A14462:90
A14462:90
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. OF the other part there is one thing to be considered in the knowledge and understanding of the will §22of God, which thing few men do note. That is, that we may not judge of that science and knowledge, as we do of divers humane sciences, of the only knowledge where of many men hold them well satisfied, without any further practise of the same. For this godly knowledge consisteth not only in contemplation, requiring nothing but contemplative teachers, to instruct the mind of man, but require also the will, and active Teachers and practisers. And for this cause Christ doth not say only, he that will know, but he that will do the will of him that sent me, he shall know of my doctrine, whether it be of God, or 1whether I speak of my self. For there are, that for curiosity and for some other affection that they have that are desirous to know the will of God, but not to that end to direct their lives according to the same. And therefore our Lord Jesus Christ declareth plainly by these words, that there is nothing that letteth men from the knowledge of the truth of God, but only the want of the fear of God, and of good will to obey and honour him: Wherefore it followeth that there is no true knowledge of God, but only that which is joined with this good and prompt will, and that none can judge of the Lords doctrine, but those that are of such a mind. T. If the matter be so, a man may not think, that he understandeth or knoweth any thing, although he have all the holy scriptures by hart, and that he can devise and discourse thereof at pleasure like an Angel: if he have not the effect of that doctrine imprinted in his hart, and that he be as it were clothed with the same, in such sort as he may put the same in practise at all times.
D. OF the other parte there is one thing to be considered in the knowledge and vnderstanding of the wil §22of God, which thing fewe men doo note. That is, that we may not iudge of that science and knowledge, as wee doo of diuers humane sciences, of the onelye knowledge wher of many men hold them well satisfied, wythoute anye further practise of the same. For thys godlye knowledge consisteth not onelye in contemplacion, requiring nothing but contemplatiue teachers, to instruct the mynde of man, but requyre also the wyll, and actiue Teachers and practisers. And for thys cause Christ doth not say onely, hee that wyll knowe, but he that wyll doo the wyll of hym that sent me, he shall knowe of my doctrine, whether it be of God, or 1whether I speake of my selfe. For there are, that for curiositye and for some other affection that they haue that are desyrous to know the wyll of God, but not to that ende to direct their lyues according to the same. And therefore our Lord Iesus Christ declareth playnlye by these wordes, that there is nothyng that letteth men from the knowledge of the truthe of God, but onelye the wante of the feare of God, and of good wyll to obey and honoure hym: Wherefore it followeth that there is no true knowledge of God, but onely that whyche is ioyned wyth thys good and prompt wyll, and that none can iudge of the Lordes doctrine, but those that are of suche a mynde. T. If the matter be so, a man may not thinke, that he vnderstandeth or knoweth anye thing, althoughe he haue all the holye scriptures by hart, and that he can deuise and discourse thereof at pleasure lyke an Angell: if he haue not the effecte of that doctrine imprinted in hys hart, and that hee bee as it were clothed wyth the same, in such sort as he may put the same in practise at all tymes.
D. That is very true. For if it were sufficient to have only a bare knowledge of Gods word, and so behold §23it in the air, without having of the will reformed by the same, the devil should in this sort exceed all men in religion: For he hath knowledge and understanding enough, if that he had a will according to the same. And therefore, it is not only needful for us to hear the word of God, and to study the same, for to understand that, that is contained in that same doctrine, and then to proceed no further, and to make it as it were a study of Philosophy contemplative: But we do chiefly need to wrap and clothe us therein, and to put in use, and to practise in our lives that which we do understand and know, or else to what end doth our knowledge and understanding serve?
D. THat is verye true. For if it were sufficient to haue onely a bare knowledge of Gods woorde, and so beholde §23it in the ayre, wythout hauing of the wyll reformed by the same, the deuill shoulde in thys sorte exceede al men in religion: For hee hath knowledge and vnderstandyng inoughe, if that he had a wyll according to the same. And therfore, it is not onelye needefull for vs to heare the word of God, and to studye the same, for to vnderstande that, that is contayned in that same doctrine, and then to proceede no further, and to make it as it were a studye of Philosophye contemplatiue: But we doo chiefly neede to wrap and clothe vs therein, and to put in vse, and to practise in our lyues that whych we doo vnderstande and knowe, or els to what ende doth our knowledge and vnderstanding serue?
For to what end doth a man learn an occupation? Is it for that he will never use it, or else only to talk of it, without practising the same. Wouldest thou think him perfect in any occupation, that never did practise the same, nor never declared his experience by any piece of his work? T. No truly. D. Wouldest thou then think him to be a good Christian, that only doth boast him of the name and knowledge of Christianity, without the declaring of the same by his works. T. No in deed.
For to what ende doth a manne learne an occupacion? Is it for that he wyll neuer vse it, or els onelye to talke of it, wythout practising the same. Wouldest thou thyncke hym perfect in anye occupation, that neuer did practise the same, nor neuer declared hys experience by anye peece of hys woorke? T. No truelye. D. Wouldest thou then thinke hym to be a good Christian, that onelye doth boaste hym of the name and knowledge of Christianitye, wythoute the declaryng of the same by hys woorkes. T. No in deede.
