A14462:291
A14462:291
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. They do not utterly deny but that there are some abuses and errors in the Church, but they say that it appertaineth not to every man to reform them: but that the charge thereof belongeth to the prelates of the Church, unto whom GOD hath given it. Wherefore, they think meet, to have a general Council, to determine what things should be observed, and what should be abolished, before that any thing should be changed or altered. D. The Seducers and false Prophets, which filled the church with errors, did not tarry a general Council to pour out their poison and to corrupt the Church of the Lord, but we must tarry for a Council to purge it: and in the ⟨p. 125⟩mean time the poor souls shall go to the devil. Must we put the matter in question in a Council, whether we ought to believe that Jesus Christ is God, and the very Son of God, and our only Saviour and redeemer? Shall we do as did the Emperor Tiberius, who put the matter in deliberation in the Council at Rome, with the prerogative of his voice and the testimony of his consent, whether Christ should be accepted and received amongest the Gods, or no? Which thing he did for that (as Tertullian witnesseth) that the Romans had a very ancient law, by the which it was ordained, that there should 1be no God canonized by the Emperors, and that none should be so received, unless he were allowed and confirmed by the Council. For this cause Jesus Christ was not received for a God, because it pleased not the Council: albeit that the Emperor was of contrary opinion. T. Then had not the Emperor so great authority in the Council at Rome, ne yet in his Empire as the Pope will challenge over the Councils, over the whole church, over all Christendom, yea and over the word of god it self. D. It is true, and therefore I fear greatly that if Jesus Christ were now to be received, he should be as far of from being received at the Councils, in the which this Romaine Antichrist doth preside, as he was then at that Council of Rome. For sith they do reject and disallow his doctrine, they do sufficiently declare what opinion they have of him. T. It can not be better known by any thing then by that, for that is a proof most sure.
T. THey doe not vtterly denye but that there are some abuses and errours in the Church, but they say that it appertayneth not to euery man to reforme them: but that the charge thereof belongeth to the prelates of the Church, vnto whom GOD hath geuen it. Wherfore, they thinke meete, to haue a generall Councell, to determyne what thynges shoulde bee obserued, and what shoulde bee abolyshed, before that any thyng shoulde be chaunged or altered. D. The Seducers and false Prophets, which filled ye church with errours, dyd not tarye a generall Councell to poure out their poyson and to corrupte the Church of the Lorde, but we muste tarrye for a Councell to pourge it: and in the ⟨p. 125⟩meane tyme the poore soules shall goe to the deuill. Muste we put the matter in question in a Councell, whether we ought to beleue that Iesus Christ is God, and the verye Sonne of God, and our onely Sauiour and redeemer? Shall we doe as dyd the Emperour Tiberius, who put the matter in deliberaion in the Councell at Rome, with the prerogatiue of his voyce and the testimonye of hys consent, whether Christ shoulde bee accepted and receaued amongest the Gods, or no? Which thing he did for that (as Tertullian witnesseth) that the Romaines had a very auncient lawe, by the which it was ordayned, that there should 1bee no God canonized by the Emperours, and that none shoulde be so receaued, vnlesse he were allowed and confirmed by the Councell. For thys cause Iesus Christ was not receaued for a God, because it pleased not the Councell: albeit that the Emperour was of contrarye opinion. T. Then had not the Emperour so great authoritie in the Councell at Rome, ne yet in hys Empyre as the Pope will chalenge ouer the Councells, ouer the whole church, ouer al Christendom, yea and ouer the word of god it self. D. It is true, and therefore I feare greatlye that if Iesus Christ were now to be receaued, he shoulde be as farre of from being receaued at the Councells, in the which thys Romaine Antichrist doth preside, as he was then at that Councell of Rome. For sithe they doe reiecte and disalowe hys doctrine, they do sufficiently declare what opinion they haue of him. T. It can not be better knowen by any thing then by that, for that is a profe most sure.
