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.

Of the difference which God vseth in the dispensation of his gifts betwene the e∣lect and the reprobates and how the wicked corrupt and abuse the giftes of God.

M.

ANd doth he communicate his o∣ther vertues to the reprobates?

P.

To speake proprely, God doth not cō∣municate his vertues to the wicked and to the reprobate: For albeit he bestowed vpon them of his gifts and of his graces, yet are they not vertues in their person, as they be in God and in his electe.

M.

Why so?

P.

Bycause they doe abuse

and peruert them as dothe the diuell, in such sorte that whereas they should serue to the honor of God, it is no thank to thē that they dishonor him not by them: And on the other side, bicause they do so foule thē, not reporting thē to the glorie of god as they ought to do, but do cleane contra∣rie, they do infect and enpoyson them, as muche as in them is, by the venim which the diuell hath put into their heartes and vnderstandings, in suche sorte that they be in them, so farre as concerneth theyr person, as a meate, whiche of his nature béeing good, mought be corrupted by poy∣son.

M.

Declare this to mée some thing more easily, and giue mée some exam∣ples.

P.

We consider in God chiefly his power, his wisedome, and his goodnesse, whiche are thrée excellent vertues, to the whiche all the others may be referred. Nowe if his goodnesse were not ioyned with his power, and his wisedome, his power should be tyrannie, and his wise∣dome cautele & craft, as it is in the diuell. But the goodnesse that is in him, is the cause that hée neuer abuseth his power & his wisedome, but maketh it alway to

serue his iustice and clemencie, his mer∣cie and charitie, and all his other like ver∣tues which procéede al from that infinite goodnesse whiche is in him, whiche is the fountayne, and which is goodnesse it selfe.

M.

Wilte thou say by this that God doth communicate of his power, of his know∣ledge, and of his wisedome to the wicked and reprobates?

P.

I say more than that, for I say he communicateth of it ouer to the very deuilis: but not of his goodnesse nor the true vertues which procéede of the same.

M.

How vnderstandest thou it?

P.

We cannot denie but that the deuills he maruellous strong and mightie, & muche wiser than are all men. No more may we in like sorte denie but that they haue re∣ceyued this power, knowledge and vn∣derstanding of God, wherefore we maye call them mightie, and wise in the sense that men take these names.

M.

It séemeth to me that we may saye the like of Ty∣rants and of many other men, of whome the one sorte are mightie and strong, & the others skilfull, wise & graue according to the world: & an other sort haue both these qualities togither, and yet for al that they

be not honest and vertuous men, but vi∣cious and wicked.

P.

It is bycause they do abuse these giftes of God, and therefore their power is violence and tyrannie, and their wisedome and vnderstanding cau∣tele and malice. For the true power and wisedome maye neuer be separate from goodnesse and other vertues.