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book_n	church_n	old_a	testament_n	6,574	5	8.1314	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14463	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.; Instruction chrestienne en la doctrine de la loy et de l'Evangile. English. Selections	Viret, Pierre, 1511-1571.; Viret, Pierre, 1511-1571. Instruction chrestienne et somme generale de la doctrine comprinse ès sainctes Escritures. aut; Shute, John, fl. 1562-1573.	1573 (1573)	STC 24778; ESTC S119199	214,871	552

of the Apostles On the contrary the marks of the Sinagoge of Sathā and of the members of the same are the cōtempt reiectiō of the holy word and of the true vsage of the Sacraments and of the lawful discipline which ought to serue as Christiā pollicie in the church of the Lorde Of the Magistrate Chap. 51. ANd as the true Church doth acknowledge the ministers of the Gospell as the true ministers of God ordeyned by him For the administration of spirituall things euen so doth she acknowledge the magistrates as ministers of his Iustice ordeyned by him for the conseruation of the publique peace and therefore she doth willingly submit hir selfe to them in all thinges for god For she knoweth very well that God wold that euery mā shuld be subiecte vnto them in all things which are of their charge and that they whiche resiste the same resist the ordinance of God do set vp themselues against him Of Mariage 52. AS concernyng Mariage albeit to speake properlye the Christian Churche accoumpteth it not for a Sacrament as doe the Papists and in suche sort as they hold for sacraments baptisme and the Supper yet notwithstandyng she accompteth it a holy ordinance ordeyned of God and not of men and for the lawfull coniunction of the man and of the woman whereby God hath willed that mankinde shoulde be conserued and multiplied And therfore she doth allowe and aduowe it for an honorable estate vnto al men of what estate or condition so euer they be accompteth the bed vnspotted and the remedie the which God hathe ordeyned againste the incontinencie of all those which haue not the gift Contrarily she accompteth for vnlawful coniunction and for abhominable whooredom and pollution condemned of God all other coniunction betwéene man and woman and dothe condemne as false Prophetes and Apostates of the faithe and ministers of Antichriste all those whiche forbidde any manner of persone to marrie that is capable and in what place or tyme so euer it bée Of the doctrine of the Churche and of mans traditions and of those whiche she doth acknowledge for true or false ministers Cha. 53. FOr final conclusion as the Church holdeth receyueth and alloweth for heauenly and diuine doctrine all the doctrine conteyned in the Canonicall bookes of the holy Bible as well of the olde as of the newe Testament and taketh it for the true foundation of hir Faythe On the contrarie shée dothe reiect and condemne all doctrine that is contrarie to the same as diuellishe doctrine and all traditions of men whereby they will honour him according to their owne fantasie For the Churche knoweth by the very testimonie of GOD that hée is serued in vain with the traditions of men And therfore she can not acknowledge any for true ministers of the Lorde but suche as bryng his pure worde but dothe reiect all those whiche in steade thereof doe bring to hir the doctrine of men The ende THE SVMMArie of the christian doctrine set foorthe in forme of Dialogue and of Cathechisme Of the principall cause and ende of the creation of man. Demaunde WHat is the principal cause why God created man to his image and likenesse Answere To bée honoured and serued by hin Of the true seruice of God. D. Wherin lyeth the honour and seruice that he requireth of man A. In the true obedience towardes his holie will. D. By what meane maye wée knowe what hys will is A. By the declaration whiche hée him selfe hathe made in his woorde the whiche is sette foorth to vs in the holie Scriptures Of the principall points wherevnto men may applie all the doctrine conteyned in the holy scriptures D. Whiche are the principall pointes whereby God declareth vnto vs his will in the holy Scriptures An. We may bring them generally into two De. Which is the first An. The law D. And the second An. The Gospell Of the difference that is betweene the lawe and the Gospell D. What difference dost thou put betwéene the lawe and the Gospell An. I take the lawe for that doctrine by the whiche God doth teache vs