A14462:95
A14462:95
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. 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⟩then to woorke at hys occupation? T. Thys last man, whiche doth moste abuse the gyfte of God. Wherefore, if I shoulde see suche men in necessitye, I woulde not verye wyllynglye geue almes to hym that hath had so small care to learne some occupacion, whereby he myghte iustlye lyue: muche lesse to geue vnto hym that had rather fast, and become a begger, then to woorke and trauaile for hys lyuing, when he maye. D. And howe wouldest thou handle hym, that hath a goodlye wyt, and is well exercised and very excellent in some occupacion, and doth trauayle in the same wyth all diligence, but not to doo anye thyng, wherby the glory of God, or the wealth of hys neighbour might be auaunced: but rather to let and hynder both the one and the other, and to lyue in all villanye and filthines? T. I would iudge hym woorthy to be hanged, or at the least to be whipped. For if the others be worthy to be accompted vnprofitable and wicked, this kinde of man is much more woorthye to be so accompted of: in as muche as he is not 1onelye content to hyde in the earth the talentes that God hath geuen hym, and so to keepe them wythout yeldyng any profyt of them: but that woorse is, hee bestoweth them wyckedly, employing them in all that he maye, to the hynderaunce and losse of hys mayster, and to make warres agaynste hym, at whose handes hee hath receaued them. D. Then consider thou wel, whether the Christian be worthy of great blame, that hath no vnderstanding of Christianitie, nor of that occupation, wherof he beareth the name. What honour is this man worthye of, that hath the knowledge therof, and abuseth the same, and doth not onely, not practise the same in life, but conuerteth the giftes yt he hath receaued of God, into weapons wherwith to make warres agaynst him, and agaynst his owne saluation: to what end serueth this knowledge? T. It serueth to his more speedie condemynation, and to encrease his iudgement more and more.
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.
T. I Pray thee declare unto me somewhat particularly, by what means he doth this whereof thou speakest. D. First he doth it by the firmament, and by the earth, and by all his ⟨p. 28⟩creatures: which as continual preachers, never cease day, nor night, to preach unto us the knowledge & marvellous works of that same great God and prince their creator, even as David and S. Paul do witness. After that the great 1endeavour of so many Patriarchs, Prophets, Apostles and ancient Doctors, with a marvellous number of other good servants of God, who by their pure and holy doctrine, good life and conversation, have filled yt whole earth with the knowledge of God, and also do teach us at this present day by their holy writings. But what shall we say of the very son of God, who came into the world in proper person, to make this publication in the most solemn manner that ever was made in the world? And even at this present day, how many and sundry means hath God given us to be instructed by, either by the mouth of diverse which he sendeth unto us daily, or else by books written in all languages, sent forth into the world, to all nations and regions of the same, by his most marvellous providence, which thing shall make us all to be utterly without excuse. Wherefore we may well say with the Prophet: The people which 2are ignorant shall be beaten, and because that thou haste contemned and refused knowledge, I will contemn thee and cast thee from me also.