D. IF they think him to be the very Son of God, and that his Gospel is the word of God, they need not to ⟨p. 126⟩tarry for a Council to determine whether it shall be received and observed, or no, but would rather endeavour themselves to put in execution those things which are not in controversy, but are already agreed upon & resolved among all men, as well by the word of God, as by their own Councils. Let them therefore correct their ignorance and beastliness, their negligence and slothfulness in the executing of their office, and their pomps and ambition, their insatiable covetousness, their execrable whoredom, with the number of those horrible vices which reign among them. For there needeth not any tarrying for yt Council, to condemn or allow it, for it is already resolved. Why do they not observe the decrees of the Pope Alexander the third, of Gelase, of Nicolas the second, of the Elibertin Council of Tolled, of Carthage, of * Cabylone, of Chalcedony, and of Lateran, which have forbidden to any, money or presents for the satisfaction of sins, for baptism, for the churches, for the Sacraments, and for the gifts of God: which ordained also that none should be advanced to any place in the church for money, ne yet for rewards: and that he should be holden for Apostatic, and not for Apostolic, that should obtain the seat of Rome, either by money or else by favour? Why are not the poor nourished and clad, and also the sick and weak, by the Bishops, according to the ordinances of the Aurelian Council? Why do the Monks possess any thing in proper, contrary to the determination of that same Council? But all this is old and abolished, why may we not lawfully reproach them in that sort that Jesus Christ did those Jews, which sought to have him dead, because he had healed a man sick of the Palsy upon the Sabbath day: and yet left not they to violate and break the whole law upon the Sabbath day? And therefore he said unto them, did not Moses give you the law, 1and none of you observeth the same? Why do you seek to put me to death? They declared plainly by that what ⟨p. 127⟩zeal they had to the law, and yet would they show as though they had a great care for the observation thereof, and chiefly in the pursuit which they made against Jesus Christ.
These good men do even the like, making a show as though they did greatly desire the reformation of the Church, and yet in the mean time there is no one piece of the word of God, Council nor Canon which they do not violate and corrupt, without giving order in any one thing. Now seeing that men are come so far, there needeth now but a Council to abolish the rest that remaineth: for who be they that shall hold it? Even those which have sowed, authorised, and allowed these errors and abuses. And yet will they glory that their law, and faith, with their whole religion is so well approved, that no one jot thereof ought to be called in doubt. It may be no more disputed of, then may the Alcoran of Mahomet among the Turks, but must be holden for fully resolved, what so ever they do approve or disallow.
These good men doe euen the lyke, making a shewe as though they dyd greatlye desire the reformation of the Church, and yet in the meane tyme there is no one peece of the worde of God, Councell nor Canon which they doe not violate and corrupte, without geuing order in anye one thing. Nowe seing that men are come so farre, there needeth nowe but a Councell to abolishe the reast that remayneth: for who be they that shall holde it? Euen those which haue sowed, authorised, and allowed these errours and abuses. And yet will they glorye that their law, and fayth, with their whole religion is so well approued, that no one iote thereof ought to be called in doubte. It may be no more disputed of, then maye the Alcoran of Mahomet amonge the Turkes, but must be holden for fullye resolued, what so euer they do approue or disalowe.
T. They will confess that there are many things (as it hath been already said) which may be changed and abolished according as necessity shall require: as we have 1example in the Council of Jerusalem holden by the Apostles, as hath ben heretofore declared. There were things that were ordained but for a certain time, which we observe not at this present, for we have not that occasion, unto the which the Apostles then had regard, now among the Christians none are offended to see men eat blood, or to eat of a strangled beast. D. Then if the Church having well considered the intent and end whereunto the Apostles did tend, have abolished in process of time that which the Apostles them selves did decree as touching the ceremonies, knowing that the ordinance did not touch at all any part of the substance ⟨p. 128⟩of the faith, but that it was ordained only for a bond of peace, to keep charity, & to bear for a time with the infirmity & weakness of the Jews: why may she not then more lawfully use her authority to abolish the idolatry, yt superstitions & mens traditions, which are directly against the faith, charity, all good discipline & good order, & against the health of souls? And if it can not be done by a general consent of Christendom, why shall not they yet in their behalf employ them selves, which shall have best means to begin some good reformation? For if it have been lawful for a hooded fellow so boldly to set forth for the word of god, his dreams: shall it not then be lawful for a Christian prince, being accompanied with learned men that fear God, and good ministers of the Gospel, having the word of God for their guide, to reform the churches within their dominions & countries, according to the example of Hezekiah & Josiah, and to purge them of so many intolerable 2abuses, without tarrying any longer for the determination of a Council? But are not all Christian princes bound to do this? for so much as those which ought to procure it will not understand of it as they ought to do, but do enforce them by all means to hinder it that there should be none lawful, ne yet any thing concluded that were good. And therefore we ought not so to depend upon Councils, be they particular or general, that we should not do our duty always, according to the graces & means which god shall give us.
