A14462:274
A14462:274
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.
T. I Do not a little marvel, that such men durst affirm any such thing in those days. D. It is so: but the verity is of such power, that she constraineth her very enemies, yea the devils them selves, to confess her, but following our ⟨p. 117⟩purpose, for so much as we have spoken of Popes, let us now come to the contrariety of Councils. The Council of Nice, 1of whom we have already spoken, which was holden in the year three. C. twenty and three, did allow the Marriage of Ministers of the Church, and condemned those that would forbid it. The first Council of Sangres, holden in the year three hundred thirty and three, hath done no less: and did accurse all such as under colour of Religion, should leave their fathers, mothers and wines. The sixth Council of Constantinople, hath in like sort ordained that no man should make any vow to live without a wife, & that the Priests which should separate them selves from their wives, for their holy orders sake, should be excluded from the Communion. 2The Council of Anticyre, holden in the year three hum dread and four, hath in like sort permitted that Deacons should marry, yea even after that, they had received their orders. And as concerning the Council of Carthage, holden 3in the year four hundred twenty & one, in the which the heresy of Pelagius was condemned by two hundred and seventeen Bishops, among whom S. Augustin was, it appeareth manifestly, by the twelveth constitution of the 4same, that the Bishops and other men of the Church were married. And Boniface the viij. did suffer the religious to enjoy their liberties, although they were married. The viij. Council of Toledo, doth allow to break all vows and oaths which are made against the faith. And Epiphanius doth earnestly condemn those, who having not the gift of continency, had rather for shame of the world, to commit fornication and adultery secretly, then to marry. On the 5contrary, the Council of Neocesarie, holden the year three hundred and thirty, and the second Council of Carthage, holden the year four hundred and twenty, & after them the Council of Magonce, did condemn the Marriage of Priests and Ministers of the Church, & did wholly forbid it, and did bind the Priests, Monks, and Nuns, to ⟨p. 118⟩unlawful vows, impossible for men to keep, & were clean contrary to the word of God.
T. I Do not a litle maruell, that such mē durst affirme any such thyng in those dayes. D. It is so: but the veritie is of such power, that she constraineth her very enemyes, yea the deuils them selues, to confesse her, but folowing our ⟨p. 117⟩purpose, for so much as we haue spokē of Popes, let vs now come to the cōtrarietie of Councels. The Coūcel of Nice, 1of whom we haue already spoken, which was holden in the yeare three. C. twentie and three, did alow the Mariage of Ministers of the Churche, and condēpned those that would forbid it. The first Councell of Sangres, holden in the yere three hundred thyrty and three, hath done no lesse: and did accursse al such as vnder colour of Religion, should leaue their fathers, mothers and wines. The sixth Councel of Cō stantinople, hath in like sorte ordeyned that no man should make any vowe to lyue without a wife, & that the Priestes whiche should separate them selues from their wiues, for theyr holy orders sake, should be excluded from the Communion. 2The Councel of Anticyre, holden in the yeare three hū dred and foure, hath in like sorte permitted that Deacons should marrie, yea euen after that, they had receiued theyr orders. And as concernyng the Councell of Carthage, holden 3in the yeare foure hundred twenty & one, in the whiche the heresie of Pellagius was condempned by two hundred and seuentene Bishops, among whom S. Augustin was, it appeareth manifestly, by the twelueth constitucion of the 4same, that the Bishops and other men of the Churche were married. And Boniface the viij. did suffer the religious to enioy their liberties, althoughe they were married. The viij. Councell of Tolletto, doth allowe to breake al vowes and othes whiche are made agaynst the fayth. And Epiphanius doth earnestly condempne those, who hauing not the gift of continencie, had rather for shame of the worlde, to commit fornication and adulterie secretly, then to marrie. On the 5contrarie, the Councell of Neocesarie, holden the yeare three hundred and thirty, and the second Councell of Carthage, holden the yeare foure hundred and twentie, & after them the Coūcell of Magonce, did condempne the Mariage of Priestes and Ministers of the Churche, & did wholly forbid it, and did binde the Priestes, Mōckes, and Nunnes, to ⟨p. 118⟩
This Council of Magonce was holden by the Emperor Henry the iij. in the which he assembled an hundred and thirty Bishops, Some say that the Pope Leo the ix. was there also present at it. It was also ordained in that Council, y• men of the Church should keep neither hound, greyhound, spaniel, nor hawk, ne yet should use any secular traffic, and that none should be received for a Monk, unless he came of his own free will, and were of lawful age: but these Decrees have not ben so well observed as hath the forbidding of Marriage. Likewise Gregory the vij. a Monk of Clunie, otherwise called Hildebrand, which was Pope in the time of the Emperor Henry the iiij. did command by his letters to Otto Bishop of Constance, 1near about the year a thousand forty and seven, that he should forbid through out all his diocese all Priests to marry, which were not then married, and that he should dissolve the marriage of all such as were already married. T. I see in this no great accord. D. Notwithstanding, all this was done, and not without great tyranny: ne yet without great resistance. T. I believe so.