T. I Pray thee declare vnto me somwhat particularlye, by what meanes he doth this wherof yu speakest. D. First he doth it by the firmament, and by the earth, and by al his ⟨p. 28⟩creatures: which as continuall preachers, neuer cease day, nor night, to preache vnto vs the knowledge & maruelous workes of that same great God and prince their creator, euen as Dauid and S. Paule do witnesse. After yt the great 1endeuour of so many Patriarches, Prophets, Apostles and auncient Doctors, with a marueilous nūber of other good seruauntes of God, who by their pure and holy doctrine, good lyfe and conuersation, haue filled yt whole earth with the knowledge of God, and also do teach vs at this present day by their holy writinges. But what shall we saye of the very sonne of God, who came into the world in proper person, to make this publication in the moste solemne maner that euer was made in the world? And euen at this present day, how many and sundrye meanes hath God geuen vs to be instructed by, eyther by the mouth of diuerse which he sendeth vnto vs dayly, or els by bookes written in all languages, sent forth into the worlde, to all nations and regions of the same, by his most marueilous prouidence, which thing shall make vs all to be vtterly without excuse. Wherfore we may well say with the Prophet: The people which
T. There are yet others that have a little better colour, which say, that they will believe as their princes do, and that they are bound to obey all their laws and ordinances. There are also an other sort which commit them selves wholly into the hands of their Bishops and curates, which are their pastors, and spiritual fathers, and only those ⟨p. 29⟩that have the charge of their souls, and consciences, and shall render account, and endure the punishment for them, if that through their negligence they be evil instructed. D. I fear that it fareth with many of those men that have such shifts, as it did with the Citizens of Jerusalem, which greatly marvelled to see their Lords and rulers to suffer Jesus Christ without contradiction to teach openly in their temple, considering that before that time they sought means to put him to death, all the while that they thought that their governors and pastors condemned both Jesus Christ and his doctrine, and that they forbade that any man should speak of him: this was a sufficient impeachment to hinder them from coming to him. But afterward when they saw that they had left of to pursue him, and that they were of the opinion that they had changed their purpose, and did acknowledge Jesus Christ to be the true Christ, they did then no more depend upon the judgements and consciences of the rulers and prelates, nor would in any wise follow the opinion that they then knew that they had of Christ, but builded them selves upon fair theology, and began to dispute with them selves to be a hindrance to them selves, saying: 1we know well from whence this fellow is. But when the Christ shall come, no man shall know from whence he is. Wherefore do they not now say we must acknowledge him for such an one, for that, that our pastors do so. We do here see the nature of man is prompt to follow rather evil examples then good. T. It is even so. D. And on the other part I can not say, whether that these men that would have it seen to the world, that they have so good an opinion of their princes, and are so ready to obey their laws and ordinances, would make any great conscience to betray and sell them even in their great need, if there were any goodly occasion offered unto them by other princes better, to advance them to honours & estates, then by their own.
T. THere are yet others yt haue a litle better colour, which say, that they wil beleue as theyr princes do, and that they are bounde to obeye all their lawes and ordinaunces. There are also an other sorte which committe them selues wholy into the handes of their Bishops and curates, which are their pastours, and spirituall fathers, and onely those
But I would gladly know whether they do make so great ⟨p. 30⟩difficulty to violate and break the good statutes that are made by their princes, for the maintenance of their common wealth, and to withhold from them, if they might safely do it without danger of their person, any part of the tribute & custom that is due unto them by Gods ordinance: 1as they do to transgress those wicked laws which are made contrary to all right & equity for to hinder the course of the Gospel, & would seek to understand the will of God, and to know those things that are necessary for the health of their souls, & to serve God as he himself hath commanded in his law! I fear that this great obedience which the greatest number of them do bear toward their princes and their laws, proceedeth rather of rebellion which they have in their hearts against God: then of the truth & good affection which they bear toward their prince and his laws. But because they dare not declare openly the malice that is in there harts, they are very glad to have this colour, & would rather have tyrants to their princes, which should forbid them to hear the voice of the Lord, then to have good & Christian princes which should compel them to hear, serve, and honour God.
But I would gladly know whether they do make so great ⟨p. 30⟩difficultie to violate and breake the good statutes that are made by their princes, for the maintenaunce of their common welth, and to withholde from them, if they might safely do it without daunger of their person, any part of ye tribute & custome that is due vnto them by Gods ordinaunce: 1as they doe to transgresse those wicked lawes whiche are made contrary to all right & equitie for to hinder the course of the Gospell, & would seeke to vnderstand the wil of God, and to know those things that are necessarye for the health of their soules, & to serue God as he himselfe hath cōmaunded in his law! I feare yt this great obedience which ye greatest number of thē do beare toward their princes and their lawes, procedeth rather of rebelliō which they haue in their hartes against God: then of ye truth & good affection whiche they beare toward their prince and his lawes. But because they dare not declare opēly the malice that is in ther harts, they are very glad to haue this colour, & would rather haue tyrantes to their princes, which shoulde forbyd thē to heare the voyce of the Lord, then to haue good & Christiā princes which should compell thē to heare, serue, and honour God.