A14462:410
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.
¶ In what sort we ought to understand that the law is not ordained for the just and the faithful, but for the unjust and faithless.
¶ In what sorte we ought to vnderstande that the lawe is not ordayned for the iust and the faythful, but for the vniust and faythles.
T. How doest thou understand this passage or text? D. Tell me, to what end was the law given? was it not to restrain men from evil, and to set forward well doing? T. That is out of all doubt. D. Then, where there is no fear of iniquity and of transgression, there is also no need of law. For the just man being joined unto God, and being made partaker of his justice and nature, he is a law unto himself. For that that he hath the law of God printed in his hart by the mean of that image of God, unto the which ⟨p. 186⟩he is made like. Wherefore, he keepeth him self from every thing that he knoweth to be contrary to the will of God, and employeth him to every thing that he knoweth to be pleasant and agreeable unto him, not with such a heart & mind as doth a hireling, which doth nothing but in hope of his hire: or as a man of an evil mind which refraineth not from the evil that he would willingly do, but only for that that the punishment which he feareth, holdeth him from it. For such men do nothing neither for the honour of God, nor yet for his justice, who of his nature is worthy to be loved and honoured, although there were no reward for those that honour him, nor punishment for them that offend him, and transgress against his holy ordinances. T. Why do they then do it? D. They do it only for the love of them selves. But the just man doth it to honour God, and for the love that he beareth to his justice, in such sort, as he cannot otherwise do, although there were no punishment at all ordained for the transgressors, nor yet reward for the obedient, as we see many examples thereof among men. For an honest man doth not keep him self from being a thief and a murderer, for fear of the punishment that is appointed for such offences, but for that he loveth virtue, and hateth vice. Therefore, although that such vices should not be punished at all, yet would he never the sooner do them. And therefore the law ordained for thieves and murderers, is not ordained for him, nor maketh him subject at all unto it, as is the thief and murderer: for so much as without it he doth of him self that which the law requireth. And therefore in this manner is the faithful delivered from the subjection of the law, and in this sort the law is abolished unto him.