A14463:1370
A14463:1370
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. Come now to the third point, which is concerning mans obligation towards God.
M. COme nowe to the third pointe, which is concerning mans obligation towardes God.
P. Even as men are bound not to do that which God forbiddeth, even so be they bound to do that which he commandeth them.
P. Euen as men are bounde not to do that which God forbiddeth, euē so be they boūd to do that which he commaundeth them.
M. What followeth of that?
P. For so much as there is double obligation, the one cannot abolish the other. For if I do one part of that which God commandeth me, I remain always yet bound for that which is yet to do.
P. For somuche as there is double obligation, the one cannot abolish the other. For if I do one parte of that which God commandeth me, I remaine alwayes yet bounde for that which is yet to do.
M. But in the mean time the same is already done, and in that respect thou hast already satisfied for that part.
M. But in the meane time the same is alredy done, and in that respecte thou hast alredy satisfied for that parte.
P. Albeit that my heart were so perfect that there were nothing in it to be blamed before God, that notwithstanding, it could not serve me for satisfaction, for because I remain a debtor, seeing that I ought already that which I have payed.
P. Albeit that my harte were so perfecte that there were nothing in it to be blamed before God, that notwithstanding, it coulde not serue me for satisfaction, for bycause I remaine a debter, séeing that I oughte alredy yt which I haue payed.
M. I grant thee that.
M. I graunt thée that.
P. Now if the good works done may not satisfy for those which be undone, how shall they satisfy for the evil works which I shall have done against the express commandment of God?
P. Now if the good works done may not satisfie for those which be vndon, how shal they satisfie for the euill works which I shal haue done against ye expresse cōmandement of God?
M. I have no more to reply. For I see well that I cannot recompense an evil work with a good: ⟨p. 201⟩and that for two causes: The first, because that I can not do any which is verily good: The other, because I owe the good which I should do, and yet I am still guilty for the evil which I have committed.1
M. I haue no more to replie. For I sée well that I cannot recompence an euill worke with a good: ⟨p. 201⟩and that for two causes: The firste, bicause that I can not do any which is verily good: The other, bycause I owe the good whiche I shoulde doe, and yet I am still guiltie for the euill whiche I haue committed.1
P. And therefore Jesus Christ hath said: When you shall have done all that which is commanded you, say ye: We are unprofitable servants, we have done that which we ought to do.
P. And therfore Iesus Christ hath sayd: When you shall haue done al that whiche is commaunded you, say ye: We are vnprofitable seruantes, we haue done that whiche we ought to do.
M I Do now know more manifestly what thou wilt conclude by this whole discourse, and by that which thou hast already said concerning this purpose, that there is none but Jesus Christ which may do sacrifice, or any work acceptable unto God.
M I Do nowe knowe more manifestly what thou wilte conclude by thys whole discourse, and by that whiche thou hast alreadie sayde concerning this purpose, that there is none but Iesus Christ which may do sacrifice, or any worke acceptable vnto God.
P. If that men mought do it of themselves, he then should have ben given to us in vain by the Father, to do that which an other mought have done, beside him.1 For as Saint Paul sayeth, he should have died in vain, if we mought have ben justified by the works ⟨p. 202⟩of the law.
P. If that mē mought doe it of themselues, he then should haue ben giuen to vs in vaine by the Father, to doe that whiche an other mought haue done, beside him.1 For as Saincte Paule sayeth, he should haue died in vayn, if we mought haue ben iustified by the workes ⟨p. 202⟩of the lawe.
M. Thou wilt then say in effect, that there is none other true and perfect sacrificer, which may offer unto God perfect sacrifice to make an agreement between him & mankind, but Jesus Christ only: forsomuch as he is perfect and without sin?1
M. Thou wilte then saye in effecte, that there is none other true and perfecte sacrificer, which may offer vnto God perfecte sacrifice to make an agréement betwene him & mankynde, but Iesus Chryst only: forsomuch as he is perfect and without sin?1
P. Beside this reason, thou haste yet to note, that which we have already heretofore said: that even as the pain due to our sins is infinite, even so the sacrifice of Jesus Christ, is of merit and virtue infinite.
P. Beside this reason, thou haste yet to note, that which we haue alreadie heretofore said: that euen as the paine due to our sinnes is infinite, euen so the sacrifice of Iesus Christe, is of merite and vertue infinite.
Math. And what is the cause thereof?
Math. And what is the cause therof?