A14463:2510
A14463:2510
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.
D. ON the other side, this remembrance of the going forth of the people out of the land of Egypt, doth comprehend not only the benefits which this nation did at that time receive at the hand of God, when they were brought out of Egypt by his power and virtue: but also all the other works and wonders which he did among them, and by the which he did declare and show him self not only to be the true God, but also to be the guide and governor of this people. And therefore, for so much as he can not be seen nor understood by any bodily sense, it pleased him to give these visible witnesses and testimonies of him self, whereby he may be certainly seen in spirit and faith, and discerned from false Gods: and chiefly in Jesus Christ our Lord, in whom he hath yet more familiarly and plainly showed him self. Wherefore we are assured, that when we direct our selves to this God, which brought the people of ⟨p. 429⟩Israel out of Egypt, which is also the very same which hath showed him self in Christ,1 we do not direct our selves to any Idol, nor yet to a false God, but to the true God, who hath so declared him self by his works. For what people is it that may say of the Gods which they worship, that which we may say in deed of our God, the true God of Israel, and father of our Lord Jesus Christ? And for so much as men be so unkind toward God, and that there is nothing more ready and common among them, than to forget his graces and benefits, as the spirit of God doth oftentimes lay to the charge of this people,2 he gave unto Israel the sacrament of the Paschal Lamb, and unto us that of his supper, to make us mindful.
D. ON the other side, this remēbrance of the going foorth of the people out of the lande of Egypt, doth comprehende not onely the benefites which this nation did at that time receiue at the hād of God, when they were brought out of Egypt by his power and vertue: but also all the other works and wonders which he did among them, and by the which he did declare and shewe him selfe not only to be the true God, but also to be the guid and gouernour of this people. And therefore, for so muche as he can not be séene nor vnderstoode by any bodily sense, it pleased him to giue these visible witnesses and testimonies of him selfe, wherby he may be certenly séene in spirite and fayth, and discerned from false Gods: and chéefly in Iesus Christ our Lord, in whō he hath yet more familiarly and plainly shewed him selfe. Wherefore we are assured, that when we direct our selues to this God, which brought the people of ⟨p. 429⟩Israell out of Egypte, which is also the very same which hath shewed him selfe in Christe,1 we do not direct our selues to any Idoll, nor yet to a false God, but to the true God, who hath so declared hym selfe by his works. For what people is it that may say of the Goddes which they worship, that which we may say in déede of our God, the true God of Israell, and father of oure Lorde Iesus Christe? And for so muche as men be so vnkinde towarde God, and that there is nothing more ready and common among them, than to forgette his graces and benefites, as the spirite of God doth oftentimes lay to the charge of this people,2 he gaue vnto Israell the sacramente of the Paschall Lambe, and vnto vs that of his supper, to make vs mindefull.
T. This point that maketh mention of the going forth out of Egypt, is even the most hard of all the Preface. Wherefore I would gladly understand for what cause God did so expressly take to him self this title, and that he did not rather take some other which was more common to all nations,1 seeing that that law should serve unto all.
T. THis poynt that maketh mention of the going foorth out of Egypte, is euen the most harde of all the Preface. Wherfore I would gladly vnderstande for what cause God did so expresly take to him selfe this title, and that he did not rather take some other which was more common to all nations,1 séeing that that lawe should serue vnto all.
D. God might well have taken greater & more redoubted titles, but it pleased him rather to use those that were more favourable and less fearful,1 which do set him forth to us more gracious and merciful, than sharp and rigorous: to the end that he would not make us to flee from him, fearing us with the greatness of his majesty, but rather that he would draw us unto him by the sweetness of his mercy.2 On the other side, he hath also taken the names and titles, according to the time, the places, and people, unto whom he showed him self, and according to the manners and fashions that he used: and because that he would declare him self more familiarly, he did take those titles that were most special, to make him self ⟨p. 431⟩the better known unto us, to the end we should not be overmuch discouraged, if he had left us in an over-large contemplation of him self, without giving any term or end to our spirit, to cause him self to be known to it by some benefit more particular, and more worthy of his loving kindness.3 Before that departure Jacob, because of the promise and alliance the God of Abraham, of Isaac, and of out of Egypt, he was oftentimes called made with them: whereas before he was commonly called the maker of heaven and earth. And from the departure out of Egypt, he hath taken this title, even to the coming of Christ, of whom it was said by the Prophets, that he should no more be called, the God which hath brought us out of Egypt, but, the Lord which hath drawn us out from all parts and countries wherein we were dispersed,4 even from the time that he was called God, Father of Jesus Christ, who hath blessed us with all spiritual blessing and heavenly things in Christ, and hath redeemed and delivered us from all evil: which thing was not done without good ⟨p. 432⟩and just cause. And also we must beside all this consider that which hath been already spoken, to wit, that that commemoration of the delivery out of Egypt, is taken for a remembrance of all the benefits of God toward his people, because that it was the beginning, whereby he did more excellently and more apparently declare what care he had for his people, & doth help them in a more authorised and authentic manner than he did before, and afterward he hath always continued his mercy upon them, and upon all those which by Christ have ben won & joined to this people.