Thys Councell of Magonce was holden by the Emperour Henry the iij. in the whiche he assembled an hundred and thyrtie Bishops, Some saye that the Pope Leo the ix. was there also present at it. It was also ordeyned in that Councell, y• men of the Church should keepe neytheir hounde, greyhond, spaniel, nor hauke, ne yet should vse any seculer traffique, and that none should be receiued for a Monke, vnles he came of his own free wil, and were of lawfull age: but these Decrees haue not ben so well obserued as hath the forbidding of Mariage. Likewise Gregory the vij. a Monk of Clunie, otherwise called Hildebrād, which was Pope in ye tyme of the Emperor Henry the iiij. did commaunde by his letters to Otto Bishop of Constāce, 1neare about the yeare a thousand fortie and seuen, that he should forbid through out all his diocese all Priestes to marie, whiche were not then maried, and that he should disolue the mariage of all such as were already married. T. I see in this no great accord. D. Notwithstandyng, all this was done, and not without great tyrānie: ne yet without great resistaunce. T. I beleue so.
D. Here is as much as I did determine to speak, as touching Marriage, let us now come to the forbidding of of meats. The second Bracarense Council, holden the year 1six hundred & nineteen, did accurse all such, as did abstain from eating of any meat, through superstition: and that which the Pope Martin held, did the like. The third Council of Tolled did accurse those that should forbid men to eat. And the Pope Eleutherius did ordain, that no man should refrain through superstition from eating of any meat that was agreeable with mans nature. On the contrary, the Romaine Council, did forbid to eat flesh on the Saturday: ⟨p. 119⟩and afterward that defence was extended further, as we see at this day, to Friday, Vigils, Ember days, and Lent. T. The Papists will reply against this and say, that by making of those statutes concerning the forbidding of meats, they do nothing against the ancient Decrees and Councils, for so much as they do abstain neither for superstition, ne yet for any evil opinion, that they have of the good creatures of God, as did the ancient heretics, but only for abstinence. D. I understand it well, but if they do it for abstinence, how happeneth it, that they have on those days these kinds of meat, which are forbidden, in so great abomination? Why do they attribute to their abstinence so great merits? why do they not rather put difference in the quantity of the meat, then in the kind? which they do not at all. T. It is even so.
D. HEre is as much as I did determine to speake, as touching Mariage, let vs now come to the forbidding of of meates. The second Bracarense Coūcell, holden the yere 1six hundred & nynetene, did acursse all such, as did abstaine from eating of any meate, thorow supersticion: and yt which the Pope Martin helde, did the like. The thyrd Councell of Tolede did accursse those that should forbid men to eate. And the Pope Eleutherius did ordayne, that no mā should refraine throughe supersticion from eatyng of any meate that was agreable with mans nature. On the contrarie, the Romaine Coūcell, did forbid to eate fleshe on the Saterday: ⟨p. 119⟩and afterward that defence was extended further, as we see at this day, to Friday, Vigils, Imber dayes, and Lent. T. The Papistes will replie agaynst this and say, that by makyng of those statutes concerning ye forbiddyng of meates, they do nothing agaynst the auncient Decrees and Councels, for so much as they do abstaine neither for supersticiō, ne yet for any euill opinion, that they haue of the good cretures of God, as did the aūcient heretikes, but onely for abstinence. D. I vnderstand it well, but if they do it for abstinence, how happeneth it, that they haue on those dayes these kindes of meat, which are forbidden, in so great abhomination? Why do they attribute to their abstinence so great merites? why do they not rather put difference in the quantitie of the meate, then in the kind? whiche they do not at all. T. It is euen so.
