A14463:2615

A Christian instruction, containing the law and the Gospel Also a summary of the…A Christian instruction, conteyning the law and the Gospell Also a summarie of the…

Name: A Christian instruction, containing the law and the Gospel Also a summary of the…
Author: Pierre Viret

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.

Pierre Viret 1511–1571London: printed by Henry Bynneman? for Abraham Veale, 1573

[8], 400, 403-538 p. · 102k words · STC 24778 · ESTC S119199

Title page: Internet Archive scan of the Early English Books microfilm (opens the Internet Archive in a new tab)

The Exposition of the Preface of the Law, set forth by master Pet… › Howe that the devil may not impute the fault and fall of his damnat…: Howe that the devil may not impute the fault and fall of his damnation but to him self…The Exposition of the Preface of the Law, set foorth by maister Pet… › Howe that the diuel may not impute the fault and fall of his damnat…: Howe that the diuel may not impute the fault and fall of his damnation but to him selfe…

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.

[ Earlier:2613–2627 of 2,690

:2613p. 488

Howe that the devil may not impute the fault and fall of his damnation but to him self, and how it is manifest by that fall that there is no unchangeable verity nor constancy but in the nature of God.

Howe that the diuel may not impute the fault and fall of his damnation but to him selfe, and how it is manifest by that fal that ther is no vnchangeable veritie nor constancie but in the nature of God.

:2614p. 488–489

T. Then is there no fault that proceedeth from God in the fall of the angels, nor any thing thereof which is apparent ⟨p. 489⟩to men, out of his eternal counsel: but that when the devil would turn from him of his own proper motion, God who had not created him unchangeable, did suffer him to change & to follow his will, and permitted him to fall, & did not let him, hold him, nor pluck him back: which thing not withstanding he could well have done, if his good will and pleasure had ben such, and that he had not otherwise determined in his eternal counsel, for good & just causes, for the which he is not bound to give us an account, the which he doth know better than we do: But he hath not thrust him forward, nor constrained him of force so to do, albeit that it is not done without his providence and eternal ordinance. Wherefore he may not attribute the fault of his evil act to any other than to himself, which thing we must seek (as thou haste already said) in the second and nearest causes, leaving the judgement & consideration of the first to the secrete counsel of God, which is to us unknown.

T. THen is there no faulte that procéedeth from God in the fall of the angels, nor any thing therof which is apparant ⟨p. 489⟩to men, out of his eternall coūsel: but that when the diuel wold turne from him of his own proper motion, God who had not created him vnchaungeable, did suffer him to change & to folow his wil, and permitted him to fall, & did not let him, hold him, nor pluck him back: which thing not withstanding he could wel haue done, if his good will and pleasure had ben suche, and that hée had not otherwise determined in his eternall counsel, for good & iust causes, for the which he is not bounde to giue vs an accompte, the which he dothe know better than we doe: But he hathe not thrust him forward, nor constrayned him of force so to do, albeeit that it is not done without his prouidence and eternal ordinaunce. Wherfore he may not attribute the faulte of his euill acte to any other than to himselfe, whiche thyng wée must séeke (as thou haste alreadie sayd) in the seconde and nearest causes, leauing the iudgement & consideration of the first to the secrete counsell of God, whiche is to vs vnknowne.

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The book

Title as printed

Author

Pierre Viret 1511–1571

Place

London

Printer

Henry Bynneman?

Bookseller

Abraham Veale

Year

1573

Size

[8], 400, 403-538 p.

Words

101,544

Catalogue

STC 24778 · ESTC S119199

Text

EEBO-TCP A14463

Passages

2,690

Sections

427

Title page

A Christian instruction, containing the law and the Gospel Also a summary of the…A Christian instruction, conteyning the law and the Gospell Also a summarie of the…

Howe that the devil may not impute the fault and fall of his damnation but to him self, and how it is manifest by that fall that there is no unchangeable verity nor constancy but in the nature of God.

Howe that the diuel may not impute the fault and fall of his damnation but to him selfe, and how it is manifest by that fal that ther is no vnchangeable veritie nor constancie but in the nature of God.

Of the comparison and agreement of the first estate, and of the fall of man, with that of the Angels, and their first estate: and in to what necessity man hath brought himself through his sin.

Of the comparison and agreement of the first estate, and of the fal of man, with that of the Angels, and their first estate: and in to what necessitie man hath brought himselfe throughe his sinne.

Of the marvellous counsel of God which is declared in the fall and the restoring of man: and wherein it is different, or like to that which he hath declared in the fall of the evil Angels, and in the conservation of the good.

Of the maruellous counsel of God which is declared in the fall and the restoring of man: and wherin it is different, or like to that which he hath declared in the fall of the euill Angels, and in the conseruation of the good.

How that all that which hath bin don as well in the fall and conservation of the Angels, as in the fall and restoring of man, tendeth to the glory of God, and how that same only reason ought to content us in the doctrine of predestination.

Hovv that al that vvhich hath bin don as vvell in the fall and conseruation of the Angells, as in the fall and restoring of man, tendeth to the glory of God, and hovv that same only reason ought to content vs in the doctrine of predestination.

The author

Transcription key

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

Howe that the devil may not impute the fault and fall of his damnation but to him self, and how it is manifest by that fall that there is no unchangeable verity nor constancy but in the nature of God.

Howe that the diuel may not impute the fault and fall of his damnation but to him selfe, and how it is manifest by that fal that ther is no vnchangeable veritie nor constancie but in the nature of God.

Of the comparison and agreement of the first estate, and of the fall of man, with that of the Angels, and their first estate: and in to what necessity man hath brought himself through his sin.

Of the comparison and agreement of the first estate, and of the fal of man, with that of the Angels, and their first estate: and in to what necessitie man hath brought himselfe throughe his sinne.

Of the marvellous counsel of God which is declared in the fall and the restoring of man: and wherein it is different, or like to that which he hath declared in the fall of the evil Angels, and in the conservation of the good.

Of the maruellous counsel of God which is declared in the fall and the restoring of man: and wherin it is different, or like to that which he hath declared in the fall of the euill Angels, and in the conseruation of the good.

How that all that which hath bin don as well in the fall and conservation of the Angels, as in the fall and restoring of man, tendeth to the glory of God, and how that same only reason ought to content us in the doctrine of predestination.

Hovv that al that vvhich hath bin don as vvell in the fall and conseruation of the Angells, as in the fall and restoring of man, tendeth to the glory of God, and hovv that same only reason ought to content vs in the doctrine of predestination.

The author

Transcription key