A14462:378
A14462:378
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. Seeing that it is so, we ought then to give good ear to understand what is commanded us in that law, 1and to hear it with great honour and reverence. D For that cause God before he descended into the mount, commanded that his people should be sanctified to receive him, and that they should prepare them selves two days before, and that they should wash their clothes, and that they should come near no woman, wherein he declared that all uncleanliness and filthiness abhorred him: & y• to draw near unto him, and to hear and understand his voice, it was requisite to bring thither a hart and a mind separated and free from all earthly things, and wholly dedicated to him, and rapt in him. For he hath no respect to apparel, but by his outward cleanliness and honesty, he would give us to understand what the inward ought to be, and would us to understand that if a foul and a filthy garment do offend and loath a man, then by greater reason hath he just occasion to be offended with our hearts, & with out filthy souls and consciences, being vile and infected with sin. And for so much as they be such, and that the law was given to warn us thereof, and that we ought to seek for our cleanness in him, he commanded that cere money. In like sort, because that marriage is his ordinance, ⟨p. 170⟩and that it is honourable in all estates, and the bed undefiled: we may not therefore think that he condemned it when he 2did forbid the people to be conversant with their wives for the space of two days. For if it were not holy and honest, he would no more suffer it in other days, then in those days: but in showing us that it was expedient for us to abstain even from those pleasures which were lawful, and which he himself doth permit unto us, when we will be occupied in meditation and prayer, and in the hearing of his word, & in other holy things, to the end that we should be wholly void & separate from all earthly thoughts & affections, to y• end y• they might wholly give them selves unto him: he giveth us perfectly to understand how much more necessary it is to abstain from all unlawful pleasures, & from all filthiness & villainy. It is also y• cause why that S. Paul doth permit those 3that are married to refrain from lying together for a certain time, so that it be by the consent of both the parties, to exercise them selves in fasting and prayer.
T. SEing that it is so, we ought then to geue good eare to vnderstande what is commaunded vs in that law, 1and to heare it with great honour and reuerence. D For that cause God before he discended into the mount, commaunded that his people shoulde bee sanctified to receiue him, and that they should prepare them selues twoo dayes before, and that they shoulde washe their clothes, and that they shoulde come neare no woman, wherein he declared that al vnclēlynes and filthines abhorred him: & y• to draw neare vnto him, and to heare and vnderstand his voyce, it was requisite to bring thether a hart and a minde seperated and free from al earthly thinges, and wholye dedicated to him, and rapte in him. For he hath no respecte to apparel, but by his outwarde cleanlynes and honestye, he would giue vs to vnderstande what the inwarde ought to be, and would vs to vnderstand that if a foule and a filthy garmente doo offend and loath a man, then by greater reason hath he iust occasion to be offended with our hartes, & with out filthy souies and consciences, being vile and infected with sinne. And for so muche as they be suche, and that the law was geuen to warne vs thereof, and that we ought to seeke for our cleannes in him, he commaunded that cere monie. In like sorte, because that mariage is his ordināce, ⟨p. 170⟩and that it is honorable in al estates, and the bed vndefiled: we may not therfore thinke that he condemned it when he 2did forbid the people to be conuersant with their wyues for the space of two daies. For if it wer not holy and honest, he would no more suffer it in other dayes, then in those daies: but in shewing vs that it was expedient for vs to abstaine euen from those pleasures which were lawfull, and whych he himselfe doth permit vnto vs, when we will be occupied in meditaciō and prayer, and in the hearing of his word, & in other holy thinges, to the end that we should be wholye voide & separate frō al earthly thoughts & affectiōs, to y• end y• thei might wholy giue them selues vnto him: he giueth vs perfectly to vnderstand how much more necessarye it is to abstaine frō al vnlawful pleasures, & frō al filthynes & villany. It is also y• cause why that S. Paul doth permit those 3that are maryed to refrayn from lying together for a certayne time, so that it be by the consent of both the parties, to exercise them selues in fasting and prayer.