D. Let us now proceed to other matters. The Council of Constance did forbid to administer, the supper of the Lord to the people under both kinds, to wit, of bread and wine, and the Council of Basel, did grant both the one & the other to them of Bohemia. But there is a more strange matter. That same very Council of Constance, doth evidently speak against it self, and against that of Nice, & of Africa, & the whole Church of the East and Africa. For it condemned that article of John Hus, to wit: That the Pope by the authority of the word of God, is not the head of the Church: & yet was it decreed in that same Coū cell, that the Council was above the Pope, which thing doth very well agree with the sentence of S. Jerome, which saith, if there be question of authority, that of all the world is greater, than is that of one town, in like sort is the whole ⟨p. 120⟩Church greater then one Romish Church, and the Romish Church is not above the universal Church, but on the contrary, the universal Church is above the Romish Church. Now if the Pope have authority over all Churches, and y• the Council doth represent them, it doth follow both that he is above the Council, and that he is not above the Council, contrary to the determination of the said Council of Constance, which is mingled with manifest contradictions. I leave a part that which they did define: That the Church was not the university of the predestinate: & that our good works must help to save us, as well as the grace of God. I speak not at all of the Decree that was made in the same Council, that men ought not to hold any promise, oath, or safe conduct, made or given, to heretics, which thing forthwith was put in use, not against heretics, but against the servants of God, which were there condemned for heretics, and were burned as heretics. T. Yet was this a general Council. D. It was so. T. I do not a little marvel that such matters could pass in a general Council, which the heathens would not have passed, but would rather, have judged it meet to keep promise, even with a mans very enemies.
D. LEt vs now procede to other matters. The Councel of Constance did forbid to administer, the supper of the Lorde to the people vnder both kindes, to wit, of bread and wyne, and the Councell of Basle, did graunt both the one & the other to them of Bohemia. But there is a more straūge matter. That same very Councell of Constance, doth euidently speake agaynst it selfe, and agaynste that of Nice, & of Aphrique, & the whole Churche of the East and Aphrique. For it condempned that article of Iohn Hus, to wit: That the Pope by the authoritie of the worde of God, is not the head of the Churche: & yet was it decreed in that same Coū cell, that the Councell was aboue the Pope, whiche thynge doth very well agree with the sentence of S. Ierome, which sayth, if there be question of authoritie, that of all the world is greater, thē is that of one towne, in like sorte is the whole
D. IF I should allege the dissentions, that have ben in diverse Councils concerning Images, it would require 1a long time. For Gregory the iij. decreed by his Council in Italy, that Images should be honoured in the Churches, and did revolt and caused Rome, and all Italy, to rebel against the Emperor Leo the iij. which was of contrary 2mind. And afterward Constantine the v. son to the said Leo, did ordain the contrary in the Council of Asia, and Gretia, about the year seven hundred forty and six, at the which there were assembled thirty eight Bishops at Constantinople. ⟨p. 121⟩Again Stephen the iij. Pope, condemned this Council of Constantine, by an other Council, which he caused to be holden at Rome in the Church of Lateran, by the Bishops of Italy and France. The which thing was done again by an other Council, in the time of Irene, wife to Leo the iiij. After that, the Council of Nice (in the which the Greeks would have condemned the Images again) was enforced to break up, by means of the dissentions that there were, and through the practises of those that held for the Pope. Whilst these things were in hand in Greece, the Council Elibertin was holden in Spain, by twenty & nine Bishops, and thirty six Spanish Priests, which pronounced their sentences against Images: who were also condemned by the twelfeth Council of Tolled, and afterward for the Popes pleasure, and for the French kings sake, they were again allowed by an other Council. T. Here was good stuff.
