A14463:1642
A14463:1642
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. IF Caiaphas understood not his prophecy, I do not greatly marvel although it profited him not. But I do more marvel of Balaam, that he did not better profit by his, than he hath done, forasmuch as he hath had sufficient understanding to lead him rather to follow the people of GOD than his enemies.
M. IF Cayphas vnderstoode not his prophesie, I do not greatly maruell although it profited him not. But I do more maruell of Balaam, that he did not better proffite by his, than he hathe done, forsomuche as he hath had sufficiente vnderstanding to leade him rather to follow the people of GOD than his enimies.
Peter. There are yet two points to be noted herein, by the knowledge whereof thou mayest understand the better the cause which letted Balaam to profit better by his prophecy, and by the knowledge of God which he had. And in like sort thou mayest judge of all others like.
Peter. There are yet two poyntes to be noted herein, by the knoweledge whereof thou mayest vnderstande the better the cause which letted Balaam to proffite better by hys prophesie, and by the knowledge of God whiche he had. And in like sorte thou mayest iudge of all others like.
M. Which are those two points?
M. Whiche are those two pointes?
P. A man cannot well honour God, if first he know him not as ⟨p. 248⟩he ought to know him, & he cannot know him in such sort except he be first delivered from two great evils which are in him by the mean of sin.
P. A man cannot well honoure God, if firste he knowe hym not as ⟨p. 248⟩he ought to know him, & he cannot know him in such sorte excepte he be first deliuered from two great euils which are in him by the meane of sinne.
M. Which are these two great evils?
M. Whiche are these two great euils?
P. The one is the ignorance that hath possessed his understanding.
P. The one is the ignoraunce that hath possessed his vnderstāding.
M. And the other?
P. The malice which hath corrupted not only his understanding, but also his whole will, and consequently all the affections which are in him.
P. The malice whiche hathe corrupted not only his vnderstanding, but also his whole will, and consequently all the affections which are in him.
M. Doth the true knowledge of God comprehend the understanding and the will of man?
M. Doth the true knowledge of God comprehende the vnderstanding and the will of man?
P. If the true knowledge of God doth cause man to honour him, it must then necessarily come to pass, that thereby man is reformed as touching his understanding, heart, will, and all other his affections, seeing that he cannot well honour God,1 if he love him not with all his understanding, and with all his heart, and with all his soul, and with all his power and forces.
P. If the true knowledge of God doth cause man to honoure him, it muste then necessarily come to passe, that thereby manne is refourmed as touching his vnderstāding, harte, will, and all other his affections, séeing that he cannot well honoure God,1 if he loue him not with all his vnderstanding, and with all his harte, and with all his soule, and with all his power and forces.
M. BY what mean may a man be so perfectly reformed as thou sayest?
M. BY what meane may a man be so perfectly reformed as thou sayest?
P. After that the understanding of man through sin hath ben blinded by the darknesses of error and ignorance, the which it hath brought to himt, he understanding, can not be well reformed, if God by his heavenly light do not drive away these darknesses, and the ignorance that there is, to give him true knowledge of God his Creator.
P. After that the vnderstandyng of man thorow sin hath ben blinded by the darknesses of error and ignorance, the which it hath brought to himt, he vnderstāding, can not be well reformed, if God by his heauenly light doe not dryue awaye these darknesses, and the ignorance that there is, to giue him true knowledge of God his Creator.