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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…

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.

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Of the opinion of those which say, that none shall be damned: and of the abuse of the mercy of god, and of the greatness of sin, and of the pain due to the same, and of the wrath of God against it, declared in the death of Jesus Christ, and of the mean whereby to be delivered from it, and in what meaning we ought to understand that God hath made no man to destroy or damn him.

Of the opinion of those which say, that none shall be damned: and of the abuse of the mercy of god, and of the greatnesse of sinne, and of the paine due to the same, and of the wrath of God against it, declared in the death of Iesus Christe, and of the meane whereby to be deiluered from it, and in what meaning we ought to vnderstand that God hath made no man to destroy or damne him.

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T. That which thou sayest is far off from the opinion of such as say that none shall be damned, and that in very deed the devils shall once be saved.

T. THat which thou sayest is farre off from the opinion of suche as say that none shal be dāned, and that in very déed the diuels shal once be saued.

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D. The word of God shall then be false, which speaketh the clean contrary.

D. The worde of God shall then be false, whiche speaketh the cleane contrary.

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T. They do ground them selves upon the mercies of God, saying that God hath created no man to destruction, and that it shall be a great cruelty in him, and contrary to his merciful nature, to punish so grievously a temporal sin, to wit, with everlasting pain.

T. They do ground them selues vpon the mercies of God, saying that God hath created no man to destruction, and that it shall be a great crueltie in him, and contrary to his mercifull nature, to punish so gréeuously a temporall sinne, to witte, with euerlasting payne.

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D. Such men do greatly abuse them selves, and do declare plainly that they know neither the nature of sin, nor yet the majesty of him against ⟨p. 531⟩whom it is committed. For do they think the contempt of such a majesty ro be nothing, according to the which the greatness of the sin must be measured, & not only according to the thing wherein it hath bin committed: wherefore if that god should punish with eternal death all the men that ever were, are, & shall be, he should do them no wrong, but should do them justice and right. Therefore in that that he saveth those which have recourse to his mercy, the same cometh of his mere grace, wherein in deed he declareth unto us what punishment we have deserved. For seeing that it was expedient that his own son should bear the pain which was due to the sins of them unto whom he would show mercy in him & by him, he hath right well declared by the same, that there was no pain whatsoever it was, that was able to satisfy his judgement, but that of his son, who by reason of his great innocency & perfect obedience, was only sufficient for such a satisfaction. For if man could suffer any pain, whereby he mought satisfy the eternal justice of God, there should then ⟨p. 532⟩be no hell, nor eternal damnation, for the pains should once have end. But forasmuch as they do never end, they do declare thereby that they are not sufficient for such satisfaction: and on the other side, that it must needs be, because that they may in no wise be sufficient, that they be eternal, saving only to such as have received Jesus Christ by faith, who hath borne the wrath of God, and the pains due to their sins, to deliver them, as it is written:¹ he that believeth in the Son of God, the same hath eternal life: He that believeth not in the Son of God, the wrath of God abideth still upon him. And as concerning that which thou hast said, that God hath made no man to be damned, I do confess it, if it be well understood, but not in that sense that they do take it which allege that text or passage of the scripture to abuse the grace & goodness of God.² It is very true that God hath made no creature to that only end that he should be damned, for he hath created all things for his glory, & hath mind all for him self, yea the wicked for the evil

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That is the principal end of all his works, notwithstanding he leaveth not to punish and to damn with eternal death those which contemn his law, and his holy word, forsomuch as their damnation doth serve to his glory, for the which they were created. For his glory doth not only consist in that that he showeth mercy to his, but also in that that he executeth judgment, and doth declare his justice upon his enemies. Let us therefore take heed that we mock not with him, nor seduce our selves: for albeit that by his great power and wisdom he can draw goodness out of the evil which the wicked commit, and can turn it and make it to serve to his honour and glory, and to the health of his chosen people, whereas the wicked ones do turn his good creatures and his good works into evil, he leaveth not for all that to hate still that which is evil, insomuch as it is evil, and the abuse of his creatures and of his gifts and graces, and to condemn and punish those which commit such offences, if they have not forgiveness by his grace & mercy in Jesus Christ.

That is the principall ende of all his works, notwithstāding he leaueth not to punishe and to damne with eternall death those which contemne his law, and his holy word, forsomuch as their damnation doth serue to his glory, for the which they were created. For his glory doth not only consist in that that he sheweth mercie to his, but also in that that he executeth iugemēt, and doth declare his iustice vppon his enimies. Let vs therefore take héede that we mocke not with him, nor seduce oure selues: for albeit that by hys great power and wisedome he can drawe goodnesse out of the euil which the wicked committe, and can tourne it and make it to serue to his honoure and glory, and to the health of his chosen people, whereas the wicked ones do tourne his good creatures and his good works into euil, he leaueth not for al that to hate still that which is euill, in somuche as it is euill, and the abuse of his creatures and of his giftes and graces, and to condemne and punish those whiche committe suche offences, if they haue not forgiuenesse by his grace & mercie in Iesus Christ.

