A14462:349
A14462:349
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.
Timothy. Daniel.
Timothe. Daniel.
I Am even now newly come from reading the second book of Moses, in the which he hath written of this matter, for the which I do now come to thee: here resteth no more but that thou instruct me of some principal points of the doctrine how I might make my profit of them, and daily to increase in the knowledge of the authority of this great and general Council, to the which thou doest refer me. D. All be it that I doubt not at all, but that thou hast made prayer unto God, before thou comest to me, to the end that he might grant grace both to thee and me so to handle his holy word, that it might be to his honour and glory, and to our health, as we ought always to do, when we take in hand so holy a work: yet for all that it shall be very well done, that we both together do call upon him, before that we proceed any further in this matter. T. That is very reasonable and meet. D. The Lord for his mercies sake hear our prayers. But to our purpose whereof we spake before, thou must first note, that God himself gave charge to Moses to call the people together, of whom he had ordained him Pastor and leader, & was served by him in that vocation and ministry, as of his legate and ambassador. And albeit that God had already sufficiently authorised the ministry of Moses, by the great tokens and marvels which he had done by his hand, in the presence of all the people of Israel, as well in Egypt, before their coming out of it, as in the wilderness after it: Yet notwithstanding it pleased him not to speak at that time unto them by his own servant and Ambassador ⟨p. 156⟩Moses, as before time he was wont to do: but would himself in proper person speak in the presence of all the people, and would that the ears of them all should hear his voice, by the which he gave the ordinances, determinations, decrees, and Canons of this great Council, whereof we have already spoken in the first place. For the doctrine of the law is an understanding and knowledge of the will of God, which is as it were borne with man in his creation, in so much as God hath printed it in his hart, and hath endued him with that grace, as with others wherewith he hath endued him, when he did create and make him to his image and likeness. But forsomuch as it hath been greatly darkened and blotted by means of sin, which afterward came into the world:
I Am euen now newlye come from reading the second booke of Moyses, in the which he hath written of this matter, for the which I doo now come to thee: here reasteth no more but that thou instruct me of some principal pointes of the doctrine howe I might make my profit of them, and dayly to encrease in the knowledge of the authority of this great and generall Councell, to the which thou doest referre me. D. All be it that I doubt not at al, but that thou hast made praier vnto God, before thou cōmest to me, to the ende that he might graunt grace both to thee and me so to handle his holy woord, that it might be to his honour and glory, and to our health, as we ought alwayes to do, when we take in hand so holy a worke: yet for al that it shall be very wel done, that we both together doo cal vpon him, before that we procede anye further in thys matter. T. That is verye reasonable and meete. D. The Lord for his mercies sake heare our prayers. But to our purpose wherof we spake before, thou must first note, that God himselfe gaue charge to Moyses to cal the people together, of whom he had ordained him Pastor and leader, & was serued by him in that vocation and ministerye, as of his legate and embassadour. And albeit that God had alredy sufficiently authorised the ministerye of Moyses, by the great tokens and maruels which he had done by his hand, in the presence of all the people of Israel, as well in Egipt, before their comming out of it, as in the wyldernes after it: Yet notwithstanding it pleased him not to speake at that time vnto them by his owne seruaunt and Embassadour ⟨p. 156⟩Moyses, as before time he was wont to do: but would himselfe in proper person speake in the presence of all the people, and would that the eares of them al shoulde heare hys voyce, by the which he gaue the ordinances, determinaciōs, decrers, and Canons of this great Councell, whereof we haue already spoken in the first place. For the doctrine of the law is an vnderstanding and knowledge of the will of God, which is as it were borne with man in his creation, in so muche as God hath printed it in hys hart, and hath endued him with that grace, as with others wherewith he hath endued him, when he did create and make him to hys image and likenes. But forsomuch as it hath bene greatly darkened and blotted by meanes of sinne, which afterward came into the world:
we must of force come to the understanding and knowledge of the Gospel, which is not natural, as is that of the law, nor of the benefit of our first creation, as is this here: but of that of the regeneration, redemption, and justification, which is revealed unto us by the son of God, who brought it unto us from the bosom of the father. Therefore thou mayest see here plainly, who was the author and President of this Council, and from whom this doctrine which is brought unto us to be the rule to try all other doctrine by, which should be set forth unto us in the name of God, is proceeded. For seeing that God by this mean did avow Moses to be his servant, and for his Prophet and lawful Ambassador: we may be out of doubt that that law and doctrine which he brought, is of God: wherefore we may assuredly receive and esteem it not for mans doctrine, but for the doctrine of God. And for so much as that doctrine which hath been authorised and allowed in this Council, by the authority and the very mouth of God, is that same doctrine which in time past all the holy Patriarchs did hold and observe, even from the beginning of the world, and that very same also which since hath been embraced and followed by all the holy Prophets and ⟨p. 157⟩true servants of God: there is no doubt, but that all the doctrine which the Church of God hath followed, even from the beginning of the world, and hath always been entertained and continued in the same, by the ministry of the Patriarchs and Prophets, hath been by that same mean authorised, allowed, and ratified. T. For so much as it is one very doctrine, there is no doubt but that the approving of the one, is also the approving of the other.