T. I Do think also that for the like purpose it was ordained in the old time to fast the Advent, the Lent, the Vigils, and the four Embers, and to abstain from certain meats the Fridays and Saturdays, for to dispose and prepare men through abstinence the more willingly to hear the word of GOD, and to prayer, and to the communion of the Sacraments, as well on the Sundays, as on other holy days, and chiefly on the most solemn days: as on Christmas day, Easter, and Whitsunday. D. It is like to be true. But all be it that it may be alleged that this was ordained for a good entente, yet notwithstanding there ⟨p. 171⟩was a great fault in so doing, because that those which were Authors of such traditions were so hardy, not only to give such laws to the Church, by their own authority with out the expressed word of GOD, but also to make them perpetual, and by them to put difference between day and day, and between one meat and the other, and to make the Church subject to those observations which are more then Jewish, and those which have added unto it the opinion of desert, and have bound them upon the pain of deadly sin, yea and have done worse: for they have defaced and blotted the benefits of Jesus Christ, causing men by these means to trust and to put the hope of their salvation in meats and days, and in their works, where they ought only to put it in Jesus Christ.
T. I Do thynke also that for the lyke purpose it was ordayned in the olde tyme to faste the Aduente, the Lente, the Vigiles, and the fowre Imbers, and to abstayne from certayne meates the Fridayes and Saterdayes, for to dispose and prepare men throughe abstinence the more willinglye to heare the woorde of GOD, and to prayer, and to the communion of the Sacramentes, as well on the Sondayes, as on other holye dayes, and chiefely on the moste solempne dayes: as on Christmas daye, Easter, and Whitsondaye. D. It is lyke to bee true. But al beit that it maye bee alledged that thys was ordayned for a good entente, yet notwithstandyng there ⟨p. 171⟩was a greate faulte in so doyng, because that those which were Authours of suche traditions were so hardye, not onelye to geue suche lawes to the Churche, by their owne authoritie wyth oute the expressed woorde of GOD, but also to make them perpetual, and by them to put difference betwene daye and daye, and betwene one meate and the other, and to make the Churche subiecte to those obseruations whiche are more then Iewyshe, and those whiche haue added vnto it the opinion of deserte, and haue bounde them vppon the payne of deadlye synne, yea and haue done worse: for they haue defaced and blotted the benefytes of Iesus Christ, causyng men by these meanes to truste and to put the hope of theyr saluation in meates and dayes, and in their workes, where they oughte onelye to put it in Iesus Christ.
T. And if that those men have committed a fault on their part, ought not we also on our side to take good heed, least that we taking in hand to amend this fault, should fall into an other extremity, as many do even at this day? D. You say very well: for if we think the superstitious abstinences of the Papists worthy of blame, let us not think to correct them by gluttony and drunkenness and other dissolutions: but let us endeavour our selves to bring them to a true sobriety, abstinence and Christian chastity. Wherefore at what soever time, and when we shall either take in our hands the book of the holy Scriptures, thereby to understand of the will of GOD, or else that we come together in the Church to hear his voice, by the holy Ministry of his word, or else to communicate and be partakers of his holy sacraments, and of the prayers which are there made, ⟨p. 172⟩we ought to go with no less reverence, ne yet to prepare our selves in none other sort, then if we should hear 1God with his own mouth speak out of the cloud, and out of the great smoke which was in the Mount of Sinai, and that we did hear the great thunders, and the lightnings that were then seen. For even the same God which then did there speak, is even he that speaketh at this present day in his Church, and shall judge us according to that law which he hath published there. And albeit that he speaketh unto us now more familiarly and more lovingly then he then did: yet notwithstanding let us not think that he is of less power and force, then he then was. But in that that he useth such gentleness and benignity toward us, the punishment shall be so much the greater upon us, if we do abuse the same. If we will understand how we ought to guide and govern our selves, we must clean to the resolution of this Council, and to the decrees and ordinances which we have received.
