A14462:222
A14462:222
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. WE may judge of all those doctrines & Religions, which are so confounded and mingled, as of the law & Religion of Mahomet: for is it any thing better then that, of the Jews and Pagans, for that it hath many things, taken out of the Christian Religion, mixed with that, that it hath of the Jews and Pagans? And more over, it cometh very aptly to pass, that these forgers of Interim, have made him a name of an adverb: for as an adverb is a word joined to a verb, even so the doctrine of the Interim, is an adjunction to the word of God, not to open and declare it, as ⟨p. 89⟩the adverb doth the Verb, but to darken and corrupt it. T. It is then like to the gloss of Orleans, which marreth the text. D. It is a very dangerous gloss, and seeing then it is an adverb, and that it signifieth, in the mean time, or whilst, or until, if they will interpret that word in the mean time even as thou hast said, we may also take him in this signification: In the mean time we die and shall be in danger of going to hell: In the mean time Antichrist shall reign, and the Gospel shall be persecuted: In the mean time they shall seek all the means possible to suppress and banish the word of God, and more strongly to establish the siege of Antichrist. And to be short, put to it all that ever thou wilt, and all the evil that may happen in the world, in the mean time, whilst, or until, will receive it all.
D. WE may iudge of al those doctrines & Religions, which are so confounded and mingled, as of the lawe & Religion of Mahomet: for is it any thynge better then that, of the Iewes and Paganes, for that it hath many thinges, taken out of the Christian Religion, mixed with that, that it hath of the Iewes and Paganes? And more ouer, it cōmeth very aptely to passe, yt these forgers of Interim, haue made him a name of an aduerbe: for as an aduerbe is a woorde ioyned to a verbe, euen so the doctrine of the Interim, is an adiunction to the worde of God, not to opē and declare it, as ⟨p. 89⟩the aduerbe doth the Verbe, but to darken and corrupte it. T. It is then lyke to the glose of Orleance, which marreth the text. D. It is a very daungerous glose, and seing then it is an aduerbe, and that it signifieth, in the meane time, or whilest, or vntill, if they will interprete that woorde in the meane time euen as thou hast sayd, we maye also take him in this signification: In the meane tyme we die and shall be in daunger of going to hell: In the meane tyme Antichrist shall reigne, and the Gospell shall bee persecuted: In the meane tyme they shall seeke all the meanes possible to suppresse and banyshe the worde of God, and more strongly to establyshe the siege of Antichrist. And to be shorte, put to it all that euer thou wilte, and al the euill that may happen in the worlde, in the meane time, whilest, or vntyll, will receaue it all.
T. I Agree well with that that thou haste said: but if there be a Council holden, and if it serve nothing at all for such as shall dye looking for it, yet notwithstanding it shall profit such as may live unto it. D. And yet shalt thou not find there, by that mean, all that y• thou thinkest to find: for if one be holden, either it will conclude for Jesus Christ, or against Jesus Christ. If they do conclude for Jesus Christ, and I have been well instructed in the word of God before hand, it shall not hurt me at all that I was instructed before hand. It hindereth not the commodity that I may receive of the Council, but doth increase it the more: for I shall be so much the more glad, when I shall see that doctrine approved wherein I have already been resolved, and have believed it, not only because it is approved by the Council, and by men, but for that it is the pure word of God, and that it alloweth it self, and that the holy Ghost beareth me ⟨p. 90⟩witness: If I have not already been instructed nor resolved, either I will credit the determination which shall have been made by the Council, or ells I will not credit it. For it is not a thing that of necessity must betide that every man must believe the determination of the Councils, as soon as they have concluded: although the Council were lawful. For it is not in the power of men which shall hold it, to make all that please them to believe it. It is a work that is only proper to God, which giveth faith. And to seek to make men believe of force, that may not be: for faith may not be enforced. Wherefore if I make it seem that I do believe it, and do not believe it, I shall then be an hypocrite: if I do believe it, it is greatly to be feared least that I do believe only upon the credit of others, being moved by the authority of men, rather than by the true persuasion of the word and of the spirit of God. And so, my faith shall be builded upon men, and upon their opinions, & not upon God and his word. It shall be then no faith, but only an opinion ready, to change as men shall change. T. It shall be as firm as shall the foundation whereupon it shall be builded.