we must of force come to the vnderstanding and knowledge of the Gospel, which is not natural, as is that of the lawe, nor of the benefit of our fyrst creation, as is this here: but of that of the regeneracion, redempcion, and iustification, which is reuealed vnto vs by the sonne of God, who brought it vnto vs from the bosome of the father. Therfore thou mayest see here playnlye, who was the author and President of this Councell, and from whō this doctrin which is brought vnto vs to be the rule to try all other doctrine by, which should be set foorth vnto vs in the name of God, is proceeded. For seing that God by this meane did auowe Moyses to be his seruaunt, and for his Prophet and lawful Embassadour: we maye be out of doubt that that lawe and doctrine whiche he brought, is of God: wherfore we may assuredly receiue and esteme it not for mans doctrine, but for the doctrine of God. And for somuch as that doctrine which hath bene authorised and allowed in thys Coūcel, by the authority and the very mouth of God, is that same doctrine which in time past al the holy Patriarches did holde and obserue, euen from the beginning of the world, and that veri same also which since hath bene embraced and followed by al the holy Prophetes and
D. And albeit that that same which our Lord Jesus Christ hath brought us from heaven, and that it hath been declared to men, as well by the ministry of him, as by that of his Apostles and Disciples, and of their successors hath been again authorised and approved in a far more excellent sort: yet standeth it so notwithstanding that the allowing and ratifying thereof doth agree with that of the doctrine of the Patriarchs and Prophets: for Christ 1and his have taught nothing contrary to the same, but have approved and accomplished it. For this cause Saint Paul doth call Christ the end, the performance and fulfilling of the law, and the foundation or ground work of the Prophets and Apostles, & for that cause he speaketh plainly before Agrig•a saying, that he hath taught nothing, but that which Moses and the Prophets did teach before him. Likewise our Lord Jesus Christ did often times refer the Jews to the testimony of Moses, saying that he had 2witnessed of him, and did send and commend them to the scriptures, as it hath been already declared. Moreover this agreement of the law & of the Prophets with Jesus Christ, 3hath been declared in his transfiguration, in that that his Apostles did see him with Moses and Elijah, & also when he opened the hearts of his Disciples going to Emmaus, he ⟨p. 158⟩did allege the testimonies written of him in the law, in the Psalms and Prophets: we may then easily understand by this, that even as the Prophets, which were sent from God after Moses, were as it were expounders of the law, and of the doctrine which he had set forth to his Church, as well by him as by the Patriarchs which were before him: even so our Lord Jesus Christ and his Apostles have been the very true expositors of all the ancient doctrine, & those by whom the last determination of all the doctrine of salvation hath been set forth and declared to the Church. T. I know it certainly so to be.
D. ANd albeit that that same whyche our Lorde Iesus Christ hath brought vs from heauē, and that it hath bene declared to men, as well by the ministerye of him, as by that of his Apostles and Disciples, and of their successors hath bene agayne authorised and approued in a farre more excellent sort: yet standeth it so notwithstanding that the allowing and ratifieng thereof doth agree with that of the doctrine of the Patriarches and Prophets: for Christe
D. Seeing then it is so, and that God would even at once give such testimony of his heavenly doctrine, and of the ministry of all the Ministers by whom he would have it declared to men: it is no marvel if his good pleasure were once to show him self in such majesty, unto such a company, to the end that no man might justly afterward take occasion to doubt of that doctrine of God, and to reproach Moses, as if he had framed these laws of his own head, which he had brought to the people of Israel, and that he should have made them believe that he had received them of God, as many Heathen lawmakers have made theirs to be believed, and as many false Prophets have done of their dreams and false doctrine. For they did well know, that men were of such nature, that they would not willingly become subject, but only unto him whom they thought to be greater then them selves: wherefore hardly will a man make him self subject to a man, to live according to his will and pleasure, if he be not thereunto enforced. If it be done but by constraint, it is but during the time that he is ⟨p. 159⟩the weakest. For as soon as he can find any occasion to cast that yoke from him, he will not miss to do it with all his power. T. We see daily experience sufficiently of this. For how can one submit himself willingly unto a man, whom he esteemeth to be his fellow, and equal to himself, and not his master and superior, when he will not willingly submit himself to God his Creator, his Master, his Lord and Sovereign Prince, ne yet unto his laws? D. Thou mayest have a judgement by that: but albeit that man will not willingly yield himself subject, neither to God, ne yet to men: Yet notwithstanding if he must needs have a Lord, and to live according to the will and mind of an other, and not of himself: yet is his hart so cruel and stubborn, that he thinketh it greater dishonour to submit himself to such as he is himself, then to his superior, and to man, then to God. On the other side, whatsoever darkness is fallen into the understanding of man, by mean of sin, yet for all that there remaineth a certain impression of the knowledge of God, in the hart of man, which compelleth them all to acknowledge that there is a sovereign and divine power, unto the which it must needs be that every man be subject, will he, nil he, and that this sovereign power, is God eternal.