D. IF I should alledge the dissentions, that haue ben in diuerse Coūcels concernyng Images, it would require 1a longe tyme. For Gregorie the iij. decreed by his Councell in Italie, that Images should be honored in the Churches, and did reuolte and caused Rome, and all Italie, to rebell agaynst the Emperour Leo the iij. whiche was of contrarie 2minde. And afterwarde Constantine the v. sonne to the sayd Leo, did ordeyne the contrarie in the Councell of Asia, and Gretia, about the yeare seuen hundred fortie and sixe, at the which there were assembled thirtie eight Byshops at Constantinople.
D. IT is no marvel since that the Romish Popes have usurped tyranny over the Church, and especially sith the time of the Emperor Phocas, if that there hath been small reason to be found in any of the Councils, but I will allege you others more ancient. It was concluded in the Council of Carthage (at the which S. Cyprian was present 1with. lxxxvi. Bishops, to wit in manner with all the Bishops of Aphrike, Numidia, and Mauritania) that the Baptism administered by heretics, should have no place, but that those which had been Baptised by them, should be Baptised again. The which sentence was afterward condemned, as appeareth. Dist 5 quare.
D. IT is no maruayle since that the Romishe Popes haue vsurped tyrannie ouer the Church, and especially sythe the tyme of the Emperour Phocas, if that there hath beene smal reason to be found in any of the Councells, but I wil alledge you others more auncient. It was concluded in the Councell of Carthage (at the which S. Cyprian was present 1with. lxxxvi. Bishops, to wit in maner with all the Bishops of Aphrike, Numidie, and Mauritanie) that the Baptisme administred by heretikes, shoulde haue no place, but that those which had beene Baptised by them, shoulde bee Baptised agayne. The which sentence was afterward condempned, as appeareth. Dist 5 quare.
T. These against whom thou doest inveigh, will confess unto thee that the Councils, yea the general Councils, §11in that that concerneth the manners and discipline of the Church, have oftentimes determined diverse things without any prejudice of the faith, according to the condition & circumstance of the places, times and men, and such like. 1For this cause Innocent the third said. That it ought not to be judged a thing worthy of blame, if that according to the change of time, mens ordinances did also change, chiefly when an urgent necessity and an apparent commodity doth require it. For God himself hath changed diverse of those things in the new Testament which he ordained in the old. And therefore men may not rashly judge and say, that the Councils are contrary the one sort to the other, although that in things concerning the policy of the church more then the faith, the one hath oftentimes changed: that the other hath decreed. For the lawful general Councils, were never contrary the one to the other in any piece of the substance of our faith, which is necessary to our salvation. And in this sort must it be understood that S. Augustine hath said. The former Councils have been amended 2by the latter: and that the ordinances and decrees of provincial Councils, ought to give place to those of greater Councils: but the Canonical Scripture doth give place to none. And as touching the Council of Carthage, it was no general but a particular Council, as Saint Augustine proveth against the Donatists. And in deed they deny not but that particular Councils may err: and that they ought to be reformed by the general, as it is already declared.
T. THese against whō thou doest inuey, will confesse vnto thée that the Councells, yea the general Councels, §11in that that concerneth the manners and discipline of the Church, haue oftentimes determined diuerse thyngs without any preiudice of the fayth, according to the condition & circumstance of the places, times and men, and such lyke. 1For this cause Innocent the third sayd. That it ought not to be iudged a thing worthy of blame, if that according to the chaunge of time, mens ordinaunces dyd also chaunge, chiefely when an vrgent necessitie and an apparaunt commoditie doth requyre it. For God himselfe hath chaūged diuerse of those things in the new Testament which he ordeined in the olde. And therfore mē may not rashlye iudge and say, that the Councells are contrary the one sort to ye other, although that in thinges concerning the policie of ye church more then the fayth, the one hath oftentimes chaunged: that the other hath decreed. For the lawfull generall Councells, were neuer contrarye the one to the other in anye peece of the substaunce of our fayth, which is necessarye to our saluation. And in this sort muste it be vnderstoode that S. Augustine hath sayd. The former Councells haue bene amended