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Howe that every sin is of his own nature damnable, and how that notwithstanding, it is not able to damn the faithful.

Hovve that euery sinne is of his ovvne nature damnable, and hovv that notvvithstanding, it is not able to damne the faythfull.

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T. SO far forth as I may judge by thy words, it seemeth to me that thou concludest that every sin is mortal, which is to say damnable, t• all the unfaithful and reprobates, and that they are venial, to wit pardonable, to the chosen & faithful people of god

T. SO farre forthe as I maye iudge by thy words, it semeth to me that thou concludest that euery sinne is mortall, which is to say damnable, t• al ye vnfaithfull and reprobates, and that they are venial, to witte pardonable, to the chosen & faithful peple of god

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D. If thou do understand by damnable, sufficient to damn, & by venial, worthy of pardon: it is certain that there is no sin of his own nature worthy of pardon, but is able to damn. But if thou understand by damnable, the sin that damneth, and by venial, that which receiveth pardon, it is very certain that in this meaning there is no sin that may damn the elect and faithful, but it is pardoned unto them by reason of the merit and satisfaction of Jesus Christ,¹ for the which cause S. Paul saith, that there is no condemnation to those that be ⟨p. 535⟩in Jesus Christ, which do not walk after the flesh, but after the spirit.

D. If thou do vnderstand by damnable, sufficient to damne, & by venial, worthy of pardon: it is certaine that there is no sinne of his owne nature worthy of pardon, but is able to damne. But if thou vnderstand by damnable, the sinne that damneth, and by venial, that whiche receyueth pardon, it is very certaine yt in this meaning there is no sinne that may damne the elect and faithful, but it is pardoned vnto them by reason of the merite and satisfaction of Iesus Christe,¹ for the whiche cause S. Paule saith, that there is no condemnation to those that be ⟨p. 535⟩in Iesus Christe, which do not walke after the flesh, but after the spirite.

1Rom •.

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T. Then are they happy which believe in Jesus Christ.

T. Then are they happie whiche beleue in Iesus Christ.

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D. There are none else blessed but they only. Therefore David saith:¹ Blessed are they whose offences are pardoned, & whose sins are covered, Blessed is the man to whom god imputeth not his sin: he doth not say blessed is the man that is or shall be found without sin, for there is none such, nor never was, nor never shall be, but only Jesus Christ very god and very man. But he calleth that man blessed, who notwithstanding that he be a sinner, he hath yet found grace and pardon for his sins in the sight of God. In the mean while, we must take good heed, if we will be partakers of this blessedness, that we do not abuse that grace of God which is given us in Jesus Christ, least that where our sins should be but venial, we cause them to be twice mortal.

D. There are none else blessed but they only. Therfore Dauid saith:¹ Blessed are they whose offences are pardoned, & whose sinnes are couered, Blessed is the mā to whom god imputeth not his sinne: he doth not say blessed is the mā that is or shalbe foūd without sin, for there is none such, nor neuer was, nor neuer shalbe, but only Iesus Christ very god and very mā. But he calleth that man blessed, who notwithstanding that he be a sinner, he hathe yet found grace and pardon for his sinnes in the sight of God. In the meane while, we must take good héed, if we will be partakers of this blessednesse, that we do not abuse that grace of God which is giuē vs in Iesus Christe, least that where oure sinnes should be but venial, we cause thē to be twice mortall.

1Psalm. 32. Rom. 4.Psalme. 32. Rom. 4.

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What mean it behoveth to keep to fight against sin and to resist it, and to be delivered from it, and how every man ought to fear least he should be hardened therein, and should fight against his own conscience, to the end that sin be not to death.

VVhat meane it behoueth to kepe to fight against sinne and to resist it, and to be deliuered from it, and how euery mā ought to feare least he shuld be hardned therin, and should fight against his ovvne conscience, to the ende that sinne be not to death.

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T. Show me then what remedy we may find to avoid this great mischief.