D. SEing then it is so, and that God woulde euen at once geue such testimony of hys heauenly doctrine, and of the ministery of all the Ministers by whom he would haue it declared to men: it is no maruel if his good pleasure were once to shew him selfe in such maiesty, vnto such a company, to the ende that no man might iustlye afterwarde take occasion to doubt of that doctrine of God, and to reproche Moyses, as if he had framed these lawes of hys owne head, which he had brought to the people of Israell, and that he should haue made them beleue that he had receaued them of God, as many Heathen lawmakers haue made theyrs to be beleued, and as manye false Prophetes haue done of their drcames and false doctrine. For they did well knowe, that men were of such nature, that they would not willing ly become subiect, but onelye vnto him whom they thought to be greater then them selues: wherfore hardly wil a man make him selfe subiect to a man, to lyue according to hys wyll and pleasure, if he be not thereunto enforced. If it be done but by constrainte, it is but during the time that he is
Wherefore there is none, how wicked so ever he be (if he be not at all more brutal then the brute beasts) that is not somewhat moved when the authority of God is alleged, and that feareth not punishment, when it is given him to understand that God hath commanded or forbidden that which is proponed, if he say or do the contrary: & chiefly when we have a good opinion, & that we think well of them that speak unto us. T. It is very true.
Wherfore ther is none, howe wicked so euer he be (if he be not at all more brutall then the brute beastes) that is not somwhat moued when the authoritye of God is alledged, and that feareth not punishment, when it is geuē him to vnderstand that God hath commaunded or forbidden that which is proponed, if he say or do the contrarye: & chiefly when we haue a good opinion, & that we thinke wel of them that speake vnto vs. T. It is very true.
D. For that cause Zoroaster the lawmaker of the Bactrians and Persians, gave them to understand, that he ⟨p. 160⟩had received of the god Oromasis, those laws which he gave unto them. Lycurgus the Lacedaemonian law giver, did the like, fathering his upon the god Apollo: & Minos the law giver of the Cretans, which now are called Candians, did feign to have received his of the god Jupiter. Numa Pompilius for the like cause, did feign himself also to have conference with the Nymph and goddess Egeria, and that he received of her the laws which he gave to the Romans, chiefly those that touched the religion. •amolris the law maker of the Scythians, hath also reported his to be of the goddess Vesta. And Mahomet, by whom the Turks have been seduced, which have had partly their original from the Scythians, how many finesses he hath used to authorise his Alcoran, and making them believe, that it was sent from heaven? And all the false Prophets and seducers have not invented a little. And the Romish Antichrist, companion to Mahomet, hath not he observed the same order, not only to give so much authority to his traditions, as to the word of God, and to cause them to be received for the word of God: but also to make him self Judge of the holy Scriptures, and of their meanings, under shadow of the promise which Jesus Christ did make to 1his Apostles, to send unto them the holy ghost, and to direct and govern his church by him, as though that: which is spoken of the true church of Jesus Christ, and of the Ministry thereof, did appertain to that Antichrist and to his Ministers? Their conclusion is even as good, as if a man would conclude in this sort: The holy ghost was promised and given to the Patriarchs, Prophets, & to the true Church of Israel, that therefore it must follow that Jerobo am and his Priests, and Ahab, Jezebel, and their false prophets were inspired and directed by the spirit of God, and Annas and Caiaphas, the Scribes and Pharisees, and all the council, and the Synagogue of the Jews, which did condemn Jesus Christ and his Apostles: & that Micah, ⟨p. 161⟩Elijah, Jesus Christ, and his Apostles, which stood against them, being so small a number, against so great a multitude, were heretics.
For these men had the Kings and Princes on their sides, and did supply the place and seat of the true Patriarchs and prophets, unto whom, and by whom the promises were made by God, and were in deed of their own race and blood. Al be it that the Pope hath no such colour as they had, he hath notwithstanding armed himself with the authority of God, as they did. For he did well know, that if men had not had such persuasion of him and of his doctrine, he and his should never have grown to such authority, as they are come unto. T. That is not to be doubted.
For these men had the Kinges and Princes on their sides, and did supplye the place and seate of the true Patriarches and prophets, vnto whom, and by whom the promesses were made by God, and were in dede of their own race and blood. Al be it that the Pope hath no such coulour as they had, he hath notwithstanding armed himselfe with the authority of God, as they did. For he did wel know, that if men had not had such perswasion of him and of his doctrine, he and his shoulde neuer haue growen to such authority, as they are come vnto. T. That is not to be doubted.