A14462:66
A14462:66
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. Thou hast stricken the white in the middest, and haste touched the very pith of that universal disease that reigneth through out the world, the which Jesus Christ doth thoroughly open unto us, when he sayeth, speaking of his doctrine: That he, that is desirous to do the, will of his 1father, shall soon know whether it be of God or no. There is but one thing, that disguiseth this whole matter: which is that some of them can cover and cloak otherwise and more finely then can the others. T. It is certain, without any circumlocution, that those which search out such starting holes, should rather say even at one word, that which the wicked ones spake, of whom the Scripture in the book of the Prophets declareth saying, we have nothing to do with 2God: We will not know his ways: nor walk in the same, nor yet bear his yoke. D. It is very true. But that should not be so honourable for them: nor have so good a grace. For although they speak it in their heart, they will in no wise that the world understand it, yea and that which is more vile, they are so beastly, & do so much delight in their ⟨p. 12⟩folly and filthy sophistry, that they think even by the same to be able to abuse and mock God, even as they abuse and mock men: as though he saw not the wickedness of their hearts, and wanted wisdom & understanding how to trap the subtle and crafty in their cautels and finesses.
D. THou hast stricken the white in the middest, and haste touched the very pithe of that vniuersall disease that raygneth throughe out the worlde, the whiche Iesus Christ doth thorowly open vnto vs, when he sayeth, speakyng of hys doctrine: That he, that is desirous to do the, will of hys 1father, shall soone knowe whether it be of God or no. There is but one thing, that disguiseth this whole matter: which is that some of them can couer and cloke otherwise and more finely then can the others. T. It is certayne, without any circumlocution, that those whiche searche out such starting holes, should rather say euen at one worde, that whiche the wicked ones spake, of whom the Scripture in the boke of ye Prophetes declareth sayinge, we haue nothyng to do with 2God: We will not knowe hys wayes: nor walke in the same, nor yet beare hys yoke. D. It is very true. But that shoulde not bee so honorable for them: nor haue so good a grace. For although they speake it in theyr heart, they will in no wise that the world vnderstand it, yea and that which is more vile, they ar so beastly, & do so much delight in their ⟨p. 12⟩folly and filthy sophistrie, that they thincke euē by the same to be able to abuse and mocke God, euen as they abuse and mocke men: as though he sawe not the wickednes of their hartes, and wanted wisedom & vnderstanding how to trap the subtil and craftie in their cauteles and finesses.
T. Now if those of whom we have already spoken, have very slender reason to allege: how do you think of those that are not contented with such excuses, but employ their whole forces to persecute the truth of God, and as many as will teach & follow the same? D. There are three sorts of these kind of people: there are of them that persecute the truth and those that follow it, of a certain malice, even against the witness that the spirit of God yieldeth in their own consciences, only for hatred that they bear against God and his truth. There are also others which do it not so much for hatred that they bear against the truth, as for the honours and riches which they hope to obtain, by resisting the same, or else that they have already obtained. The third are those that do the like through ignorance.
T. NOw if those of whō we haue already spoken, haue very slender reason to alledge: howe do you thincke of those that are not contented with such excuses, but employ their whole forces to persecute the truth of God, and as many as will teach & folow the same? D. There are thre sortes of these kinde of people: there are of them that persecute the truth and those that folowe it, of a certaine malice, euen against the witnesse that ye spirit of God yeldeth in their own consciences, onely for hatred that they beare agaynste God and his truth. There ar also others which do it not so much for hatered that they beare agaynst the truth, as for the honors and riches which they hope to obtaine, by resisting the same, or els that they haue already obtayned. The third are those that do the like throughe ignoraunce.