Wherein Moses did use a manner of speech which was very common to him, which was to signify & comprehend the whole by a part thereof.
Wherin Moyses did vse a maner of speach which was very cōmō to him, which was to signifie & cōprehēd ye whole by a part therof.
T. Declare this to me more plainly.
T. DEclare this to me more plainly.
D. Thou must know that it is not sufficient for a man to have a certain general conceit or imagination, or opinion and knowledge of God in his understanding, ⟨p. 433⟩but it is meet that he do know him to be such a one as he hath declared him self by his word, & chiefly in Jesus christ his son: or else he shall wander in the vanity of his imaginations, & shall be with out God. For seeing that God can not be known nor comprehended in his divine essence, nor in his majesty, if we will have such knowledge as is necessary to our salvation, it is requisite that we go and seek him, & behold him there where it hath pleased him to declare and reveal him self unto us, and that by those means which he hath given us. For if we do otherwise, we do then forge him to be such a one as the vanity of our understanding may imagine him and from thence it shall come to pass, that in the stead of him we shall make unto our selves strange gods, which shall be no gods, but thinking to serve God, we shall serve the devil. Wherefore it is not enough that we believe that there are gods, but that there is one only god. And yet for all that this is not enough so to do, but that also we do believe that this god, which is the only true god, is maker of heaven & of earth, ⟨p. 434⟩and of all creatures visible and invisible: which thing all those that do believe that there are Gods, do not believe at all. Moreover, for so much as man is fallen through sin, and that he hath need to be restored, it behoveth us to know also how that same God which hath created us, is also the very same God that hath restored & saved us, and by what mean he hath done the same, to the end that we should acknowledge him to be our only maker and leader, father, saviour, and redeemer, and none else: and that we should acknowledge in him the benefit of our creation, which signifieth also his providence, and our restoring and redemption. It is then the very cause why he hath chosen to him self a certain people, unto whom he would declare him self in the shape of man, in his son Jesus Christ, to open his knowledge throughout all the world.
D. Thou must know that it is not sufficient for a man to haue a certen generall conceite or imagination, or opinion and knowledge of God in his vnderstanding, ⟨p. 433⟩but it is méete that he do know him to be such a one as he hath declared him selfe by his word, & chéefly in Iesus christ his sonne: or else he shall wander in the vanitie of his imaginations, & shal be wt out God. For séeing that God can not be knowen nor comprehended in his diuine essence, nor in his maiestie, if we will haue such knowledge as is necessarie to our saluation, it is requisite that we goe and séeke him, & behold him there where it hath pleased him to declare and reueale him selfe vnto vs, and that by those meanes which he hath giuen vs. For if we do otherwyse, we do then forge him to be suche a one as the vanitie of our vnderstanding may imagine him and from thence it shall come to passe, that in the steade of him we shall make vnto oure selues straunge gods, which shall be no gods, but thinking to serue God, we shall serue ye diuell. Wherfore it is not inough that we beléeue that there are gods, but that there is one only god. And yet for al that this is not inough so to do, but yt also we do beleue yt this god, which is the only true god, is maker of heauē & of earth,
Wherefore whosoever doth know the God of Abraham, of Isaac and of Jacob, and the God which hath brought the people of Israel out of the land of Egypt, he knoweth God the father of our Lord Jesus Christ, and is a ⟨p. 435⟩true Israelite,1 & the very son of Abraham the father of all believers, put in and joined to the true people of God.