T. I Agree well with that that thou haste sayd: but if there be a Councell holden, and if it serue nothing at all for such as shall dye looking for it, yet notwithstanding it shall profitte such as may liue vnto it. D. And yet shalt thou not finde there, by that meane, all that y• thou thinkest to fynde: for if one be holden, either it wil conclude for Iesus Christ, or against Iesus Christ. If they doe conclude for Iesus Christ, and I haue bene well instructed in the word of God before hand, it shall not hurte me at all that I was instructed before hand. It hindreth not the cōmoditie that I maye receaue of the Councell, but doth encrease it the more: for I shall be so much the more glad, whē I shall see that doctrine approued wherin I haue alreadye bene resolued, and haue beleued it, not onely because it is approued by the Councel, and by men, but for that it is the pure worde of God, and that it alloweth it selfe, and that the holy Ghost beareth me
D. Now our Lord Jesus Christ willeth that we be his Disciples, and not the disciples of men, & that we have none other master but he, for it is only he that is gone 1forth from the bosom of the father, and that hath fully revealed unto us the fathers will, and all that he hath heard of him: as witnesseth Saint John, It is very he that hath given us the whole sum of the articles of our Christian faith, 2and of that doctrine we must needs hold, unto the which, it is not lawful for any man to add, ne yet ⟨p. 91⟩3to take away any thing from it. It is only he that hath brought us the truth, and that doctrine which of it self is naturally certain and immutable, and of his own nature can be none other, whether men do allow it or disallow it. It is the truth and that only doctrine, upon the which, the Church may surely dwell, which she may not, upon the natural wit of man, how excellent so ever it be, ne yet upon usage and custom, how ancient so ever it be. It is a truth & a doctrine not certain and worthy to be received because the Church & men do allow it: but for that it is so of his own nature, & can be none other. The Church doth approve it & receiveth it, and may neither reprove it, ne yet reject it, if it be the true Church of Jesus Christ. In like manner the Synagogue of Satan may nether approve ne yet receive it in any wise. For even as the Synagogue of Satan can not acknowledge it, but accounteth it alway for a stranger, for that she 4is the wife & daughter of the devil, which is the father of lies, & the enemy of all truth: even so by the contrary, it is impossible that the true Church of Jesus Christ should not alway acknowledge it, even as the daughter doth know her mother: for that she is the daughter of God, which is the truth it self, the daughter I say, begotten of the incorruptible seed of his word, and the wife of Jesus, which is the way, the truth, & 5life, and he by whom this truth of God is manifested and declared unto us. It is that sheep that heareth the voice of his shepherd & followeth it, & not the voice of the stranger. Then the word of God receiveth not that authority that it hath of the church, but the church receiveth her authority of it. In so much as show is signed and marked with the seal thereof.
For she is to be compared to a piece of paper, or parchment, & to the wax, which give not authority to the writing & seals that are written and imprinted in them, but do receive their authority of them, & are made authentic by their authority, & by the authority of the prince unto whom the seal appertaineth, & for that he hath allowed it by his authority. ⟨p. 92⟩Wherefore that doctrine, which of his nature is true and Christian, can not be made false nor heresy by the authority neither of the Church, ne yet of any creature what so ever he be: and that which of her nature is false and heresy, can not by any means be made true and Christian, no more then God may be the devil, or the devil God. Which things the questionary Doctors them selves are forced to confess, namely the Doctor Gabriel.1
For she is to be compared to a peece of paper, or parchment, & to the waxe, which geue not authoritie to ye writing & seales yt are written and imprinted in them, but do receiue their authoritie of them, & are made authentike by their authoritie, & by the authoritie of ye prince vnto whom the seale appertayneth, & for that he hath allowed it by his authoritie. ⟨p. 92⟩Wherefore that doctrine, which of hys nature is true and Christian, can not be made false nor heresie by the authoritie neyther of the Church, ne yet of any creature what so euer he be: and that which of her nature is false and heresye, can not by anye meanes bee made true and Christian, no more then God may be the deuill, or the deuill God. Which thinges the questionarie Doctors them selues are foreced to confesse, namely the Doctor Gabriell.1
T. Declare unto me I beseech thee somewhat more plainly that which thou haste already spoken. D. Even so as I judge not the sun to be bright, because that other men judge it so, and that I have heard so say, but for that he is so of his nature, and declareth himself such an one by his light: and in fine, because I can not say the contrary, no in deed although I would: even in like sort, I believe not in the word of God, ne yet hold it for certain, and true, and for the inchaungeable will of God, by the authority of any man what so ever he be, but because that God, who lighteneth the eyes, and giveth understanding to little ones, 1hath illumined me by the light of the same, & hath constrained me to acknowledge it such as it is, and to believe it: and I may not otherwise do, if I be of the children of God, and led and governed by his spirit. For, if I be of the children of God, God hath given me eyes by the means of his holy spirit, to see this light. And albeit that I can not see it if God do not give me eyes to behold it, and that he do not open them: yet notwithstanding having received this same of God, it can in no wise be showed, but that I must acknowledge and receive it. I can not hear the voice of God my father, ne yet of Jesus Christ my shepherd, but that I must understand it and follow it, if I be of the children of God, 2and of the sheep of Christ. For he that is of God (as Jesus Christ sayeth) he heareth the word of God, and the ⟨p. 93⟩sheep hear and understand and know the voice of their shepherd.