wherein we are bound to him to witte whiche is the euill that we oughte to flée and the good which we ought to folowe to please hym according to his holy will. De. And by the Gospell what dost thou vnderstand An. The doctrine by the whiche God doth teach vs by what meane we may satisfie that whiche he requireth of vs in hys lawe and obteyne pardō and forgiuenesse of the offences which we shall haue committed contrary to his holy will. The lawe of God. D. What doth that lawe first conteyne wherof thou hast made mentiō An. Harken O Israell It is I that am the Eternall thy God which haue drawen thée out of the lande of Egipte from the house of bondage The first commaundement Thou shalte haue no strange Gods in my sight The seconde Thou shalte not make thée any image nor likelynesse of any thinges that are aboue in the heauen or here belowe in the earth nor in the waters vnder the earth Thou shalte do them no reuerence and thou shalte not serue them For I I am the Eternall thy God mightie ielouse whiche do reuenge me of the iniquitie of the fathers vppon the children and vpon the children of their children yea euen to the thirde and fourth line of those same which hate me and do shewe mercie in a thousande generations to those that loue mée and do keepe my commaundements The thirde Thou shalt not take in vaine the name of the Eternal thy God for the Lord God will not accompte him guiltlesse which shall take his name in vaine The fourth Remember thée to kéepe holy the daye of rest Thou shalt labor sixe days shalt doe all thy labours but the seuenth daye is the rest of the Eternal thy God In it thou shalt do no labour neyther thou nor thy sonne nor thy daughter nor thy man-seruant nor thy woman seruant nor thy cattell nor the straunger whiche taryeth with thee For in sixe dayes the Eternall made the heauen and the earthe and the sea and all that whiche is in them and he rested him the seuenth day And therfore the eternall hath blessed the daye of rest and halowed it The fifthe Honoure thy father and thy mother to the ende that thy dayes may be long vpon the earth which the Eternall thy GOD doth giue thée The sixth Thou shalt not kill The seuenth Thou shalt not committe whoordome The eyght Thou shalt not steale The nynthe Thou shalt not beare false witnesse against thy neighbour The tenth Thou shalte not couet thy neyghbours house nor his wyfe nor his manseruant nor his woman seruant nor his oxe nor his asse nor any thing that is his Of the summe of the lawe D. What doth it in effect comprehende A. That which Iesus Christ did comprehende in the summarie that he hath made D. What summarie is that A. Hearken Israel The

by good order THE ENDE A FAMILIAR exposition of the principall points of the Cathechisme and of the Christian doctrine made in forme of Dialogue Of the true seruice of God and of good intents The first Dialogue Of the chiefe felicitie of man and of the ende for the vvhich he vvas created of God. MATHEVV WHat is that whiche naturally men do most desire in this world Peter To be happie M What is it to be happie P. It is to be exempte deliuered from all euils to liue in perpetuall rest and ioy and to enioy al good things M. And wherin consisteth the true and chiefest felicitie of man whereby he may be happie in such sorte as thou hast declared Peter It consisteth in that wherefore GOD hath chéefly created him to his image and likenesse and hath put him into the worlde M. Which is then the principal cause for the which he hath created and placed him in the worlde P. It is to be glorified in him and by him M. Whiche is the verie true meane whereby God maye bée glorified in mā by man P. By the true knowledge of him which causeth man to honour him as his God and creator with that honour whiche is due vnto him and that he requireth of him Of the true honor and seruice of God. M. What is that honour which God requireth of man P. That he doe him homage and submit him wholly to him thorough true obedience towardes his holye will. M. By what meane maye a man knowe that will of God P By the declaration that God him selfe hathe made by his word Of the summe of all the Doctrine conteyned in the holy scriptures M. Whiche be the principall poyntes to consider in that word reueled by God. P. There be two to the whiche a man maye applie in general all the doctrine that it cōteyneth setteth forth to man. M. Which be they P. The lawe and the Gospell Of the lawe of God and of the office of the same M. Vnderstandest thou by the