A14462:173
The first part of the Christian instruction, and general so[m]me of the doctrine, contained…The firste parte of the Christian instruction, and generall so[m]me of the doctrine, conteyned…
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.
¶ Of the agreement that is between the positive laws, & the ceremonial laws, and of the true usage of them.
¶ Of the agreement that is betvvene the positiue lawes, & the ceremonial lavves, and of the true vsage of them.
T. But God hath not only kept this order, in his civil laws, but also in those that he hath given for matters of Religion, which touch the soul. And beside that, those same Civil laws, which he gave, were they not given to help toward the observation, of those which properly had ⟨p. 64⟩regard to the soul. D. I deny not that which thou sayest, but thou oughtest to consider, that this change of laws & ordinances, the which God hath used, even in the very matter of Religion, doth not otherwise appertain, but to the ceremonies, which are but outward things, and not at all, of the proper substance of the unchangeable will of God. And therefore the ceremonial laws have a great agreement, with the positive laws: for as the civil laws are given for conservation of the civill policy, and to help also to lead men to yield that obedience unto God, which they owe unto him: even in like sort the ceremonial laws do serve to entertain the Ecclesiastic policy, & to frame men to the true service of God. But for that the means by the which this may be done, may be diverse, and that some of them may be mete for some time, in certain places and for certain people, which should not be mete for others: God hath therefore left it at liberty, provided that the rule which I touched before, be therein alway observed. For these things are in this respect as things indifferent, and the change that in them happeneth, doth not proceed of God, ne yet of any inconstancy y• is in his will, but of our weakness and inconstancy, saving only that God of his goodness, doth willingly condescend to our rudeness and capacity. But there is an other reason in his will which he hath declared to be eternal, and in the things that he hath once de clared to be for ever good or evil, and that depend of the same, and are not only as entries as are the ceremonies, for in such matters he never changed any thing, nor never made law, by the which he allowed Idolatry, blasphemy, adultery, murder, & other like wickedness, which he hath once forbidden by his law, which is nothing else, but a testimony of his eternal will, and of the natural law, which is naturally imprinted in the hearts of men, by the which he hath put in them an impression of his eternal will, which can never be clean plucked out.