T. ANd if that those men haue commytted a faulte on their parte, oughte not we also on our syde to take good heede, least that we takyng in hande to amend thys faulte, shoulde fall into an other extremitye, as many do euen at thys day? D. You saye verye well: for if we thinke the superstitious abstinences of the Papistes worthye of blame, let vs not thynke to correcte them by gluttonye and dronkennesse and other dissolutions: but let vs endeuoure oure selues to brynge them to a true sobrietie, abstinence and Christian chastitie. Wherefore at what soeuer tyme, and when wee shall eyther take in oure handes the booke of the holye Scriptures, thereby to vnderstand of the wyll of GOD, or elles that we come together in the Church to heare hys voyce, by the holy Ministery of hys worde, or els to communicate and be partakers of hys holy sacraments, and of the prayers which are there made,
T. This is a goodly Council, and of great authority: but thou saidst that there was yet an other in the land of Canaan and of Judea, and in especial in the Mount of Zion by the very Son of GOD. I would be very glad that thou wouldest declare unto me also what that was. D. That Council doth even so much excel the other, as Jesus Christ 1doth excel Moses, and the Master of the house, the servant. For though that GOD him self did speak in proper person in both, yet notwithstanding he hath ⟨p. 173⟩showed him self this second time in a sort much more authentic and more excellent, more amiable and agreeable to the weakness of mans nature: then ever he did since the beginning of the world. For when he showed himself in the mount Sinai, the people did not see his 2face nor shape, nor did see or hear any thing, but such as were horrible and fearful. It was not lawful for them to do so much as to come to the mountain, or to touch the uttermost part thereof, with out danger of death, and to be stoned or stricken through with arrows, were it man or beast. Therefore, the people being greatly amazed and afraid, desired Moses to be 3as a mean between GOD and them, and to declare unto them his will and pleasure as his Ambassador, to that end that they mought hear no more that voice of GOD so horrible and fearful: for they thought that they could not hear it again, but that they should all dye, and did much marvel that ever they could hear it with out death. Wherefore GOD knowing the weakness of his people, did promise them to send them a Prophet, even out of the middest of their brethren, like unto Moses, into whose mouth he would put his word, and by 4the same he would cause them to hear his voice. This Prophet, according to the testimony of Saint Peter, is Jesus Christ our Lord, of whom the Father himself did say: This is my well beloved son in whom I 5have set my whole delight, hear him. And for that cause the Apostle saith writing to the Hebrews, that God hath
Truly (saith he) you are not come to the mountain which mought be touched, nor to burning fire, nor yet ⟨p. 174⟩1to darkness and mist, and unto tempest, neither unto the sound of a trumpet and to the voice of words: the which those which did hear it, refused that the communication should be addressed to them any more: for they could not endure that which was commanded. If a beast touch the mountain, he shall be stoned or else stricken through with a dart. And so terrible was the sight that appeared, that Moses said, I fear and quake: but you are come to the mount Zion, and to the City of the living God, the heavenly Jerusalem, and to the company of many thousands of Angels, and to the congregation of the first borne, which are written in the heavens, and to God which is judge of all: and to the spirits of just and perfect men, and to Jesus Christ the mediator of the new Testament, and to the sprinkled blood of which declareth better things, then the blood of Abel. See that you despise not him that speaketh: for if they escaped not, which despised him that spake on earth, much less shall we escape if we turn away from him that speaketh from heaven, whose voice then shook the earth. T. It seemeth to me that these words contain a goodly conference of the Ministry of the law and of the Gospel, and I have a great desire to hear it.
Truely (sayth he) you are not come to the mountayn whiche moughte bee touched, nor to burnyng fyre, nor yet ⟨p. 174⟩1to darkenesse and myste, and vnto tempest, neyther vnto the sounde of a trompette and to the voyce of wordes: the whiche those whiche dyd heare it, refused that the communication should be addressed to thē any more: for they could not endure that which was commaunded. If a beast touch the mountayne, he shall bee stoned or elles stricken thorow wyth a darte. And so terrible was the sighte that appeared, that Moyses sayde, I feare and quake: but you are come to the mounte Syon, and to the Citie of the lyuyng God, the heauenly Ierusalem, and to the companye of manye thousandes of Aungels, and to the congregation of the firste borne, which are written in the heauens, and to God which is iudge of all: and to the spirites of iust and perfecte men, and to Iesus Christ the mediatoure of the newe Testamēt, and to the sprinckled bloude of whiche declareth better things, then the bloud of Abell. See yt you despyse not him that speaketh: for if they escaped not, whiche despysed hym that spake on earth, much lesse shall we escape yf we turne away from hym that speaketh from heauen, whose voyce then shooke the earth. T. It semeth to me that these wordes conteyne a goodly conference of the Ministery of the lawe and of the Gospell, and I haue a great desyre to heare it.