For we may not think ye God is subject to the greatest multitude, for then would he not have spoken that which hath ben already alleged in an other place: Thou shalt not follow yt great number in evil, and thou shalt not dwell in any thing, because that many 1do it, to wander out of the way, and to pervert judgement. This were a great folly to imagine, if that we should think that all those which shall assemble to hold a council, be assured to shut in forthwith the spirit of God there: into yt place where they shall come together, to have him at their pleasure.
For we may not thinke ye God is subiecte to the greatest multitude, for then would he not haue spokē yt which hath ben already alledged in an other place: Thou shalt not follow yt great number in euil, and thou shalt not dwel in any thing, because that many 1doe it, to wander out of the waye, and to peruert iudgement. This were a great folly to imagine, if that we should thinke yt al those which shal assēble to hold a coūcell, be assured to shutte in forthwith the spirit of God ther: into yt place wher they shal come together, to haue him at their pleasure.
T. They do build upon this, that Jesus Christ said: When you shall be two or three gathered together in my §16name, I will be in the middest of you. Behold, I am with 1you to the end of the world: if he promise to be in the middest of two or three, by more apparent reason, ought we to believe that he is in the middest of a whole Council. D. But we must note upon what conditions he promiseth to be among them: First he saith, that if we do agree together upon the earth, if we be of one accord, of one consent, of one hart and of one spirit, if we be careful to keep unity of spirit through the band of peace, if we be one body and one spirit, as we are called into one hope of our vocation, as there 2is one Lord, one faith, and one Baptism, one God and father of all. And besides this, if we be gathered together in his name, to wit in his virtue and force, and not in the virtue and power of men, for his honour and glory, and not for ours, neither yet for our ambition for the edification of his Church and the health of poor souls, not for our profit & advancement, but wishing verity to have the victory, and not we: now let us see if it be easy to observe all these conditions, & what hope we may have in our time of a Council, that shall observe all these points, without the which in deed he can not be called a Council, but rather a Synagogue of Satan, and can bring no commodity to Christendom, but rather hurt and destruction: how is it possible to have him such an one as he ought to be, considering that those which should procure it, fear nothing more then to have a Council such an one as he ought to be? T. It is easy to judge by that, that hath ben already said.
T. THey do builde vpon this, that Iesus Christ said: Whē you shallbe twoo or three gathered together in my §16name, I wyll be in the middest of you. Beholde, I am with 1you to the end of the worlde: if he promes to be in the myddest of two or three, by more apparant reason, ought we to beleue that he is in the middest of a whole Councel. D. But we must note vpon what conditions he promiseth to bee among them: First he sayth, that if we do agree together vpō the earth, if we be of one accorde, of one consent, of one hart and of one spirite, if we be carefull to kepe vnitie of spirite throughe the band of peace, if we be one body and one spirite, as we ar called into one hope of our vocation, as there
D. There is yet one thing more, very well worthy to be noted, which is that our Lord Jesus Christ, did not say, when a general Council shall be gathered together, or ⟨p. 130⟩all the estates of Christendom, or the Pope, the Cardinals and Bishops, or else a great assemble shall be had, I will be in the middest of them: but he said he would be in the middest of them, yea although they were but two or three, so that they were gathered together in his name. In the which he doth plainly declare, that he will be bound neither to men yet to estates, neither yet to the multitude: but how small so ever the number be, of what estate so ever the men be, he will be in the middest of them, provided that they come together as they ought to do. For all though the promise of Jesus Christ, be made to his whole Church, yet doth it appertain in no wise to hypocrites, false Pastors, and false Christians, which are not in any wise true members of the same, which is the body of Jesus Christ: but are members of Satan, and of his Synagogue. And therefore only must it extend, to the true members of the Church: among whom these things may be practised, which S. Paul setteth forth to the Church of the Corinthians, saying: let two or three Prophets speak, and let the rest judge. And if any thing be revealed 1to any other of the assistants, let the first hold his peace. There is no man but may easily understand, that this can not be observed, but in the true Church of Jesus Christ, & among those that have the gift of the spirit of God, which is not given to carnal men, and strangers to Christian doctrine, but to such as are spiritual, and those which call upon the name of God in truth: for the spiritual man may judge 2of spiritual things, and not the carnal. how is Christ then in the middest of his, and doth assist them by his holy spirit, in so much as they are gathered together in his name, other wise he will be in no company, although the whole world were gathered together with all her pomp, if it be not assē bled in the name of Jesus, to such end as hath ben already declared. We have a manifest example, by the small assemblies of the Apostles, and of the primitive Church, and by those of the great Synagogue of Bishops, of Priests, of ⟨p. 131⟩
