A14463:2523
A14463:2523
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.
T. I Am well satisfied in this point, and of all that which is contained in this preface. Wherefore let us now come to the declaration of the commandments given in the law.
T. I Am wel satisfied in thys poynt, and of all that which is conteyned in this preface. Wherefore let vs nowe come to the declaration of the commaundementes gyuen in the lawe.
D. Before we do proceed any further, it shall be well done that we do consider what manner and order GOD did use in giving of these commandments, for he hath done nothing without good and just cause, the which being known, shall greatly help us toward the understanding ⟨p. 438⟩of the matters that we have to entreat.
D. Before wée doe procéede anye further, it shall be well done that wée doe consyder what manner and order GOD dyd vse in giuing of these commaundementes, for he hath done nothyng wythoute good and iust cause, the which being knowen, shal greatly helpe vs toward ye vnderstāding ⟨p. 438⟩of the matters that wée haue to entreate.
T. I would gladly understand it.
T. I would gladly vnderstand it.
D. God hath in this done in manner the very like, in giving of this law by his servant Moses, that he did by his son Jesus Christ, when he gave unto us the form and order of prayer.
D. God hath in thys done in manner the verye lyke, in giuyng of thys lawe by his seruaunte Moyses, that hée dyd by his sonne Iesus Christ, when he gaue vnto vs the forme and order of prayer.
T. How so?
D. The form and order of prayer the which we have received of our Lord Jesus Christ, doth it not seem to thee very short?
D. The forme and order of prayer the whych wée haue receyued of our Lorde Iesus Chryste, doth it not séeme to thée very shorte?
T. In deed it is not very long.
T. In déede it is not verye long.
D. Yet notwithstanding in this briefness of words, our Lord Jesus Christ hath comprehended all the vows, all the wishes and desires, and all the demands and just and reasonable requests that man may make to God, the which do belong aswell to his glory, as to the profit and salvation of man: and forthwith doth teach us of whom we ought to demand them, & how and to what end, and by what means we may obtain them.
D. Yet notwithstandyng in thys briefenesse of woordes, our Lorde Iesus Christ hath comprehended al the vowes, all the wyshes and desyres, and all the demaundes and iust and reasonable requestes that man maye make to God, the which doe belong aswell to his glorye, as to the profite and saluation of man: and forthwith doth teach vs of whō we ought to demaunde them, & how and to what ende, and by what meanes wée may obtaine them.
T. There is very good doctrine and in few words.
T. There is very good doctrine and in few wordes.
D. So much the greater and more marvellous is the wisdom of our saviour Jesus Christ declared. And beside that, in setting ⟨p. 439⟩forth these things, he hath divided this whole form of prayer, into two parts, which do every of them contain three demands or petitions, which are six in the whole, the two parts being put together: of the which the three that are contained in the first part, are as it were the foundation and rule of the other three following, & do show to what end they ought to tend. For in the first place he hath set those which have regard directly to the glory of God, without any special consideration of our selves, or of any other creature: and afterward he addeth unto them, those which do concern more specially our persons: the which he will also that we do direct to God for the obtaining of the things that are contained in them, so far forth as shall be requisite to make them to serve to that which is contained in the first: god hath done even the like, when he gave that law which is called by the Hebrews, the ten words,1 following the Phrase of the speech of Moses, which did so name it, because that it did contain in sum ten commandments, ⟨p. 440⟩which ought to serve us in this respect, as the ten predicaments do serve the Logicians, for their part. Wherefore it is not so requisite that the scholars which study Logic, should know at the fingers ends their predicaments, as it is requisite that all those which will be accounted of the number of the people of God, do know this law, and the commandments contained in the same. For that same very cause is it also called by the Greeks the Decalogue, and by us the ten commandments of the law. For first, it doth contain in few words all that ever man is able to do, say, or think either of good or evil, and all that doth please or displease him, and that he doth allow or disallow in all the thoughts, affections, words and works of men: and also all that, which not only all the laws of man & all the volumes of the philosophers, Poets and Orators do contain, concerning the manner how to live well: but also all that is contained as well in the books of the prophets as of the Evangelists and Apostles, concerning the service of God, & the good manners, & the ⟨p. 441⟩
Wherefore, the books of all the Prophets, Evangelists and Apostles, are in a manner as commentaries and expositions of that law, as well to declare unto us the doctrine contained in the same, as to make us to know him to whom this law will direct us through the knowledge of our own infirmity, to find in him the fulfilling of the same.
Wherefore, the bookes of all the Prophetes, Euangelistes and Apostles, are in a manner as commentaries and expositions of that law, as well to declare vnto vs the doctrine contained in the same, as to make vs to knowe him to whom this law will direct vs through the knowledge of our owne infirmitie, to finde in him the fulfilling of the same.
T. That law is then unto us an eternal and unchangeable rule, to know the difference that is between good and evil, and between that which ought to be done, or left undone, in all things.
T. That lawe is then vnto vs an eternall and vnchangeable rule, to know the difference that is betwene good and euyll, and betwéene that which oughte to bee done, or left vndone, in all things.
D. So much the greater and more maruellous is the wysedome of our sauiour Iesus Christe declared. And besyde that, in setting ⟨p. 439⟩forth these thinges, hée hath deuided thys whole forme of prayer, into two partes, whych doe euery of them contayne thrée demaundes or peticions, whych are syxe in the whole, the two partes beyng put together: of the whych the thrée that are conteyned in the firste parte, are as it were the foundation and rule of the other thrée folowyng, & doe shew to what ende they oughte to tende. For in the fyrst place hée hath set those which haue regarde directlye to the glorye of God, wythoute anye speciall consyderation of oure selues, or of anye other creature: and afterwarde hée addeth vnto them, those whych doe concerne more specially oure persons: the whych hée wyll also that wée doe direct to God for the obtaynyng of the thynges that are contayned in them, so farre forthe as shal be requisite to make them to serue to that which is conteined in the first: god hath done euē the like, when he gaue that lawe which is called by ye Hebrewes, the ten words,1 folowyng the Phrase of the speache of Moyses, whych dyd so name it, bycause that it dyd contayne in summe ten commaundementes, ⟨p. 440⟩which ought to serue vs in this respect, as ye ten predicaments do serue ye Logiciens, for their part. Wherfore it is not so requisite that the scholers which studie Logique, should knowe at the fingers endes their predicaments, as it is requisite that all those which wil bée accompted of the number of the people of God, doe knowe this lawe, and the commaundementes conteyned in the same. For that same very cause is it also called by the Gréekes the Decalogue, and by vs ye ten commaundements of the law. For first, it doth containe in fewe wordes all that euer man is able to doe, say, or think either of good or euyll, and all that doth please or displease him, and that he doth alow or disalow in all ye thoughtes, affections, words and workes of men: and also al that, which not only al the lawes of man & al the volumes of ye philosophers, Poetes and Orators doe contayne, concerning the manner howe to lyue well: but also all that is contayned as well in the bookes of the prophetes as of the Euangelistes and Apostles, concerning ye seruice of God, & the good manners, & the ⟨p. 441⟩order howe to rule & leade his lyfe according to his will.