D. Then where as the people saw nothing at that time but fire, and smoke, and great darkness, which letted them from seeing both the Sun and the Moon, & 1also the heavens, God hath showed himself to us in Jesus Christ his son in mans shape, in our own flesh: For it is he that is the very Image of God, and yt very form of his substance & the brightness of his glory. It is he that is the true 2Son of Justice, and the only light of the world, by whom all mists and darknesses are chased away, even those which let us to see GOD. And where as then the people ⟨p. 175⟩durst not come to the foot of the Mountain, how perfect and how well prepared so ever they were, to receive the Lord, we have now access, even to the very throne of his Majesty, by Jesus Christ our Lord, through whom it is given us, not only to come unto him, but also 3to touch & embrace him, for the sanctification which 4we have received of him, that is the holy of holy ones, is in deed of other virtue and efficacy then was that of Moses towards the Israelites. In the stead of that horrible voice and of the Trumpets, and of the thunders, which did shake the heaven and also the earth, which made the Mountains to tremble and ring, which according to the testimony of David, is 5of that force that it breaketh and teareth down the Cedars of Libanus, and maketh them to leap like Calves, and the Mountain it self like young Unicorns, and it maketh the great floods of water to come, and also to return, and it cutteth a sunder the flames of fire, and lanceth them forth as darts, and maketh the wildernesses to shake, and doth unclothe the forests, and maketh the Mountains to break, and the Hinds to Calve: We hear that sweet and loving voice of the child Jesus the Son of GOD, the true Immanuel, 6by whom we may lawfully say: GOD is with us, we hear that amiable voice which saith: Come unto me all ye that are laden and wearied, and I will case you, and you shall find rest to your souls. Take my yoke upon you, for it is easy and light. We hear that sweet voice that comforteth all those which are poor and miserable which come to him, and declareth to all poor and wretched sinners, the grace,
Yea, even for his very enemies, and is heard, and doth reconcile us to God. It is he that hath brought to us from heaven the resolution of the great ⟨p. 176⟩Council of God, to the which all the Patriarchs & Prophets have consented and agreed. The which he hath confirmed, 1not only by signs and miracles, which were much more excellent then ever were those that were wrought by the hands of Moses: but also by his death, by his resurrection, and by his ascension: and last of all by the holy Ghost whom he sent to his Apostles and disciples, in wonderful majesty, in the likeness of fiery tongues, and with a found from heaven, as it had been of a mighty wind, 2which was suddenly risen, but more loving than the fire and whirl winds which were perceived and seen in the Mount of Sinai. T. The difference is very great.
Yea, euen for hys verye ennemyes, and is hearde, and doth reconcile vs to God. It is he that hathe broughte to vs from heauen the resolution of the greate ⟨p. 176⟩Councell of God, to the whiche all the Patriarches & Prophetes haue consented and agreed. The which he hath confirmed, 1not only by signes and miracles, which were much more excellent then euer were those that were wroughte by the handes of Moyses: but also by his deathe, by his resurrection, and by his ascension: and laste of all by the holye Ghost whome he sent to his Apostles and disciples, in wonderfull maiestie, in the likenes of firy tongues, and with a founde from heauen, as it had bene of a mightye wynd, 2which was sodenly risen, but more louyng thē the fire and whirle windes which were perceaued and sene in ye Mount of Synay. T. The difference is very great.
