A14462:401
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 difference and diversity of the laws of Moses, and of their nature.
¶ Of the difference and diuersitie of the lavves of Moyses, and of their nature.
D. IT is very true, as it hath been already declared else where, that we ought to consider in sundry wise of y• law of Moses, and that there is great difference between the law whereof Moses was minister, and the Gospel, which appertaineth properly to the ministry of Jesus Christ. Men have accustomed to deuyde the law of Moses into three kinds, of the which the first was commonly ⟨p. 182⟩called moral, the other ceremonial, & the other civil. Thou hast already heard a part of mine opinion and judgement touching that matter, I have already declared how that the law of God which we do call moral, the which containeth the declaration of the everlasting will of God, did nothing differ, or at the least very smally from that law that we call natural, which God hath engraven in the harts of men: and y• that law written was given but only to make us to understand, and to restore unto us that goodness which sin hath taken from us, and to declare unto us how far a way it hath carried from us the innocency, holiness and perfection, which ought to be in us: and should in deed have been in us, if sin had not entered into the world, and that we had continued still in that estate in the which the first man was created. For seeing that he was created according to the image of God, there is no doubt but that the will of God, and that which he requireth of us, was printed in that image, which should always have governed and ruled the will of man, and should always have maintained it agreeable with the will of God, and should have been unto us a law for ever. And afterward I have also declared how that the law ceremonial and civil, were nothing else but as dependencies of that law, commonly called morale and decalogue, (becaue that it containeth ten commandments, which are called in the Scripture, y ten words) to serve to lead men in the keeping of that law, as well concerning those things which directly belong to God and to his divine service, to the which the ceremonial law hath regard: as unto those things which touch our neighbour, to the which the civil laws have their chief respect: whereupon it hath been declared in what sort both the one and the other of these two kind of laws might be abolished & put away, and what liberty we have concerning the same through our Lord Jesus Christ.