T. DEclare vnto me I besech thee somewhat more plainly that which thou haste alreadye spoken. D. Euen so as I iudge not the sunne to be bryght, because that other men iudge it so, and that I haue heard so saye, but for that he is so of his nature, and declareth himselfe such an one by his light: and in fine, because I can not say the contrary, no in dede although I woulde: euen in lyke sorte, I beleue not in the worde of God, ne yet holde it for certayne, and true, and for the inchaungeable will of God, by the authoritie of any man what so euer he bee, but because that God, who lightneth the eyes, and geueth vnderstanding to litle ones, 1
T. I Grant that all that which thou haste said be true: yet because that God will be served by the ministry of men, to make his voice to be heard in his Church, thou canst not deny but that the Council may do much good, if it be of God, to show forth the light of the truth to many which know it not, nor as yet can see it. D. I deny not that: but this only do I say, that if we may have means to be illumined before that time, we ought not to have a pleasure in tarrying in our blindness until that time, but ought by all means to travail to receive light with all speed possible, considering that God doth give us so many other means whereby to receive it, and y• for those causes which have been before alleged. T. I do not greatly deny that. D. And on the contrary, if it so come to pass that the Council decree any thing against the doctrine of our Lord Jesus Christ (as it hath oftentimes come to pass in times passed, and as it is plain that it shall come to pass in the Council of Trent, if the end do answer his beginning) if thou hast not been already well instructed, but hast been nourished in superstition and idolatry, and being in that estate, doest trust in men, thou art sure that the Council shall serve thee for no purpose, but only to confirm thee more strongly in thine errors, and continually to seduce thee more and more. And for so much as the seduction being armed with the appearance of the Council, shall have more authority, so much shall it be the more dangerous, and shall take the deeper root in thy hart. But if thou hast been once well instructed and well resolved, thou shalt be then out ⟨p. 94⟩of this danger, for that faith that is founded on Jesus Christ, and on his word, is so firm and strong, that in 1deed all the infernal powers are able to do nothing against it.