T. What sayest thou of the first sort of those men? D. I say that they are of the very nature of the devil, for he hath no cause to hate God, and his truth, but only of the wickedness that is in him, and of the envy and immortal hatred that he doth bear to God and his truth. T. Then is the sin of such men like to the sin of the devil. D. It is even so, wherefore they shall have like punishment, for they shall never obtain pardon nor grace. T. It is then that sin that Jesus Christ doth call the sin against the holy Ghost, and saint John, sin unto death, for the which 1he forbiddeth men to pray. But thinkest thou that there are any so wicked and so full of malice upon the earth, that ⟨p. 13⟩will so of purpose make wars against God? D. If there were none, then would none have been found among the Scribes and Pharisees, and the rest of the Jews, before whom Jesus Christ made mention of the sin against the holy Ghost. I do think he would have holden no such purpose, ne yet Saint John neither. And I am well assured that Alexander the Coppersmith, of whom Saint Paul complaineth much, writing to Timothy, did very near approach the nature of such, if he were not fully such an one, or else I should greatly marvel of the prayer that saint Paul maketh 2against him saying: Alexander the Coppersmith hath done me great hurt, the Lord reward him according to his deserts, of whom be thou ware also, for he hath greatly resisted our preaching. If he had offended rather of ignorance, then of malice, I believe that Saint Paul would rather have prayed for him, as he did in the same epistle for others, with whom he was not well pleased, I doubt not but he would have followed the example of Jesus Christ, and of saint Steven, who prayed for their persecutors, rather then to have prayed against him. For it seemeth that he had no hope of his conversion and health. T. Men may call these kind of men the most wicked of all wicked, and the eldest sons of the devil. But it is wonderful to see them so wicked, and to see them so despitefully to make wars against God and his truth, and yet they will cover them with the name of God, & of the zeal of his glory.
T. WHat sayest thou of the first sorte of those men? D. I say that they are of the very nature of the deuill, for he hath no cause to hate God, and his truth, but onely of the wickednes that is in hym, and of the enuie and immortall hatered that he doth beare to God and his truth. T. Then is the sinne of suche men lyke to the sinne of the deuill. D. It is euen so, wherfore they shall haue lyke punishment, for they shall neuer obtayne pardon nor grace. T. It is then that sinne that Iesus Christ doth call the sinne agaynst the holy Ghost, and saint Iohn, sinne vnto death, for the which
For there is none, be he never so evil, if he be not utterly desperate, but when he persecuteth the truth, he will pretend to favour the same, and would that men should think that he persecuteth not the truth, but error and lies, for the maintenance of Gods truth. D. The matter is very apparent, namely in the Scribes and Pharisees, and in the bishops, high Priests, & Princes of Jerusalem, which crucified Jesus Christ, and 1yet feigned that they persecuted him for blaspheming▪ the majesty of God. Wherefore the more that such men so villainously ⟨p. 14⟩abuse the name of God, wherewith to cover their murders and wickedness, the more are they accursed and worthy of greater judgement.
For ther is none, be he neuer so euil, if he be not vtterly desperate, but when he persecuteth the truth, he wil pretend to fauour the same, and would that men should thinke that he persecuteth not the truth, but errour and lyes, for the mayntenāce of Gods truth. D. The matter is verye apparant, namelye in the Scribes and Phariseis, and in the bishops, high Priestes, & Princes of Ierusalem, which crucified Iesus Christe, and 1yet fayned that they persecuted him for blasphemyng▪ the maiesty of God. Wherfore the more that suche men so villanously ⟨p. 14⟩abuse the name of God, wherewith to couer their murders and wickednes, the more are they accursed and worthie of greater iudgement.
T. Let us leave this first kind of men, and let us speak of the other two kinds of persecutors whom thou hast already named. D. The second sort are very near approaching to the nature of the first, because that those that do abuse the knowledge of God, do commonly fall from this degree of evil, into that other extreme degree of wickedness, whereof we even now spake. I do place in this rank those that do wittingly resist the truth, & do make wars against the people of God, as did Balaam: not for that they have so great a hatred against the truth, as have these others of whom we have already spoken, but they do it to maintain their 1worldly pomp, and for their particular commodity: or else that they are corrupted, by such as do resist the verity, as is aforesaid. T. The number of such is great. For the chief thing that maketh men to resist the word of God, is, for that it is contrary to their ambition, glory and covetousness, and to all their pleasures and corrupt affections. But among all, there are none more worthy to be accounted such Balamites, then the learned men, that are at this day in Christendom, whose number is great, which set out for higher to Antichrist and his adherents, both their pens and tongues, to curse or speak evil of those, that they know right well that God doth bless, and to hinder the course of the word of God, and the reformation of his Church. Wherefore I do not greatly marvel, if that God oftentimes doth throw such men into a reprobate sense, which do so wickedly turn the truth of God, unto a lye, and his justice, into injustice, and in this sort oftentimes ⟨p. 15⟩2they become in the end the greatest adversaries of God, & his word that the earth doth bear: to the end that they may fill full the measure of their iniquities. For such a wickedness, and frowardness doth well deserve such a punishment and vengeance, at the hands of God, which is the most horrible that may light upon men.
