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 that is betvveene the lawe of God and the lawes of man, and the things required in these same and of the iudgement of God, and the iudgemēt of men concernyng the same.

T.

SHew me then what is the difference.

D.

Men are contented, if that by out∣warde 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 though∣tes, 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 ma∣ny outward works also, although they be very wicked.

T.

Howe maye that bée?

D.

As well bycause that men for the moste parte, are contented to entertayne the so∣cietie 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 cōmeth thys fault?

Daniell.

It dothe partely procéede of I∣gnoraunce and blyndenesse that synne hathe engendred in the vnderstandyng

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 pu∣nishe, 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

can in no wise please him, but so farforth as he doth drawe néere to his nature, and that he is reformed and made new lyke to his image, and regenerate by his holy spirite: For there is no worke good nor pleasant to God, but that whiche procée∣deth from him, and that he himself doth:* 1.1 for euen as there is none good but onely he, so is ther no good thing but that which procedeth frō him alone therfore y^e work which procéedeth from vs, can not please him, but so farre as hée worketh in vs by his holy spirite, and that our spirite is gouerned by his: For he whiche is a spi∣rite, is then serued by his like.

Notes

• * 1.1

  Matth. 1••. Iames. 4. Iohn. 4.