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 Lawe of God. The second Dialogue.

Of the manifestation of the wil of God by the law of the two Tables.

M.

SEing then that wée muste in euery respect gouern our selues according to the rule of Gods worde,* 1.1 folowing the resolution whiche wée haue euen nowe made, shewe me now first of all, what is that he commaundeth vs in his lawe?

P.

He himselfe hath made vs a bréefe gathe∣ring or collection of the principall pointes that the doctrine therof comprehendeth in his commaundements that he hath giuen to his people, by the hands of Moyses his seruaunt, written in those two tables of stone, wherof thou haste euen nowe made mention.

Of the number of the commaunde∣mentes conteyned in the two tables.

M.

HOwe manye commaundementes dothe the firste Table conteyn?

P.

Foure with the Preface, which the Lord vsed at the beginning.

M.

And the secōde?

P.

Sixe, which being ioyned to the firste foure, make ten in the whole.

The first table of the lawe.

M.

WHich is that preface whereof thou hast made mention?

P.

Herken Israel: It is I that am the E∣ternal thy God, who hath drawn thée out of the land of Egypte, from the house of bondage.

M.

Which is the first comman∣dement?

P.

Thou shalt haue no straunge Gods before me.

M.

The second?

P.

Thou shalt make no image nor likenesse of the things that be there aboue in heauen, nor here belowe in the earth, nor in the wa∣ters vnder the earth.

Thou shalt do them no reuerence, nei∣ther shalt thou serue them: for I my self, I am the Eternall thy God, mightie and iealous, who doe venge my selfe of the iniquitie of the fathers vppon their chil∣dren, and vpon the children of their chil∣dren, yea euen to the thirde and fourthe line of those that hate me, and do shewe fauour in a thousand generatiōs to them that loue me and kéepe my commaunde∣mentes.

M.

The third?

P.

Thou shalt not take in vaine the name of the Eternall thy God. For the Eternall will not hold him for innocent that shall take his name in vayne.

Math.

The fourthe?

Peter.

Re∣member

thée to sanctifie the daye of rest. Sixe dayes thou shalte laboure and shalte doe all thy businesse: but the sea∣uenth daye is the rest of the eternall thy God. Thou shalte in the same doe no kinde of workes, neyther thou, nor thy Sonne, nor thy daughter, neyther thy man seruaunt nor thy woman seruaunt, neyther thy cattell, neyther the straun∣ger which abydeth with thée.

For in sixe dayes the Eternall made the Heauen, the Earth and the Sea, and all that which is in them, & did rest in the seauenth daye. And therefore the Eter∣nall did blesse the daye of rest, and sancti∣fied it.

The seconde Table.

M.

REcite them of the seconde table, and shewe me whiche is the fyrste thereof.

P.

The first of that table, is the first folowing the order of the foure go∣ing before.

M.

Which is it? Honoure thy father and thy mother, to the end that thy dayes may be long vppon the earth, that the Eternall thy GOD gyueth thée.

M.

The sixte.

P.

Thou shalte not kyll.

M.

The seauenth.

P.

Thou shalt not be a fornicatour or adulterer.

M.

The eighte?

P.

Thou shalt not steale.

M.

The ninth?

P.

Thou shalte not beare false witnesse agaynst thy neyghboure.

M.

The tenth?

P.

Thou shalt not couet thy neyghbours house, nor his wife, nor his man seruant, nor his woman seruant, nor his Ox••, nor his asse, nor any thing that is his.

Of the sum of the lavve.

M.

WHat doe the commaundements of these two tables conteyne in substance?* 1.2

P.

Iesus Chryste hath gyuen vs the sum, reducing into two poyntes, all the doctrine comprised in them.

M.

Which is the sum?

P.

Hearken Israell: the Eternall thy God is God only. Thou shalte loue the Eternall thy God with all thy heart, and with all thy soule: and with all thy vnderstanding. It is the first and the greate commaundement.* 1.3 And the second like to the same is. Thou shalt

loue thy neyghbour as thy selfe:* 1.4 All the lawe and the Prophets depende of these two commaundements: All things then that you would that men did to you, doe you the same vnto them, for it is the law and the Prophetes.

Of the diuision of the matters set foorth in the lawe.

M.

WHat doe these two poynts com∣prehende in effecte?

Pet.

The first comprehendeth all the commaunde∣mentes of the first table.

Math.

What do these commaundementes of the firste ta∣ble comprehende in substance?

P.

All that whiche God requireth of man, especially touching his owne person and maiestie.

M.

And the second poynt of the sayd sūme what conteyneth it?

P.

All the commaū∣dementes of the second table.

M.

What is it that God requireth of man in them?

P.

That whiche he woulde that all men shuld do one to an other, for y^e loue of him.

The diuision of the poyntes conteined in the firste table: and of the principall parts of the true seruice of god.

M.

WHiche be the principall pointes that he requireth of man, espe∣cially concerning the person and maiestie of God?

P.

A man may in mine opinion, reduce them all chiefly in two generally.

M.

Whiche is the firste?

P.

The faith to∣ward him.

M.

And the seconde?

P.

