A14462:145
A14462:145
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 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 1the one to goe into the vineyarde, he aunswered plainely that he would not: notwithstanding this churlishe aunswere, he dyd afterward acknowledge his fault, repented him, and went thither. The like commaundement was geuen to the other, who aunswered franckly, he woulde do it, but in dede dyd it not, vpō this same Iesus Christ asked, who was the better of them both, and who did best obserue the commaundement of the father. T. I woulde thinke the first did it: for although he aunswered fiercely in wordes, he yet declared that his harte was better then his wordes dyd expresse. And contrarilye, ye other declared himself to be but ⟨p. 50⟩an hipocrite, geuing his father fayre wordes, wherwith to abuse him. D. It f•roth in maner so with these men, they sh•we as thoughe they dyd better vnderstande, and had a greater zeale to the worde of God, then those whiche resiste it more openlye: and yet oftentymes they beare lesse good will to it. There is no difference but in this, that these men are greater traytors to God, and greater mockers of hys worde, in so much as they doe it more couertlye, and more craftelye. And therefore we see oftentymes come to passe in them, that which our Lorde Iesus Christ hath sayde, the firste shall be the laste, and the last the fyrst. It is often sene 2that those which in the beginning did most resiste the word of God, in the end haue beene the best and moste constant, after that God hath geuen them to know theyr faultes and ignoraunces, and hath illuminated them. And on the contrarye, manye after that they haue made a goodlye shewe and countenaunce a longe time to the Gospell, they reuolt, and being geuen into a reprobate sense, doe persecute it, being reiected of God as mockers, whiche haue abused hys knowledge. T. That is a punyshment moste to be feared.
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:
D. If it be so (as in deed every man that is of good judgement doth know) we ought not to think that he hath created a Sun whereby to lighten the eyes of man, and to conduct him and lead him to those things that are necessary for this life, and that he which is the very true & only sun, fountain of all light, hath not prepared light for the spiritual eyes of our soul, to lead them to those things which are necessary to eternal life. For if he have had so ⟨p. 53⟩great care for our body, which is but earth and corruption, and for this present life, which is common with the life of other creatures, what shall we think that he hath of the soul, for whose sake he hath made the body, and of the immortality which he hath prepared for him? And it is very true that the true light of the soul, is that same word of God, by the which God doth instruct us. Which according to the testimony of David is that only light which doth lighten our eyes, and doth direct our steppes, and doth also give wisdom to them that are ignorant, wherefore when 1we shall have to do with men, to persuade them to read the holy scriptures, and to hear the word of God, and to behold that light which shineth unto us in the same: it is no more in effect but as we should exhort men to open their eyes, to behold & receive the light of the sun. Should we not think it very strange if we should be enforced daily to solicit men to this, and should he not of right be thought to be very ingrate, that had rather to hold his eyes shut and to be blind still, then to behold this light of the sun, and to be lightened by the same? T. Yes truly. D. Yet notwithstanding we do daily much worse, when that we are provoked to understand and hearken to the word of God in sundry wise, and yet we will not understand of it at all. T. Thou sayest very true: but men do not see so far.
D. If it be so (as in dede euery man that is of good iudgement doth knowe) we ought not to thinke that he hath created a Sunne wherby to lighten the eyes of mā, and to conducte him and leade him to those thinges that are necessarie for this life, and that he which is the very true & onely sunne, fountaine of all light, hath not prepared light for the spirituall eyes of our soule, to leade them to those thinges which are necessarye to eternall lyfe. For if he haue had so ⟨p. 53⟩
D. And as concerning those that do not believe that the holy Scriptures and word of God, are the word of God, they are more void of reason then are those y• should say there is no sun in the world: or if there be one, that he shineth not: or else that the light by the which we are lighted, is not of the sun, for we ought not to doubt but 1that God, who is the perfect and true light, hath manifested ⟨p. 54⟩himself unto men, whom he hath created of purpose to have the fruition and enjoying of this divine light, and to walk in the same, And if it be so: I would gladly know of those which bear so small reverence to the holy Scriptures, if they know any other more certain mean, more meet and more excellent, by the which GOD hath declared himself unto men: and whether there be any other doctrine more worthy of his majesty, and doth contain and reveal unto men things more high, more godly, more secret, more unknown, and incomprehensible to all mens understanding, more true and more certain, and that doth touch and press mans heart more, and hath in them greater virtue and effect, be it to humble and beat them down, be it to relieve and comfort them, and is in all respects more meet, more profitable, and more wholesome for man, and better approved and confirmed by infinite testimonies of God: and that doth better deserve to be credited, then this, which hath been revealed by the Angels of heaven, who daily do see the face of God: Also 2by the Patriarchs, Prophets, Apostles, and the most holy and most virtuous personages that ever the earth did bear, and that of so great an accord and perpetual consent, and all ready by so long a time even from the beginning of the world by continual succession. T. Thou allegest here great matters, & of great weight, to approve that which thou haste declared.
D. ANd as concerning those that doe not beleue that the holy Scriptures and worde of God, are the worde of God, they are more voyde of reason then are those y• should saye there is no sunne in the worlde: or if there bee one, that he shyneth not: or els that the lyghte by the which we are lighted, is not of the sunne, for we oughte not to doubte but
D. Yea but I have not yet touched the principal: to wit, that the very Son of God, which is the true word, the Image, the light and brightness of the 1glory of God, hath been sent unto us from the bosom of the Father, to declare and confirm the same the more, dwelling among men in the true nature and ⟨p. 55⟩shape of man. Also we have here no small testimony that this doctrine is of God, in that the devil did never make so long and cruel wars against any doctrine, what so ever it was, as he hath against this: and in that it hath been always so miraculously conserved, by the singular providence and power of God, against all the assaults of the devil: and that God hath punished with horrible plagues those that have stood up against the same. As the examples of all ages do right well witness. What shall we also say in that it hath been approved and ratified so mightily by so many signs and miracles (which could in no wise be done but by the only power of God) and also by the blood, death, and confession of so many Martyrs and confessors, which are in number infinite? T. If ever God did speak, or if ever he did show himself to men to deliver unto them any kind of doctrine, there is none other doctrine that we may assuredly believe to be of God, but only this doctrine, of the which thou haste now spoken. And therefore we are fully resolved, that GOD hath showed himself to men, and that he hath revealed unto them the doctrine of salvation. For if the kings and princes of the earth, yea the most barbarous, brute and cruel men of the earth, did well know that men could not live without laws, but were constrained to make laws, and to submit them selves, knowing the same to be very necessary for the conservation of mankind, and common policy: do we think that GOD the sovereign king and prince of every creature, who is himself the law to all, would leave men without a law, and his people without giving them an order how to live? He that hath given a law to all his other creatures, would he leave man, which is the chief of his works among all the ⟨p. 56⟩visible creatures, and he whom he hath appointed prince and ruler over them, to be without law and direction. D. Who can think the contrary, if he be not more beastly then the very beasts? T.
Wherefore for my part I do conclude, that this same, whereof we have spoken, is the true law and doctrine of God, and that there is none other, but that all others must be governed by this only law, and to reject all such as are not agreeing with this.
Wherfore for my part I do conclude, that this same, whereof we haue spoken, is the true lawe and doctrine of God, and that there is none other, but that all others must be gouerned by thys onely lawe, and to reiecte all such as are not agreing with thys.