T. I Graunt that all that which thou haste sayd bee true: yet because that God will be serued by the ministerie of men, to make his voyce to be heard in his Church, thou canst not denie but that the Councell may doe much good, if it be of God, to shewe forth the light of the truth to many which knowe it not, nor as yet can see it. D. I denie not that: but this onely do I saye, that if we may haue meanes to be illumined before that tyme, we oughte not to haue a pleasure in tarying in our blindnesse vntill that time, but ought by all meanes to trauaile to receaue lighte with all speede possible, considering that God doth geue vs so many other meanes whereby to receaue it, and y for those causes which haue bene before alledged. T. I do not greatly denie that. D. And on the contrary, if it so come to passe that the Councell decree any thing against the doctrine of our Lord Iesus Christ (as it hath oftentimes come to passe in times passed, and as it is plaine that it shall come to passe in the Councell of Trent, if the ende do aunswere his beginning) if thou hast not bene alreadye well instructed, but hast bene nourished in superstition and idolatrye, and being in that estate, doest trust in men, thou art sure that ye Councel shall serue thee for no purpose, but onely to confirm thee more stronglye in thine errours, and continuallye to seduce thee more and more. And for so much as the seduction being armed with the apparaunce of the Councell, shall haue more authoritie, so much shall it be the more daungerous, and shall take the deper roote in thy hart. But if thou hast beene once well instructed and well resolued, thou shalt be thē out
T. Although there be great appearance in that that thou sayest, yet notwithstanding it seemeth to me that thou hast not well satisfied me in two points wherein a man might reply: For if the Council conclude in yt favour of the truth, it shall be greatly to purpose for the faithful, to repress & to hold with closed mouths, the rebels, the wilful ones, the heretics, and the Schismatics. And as touching the other point which thou doest prepone concerning the inconvenience that may happen of an evil Council: What answer wouldest thou make to those which do affirm that the Council can not err? D. I will first answer to thy first point, & then after that we will come to the second. If the Coū cell do refrain & make the enemies of the truth to hold their peace, yet for all that it can not change their evil hearts, but that they will secretly persevere in their errors, awaiting some more mete occasion. They will do as the Arians & the other heretics did, who for a time did hold their peace, fearing to be punished: but immediately as soon as they might find any favour, they did prepared again their horns, & did more hurt than before. And think not you at all that the papists would do less in these our days, if the Council were lawful, and that their errors were there condemned, even as they do right well deserve: and thou mayest well assure thy self that if they were the stronger party, they would see whether party had the best swords, before they would agree. And then if they saw that they could not prevail, they would reserve them selves unto a better opportunity, until that time that they might mete with some Emperors, Kings, & princes, ⟨p. 95⟩that they might seduce, by whom they might be maintained, and to find the mean to hold some other Council fit for their purpose, to deface and abolish all that ever should have been decreed against them in the other.
T. ALthough there be greate apparence in that that thou sayest, yet notwithstanding it semeth to me that thou hast not wel satisfied min two points wherin a mā might replie: For if the Councel conclude in yt fauour of the truth, it shall be greatlye to purpose for the faythfull, to represse & to holde with closed mouthes, the rebells, the wilfull ones, the heretikes, and the Schismatiks. And as touching the other poynt which thou doest prepone concerning the inconuenience that may happen of an euill Councell: What answere wouldest thou make to those which doe affirme yt the Councell can not erre? D. I wil first answere to thy first poynt, & then after yt we wil come to the second. If the Coū cell do refrayne & make the enemies of ye truth to hold their peace, yet for all that it can not chaunge their euill hartes, but yt they wil secretly perseuer in their errours, awayting som more mete occasion. They wil do as the Arians & the other heretiks did, who for a time did hold their peace, fering to be punished: but immediatly as sone as they might finde any fauor, they dyd prepared again their horns, & did more hurt thē before. And think not you at al yt the papists would do lesse in these our daies, if the Councel were lawfull, and yt their errours were there condemned, euē as they do right well deserue: and thou mayest well assure thy selfe yt if they were the stronger partie, they would sée whether partie had the best swordes, before they woulde agree. And then if they sawe that they coulde not preuayle, they woulde reserue them selues vnto a better oportunitie, vntill that tyme that they might mete with some Emperours, Kinges, & princes,
For it would be to great a grief to my Lords the Prelates and to the pillars of the church, and to their cousins and friends, and to all those that live by the hire of fornications and adulteries of the great whore of Babylon, which are made drunken with the venomous wines of her fornications (made of the tree, not of the Lords vine, but of Sodom and Gomorrah) to leave their fat kitchen, and to renounce their stall fed bellies (which is the God the which they would maintain by their Councils) to put them selves in order to serve and obey the living God, and Jesus Christ his son our Lord. And without seeking proof further of, to show by the same what hope men may have of their obey saunce towards the determinations of a good & Christian Council, there needeth no more but to behold how they do endeavour them selves at this present, and heretofore have done, to observe the statutes and ordinances of the ancient Councils, of the which they do so much glorify: yea even of very those which wholly have been made for their purpose. For there is no one thing which is concluded in them according to the word of God, but that they them selves do first transgress it, and do observe not so much as one point thereof: unless it be such as are clean contrary to the word of God. For even as they make laws at their pleasure, so may they dispense with them at their pleasure: for so much as they are Gods upon earth. And therefore do fear neither GOD nor man what so ever he be, but do permit to them selves all that which their earthly God, and Satan the God and prince of this world doth permit unto them, now if it be hard to amend and frame 1yt wicked by yt mean of a good Council, it shall then be more ⟨p. 96⟩hard to shut up close yt mouths (by the means of a wicked Council) for the children of God, who can not be overcome even by very death, but in dying do overcome: I do say it shall be no less difficile to abolish and wipe out truth, which is the daughter of the invincible and immortal God.