T. SHewe me thē what remedy we may finde to auoide this great mischiefe.

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D. If we do walk according to the spirit, and not according to the flesh, immediately as soon as our concupiscence doth prick us, we must resist it by the spirit of God, if we do not resist it, it is a token that the spirit of God dwelleth not in us, which is a sure token of the unfaithful who follow their concupiscence without any let, without any fear of God at all, if we do resist it, and that our concupiscence and infirmity doth overcome us, the next remedy is not to suffer the wicked will to proceed any further: if that the violence of the wicked will and our infirmity be so great, that it break forth to the outward work, the other nearest remedy is, not to •ake an occupation of it, nor to return ⟨p. 537⟩any more to it, nor to continue any longer therein, but by true repentance, to correct all such faults, as well inward as outward, and to lead a good life. If it happen us to fall again into any at any time, let us take heed that we sleep not in it, nor yet persevere in it, least that God do leave us, and do harden our hearts, & cast us off into a reprobate sense, to punish our unkindness and frowardness in such sort, that in the end we come to resist the spirit of God,¹ & being vanquished by him in our own harts, we come to blaspheme him, as it doth often times happen to those which do contemn the admonitions that are given unto them, and the remorse of their consciences, & do assure them in their wickedness, for such a sin is without remission, & is called by S. John, the sin unto death. For so much as he that sinneth against the holy Ghost, doth cast of him without whom he can neither ask nor obtain pardon, nor be partaker of Jesus christ, which only is our way & our health. Let us then take heed that we follow not the example of Cain, of Pharaoh, of Saul, ⟨p. 538⟩of Judas, of the Scribes, of the Pharisees, who abode still hardened and obstinate in their sins, but let us follow the example of David, of the woman sinner, of S. Peter, of S. Paul, and such like servants of God, who have acknowledged and forsaken their faults, and returned to God with all their whole heart.

D. If we do walke acording to the spirite, and not according to the flesh, immediatly as soone as our cōcupiscence doth pricke vs, we must resist it by the spirite of God, if we do not resist it, it is a token that the spirite of God dwelleth not in vs, which is a sure token of the vnfaithfull who folow their concupiscence withoute any lette, without any feare of God at all, if we do resist it, and that oure concupiscence and infirmitie doth ouercome vs, the next remedy is not to suffer the wicked will to procéede any further: if that the violence of the wicked wil and our infirmitie be so great, that it breake foorth to the outward worke, the other nearest remedy is, not to ake an occupation of it, nor to retourne

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T. This declaration and admonition is very well worthy to be noted. Now I am very well con tented and satisfied in all those matters that have bin handled between us, whereby I do know the differences of sins, and how God doth judge, & how we ought to understand his law, and that by our free will we may be well lost and damned, & that there is none but God only which can save us through his grace & mercy.

T. This declaration and admonition is very well worthy to be noted. Now I am very well cō tented and satisfied in all those matters that haue bin handled betwene vs, whereby I do know the differences of sinnes, and how God doth iudge, & how we ought to vnderstand his law, and that by our frée wil we may be well lost and damned, & that there is none but God only which can saue vs thorow his grace & mercie.

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FINIS.

D. Suche men doe greatly abuse them selues, and doe declare plainly that they knowe neither the nature of sinne, nor yet the maiestie of him against ⟨p. 531⟩whome it is cōmitted. For do they thinke the contempte of such a maiesty ro be nothing, according to ye which the greatnesse of the sinne must be measured, & not only according to the thing wherin it hath bin committed: wherfore if that god shuld punish with eternall death all the men that euer were, are, & shalbe, he shuld do them no wrong, but should do them iustice and right. Therefore in yt that he saueth those which haue recourse to his mercie, ye same commeth of his méere grace, wherein in déed he declareth vnto vs what punishmēt we haue deserued. For seing that it was expediēt that his owne sonne shuld beare the payne which was due to the sinnes of them vnto whome he would shew mercie in him & by him, he hath right wel declared by the same, that there was no payne whatsoeuer it was, that was able to satisfie his iudgemente, but that of his sonne, who by reason of his great innocencie & perfect obedience, was only sufficient for such a satisfaction. For if man could suffer any paine, whereby he mought satisfie the eternall iustice of God, there should then ⟨p. 532⟩be no hell, nor eternall damnation, for the paines should once haue ende. But forsomuche as they do neuer ende, they do declare thereby that they are not sufficiente for such satisfaction: and on the other side, that it must néedes be, bycause that they may in no wise be sufficient, that they be eternall, sauing only to suche as haue rereyued Iesus Christe by faith, who hathe borne the wrath of God, and the paynes due to their sinnes, to deliuer them, as it is written:¹ he that beloueth in the sonne of God, the same hathe eternall lyfe: He that beléeueth not in the Sonne of God, the wrathe of God abideth still vpon him. And as concerning that which thou hast said, that God hath made no man to be damned, I do cōfesse it, if it be well vnderstood, but not in that sense that they do take it which aledge that texte or passage of the scripture to abuse the grace & goodnesse of God.² It is very true that God hath made no creature to that only ende that he should be damned, for he hath created all thinges for his glory, & hath minde all for him selfe, yea the wicked for the euill ⟨p. 533⟩day.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

Howe that every sin is of his own nature damnable, and how that notwithstanding, it is not able to damn the faithful.

Hovve that euery sinne is of his ovvne nature damnable, and hovv that notvvithstanding, it is not able to damne the faythfull.

What mean it behoveth to keep to fight against sin and to resist it, and to be delivered from it, and how every man ought to fear least he should be hardened therein, and should fight against his own conscience, to the end that sin be not to death.

VVhat meane it behoueth to kepe to fight against sinne and to resist it, and to be deliuered from it, and how euery mā ought to feare least he shuld be hardned therin, and should fight against his ovvne conscience, to the ende that sinne be not to death.