T. THys is a goodlye Councell, and of greate authoritie: but thou saydst that there was yet an other in the lande of Chanaan and of Iudea, and in especiall in the Mounte of Syon by the verye Sonne of GOD. I woulde bee verye gladde that thou wouldest declare vnto mee also what that was. D. That Councell dothe euen so muche excell the other, as Iesus Christ 1dothe excell Moyses, and the Master of the house, the seruaunte. For thoughe that GOD hym selfe dyd speake in proper person in bothe, yet notwithstandyng he hathe ⟨p. 173⟩shewed hym selfe this seconde tyme in a sorte muche more authentique and more excellent, more amiable and agreable to the weakenesse of mans nature: then euer he dyd synce the beginnyng of the worlde. For when he shewed himselfe in the mounte Synay, the people dyd not see his 2face nor shape, nor dyd see or heare anye thing, but suche as were horrible and fearefull. It was not lawfull for them to doo so muche as to come to the mountaine, or to touche the vttermoste parte thereof, wyth out daunger of deathe, and to bee stoned or striken thorowe wyth arrowes, were it man or beaste. Therefore, the people beynge greatlye amased and afrayde, desired Moyses to be 3as a meane betwene GOD and them, and to declare vnto them hys wyll and pleasure as hys Embassadour, to that ende that they moughte heare no more that voyce of GOD so horrible and fearefull: for they thought that they coulde not heare it agayne, but that they shoulde all dye, and dyd muche maruell that euer they coulde heare it with oute deathe. Wherefore GOD knowyng the weakenesse of hys people, dyd promise them to sende them a Prophet, euen oute of the middest of their brethern, lyke vnto Moyses, into whose mouthe he woulde put his worde, and by 4the same he woulde cause them to heare his voyce. This Prophete, accordyng to the testimonye of Sain•t Peter, is Iesus Christe oure Lorde, of whome the Father hymselfe dyd saye: This is my welbeloued sonne in whome I 5haue set my whole delighte, heare hym. And for that cause the Apostle saythe writyng to the Hebrewes, that God hath 6in tyme passed oftentymes, and in sundrye sortes spoken to our Fathers by the Prophetes, but in these latter dayes he hath spoken to vs by hys own Sonne, and making comparison of thys manifestation whiche was made by oure Sauioure Iesus Christe, wyth that of the mounte of Synay.
D. THen where as the people saw nothing at that tyme but fyre, and smoke, and greate darcknes, whiche letted them from seyng both the Sunne and the Moone, & 1also the heauens, God hath shewed himselfe to vs in Iesus Christe his sonne in mans shape, in our owne fleshe: For it is he yt is the very Image of God, and yt very forme of hys substance & the bryghtnes of hys glory. It is he yt is the true 2Sonne of Iustice, and the onely lyghte of the worlde, by whome all mystes and darckenesses are chased away, euen those whiche let vs to see GOD. And where as then the people ⟨p. 175⟩durste not come to the foote of the Mountayne, howe perfecte and howe well prepared so euer they were, to receyue the Lorde, wee haue nowe accesse, euen to the verye throne of hys Maiestye, by Iesus Christ our Lord, through whome it is geuen vs, not onely to come vnto hym, but also 3to touche & embrace hym, for the sanctification which 4wee haue receyued of hym, that is the holye of holye ones, is in deede of other vertue and efficacye then was that of Moyses towardes the Israelites. In the steade of that horrible voyce and of the Trompettes, and of the thunders, whiche dyd shake the heauen and also the earthe, whyche made the Mountaynes to tremble and rynge, whiche accordyng to the testimonye of Dauid, is 5of that force that it breaketh and teareth downe the Ceders of Libanus, and maketh them to leape lyke Calues, and the Mountayne it selfe lyke younge Vnicornes, and it maketh the greate floudes of water to come, and also to returne, and it cutteth a sunder the flames of fyre, and launceth them forthe as dartes, and maketh the wyldernesses to shake, and dothe vnclothe the forrestes, and maketh the Mountaynes to breake, and the Hyndes to Calue: Wee heare that sweete and louynge voyce of the chylde Iesus the Sonne of GOD, the true Immanuell, 6by whome we maye lawfullye saye: GOD is wyth vs, wee heare that amyable voyce whiche saythe: Come vnto me all ye that are laden and weeryed, and I wyll case you, and you shall fynde reste to youre soules. Take my yoke vpon you, for it is easye and lyght. Wee heare that sweete voyce that comforteth all those whyche are poore and myserable whiche come to hym, and declareth to all poore and wretched synners, the grace, 7and the mercye of GOD, and the forgeuynge of synnes: whiche prayeth wyth lamentynge and teares for poore synners.