The te∣stifying and manifesting of the same.

Of the faith tovvards God.

M.

WHat requireth he in the first?

P.

That man holde him for the on∣ly and true God, setting all his harte and all the trust of his saluation in him only, and in no other thing whatsoeuer.

M.

Is faith then the chiefe and principall foun∣dation of the honoure and seruice whiche man oweth to God?

P.

It cannot other∣wise be.

M.

Wherefore?

P.

For that y^t euē as it is impossible to please God without faith, euen so all that which is done with∣out faith, maye be but sinne, as we haue heretofore saide.

M.

What is the cause thereof?

P.

It is bicause that faith is the true fountaine of that true and perfecte obedience whiche God requireth of man

towarde his holy will.* 1.5 Wherefore he re∣quireth it foorthwith in the first comman∣dement of his lawe, with the whole harte of man.

M.

Shew me this somewhat more familiarly.* 1.6

P.

I will say in effecte, that God requireth that man do so set all his harte and al his trust in his God, that, he attende from him only, all goodnesse, and of none other whatsoeuer,* 1.7 and that in all thinges he depende of none other but of him only.

Of the testifying and declaring of faith, and of the partes thereof.

M.

WHat meanest thou by the testify∣ing and shewing foorth of faith,* 1.8 whiche thou hast placed for the other point?

Pe.

The testimonie whereby man giueth to vnderstande by the frutes that his faith bringeth forth in him, that it is not vaine, fained nor dead, but that it is true, liuely and sounde.

M.

Which be the frutes that yeld such testimonie?

P.

We may bring them all into thrée points.

M.

Which is the first?

P.

The calling vppon the name of God.

M.

The seconde?

P.

Thansgiuing.

M.

The thirde?

P.

The cha∣ritie towards our neyghboure: but this apperteyneth more aptly to the seconde table of the lawe.

Of the inuocation of Gods name, and of the true vvorshipping of him.

M.

WHat meanest thou by the inuo∣cation of gods name?

P.

I meane a pure affectiō of harte, whereby faith ma∣keth a man to run only to God in all his necessities,* 1.9 and to worship him in spirite and truth as he requireth in the secōd and third commaundement.

M.

What is it to worship God in spirite and truth?

P.

It is to honoure God with a true affection, pro∣céeding from a pure and cleane harte, and not by Images and other visible and cor∣ruptible thinges, or else by shewes and outwarde ceremonies.

Of thanksgiuing.

M.

WHat meanest thou by thanksgi∣uing, which thou hast set forthe for the second point?

P.

I meane that euen as God will haue man to call vppon

his name,* 1.10 he will also that he acknowled∣ge the benefits y^t he hath receiued of him, and that he yelde him thanks in such sorte as he himselfe hath ordeyned, for the glo∣ry of his name, which is also a point that he requireth in the thirde and fourth com∣maundemente.

Of the outvvard testimonie of faith, vvhich God requireth of man.

M.

SEing that God wil be serued in spi∣rite and truth, as thou hast saide, is not he contented, that euen as man in his heart beléeueth in him, that euen so in his heart he call vppon his name, and yelde him thanks?

P.

That should be sufficiente as towards God.* 1.11 For so much as he kno∣weth well what is in the heart of man, withoute any néede of other testimonie.

M.

Wherefore is it then that he yet re∣quireth, that man yelde outwarde testi∣monie?

P.

He doth it chiefly for two cau∣ses.

M.

Which is the firste?

P.

It is to that ende that man deceiue not himselfe, ma∣king himselfe to beléeue that he hath true faith in God, when he hath none at all.

M.

How may he know whether he haue faith or no,* 1.12 by that meane whiche thou speakest of?

P.

Euē as the trée is knowne by his frutes, and the workeman by hys worke, and the cause by his effecte.

M.

It seemeth to me that whiche thou saist, is a better meane to cause others to knowe whether he haue faith or no,* 1.13 then hym∣selfe.

P.

If others maye knowe it by this meane, there is no doubte but such a testi∣monie whiche he yeldeth to others, may well serue him for a proofe, and greater confirmation of his faith, when he shall sée these frutes himselfe.

M.

Which is the other reason that thou hast also to thys purpose?

P.

It is to the ende that God be glorified also before men, by the confessi∣on and testimonie of the faith that is in the heart of the beléeuing man.

Of the meanes ordeyned to man by God, vvhereby they may make profession of their faith.

M.

WHat meanes hath he ordeyned to make confession,* 1.14 and to yelde testimonie?

P.

The chiefe are the assem∣blies

of the faithfull, in the whiche he doth precide by his holy spirite, and by the mi∣nisterie of his worde, for whose causes he hath chiefly ordeyned the daye of rest.

M.

What means are there in such asemblies,* 1.15 to make there this confession?

P.

There are thrée chiefly.

M.

Which is the first?

P.

The allowing and confession of Lordes doctrine, whiche is there set foorth by the preaching of the Gospell.* 1.16

M

Whiche is the second?

P.

The publique and common prayers of the Churche.

M.

Which is the thirde?

P.

It is the communion of the Sa∣cramēts administred by the ordinance of God in those assemblies.