For it would be to greate a griefe to my Lords the Prelates and to the pyllers of the church, and to their cosins and frendes, and to all those that liue by the hyre of fornications and adultryes of the greate whoore of Babilon, whiche are made droncken with the venemous wynes of her fornications (made of the tree, not of the Lordes vine, but of Sodome and Gomorre) to leaue their fatte kytchin, and to renounce their stalle fedde bellyes (which is the God the which they would maintayne by their Councells) to put them selues in order to serue and obeye the liuing God, and Iesus Christ his sonne our Lord. And without seking proofe further of, to shewe by the same what hope men maye haue of their obey saunce towardes the determinations of a good & Christian Councell, there needeth no more but to beholde howe they doe endeuour them selues at thys present, and heretofore haue done, to obserue the statutes and ordinaunces of the auncient Councels, of the which they do so much glorify: yea euen of very those which wholy haue bene made for their purpose. For there is no one thing which is concluded in thē according to the word of God, but that they thē selues do first transgresse it, and doe obserue not so much as one point therof: vnlesse it be such as are cleane contrary to the word of God. For euen as they make lawes at their pleasure, so may they dispense with them at their pleasure: for so muche as they are Gods vppon earth. And therefore doe feare neyther GOD nor man what so euer he bee, but doe permitte to them selues all that whiche their earthlye God, and Sathan the God and prince of this worlde doth permitte vnto them, now if it be hard to amend and frame
D. NOwe our Lorde Iesus Christ willeth that we be his Disciples, and not ye disciples of men, & that we haue none other maister but he, for it is onely he that is gone 1forth from the bosome of the father, and that hath fullye reueled vnto vs the fathers will, and all that he hath heard of him: as witnesseth Saint Iohn, It is very he that hath geuen vs the whole summe of the articles of our Christian fayth, 2and of that doctrine we muste needes holde, vnto the which, it is not lawfull for anye man to adde, ne yet ⟨p. 91⟩3to take awaye anye thinge from it. It is onely he that hath broughte vs the truth, and that doctrine whiche of it selfe is naturallye certaine and immutable, and of hys own nature can be none other, whether men do alowe it or disalowe it. It is the truth and that onely doctrine, vpō the which, the Church may surely dwel, which she may not, vpō the natural wit of mā, how excellent so euer it be, ne yet vpō vsage and custom, how auncient so euer it be. It is a truthe & a doctrine not certayn and worthy to be receiued because the Church & men do alow it: but for that it is so of his own nature, & can be none other. The Church doth approue it & receiueth it, and may neither reproue it, ne yet reiect it, if it be ye true Church of Iesus Christ. In like maner the Synagoge of Satan may nether approue ne yet receiue it in any wyse. For euen as the Synagoge of Satan cā not acknowledge it, but accōpteth it alway for a straunger, for that she 4is the wyfe & daughter of the deuil, which is ye father of lies, & the enemy of al truth: euen so by the contrary, it is impossible that the true Church of Iesus Christ should not alway acknowledge it, euen as ye daughter doth know her mother: for that she is the daughter of God, which is ye truth it selfe, the daughter I say, begotten of the incorruptible sede of his worde, and the wife of Iesus, which is the way, the truth, & 5lyfe, and he by whom this truth of God is manifested and declared vnto vs. It is that sheepe that heareth the voyce of his shepeheard & followeth it, & not the voyce of the straunger. Thē ye word of God receaueth not yt authoritie yt it hath of the church, but the church receaueth her authoritie of it. In so much as shew is signed and marked with the seale therof.