaseth him: and that he will punish the one, and reward the other. And for so much as we do not here plainly see his judgements in all things, that is unto us a most certain argument that there is an other life, in the which God will make known that which is hidden to us here: otherwise he should not be that which he is. T. It is very certain.
D. ALl those opinions are wonderfull daungerous, and notwithstanding the same, the greatest number of 1men at this daye declare them selues by their workes, to bee of that iudgement. For if they beleued assuredly that there were a GOD, and an other lyfe, and a iudgement, to the which euery man shall be called to render a accompte, and that there were a Paradyse and a hll: