A14463:2536
A14463:2536
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. Beside all that, thou oughtest to note that God in the same doth give us a certain testimony, that he is one true God, and that he is wise, good, just, true, sound & perfect. For it is manifest, that ⟨p. 442⟩the order which he hath set forth unto us in that law, and that the difference that is set forth thereby between the good & the evil, the virtues and the vices, are not done at adventure, but by a certain counsel & providence of God. Afterward, he declareth unto us also that he is a just Judge, which will not suffer the just to be overthrown, nor the wicked to be unpunished, and that he will no iniquity. Moreover, in declaring unto us by his law what an one he is, he doth also show unto us what mans nature ought to be, and to what end it was created, and how much it is fallen away from that perfection wherein it was first created, and how far of it is from the will of God, to the which it ought to be agreeable, and to answer and serve to that end for the which it was created of GOD. On the other side, he doth plainly give us to understand by that same mean, of the salvation which he hath prepared for us in Jesus Christ by the mean of the Gospel. For as he hath not created mankind, to damn them all in general: no more hath he given that ⟨p. 443⟩law in vain, but only to condemn man, as in deed it should have come to pass, if he had not ordained an other mean for their salvation.
D. BEside al that, thou oughtest to note that God in the same doth gyue vs a certayne testimony, that he is one true God, and that he is wise, good, iuste, true, sound & perfect. For it is manyfest, that ⟨p. 442⟩the order which hée hath set forthe vnto vs in that lawe, and that the difference yt is set forth thereby betwéene the good & the euill, the vertues and the vices, are not done at aduenture, but by a certayne counsell & prouidence of God. Afterward, he declareth vnto vs also that he is a iust Iudge, which will not suffer the iuste to bée ouerthrowē, nor the wicked to be vnpunnished, and that he will no iniquitie. Moreouer, in declaring vnto vs by hys law what an one he is, he doth also shew vnto vs what mans nature ought to be, and to what end it was created, and how much it is fallen away from that perfection wherin it was first created, and how farre of it is from the will of God, to the which it ought to be agréeable, and to answere and serue to that ende for ye which it was created of GOD. On the other side, hée doth playnely gyue vs to vnderstande by that same meane, of the saluation whych he hathe prepared for vs in Iesus Chryste by the meane of the Gospell. For as hée hathe not created mankinde, to dampne them all in generall: no more hath hée gyuen that ⟨p. 443⟩law in vaine, but only to condemne man, as in déede it shoulde haue come to passe, if hée had not ordeyned an other meane for their saluation.
T. IT must needs be then, that the words contained therein, do import and declare much more than they seem to show at the first.
T. IT must néeds bée then, that the wordes conteyned therin, do import and declare muche more than they séeme to shewe at the firste.
D. They do contain as much as I have said.
D. They do conteyne as muche as I haue sayd.
T. There are then many which do not know nor understand them so well as they think that they do.
T. There are then many whiche doe not know nor vnderstand them so well as they think that they doe.
D. But I think for my part that there be none other but such as thou speakest of: For they that mought well understand and know them, mought also understand and know all the writings of the prophets and Apostles. The matter that is spoken of in the law, may not be measured, according to the shortness of the words, by the which it is set forth and declared, but according to ⟨p. 444⟩the substance that is therein contained, and the nature and majesty of him that speaketh and setteth forth the thing. For seeing that it is God, we may well know that his speech and phrase is framed in a marvellous high knowledge and wisdom, and that there is no word nor syllable, but that it is of great weight and effect, and doth import very much. And further, seeing that God is a spirit, and a spiritual and eternal essence, without beginning and ending, and will be served in spirit and in verity, with such service as is agreeable with his nature and majesty, we may then well know, that there is great difference between the nature of his law, which is divine, & that of mans laws: and that he is not contented to have it in such sort observed, as men are contented to have theirs observed.
D. But I thinke for my parte that there be none other but such as thou speakest of: For they that mought well vnderstande and knowe them, moughte also vnderstande and knowe all the writings of the prophets and Apostles. The matter that is spoken of in the law, may not be measured, according to the shortenesse of the wordes, by the whiche it is set foorth and declared, but according to ⟨p. 444⟩the substance that is therin conteined, and the nature and maiestie of him that speaketh and setteth foorth the thing. For séeing that it is God, wée maye well knowe that his spéeche and phrase is framed in a maruellous high knowledge and wisdom, and that there is no woorde nor syllable, but that it is of greate weyght and effecte, and doth importe very muche. And further, séeing that God is a spirite, and a spirituall and eternall essence, without beginning and ending, and will bée serued in spirite and in veritie, with such seruice as is agréeable with his nature and maiestie, wee may then well know, that there is great difference betwéen the nature of hys law, whych is diuyne, & that of mans lawes: and that hée is not contented to haue it in suche sort obserued, as men are contented to haue theyrs obserued.