for it is written of such, It shall be given to every man that 1hath, and he shall become plentiful: but he that hath nothing, even that which he hath shall be taken from him. And in Ose, because thou hast refused the knowledge, I have also refused thee, to the end thou shouldest not sacrifice to me, and because thou hast forgotten the law of thy God, I will also forget thy children. And therefore he saith, if you abide still in my word, you shall be my disciples, and shall know the 2truth. Then he promiseth not to be among them, which by a false title shall be assembled in his name, to give new laws and ordinances to the Church concerning Religion, but to observe and keep those which he hath given, and to use the keys which she hath received of him, in such sort as he him self hath ordained. For the Church needeth none other laws, but even those which she hath received of him, and therefore 3the Council of Gangers, hath accursed all those which continue not in the law of the Lord, and do daily make new ordinances. T. This is very reasonable, and doth well agree with that which is written of the Lord, happy are those 4which continue without spot in the way, which walk in the law of the Lord, happy are they which do enquire of the testimonies of the same. D. And therefore Christ doth say, search you the Scriptures, if any man do love me, he will 5keep my word. And S. Paul to Timothy, Give attendance unto reading. T. These are very good advertisements.
for it is written of such, It shall be gyuen to euery man that 1hath, and he shal become plentiful: but he that hath nothing, euen that whiche he hath shall be taken from him. And in Ose, bycause thou hast refused the knowlege, I haue also refused thee, to the end thou shouldest not sacrifice to me, and bycause thou hast forgoten the law of thy God, I will also forget thy children. And therfore he sayth, yf you abyde still in my worde, you shall be my disciples, and shall knowe the
D. THere is yet one thyng more, very well worthy to bee noted, whiche is that our Lord Iesus Christe, did not say, when a generall Councell shalbe gathered together, or ⟨p. 130⟩all the estates of Christendome, or the Pope, the Cardinals and Bishops, or els a great assemble shall be had, I will be in the middest of them: but he sayd he would be in the middest of them, yea although they wer but two or three, so that they were gathered together in his name. In the whiche he doth playnly declare, that he will be bounde neither to menne yet to estates, neither yet to the multitude: but how smal so euer the nomber be, of what estate so euer the men be, he will be in the middest of them, prouided that they come together as they ought to do. For all though the promesse of Iesus Christ, be made to his whole Churche, yet doth it appartaine in no wise to hipocrites, false Pastors, and false Christians, whiche are not in any wise true mēbers of the same, whiche is the body of Iesus Christ: but are members of Sathan, and of his Synagoge. And therfore onely must it extend, to the true members of the Churche: among whome these thynges may be practised, which S. Paul setteth forth to the Churche of the Corinthes, sayng: let two or three Prophetes speake, and let the rest iudge. And if any thyng be reuealed 1to any other of the assistantes, let the first holde hys peace. There is no man but may easily vnderstād, that this cā not be obserued, but in ye true Church of Iesus Christ, & among those that haue the gift of the spirit of God, which is not gyuen to carnal men, and straungers to Christian doctrine, but to such as are spirituall, and those whiche call vpō the name of God in truth: for the spirituall man may iudge 2of spirituall thynges, and not the carnal. how is Christ then in the middest of his, and doth assiste thē by his holy spirite, in so much as they are gathered together in his name, other wise he will be in no companie, although the whole worlde were gathered together with all her pompe, if it be not assē bled in the name of Iesus, to such end as hath ben already declared. Wee haue a manifest example, by the small assemblees of the Apostles, and of the primitiue Churche, and by those of the great Synagoge of Bishops, of Priestes, of ⟨p. 131⟩Scribes and Phariseis, and of the Councels of the Iewes: