A14463:1497
A14463:1497
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. How takest thou this difference?
P. In that that there be some that are so necessary to every mans salvation, that no man can be saved except he be made partaker of them ⟨p. 221⟩in his proper person.
P. In that that ther be some that are so necessarie to euerye mans saluation, that no man can be saued except he be made partaker of them ⟨p. 221⟩in his proper person.
M. Be there others without the which we may well be?
M. Be there others without the whiche we may well be?
P. There is none but they be very profitable and necessary to the Church. For if they were not profitable and necessary, they should be superfluous and vain: which thing we may not think of god. For he hath not done and ordained any thing without good and just cause, without necessity or great profit and commodity.
P. There is none but they be verye profitable and necessarie to the Churche. For if they were not profitable and necessarye, they shoulde be superfluous and vaine: whiche thing we may not thinke of god. For he hath not doone and ordeyned any thing without good and iust cause, without necessitie or greate profite and commoditie.
M. I do well understand it so.
M. I doe well vnderstand it so.
P. And therefore we must here consider, that a thing may be profitable and necessary in two sorts.
P. And therefore we must here consider, that a thing may bée profitable and necessarie in two sortes.
M. Which is the first?
M. Whiche is the first?
P. I will give thee example touching the gifts whereof we speak: For there be some which profit nothing, but only to those which have them in their own person, and without the which none may be agreeable to God nor saved. There be others which may profit those which have them not, and not those which have them, albeit they have them not in their own persons: and the Infidels may have them, and they not serve them but to their condemnation.
P. I wil giue thée example touching the giftes whereof wée speake: For there be some whiche profyte nothing, but only to those which haue them in their own person, and withoute the whiche none may be agréeable to God nor saued. Ther be others whiche may profite those whiche haue them not, and not those whiche haue them, albeit they haue them not in their owne persones: and the Infidells may haue them, and they not serue them but to their condemnation.
P. For the first, seeing that none can be justified nor be made the Son of God but only by faith in Jesus Christ, it followeth well, that none can be saved without this gift of faith. And therefore S. Paul doth call this gift and grace of God, the spirit of adoption, by the which he adopteth us for his children in Jesus Christ, by the mean and work of his holy Spirit.
P. For the first, séeing that none can be iustified nor be made the Sonne of God but onely by fayth in Iesus Christe, it foloweth well, yt none can be saued without this gifte of faith. And therfore S. Paule doth call this gift and grace of God, the spirite of adoption, by the whiche hée adopteth vs for his children in Iesus Christe, by the meane and worke of his holie Spirite.
Matthew. What understandest thou by that adoption?
Mathevv. What vnderstandest thou by that adoption?
Pet. Thou knowest well that men do call children adoptive, those which be not natural children to them which do choose and accept them for their children: but they are it only by the love and favour of him which taketh them for his children, and giveth them such right as he mought give to his natural children.
Pet. Thou knowest well that men doe call children adoptiue, those whiche be not naturall children to them whiche doe choose and accepte them for their children: but they are it onely by the loue and fauoure of him whiche taketh them for his children, and giueth them suche righte as he mought giue to his naturall children.
P. Seeing that of nature we be the children of wrath, it doth then follow that we be ⟨p. 223⟩not Gods natural children, but that he maketh us his children, and accounteth us for such by his only grace, which he showeth us because of the love wherewith he hath loved us in his well-beloved Son Jesus Christ, without any of our deservings, but wholly the contrary.
P. Séeing that of nature wée be the chyldren of wrathe, it dothe then folow that wée bée ⟨p. 223⟩not Gods naturall children, but that hée maketh vs his children, and accompteth vs for such by his onely grace, which hée sheweth vs bicause of the loue wherwith he hath loued vs in his welbeloued Son Iesus Christ, without any of our deseruings, but wholly the cōtrarie.
M. Thou callest then that grace & that gift of God, Spirit of adoption?
M. Thou callest then that grace & that gift of God, Spirite of adoption?