T. LEt vs leaue this first kinde of men, and let vs speake of the other two kindes of persecutours whom thou hast already named. D. The second sort are very neare approchyng to the nature of the first, bycause that those that do abuse the knowledge of God, do cōmonly fall from this degree of euil, into that other extreme degree of wickednes, whereof we euen now spake. I do place in this rācke those that do wittingly resiste ye truth, & do make warres against the people of God, as did Balaā: not for yt they haue so great a hatered agaynst the truth, as haue these others of whome we haue already spoken, but they do it to mayntayne theyr
D. These people are far worse, then are these of whom we now mean to speak, which do not offend but 1through ignorance, and of a zeal that they have toward God, which is void of knowledge, as many have done before our time, and namely Saint Paul, in the time that he was a persecuto•• of the Christians, for he him self confesseth that he did it of ignorance: wherefore there is more 2hope in these kind of men, then in either of the others. T. But I would gladly know, whether these men shall be excused by their ignorance or no. D. Our Lord Jesus Christ saith, that the servant that knoweth his masters will, and doth it not, shall be more grievously beaten, then he that is ignorant 3thereof, and doth it not: yet for all that both shall be punished. He saith also that those which have thrown the Gospel from them, shall receive greater punishments in the day of judgement, then those of Sodom, and Gomorrah, 4unto whom God hath not offered so great grace: yet for all that, he saith not that those of Sodom, and Gomorrah shall escape the judgement. T. This is a marvellous and a horrible threatening.
D. THese people are farre woorse, then are these of whom we nowe meane to speake, whiche do not offende but 1through ignoraunce, and of a zeale that they haue towarde God, which is voyde of knowledge, as many haue done before our tyme, and namely Saint Paule, in the tyme that he was a persecuto•• of the Christians, for he him selfe confesseth that he did it of ignoraunce: wherefore there is more 2hope in these kynde of men, then in either of the others. T. But I would gladly know, whether these men shalbe excused by their ignoraunce or no. D. Our Lorde Iesus Christ sayth, that the seruaūt that knoweth his maisters will, and doth it not, shalbe more greuously beaten, then he yt is ignoraunte
T. Then if those that are ignorant in the doctrine of the Lord, and by means of their ignorance do not fo• ⟨p. 16⟩low it at all, shall not be excused by their ignorance: how much less shall they that are not only content to be ignorant of it, but do openly persecute the same? For there is no ignorance in that behalf, but that a great piece of the fault is in our selves. For in how many & sundry sorts doth God daily declare him self to us? By how many means doth he call, and as it were draw us unto him? We do all know that there is one God which is the Lord of all. T. That is very true. D. If he be the Lord of all, then all men are bound to obey his laws and ordinances. T. That is but reason. D. We can not observe and keep them, but first we must know them and understand them. Wherefore before all other things we must seek for this knowledge and understanding. For there is nothing more honest, more profitable, nor more necessary for us; and contrariwise there is no thing more unhonest, more worthy of blame, nor more hurtful, then is the ignorance of the law, and of the will of God. For if the ignorance of any thing that is worthy to be known (men having means to attain to the knowledge thereof) be to be condemned, and that so much the sooner, in so much as the knowledge of the thing is more commendable and more necessary: how much should we esteem unhonest and intolerable the ignorance of the law, and of the will of God? Of the which the knowledge is more necessary for us, then is the light of the sun, and the usage of the fire and water, without the which this humane life can not continue. T. I confess no less. For in as much as the soul of man is more excellent then is the body, even so are the things more excellent & more necessary that do concern the soul, or at the least both soul and body together, then are those which appertain only to the body. For if the soul be well and in good case, the body can not be but well: but if the body be well entreated and delicately used, and the soul evil entreated and negligently looked unto, the evil entreaty ⟨p. 17⟩of the soul shall in the end make the body partaker of the same.
T. THen if those that are ignoraunt in the doctrine of the Lord, and by meanes of their ignoraunce do not fo•