D. And now, which thinkest thou more worthy of blame, either he that doth know no occupation, and worketh not: or else he that hath a good occupation, and had rather to loiter, and to be slothful and idle, ⟨p. 24⟩then to work at his occupation? T. This last man, which doth most abuse the gift of God. Wherefore, if I should see such men in necessity, I would not very willingly give alms to him that hath had so small care to learn some occupation, whereby he might justly live: much less to give unto him that had rather fast, and become a beggar, then to work and travail for his living, when he may. D. And how wouldest thou handle him, that hath a goodly wit, and is well exercised and very excellent in some occupation, and doth travail in the same with all diligence, but not to do any thing, whereby the glory of God, or the wealth of his neighbour might be advanced: but rather to let and hinder both the one and the other, and to live in all villainy and filthiness? T. I would judge him worthy to be hanged, or at the least to be whipped. For if the others be worthy to be accounted unprofitable and wicked, this kind of man is much more worthy to be so accounted of: in as much as he is not 1only content to hide in the earth the talents that God hath given him, and so to keep them without yielding any profit of them: but that worse is, he bestoweth them wickedly, employing them in all that he may, to the hindrance and loss of his master, and to make wars against him, at whose hands he hath received them. D. Then consider thou well, whether the Christian be worthy of great blame, that hath no understanding of Christianity, nor of that occupation, whereof he beareth the name. What honour is this man worthy of, that hath the knowledge thereof, and abuseth the same, and doth not only, not practise the same in life, but converteth the gifts that he hath received of God, into weapons wherewith to make wars against him, and against his own salvation: to what end serveth this knowledge? T. It serveth to his more speedy condemnation, and to increase his judgement more and more.
D. ANd nowe, whyche thynkest thou more woorthye of blame, eyther hee that doth knowe no occupacion, and woorketh not: or els hee that hathe a good occupacion, and hadde rather to loyter, and to be slothfull and idle, ⟨p. 24⟩
D. For this cause it is more then necessary, that we study continually in the school of the Lord. First there to learn how to judge between the good and the evil, & that which pleaseth or displeaseth God, & that which is for our salvation & damnation, which we can not do unless that we have our minds lightened by the word and spirit of God, for so much as there is in us, whiles that we dwell in our own natural life, nothing ells but ignorance & darkness. And when we are once thus taught, it is then needful that we give our whole desire unto it, which can not be, for 1so much as it is wholly perverted and corrupted, hating that which is good, and loving that which is evil, if it be not also reformed, forced, & urged continually to the same by that very mean. Wherefore to conclude, for so much as we have always ignorance within us, and that most commonly we do not that good which we know, we have always need of this teacher, to instruct us in that whereof we are yet ignorant, and put us in mind of that which we forget, after that we have learned it, and to cause us to practise that which we do already know. T. And in this sort thou doest conclude for a full resolution, ye all men, how wise so ever they be, have always need to learn in this school, even to the death, and that both the learned and ignorant, shall always find enough there to learn. D. It is so. For there are forms so high in that school, that no living man shall ever be able to attain unto them. Wherefore when we may be in that school, yea although it be in the most low forms, we ought not a little to esteem it, but to think it a great grace of God, whose good will and pleasure it is to accept us into the number of his scholars.
D. FOr this cause it is more then necessary, that we studie continuallye in the scole of the Lorde. Fyrst there to learne how to iudge betwene the good and the euill, & that which pleaseth or displeaseth God, & that which is for our saluation & dampnation, which we can not do vnlesse that we haue our mindes lightened by the worde and spirite of God, for so much as there is in vs, whiles that we dwell in our owne naturall lyfe, nothing ells but ignorance & darknes. And when we are once thus taught, it is then nedefull that we geue our whole desire vnto it, which can not be, for 1so much as it is wholye peruerted and corrupted, hating that which is good, and louing that which is euill, if it bee not also reformed, forced, & vrged continuallye to the same by that very meane. Wherefore to conclude, for so much as we haue alwaies ignorance within vs, and that most commonly we doe not that good which we knowe, we haue alwayes neede of this teacher, to instruce vs in that wherof we are yet ignoraunt, and put vs in minde of that which we forget, after that we haue learned it, and to cause vs to practise that which we doe alreadye knowe. T. And in thys sort thou doest conclude for a full resolution, ye al men, how wise so euer they be, haue alwayes neede to learne in thys scoole, euen to the death, and that both the learned and ignorant, shal alwayes fynde inough ther to learne. D. It is so. For there are formes so highe in that schoole, that no lyuing man shal euer be able to attayne vnto them. Wherefore when we may be in that schoole, yea although it be in the most low formes, we ought not a litle to esteme it, but to thinke it a great grace of God, whose good wil and pleasure it is to accept vs into the number of hys schollers.
