A14463:1433
A14463:1433
A Christian instruction, containing the law and the Gospel Also a summary of the principal points of the Christian faith and religion, and of the abuses and errors contrary to the same. Done in certain dialogues in french, by M. Peter Viret, sometime minister of the Word of God at Nymes in Province. Translated by I.S. Seen and allowed according to the Queens Majesties injunctions.A Christian instruction, conteyning the law and the Gospell Also a summarie of the principall poyntes of the Christian fayth and religion, and of the abuses and errors contrary to the same. Done in certayne dialogues in french, by M. Peter Viret, sometime minister of the Word of God at Nymes in Prouince. Translated by I.S. Seene and allowed according to the Queenes Maiesties iniunctions.
London: printed by Henry Bynneman? for Abraham Veale, 1573
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.
M. If the son & the holy ghost be one very god with the father, in mine opinion they be also eternal, and without beginning and without end, as he is.
M. If the sonne & the holy ghost be one very god with ye father, in mine opynion they be also eternall, and withoute beginning and without ende, as he is.
P. It is not to be doubted.
M. And yet for all that it seemeth to me, that first thou imputest beginning to the father, and after that thou placest the son, which followeth afterward, as though he had the father for his beginning and then the holy Ghost as following them after, and having ⟨p. 210⟩two beginnings, of the which the second dependeth of the first, to wit, the father and the son.
M. And yet for all that it séemeth to me, that firste thou imputest beginning to the father, and after that thou placest the sonne, whiche followeth afterward, as though he had the father for his beginning and then the holy Ghost as following thē after, and hauing ⟨p. 210⟩two beginnings, of the which the seconde dependeth of the first, to witte, the father and the sonne.
P. When I speak so, thou must think that I admit no beginning neither in the father, the son, nor in the holy Ghost, as if they were creatures, considering that I confess that they be one only God, and that there is in God neither beginning nor end.
P. When I speake so, thou must thinke that I admitte no beginning neyther in the father, the sonne, nor in the holy Ghost, as if they were creatures, cō sidering that I confesse that they be one only God, and that there is in God neyther beginning nor end.
M. I do well understand that.
M. I do well vnderstand that.
P. In like sort thou mayst not think that I put the one before the other, as though the one were the beginning of the other, in respect of time, in such sort that the father should be before the son as touching time, and then the father and the son before the holy Ghost, in such sort that the father should be the first, and the son the second, and the holy Ghost the third and last.
P. In like sorte thou mayst not thinke that I put the one before the other, as though the one were the beginning of the other, in respecte of time, in such sorte that the father should be before the sonne as touching time, and then the father and the son before the holy Ghoste, in such sorte that the father should be the first, and the sonne the second, and the holy Ghost the third and last.
M. IT seemeth to me for all that that thou sayest so, and I cannot otherwise understand it, if thou do not better declare ⟨p. 211⟩unto me thy meaning.
M. IT séemeth to me for all that that thou saist so, and I cannot otherwise vnderstād it, if thou do not better declare ⟨p. 211⟩vnto me thy meaning.
P. Thou must understand that a thing may be called first or last in divers sorts, and according to divers considerations.
P. Thou must vnderstande that a thing maye be called firste or laste in diuers sortes, and according to dyuers considerations.
Ma. What meanest thou by this? For the first, a thing is called first in respect of time when it is before an other, and more ancient than the same.
Ma. What meanest thou by this? For the firste, a thing is called firste in respecte of tyme when it is before an other, and more aunciente than the same.
Matthew. Thou haste declared unto me that I must not so take it in the divine essence and nature, for so much as in the same all is there eternal without beginning and without end.
Mathevv. Thou haste declared vnto me that I must not so take it in the dyuine essence and nature, for somuche as in the same all is there eternall withoute beginning and withoute ende.
Peter. It is true, but for the second, a thing may be before an other in honour and dignity, albeit that it be not first in time, as a king or prince shall be first in dignity amongst his subjects, albeit many of them may be more aged than he.
Peter. It is true, but for the seconde, a thing maye bée before an other in honoure and dignitie, albeit that it be not firste in time, as a king or prince shall be first in dignitie amongst his subiects, albeit many of them may be more aged than he.
M. Dost thou say that the father is before the son, and the father and the son before the holy Ghost in this manner?
M. Dost thou say that the father is before the sonne, and the father and the sonne before the holy Ghoste in this manner?
Peter. No. For in the divine nature there is nothing of more or less, but there is equality in all things.
Peter. No. For in the diuine nature there is nothyng of more or lesse, but there is equalitie in all thinges.
M. Thy meaning is then that ⟨p. 212⟩no one person of the Trinity which is in the unity of god, is more worthy or more great than the other.
M. Thy meaning is then that ⟨p. 212⟩no one person of the Trinitie which is in the vnitie of god, is more worthy or more great than the other.