T. Show me then what is the difference.
T. SHew me then what is the difference.
D. Men are contented, if that by outward works their commandments be observed, and that there appear unto them nothing to be done against them: but they can not deal with the judgement of the hearts, of the affections and thoughts, because they are unknown to them, saving in as much as they be declared outwardly. On the other side, albeit that they are declared outwardly, yet notwithstanding, they do not condemn them and punish them continually, nor many outward works also, although they be very wicked.
D. Men are contented, if that by outwarde workes their commaundementes bée obserued, and that there appeare vnto them nothing to be done against them: but they can not deale with the iudgement of the heartes, of the affections and thoughtes, bicause they are vnknowne to them, sauing in as muche as they be declared outewardely. On the other syde, albéeit that they are declared outwardely, yet notwithstanding, they doe not condemne them and punish them cōtinually, nor many outward works also, although they be very wicked.
T. Howe may that be?
T. Howe maye that bée?
D. As well because that men for the most part, are contented to entertain the society of man in a certain worldly peace and tranquility, as also that they think not oftentimes that to be evil which is evil: or if they esteem it to be evil, they think it not to be so great as it is: or if they think it to be great, they do maintain it.
D. As well bycause that men for the moste parte, are contented to entertayne the societie of man in a certaine worldly peace and tranquilitie, as also that they thynke not oftentymes that to be euyll which is euil: or yf they estéeme it to be euyll, they think it not to be so great as it is: or if they thynk it to be great, they do mainteyn it.
T. And from whence cometh this fault?
T. And from whence cōmeth thys fault?
Daniel. It doth partly proceed of Ignorance and blindness that sin hath engendered in the understanding ⟨p. 446⟩of man, which is the cause that he cannot so well discern the good from the evil, nor judge of the one and the other, as he should have done, if he had continued in the state of innocency and grace, in the which he was created: beside that, there is this other great mischief, that man doth willingly support that wherein he would himself be supported, and that he never hath so great care for that which concerneth the honour of God, as for that which concerneth his own body: It is the cause why men do rather punish, yea and that more grievously, those faults which touch their honour or dishonour, or their profit or hindrance, than they do those which make wars directly against the honour and majesty of God: but it is not so with God: for he is not contented with the only work that appeareth outwardly, but he requireth the heart, and beholdeth the fountain from whence the work springeth: which can not please him, how fair a show so ever it have, but only so far forth as it proceedeth from the heart, and that the heart do please him: the which in deed ⟨p. 447⟩can in no wise please him, but so far forth as he doth draw near to his nature, and that he is reformed and made new like to his image, and regenerate by his holy spirit: For there is no work good nor pleasant to God, but that which proceedeth from him, and that he himself doth:1 for even as there is none good but only he, so is there no good thing but that which proceedeth from him alone therefore the work which proceedeth from us, can not please him, but so far as he worketh in us by his holy spirit, and that our spirit is governed by his: For he which is a spirit, is then served by his like.
Daniell. It dothe partely procéede of Ignoraunce and blyndenesse that synne hathe engendred in the vnderstandyng ⟨p. 446⟩of man, which is the cause that he cannot so well discerne the good from the euill, nor iudge of the one and the other, as he should haue done, if he had continued in the state of innocencie and grace, in the whiche he was created: beside that, there is this other greate mischiefe, that man doth willingly supporte that wherin hee would himselfe be supported, and that he neuer hath so great care for that which concerneth the honoure of God, as for that whiche concerneth his owne bodie: It is the cause why men doe rather punishe, yea and that more gréeuousely, those faultes whiche touche their honor or dishonor, or their profit or hindrance, than they doe those whiche make warres directly against the honour and maiestie of God: but it is not so with God: for he is not contented with the only work that appeareth outwardly, but he requireth the hearte, and beholdeth the fountayne from whence the woork springeth: which can not please him, howe faire a shewe so euer it haue, but only so farre foorth as it procéedeth from the heart, and that the heart doe please him: the whiche in déede