A14462:70
A14462:70
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. 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 1he forbiddeth men to praye. But thinckest thou that there are any so wicked and so full of malice vpon the earth, that ⟨p. 13⟩wil so of purpose make warres against God? D. If ther wer none, then would none haue bene found amōg the Scribes and Phariseis, and the rest of the Iewes, before whom Iesus Christe made mencion of the sinne agaynst the holye Ghost. I do thinke he would haue holden no suche purpose, ne yet Sainte Iohn neither. And I am well assured that Alexander the Coppersmith, of whom Sainte Paule complaineth much, writing to Timothe, did very nere approch the nature of such, if he were not fully such an one, or els I should greatly marueil of the prayer that saint Paule maketh 2against him saying: Alexander the Copersmyth hath done me great hurt, the Lord reward him according to hys desertes, of whom be thou ware also, for he hath greatly resisted our preaching. If he had offended rather of ignorāce, then of malice, I beleue that Saint Paule woulde rather haue praied for him, as he did in the same epistle for others, with whom he was not well pleased, I doubt not but he would haue followed the example of Iesus Christe, and of saint Steuen, who prayed for their persecutours, rather then to haue prayed against him. For it semeth that he had no hope of his conuersion and health. T. Men may cal these kinde of men the most wicked of all wicked, and the eldest sonnes of the deuil. But it is wonderful to see them so wicked, and to see them so dispitefully to make wars agaynst God and his truth, and yet they wyll couer them with the name of God, & of the zeale of his glorye.
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•
D. Therefore I do not a little marvel to see the great pains and travails, that men take to maintain this casual and miserable life: which is as it were, of the continuance of one day in comparison, yea in deed very short and full of sorrow and misery, which life also many do not pass through even to the end, and yet do they learn many Arts, Sciences and occupations through great diligence, labour and travail, to the end to be by them sustained and maintained in this present life: & that there are so few that have any care to learn that Art and Science, by the which we may attain to that eternal and most blessed life which shall continue with us for ever. For what is the whole age of a man even from the day of his birth to the day of his death? T. It is as it were the time of one day, and is more short to some, then to others: If we shall compare it with the age of that life which lasteth for ever. D. Yet do we learn Arts, and Sciences and occupations, in number, in manner infinite which can stand us in no stead, but only in this miserable and wretched life: And on the contrary, we have but one to learn which is able to lead us out of all the miseries and wretchedness, wherein we are here wrapped, and to make us happy for ever: and yet we make none account thereof, but fie from it, reject it, and persecute it: Howe shall we now be able to excuse our selves? We will rise three or four hours before day, yea at midnight: We will ride & run day and night, both by sea and land, with great pain and travail, and oftentimes in great danger of life, and 1all this will we do to gain a little piece of money. But although that God doth send us his Prophets, his Apostles, ⟨p. 18⟩yea his own son, and that he doth teach us by the mouth of his servants, which is his own mouth, through the which he speaketh to us daily in his Church, and doth present unto us his gifts and graces in our own houses, yea even in our beds and tables: Yet notwithstanding we will not vouchsafe once to receive him, we will understand nothing of him, nor yet learn any thing of him. Shall we then allege our ignorance, and excuse our selves by it? Our Lord Jesus Christ did very well understand of this sickness, and of the danger thereof, wherefore he said to those people that did follow him more for their belly, then for any spiritual doctrine:
D. THerfore I do not a litle maruel to se the great paines and trauayles, that men take to maintayne this casuall and miserable lyfe: whiche is as it were, of the continuaunce of one day in comparyson, yea in dede very short and full of sorow and miserie, whiche life also many do not passe thorowe euen to the end, and yet do they learne many Artes, Sciences and occupations through great diligence, labour and trauaile, to the end to be by them sustained and maintayned in this present life: & that there are so few that haue any care to learne that Art and Science, by the which we may attayne to that eternal and most blessed lyfe which shall cōtinue with vs for euer. For what is the whole age of a man euen frō the day of his byrth to the day of his death? T. It is as it were the tyme of one day, and is more shorte to some, then to others: If we shal compare it with the age of that lyfe whiche lasteth for euer. D. Yet doo we learne Artes, and Sciences and occupatiōs, in nomber, in maner infinite whiche can stand vs in no stede, but onely in this miserable and wretched life: And on the contrarie, we haue but one to learne whiche is able to leade vs out of all the miseries and wretchednes, wherin we are here wrapt, and to make vs happy for euer: and yet we make none accoumpte therof, but fiee from it, reiect it, and persecute it: Howe shall we nowe be able to excuse our selues? We will ryse three or foure houres before daye, yea at mydnight: We will ryde & runne day and night, both by sea and lād, with great paine and trauayle, and oftentimes in great daunger of lyfe, and
Employ your selves and travail, not for that meat that perisheth, but for that which endureth 1into eternal life, the which the son of man shall give unto you. When he nameth by the name of meat his doctrine, which is the doctrine of salvation, and the salvation which he bringeth unto us by means of the same, the which we can find in none but in him only: He therefore giveth us plainly to understand how much this doctrine, and this health are necessary for us, and how earnestly and diligent lye we should labour for them: for so much as they are things that are much more necessary to eternal life, then is the bodily meat, for the corporal life, and it is so much more precious, as is the soul more precious then the body.
Employ your selues and traueil, not for that meate that perisheth, but for that which endureth 1into eternal lyfe, the which the sonne of man shal giue vnto you. When he nameth by the name of meate hys doctrine, which is the doctrine of saluation, and the saluation which he bringeth vnto vs by meanes of ye same, the which we can finde in none but in him onely: He therefore geueth vs plainly to vnderstand how much this doctrine, and this health are necessary for vs, and how earnestly and diligent lye we shoulde labour for them: for so muche as they are thinges that are much more necessary to eternall lyfe, then is the bodely meate, for the corporal lyfe, and it is so muche more precious, as is the soule more precious then the body.