Wherfore whosoeuer doth know the God of Abraham, of Isahac and of Iacob, and the God which hath brought the people of Israell out of the lande of Egypt, he knoweth God the father of our Lorde Iesus Christe, and is a ⟨p. 435⟩true Israelite,1 & the very sonne of Abraham the father of all beleuers, put in and ioyned to the true people of God.
T. BY this mean the Christians shall then be one people with the people of Israel.
T. BY this meane the Christians shall then be one people with the people of Israell.
D. There is no doubt thereof, for seeing that people was chosen of God to be as the keeper and treasurer of his word & of his promises, to the end that by that same mean they should come even to us, and be fulfilled in us, & that it was the shadow & figure of true things which were brought unto us by Jesus Christ, there is no doubt but that we are comprehended in the same. And seeing that this deliverance from the tyranny of Egypt was a figure of this other and great deliverance which we have through ⟨p. 436⟩Jesus Christ our Lord: there can be no mention made of the first, but that we ought to have the second in remembrance, and to give us to understand, that if the people of Israel had great occasion to embrace the law which was given to them by God, and to endeavour them to obey him according to the same, for the causes heretofore alleged: for one occasion that they had so to do, we have a thousand, for so much as GOD hath showed himself by this deliverance, which he hath wrought for us by his Son Jesus Christ our God, much more favourable without comparison, than ever he did show himself to the Israelites. For albeit that both they and we have but one Christ Jesus, and one very mean of salvation through him, yet for all that, this salvation hath been much more plainly declared unto us, and much more excellently without shadows and figures, and much more familiarly and in far greater power of the spirit of GOD than ever it was to them. Wherefore seeing the spiritual Israelites, and the true Christians are but ⟨p. 437⟩one people, we must know that that which hath regard and pertaineth unto the one, hath regard and doth pertain to the other, in that which doth concern the true spiritual service of GOD, the which God requireth, as well of the one as of the other.
D. There is no doubt therof, for séeing that people was chosen of God to bée as the keeper and treasurer of hys worde & of his promisses, to the ende that by that same meane they shold come euē to vs, and be fulfilled in vs, & that it was the shadow & figure of true things which were brought vnto vs by Iesus Christ, there is no doubt but that wée are comprehended in the same. And séeyng that this delyueraunce from the tyranny of Egypte was a figure of thys other and great deliuerāce which wée haue through ⟨p. 436⟩
D. God might well haue taken greater & more redoubted titles, but it pleased him rather to vse those that were more fauourable and lesse fearfull,1 which do set him foorth to vs more gracious and mercyfull, than sharpe and rigorous: to the ende that he would not make vs to flée from him, fearing vs with the greatnesse of his maiestie, but rather that he would drawe vs vnto him by the swéetenesse of his mercy.2 On the other side, he hath also taken the names and titles, according to the tyme, the places, and people, vnto whom he shewed him selfe, and according to the maners and fashiōs that he vsed: and bicause that he would declare him selfe more familiarly, he did take those titles that were moste speciall, to make him selfe ⟨p. 431⟩the better knowen vnto vs, to the ende we should not be ouermuch discouraged, if he had left vs in an ouer-large contemplation of him selfe, without giuing any terme or ende to our spirite, to cause him selfe to be knowne to it by some benefite more particular, and more worthy of his louing kindnesse.3 Before that departure Iacob, bicause of the promise and aliance the God of Abraham, of Isahac, and of out of Egypt, he was oftentimes called made with them: wheras before he was commonly called the maker of heauen and earth. And from the departure out of Egypte, he hath taken this title, euen to the comming of Chryst, of whom it was sayde by the Prophets, that he should no more be called, the God whiche hath brought vs out of Egypt, but, the Lorde which hath drawen vs out from al parts and countreys wherein we were dispersed,4 euen from the time that he was called God, Father of Iesus Christe, who hath blessed vs with all spirituall blessing and heauenly things in Christ, and hath redéemed and deliuered vs from all euill: which thing was not done without good ⟨p. 432⟩and iust cause. And also we muste beside all this consider that which hath bene already spoken, to wit, that that cōmemoration of the deliuery out of Egypt, is taken for a rememberaunce of all the benefites of God towarde his people, bicause that it was the beginning, wherby he did more excellently and more apparantly declare what care he had for hys people, & dothe helpe them in a more authorised and authentike maner than he did before, and afterwarde he hath alwayes continued his mercy vpon them, and vpon all those which by Christ haue ben woon & ioined to this people.