T. For so much as thou hast spoken of forms and orders of scholars, I would fain know in what place thou §26wouldest place this kind of men, of whom we have not yet spoken: among whom, when they have been required to go to hear the word of God, I have seen some of them refuse it, saying that they will not hear it, fearing least that after they have heard it, & known the will of God by the same: they should be more faulty, in as much as they did not obey the same. D. It is not possible to find such men that bare so shamelessly once to open their mouths in such sort. T. I speak that which I have heard with mine own ears. But how many thinkest thou that there are, who when they have known that the word of God is wholly contrary to their affections, and that it teacheth nothing but that which is good and holy, they will for that cause in no wise hear it? for so much as they fear to hear that which shall not like them, and y• they desire not at all to know those good things that they may learn of the same, and last of all to do them, when they have understood & known them. D. The ignorance of such is an affected & voluntary ignorance, much less worthy of pardon, then is that of those of whom we spake before. For these men where they should study to avoid ignorance, and to become wise in the knowledge of God, seek means as much as in them is to be still ignorant, and to fly the knowledge of God, without the which they are not only unworthy, to be accounted Christians, but unworthy to be accounted men. These men put them selves in great peril, they are of the number of those that the Psalmist speaketh of, which stop their ears, as do the 1Asps and Serpents against the voice of the enchanter, fearing that being enchanted by the word of God, they should lose their poison, and their serpentine and devilish nature, the which they would still possess. T. It is very true.
T. FOr so much as thou hast spoken of formes and orders of scholers, I woulde fayne know in what place thou §26wouldest place this kinde of mē, of whom we haue not yet spoken: among whom, when they haue bene required to go to heare the word of God, I haue seene some of them refuse it, saying that they wil not heare it, fearing least that after they haue heard it, & knowē the will of God by ye same: they should be more faultie, in as much as they did not obey the same. D. It is not possible to finde such men that bare so shameleslye once to open their mouthes in such sort. T. I speake that which I haue heard with mine own eares. But how manye thinckest thou that there are, who when they haue knowen that the word of God is wholye contrarye to their affections, and that it teacheth nothing but yt which is good and holy, they will for that cause in no wyse heare it? for so much as they feare to heare that which shall not like them, and y they desire not at al to know those good things that they may learne of ye same, and laste of all to do them, when they haue vnderstoode & knowen them. D. The ignorance of such is an affected & voluntarie ignorance, much lesse worthye of pardon, then is that of those of whom we spake before. For these men where they should studye to auoyde ignorance, and to become wise in the knowledge of God, seeke meanes as much as in them is to be still ignoraunt, and to flie the knowledge of God, without the which they are not onely vnworthy, to be accompted Christians, but vnworthye to be accompted men. These mē put them selues in great peryl, they are of the number of those yt the Psalmiste speaketh of, which stoppe their eares, as doe the
D. IF that the subject of any prince be taken, and have offended the prince his laws, after that they have been published lawfully by sound of trumpet through out the whole country: shall he then say that he was ignorant of them, and so be excused▪ T. I think not so, for that should make men careless for the search of the understanding of the princes laws; and then would every man allege such excuses: and by these means the laws should have no place, and the majesty of the prince be had in contempt, & all his laws and ordinances should be but a mockery, and the publication of them should be no more available, then if they were not published at all: for the publication is for none other purpose, but to take away all occasions by the which men may pretend ignorance. D. But if that the prince were advertised that such a man had been admonished to hearken to the publication of his laws and ordinances, and that he would nothing understand thereof, but did all that he could possible because that he would hear nothing of them, to the intent that he might be the more void of constraint to observe them: should that be an excuse for him towards his prince? T. No, but should make him more inexcusable & more worthy of blame, for the contempt in the behalf should be very great & not sufferable. D. Then if it be so that a prince can not endure to have his majesty so contemned & despised: May God which is the Sovereign prince of all princes, endure it toward his majesty, after so great a proclamation of his will, as he hath continually made unto men, even from the beginning of the world, & doth daily by marvellous means.
D. IF that the subiect of any prince be taken, and haue offended the prince his lawes, after that they haue beene published lawfullye by sounde of trompet through out the whole countrye: shall he then say that he was ignoraunt of them, and so be excused▪ T. I thinke not so, for that shoulde make men carelesse for the searche of the vnderstanding of the princes lawes; and then would euery man alledge such excuses: and by these meanes ye lawes should haue no place, and the maiestie of the prince be had in contempt, & all hys lawes and ordinaunces should be but a mockerye, and the publication of them shoulde be no more auaylable, then if they were not published at all: for the publicatiō is for none other purpose, but to take away all occasions by the which men may pretend ignoraunce. D. But if yt the prince were aduertised that such a man had bene admonished to hearkē to the publication of his lawes and ordinaunces, and that he woulde nothing vnderstande thereof, but did all that he coulde possible because that he would heare nothing of thē, to the entent that he might be the more voide of constrainte to obserue them: shoulde that be an excuse for him towards his prince? T. No, but should make him more inexcusable & more worthy of blame, for ye contempt in ye behalfe shoulde be very great & not sufferable. D. Then if it be so yt a prince can not endure to haue his maiestie so contempned & dispised: May God which is ye Soueraigne prince of all princes, endure it toward his maiesty, after so great a proclamatiō of his wil, as he hath cōtinually made vnto men, euen frō ye beginning of ye world, & doth daily by maruellous meanes.