A14463:1710
A14463:1710
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. What meaneth he thereby?
Pe. That they should much more esteem the favour which God had showed unto them in that that he had chosen them to be his children and heirs,1 and that he had made them partakers of the gifts, by mean whereof they have obtained such ⟨p. 261⟩a benefit, than in that that he gave them the gift of miracles, yea indeed, than in that that he made them Apostles. For Judas was chosen an Apostle, and had the gift of prophecy and of miracles, as we have already said, but for that he was not of the true chosen which were chosen to be the children of God, the gifts which he had received of him served him not but only to more grievous condemnation. And therefore Jesus Christ did call him Devil, because he had not those other more excellent gifts of God,2 by which he mought have been reformed to his Image as the other Apostles were.
Pe. That they should much more estéeme the fauoure whiche God had shewed vnto them in that that he had chosen them to bée his children and heires,1 and that hée had made them partakers of the giftes, by meane whereof they haue obtayned such ⟨p. 261⟩a benefite, than in that that he gaue them the gifte of miracles, yea indéede, than in that that he made them Apostles. For Iudas was chosen an Apostle, and had the gifte of prophecie and of miracles, as we haue alredy sayde, but for that he was not of the true chosen which were chosen to be the children of God, the gifts which he had receiued of him serued him not but only to more greiuous condemnation. And therefore Iesus Christe did call hym Deuill, bycause he had not those other more excellente giftes of God,2 by whiche he moughte haue béene reformed to hys Image as the other Apostles were.
M. Thou touchest here things which do well deserve to be noted, to the end that we please not our selves nor glory at all but in the grace that God doth show us in Jesus Christ.
M. Thou touchest here thinges whyche doo well deserue to be noted, to the ende that we please not our selues nor glory at all but in the grace that God doth shewe vs in Iesus Christe.
Peter. For that cause Saint Paul doth also witness, that if a man had the gift of tongues in so great perfection that he could speak the very language of Angels,1 and although he could by the gift of miracle remove mountains from one place to an other, yet notwithstanding it should be nothing ⟨p. 262⟩if he had not charity, the which doth testify, that there is true faith in the man that hath it, but also maketh the man like unto God,2 insomuch as Saint John saith, he is charity it self.
Peter. For that cause Saincte Paule dothe also witnesse, that if a man had the gifte of tongues in so great perfection that he could speake the very language of Angells,1 and although he coulde by the gyfte of miracle remoue mountaines from one place to an other, yet notwithstanding it should be nothing ⟨p. 262⟩if he had not charitie, the which doth testifie, that there is true faith in the man that hath it, but also maketh the man like vnto God,2 insomuch as Sainct Iohn saith, he is charitie it selfe.
MATTHEW. I Do now well understand the difference that thou puttest between the gifts of the holy Ghost, and how much some are more excellent and more necessary, and more to be desired than others: And therefore if thou have no more to say at this present, neither concerning his person, ne yet his gifts, it seemeth to me, that it shall be good that we speak now of the Church, whereof we have not yet spoken.
MATHEVV. I Do now well vnderstande the difference that thou puttest betwene the giftes of the holye Ghost, and how much some are more excellent and more necessarie, and more to be desired than others: And therefore if thou haue no more to saye at this presente, neyther concerning his person, ne yet his gyftes, it séemeth to me, that it shall be good that we speake nowe of the Churche, whereof wée haue not yet spoken.
Peter. It is one of the chief points, which we have yet to handle. ⟨p. 263⟩For the Church is the same wherein God doth open all the treasures of his graces and gifts, whereof we have even now spoken, and for whose sake he giveth them, to whom he giveth them.
Peter. It is one of the chiefe pointes, whiche we haue yet to handle. ⟨p. 263⟩For the Churche is the same wherein God dothe open all the treasures of hys graces and gyftes, whereof we haue euen nowe spoken, and for whose sake he giueth them, to whome he giueth them.
Matthew. Show me then what the Church is.
Mathevv. Shewe me then what the Churche is.
Peter. If we take the name of the Church in general, it signifieth assembly or company,1 but when we speak of the Church of God, we take it not only for an assembly and company of all sorts of people, but for a company and assembly of men, the which GOD hath chosen from others, and hath consecrated and sanctified them unto himself in his Son Jesus Christ by his holy Spirit.
Peter. If wée take the name of the Churche in generall, it signifieth assemblie or companie,1 but when we speake of the Churche of God, we take it not only for an assemblie and companie of all sortes of people, but for a companie and assemblie of men, the whiche GOD hathe chosen from others, and hathe consecrated and sanctifyed them vnto himselfe in his Sonne Iesus Chryste by hys holye Spirite.
Matthew. Is that the cause why she is called holy?
Mathevve. Is that the cause why she is called holye?
Peter. Yea, and why she is also called the Communion and Commonalty of Saints.1 For there is none other commonalty or company which is holy, and is governed and guided by the Holly Ghost, but only this, which doth acknowledge Jesus Christ for her only Head, ⟨p. 264⟩King,2 Saviour and redeemer.
Peter. Yea, and why she is also called the Communyon and Communaltye of Sainctes.1 For there is none other communaltie or companie whiche is holye, and is gouerned and guyded by the Hollye Ghoste, but onelye thys, whyche dothe acknowledge Iesus Chryste for hir onelye Heade, ⟨p. 264⟩King,2 Sauioure and redéemer.
M. Which be those Saints whereof she is called the communion?
M. Which be those Sainctes whereof she is called the communion?
P. They be all the true faithful which by faith are made members of Jesus Christ which is the holy one of holy ones, the which hath given his holy spirit to his Church to sanctify it. And therefore Saint Paul doth call all Christians Saints.
P. They be all the true faithfull whiche by faith are made members of Iesus Christe whiche is the holy one of holy ones, the whiche hath giuen his holy spirite to his Churche to sanctifie it. And therefore Saincte Paule dothe call all Christians Saincts.
P. By faith in his Son Jesus Christ, by the which she is united and joined to him as is the body to his head. Wherefore she is also a partaker of the same very soul which is in the head, the which giveth it corporal life. For the head liveth not by one soul, and the rest of the body by an other, but do live both by one very soul, forasmuch as the head and all the members of the body are but one body and not sundry.
P. By faith in hys Sonne Iesus Christ, by the whiche she is vnited and ioyned to him as is the body to his head. Wherefore she is also a partaker of the same very soule which is in the head, the whiche giueth it corporall life. For the head liueth not by one soule, and the rest of the body by an other, but do lyue bothe by one very soule, forsomuche as the head and all the members of the body are but one body and not sundrye.