law those cōmandements only which God gaue to Moyses in two tables of stone P. I do cōprehēd thē vnder this name of law but I do cōprehend in the same also al the rest of the doctrine of God conteined in the holy scriptures whereby he setteth forth to vs the very same things that he cōmandeth vs in those two tables M. Declare the same somwhat more plainly P. I comprehend vnder the name of lawe all the doctrine by the whiche God hath shewed vnto vs the good which he alloweth requireth of vs as by right we are boūd thervnto in like sort the euil which displeaseth him from the whiche he willeth that we kepe our selues for his sake to the end that in al things thorowly wée yelde vnto him that perfect obediēce which we owe vnto him M. Hath the law of God none other office P. It hath this office also that by the same mean it sheweth vs our offēces sinnes by the which we stande detters to the iudgement of God and preacheth to vs forthwith the wrath and curse of him that wée haue deserued in offending of him Of the Gospell and of his office M. What vnderstandest thou by the Gospell P. I vnderstand all the doctrine of the holy Scriptures by the whiche God declareth vnto vs the grace that he will shewe vs by his sonne Iesus Chryst and the meanes whereby we are made partakers M. Doest thou vnderstande that doctrine to be conteyned in any other bookes of the holy Scriptures than in those of the foure Euangelistes Pe. I vnderstande that it is conteyned in all the holy Bible and chiefly in the Bookes of the new Testament Of the difference that is to bee considered betwene the law and the Gospell M. What difference doest thou then put betwéene the lawe and the Gospell P. I take the law as a Proctor fiscall or a criminall iudge which doth accuse vs and maketh our proces before God in suche sort as it yeldeth vs all condemned before the iudgement of God as transgressours of all his commaundements and by that meane declareth vs all worthie of death and eternall damnation M. If it be so the lawe serueth vs rather to condemnation than to saluation P. It is true but it is not by the faulte of the law but by our fault for the law of his nature is good holy and iust but bicause that of our nature we are wicked and doe not accomplishe it at all it dothe in steade of iustifying of vs condemne vs. M. And the Gospell what newes bringeth it vnto vs P. Very good and much better for vs than the law as also his name declareth M. what then dothe Gospell signifie P. A message of good happie and ioyefull newes M. Hold me no longer in doubt but tel them me P. It sheweth to vs the grace by the which we are discharged and sette frée before the iudgement of God and deliuered from that death and eternall damnation to the which we are iustly condemned by the lawe and it declareth vnto vs by and by the meanes whereby wée obtaine that grace and of whom Of the couenant and agreement of the lawe and the Gospell M. Séeing that the lawe as thou sayest is to vs a messenger of death and damnation wherto doth it then serue vs but only to condemne vs P. It serueth vs in such sort to condemne vs that if it did not condemne vs in this poynte the Gospell coulde not bring vs so greate wealth as it doth M. How dost thou vnderstand this P. If we vnderstande not of oure disease we wil not repaire to the phisition which onely may deliuer vs for we woulde not thinke that we had any neede Likewyse if we should not knowe our condemnation we shoulde thinke we had no néede of grace therfore we should not demaund it M. Wilt thou then say that the law is as it wer a phisition which sheweth vs plainly our disease and how dangerous it is but he can not heale vs but sendeth vs to an other P. It is euen so And for that cause Sainct Paule saith that the lawe is giuen vs as a schoolemaster of little children to directe vs to the Gospell and by the same meane to Iesus Christ which is the chiefe and great master which is also set forth to vs in the Gospell as the chiefe Phisition For there is but he only that can heale vs of that deadly disease to wit to deliuer vs from that eternall deathe which the lawe sheweth vs. Of the cause for the vvhich God vvoulde him selfe declare his vvill vnto man by his vvorde M. I vnderstād now wel that God would himselfe declare his will vnto man by his owne worde whiche comprehendeth all the doctrine of the law and of the Gospel but for what cause hath he done it P. Bycause he will not be serued according to the fantasies of men but according to hys owne