M.

I would wil∣lingly learne of thée whiche be these Sa∣cramentes?

P.

It were better that we de∣ferred this matter to an other time, to the ende that we continued the purpose which we haue in hand at this presente, touching the matters comprised in these comman∣dementes of the lawe of God.

Of the charitie tovvards our neyghboure.

M.

WE haue alredy handled two points touching the frutes of faith, tell me

now which is the thirde and last?* 1.17

P.

It is the charitie that God requireth of euery man one to another.

M.

Seing that faith hath his proper regarde to God only and to the commandements of the first table, and charitie hath his regarde to our ney∣boure and to the commaundementes of the second table, as thou hast saide here∣tofore. Tell me nowe what agréements there is betwene faith and charitie.* 1.18

P.

Se∣ing that faith hath regarde to God, he can not be without perfecte loue of him, ney∣ther the perfect loue towards him maye be, but forthwith it extendeth to all hys children, and to all those that he recom∣mendeth vnto vs.

A diuision of the matters conteyned in the second table.

M.

WHat doth this charitie towards our neyghboure comprehende?

P.

All the commaundements of the second table of y^e law.

M.

Which be y^e principal points of this charitie whereof thou speakest?

P.

We maye likewise bring them all into two.

M.

What doth GOD require in the firste?

P.

The honoure and the obedience that he willeth all inferiors

to yelde to their superiors, whom he hath giuen vnto them for leaders and gouer∣nors, in what estate soeuer they be, euen as the fifth commaundement of the lawe doth conteyne.

M.

What requireth he in the seconde?

P.

The dutie wherevnto he hath egally and generally bounde al men one to another, and the honestie and iu∣stice that all men oughte to kepe in theyr conuersation in this world towards their God.* 1.19

M.

What vnderstādest thou by that iustice and honestie?

P.

That man kepe himselfe pure and sounde, as well in hys soule as in his body, to the ende he be not defiled, either by any violence or wrong that he shall do to his neyghboure, in any thing that may be, nor by any whoredome or filthinesse whatsoeuer.

Of the points vvherein euery one is bounde to his neyghbour.

M.

* 1.20DEclare to me more exactly what our dutie towards our neyghboure importeth.

P.

That we haue the same care for all men in generall that we haue for our selues.

M.

But wherein ought we to

haue this care for others?

P.

There are two pointes to be considered herein.

M.

Which is the first?

P.

That we take héede that we do them no dishonour nor hurte, in any wise, be it in the soule, body, goods, or name.

M.

Which is the other?

P.

That we procure their health, honoure and pro∣fite with all our power, in all thinges as the other fiue commaundemēts folowing do declare.

Of the vveaknesse & defaulte of povver that is in man to accomplishe the lavve of God.

M.

AL that is very iust and very reaso∣nable, but is it in the power of mā, to yelde to God so sounde and perfect obe∣dience as he requireth of him?* 1.21

P.

He hath not only not that power, but contrarily, it is fully impossible for him, to yelde vn∣to God such an obedience. For according to his nature, he hath no pleasure but to resiste against his holy will.

Notes

• * 1.1

  Exod. 20. a 32. d. 34. a. d Deute. 5. a. b & 9. b.
• * 1.2

  Matth. 22. d Mark. 12. a. Luke. 10. c
• * 1.3

  Leuie. 19. d.
• * 1.4

  Matth. 7. d.
• * 1.5

  Deut. 6. d. 10. c. d. 32. f.
• * 1.6

  Esay. 43. b.
• * 1.7

  Hebr. 11. a Rom. 14. b.
• * 1.8

  Matth. 7. c. Galath. 5. a. Hebr. 11. Iames. 2. c. d.
• * 1.9

  Psal. 50. e. 14 4. d. Iohn. 4. c. Deuter. 4. c. Matth. 5.6. a. Esay. 1. d.
• * 1.10

  Psal. 50. c. 116. b. Hebr. 13. c
• * 1.11

  Psalm. 7. e. Iere. 17. b. Act. 1. d. Apoca. 2. f.
• * 1.12

  Mat. 7. d. 13. d 25. a. Iames. 1. d. 2. c. d. Mat. 7. c Iames. 2. c. d.
• * 1.13

  Rom. 2. b. 2. Peter. 1. b. Math. 5. b. Iohn. 15. b. Rom. 10. b. 1. Peter. 2. b.
• * 1.14

  Math. 18. c. 28. d. Exod. 10. b. 31. d.
• * 1.15

  Deuter. 5. b. c.
• * 1.16

  1. Corin. 14. c.
• * 1.17

  Leuit. 19. d. Iohn. 13. d. Rom. 13. b.
• * 1.18

  Math. 5. g. 1. Iohn. 3. d. 4. c. d. 5. a.
• * 1.19

  1. Thessa. 5. d. 1. Corin. 9. b.
• * 1.20

  Matth. 22. d 1. Cor. 10. c. 13. b. Philip. 2. a Rom. 13. c. 12 c. d.
• * 1.21

  Gene. 6. b 8. d. Iere. 7. b. Rom. 8. b. 1. Cori. 2. d Gala. 5. c. d.