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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

not at all against that whiche I haue now sayd For albeit that God at times doth bestowe of his gifts vppon the vnfaithfull the which in deede he doth not bestow vppon euery faithfull man yet for all that it followeth not but that he doth cōtinually chose some in his Churche to whome he giueth thys gift this office albeit he doth it not euer after one sorte For he sendeth either moe or fewe according as it is néedefull and according to the fauoure that he wil shew vnto it be it secretly or publiquely accordingly as he will make himselfe knowen to his M. But can it not well come to passe also that very those whiche are chosen in his Church may be Hypocrites and rather woolues and hierlings thā good pastors P. That commeth often times to passe and the example whiche thou hast in Iudas doth confirme sufficiently vnto vs that which thou sayest if in déede wée had none other But when the Churche knoweth them to be such she should prouide for it by the meanes that God hathe giuen hir in that behalfe M. And if they be only mercenaries and not apperante wolues may she endure them P. If they be wolues she cānot endure them for somuch as they be of false doctrine If they be onely mercenaries and if she cannot easily knowe them or that she haue not the meanes to ridde hir from them and to haue better she may beare with thē prouided that the doctrine which they set forth be not false albeit that in the rest they do not discharge the office of a pastor as they ought to do The fourthtenth Dialogue is of the preaching of the Gospell Of the principall partes of the ministerie of the Church MATHEVV NOwe séeing that weare come vnto the mynisterie of the Churche declare vnto me what it conteyneth in effecte P. We maye deuide it into thrée principall partes M. Whiche be they P. The administration of the word Sacraments and of the ecclesiastical discipline Of the administration of the vvorde and of the principall points that therein are to be considered M. WHat haue we to consider vppon the administration of the word P. There be chiefly two pointes Math. Whiche is the first P. That it be purely set foorth as God hath reuealed it vnto vs in hys holy scriptures Mathevv Which is the seconde P. That it be set foorthe in that order whiche the Lorde hath ordayned that it shoulde be and to the edifieng of all men Of the points that are required to set foorth purely the vvorde of God. M. WHich points be they that are required in the pure setting foorthe of the word of God in suche sorte as thou sayest it oughte to be set foorthe P. They maye be all comprehended in two M. Which is the firste P. It is that none set foorth any other doctrine than that which is conteyned in the holy Scriptures and that is fully agreable to the same without adding any thing to it or diminishing any thing from it and without mingling with it of any thing of the doctrines and traditions of men M. Whiche is the seconde P. It is not ynough to set foorthe that word accordingly as it is conteyned in the holy scriptures no in déede althogh men vse none other words than those very same whiche the holy Ghost hath vsed in them if the word be not foorthwith set foorth according to the meaning of the spirite of God by the whiche the same hath bene reueled in such sorte as all the passages and testimonies of the same do agree so well togither that there is no cōtradiction but that the one passage is an exposition to the other M. Thou touchest here two points which are wel worth the noting For there be some that in stéede of the worde of God do set foorth whatsoeuer commeth in their minde and pleaseth them There be others that although they set foorth the very testimonies of the holy Scriptures yet for all that they corrupte the sense of them by their false vnderstāding and exposition and by the application which they vse and cōsequences which they drawe P. The Deuill hath also alledged the expressed worde of God when he tempted Iesus Christe but that is not to alledge the worde of God but it is to abuse the language of the holy Ghoste to corrupte and peruerte it and to couer lies with truth as charmers and enchaunters do make the wordes of holy scriptures to serue to their sorceries and charmes Of the principall pointes of Gods worde vvhich oughte to be set foorth by the preaching of the same what order there ought to be obserued in setting of it foorth M. I Vnderstand well that the worde of God may not properly be called the word of God if it be not purely set foorthe as God hath reuealed it and according to the true meaning of the holy Ghost by whome he hath reuealed it But I would gladly that thou diddest touch in briefe the principall pointes which are conteyned in that worde and in what order it ought to be set foorthe and taughte P. As touching the principall points of the same we haue alredy hādled the greatest parte Thou shalte heare afterward the reste which we haue yet to handle But séeing thou desirest as it were a summarie Iesus Christe hath comprehended all the preaching of the Gospell in two principall points when he commaunded his Apostles to preach in his name repentance and forgiuenesse of sinnes to al people M. Folowing then the diuision which Iesus Christ hath made of the doctrine whyche oughte to be preached by the Gospell it then shoulde followe that we must begin by the preaching of repentaunce and thē to come to the remission of sinnes Peter Séeing that Iesus Christe himselfe hath shewed that we must kéepe that order there can be no better had Of repentaunce by the vvhiche the preaching of the Gospell must be begonne M. SHew me now what repentaunce is properly P. It is a very displeasure which man hath in his harte of his sinne the whiche engendreth in him an hatred against sinne and a desire to liue better in time to come refourming his life to the will of God. M. Séeing it is so man may not then haue true repentance if he know not first his sinne and how muche it displeaseth God and in like sorte doe chaunge his manner of life to witte from euill to good and from good to better P. It is easie to vnderstande Hovve that true repentaunce cannot be vvell preached vvithout ioyning of the doctrine of the lavve and the Gospell togither M. ANd by what meane maye a man come to this knowledge of hys sinne P. By the law of god the which doth not only make them manifest to mē but doth also shewe vnto them the wrathe of God against them M. There is then no minister that may wel preach repentāce withoute preaching the lawe of God. P. It cannot otherwise be done But it

same neyther thou nor thy sonne nor thy daughter neyther thy manseruant nor thy woman seruant nor thy cattell nor the straunger that is within thy gates for in sixe dayes the Eternall made the heauen and the earth and the sea and all the things that are in them and he rested the seuenth day And therfore the Eternall blessed the daye of rest and sanctified it The second Table Honour thy father and thy mother to the ende that thy dayes may be prolonged vpon the earth the which the Eternal thy God giueth thée The sixth Thou shalte not kill The seuenth Thou shalte not committe whooredome The eyght Thou shalte not steale The nynth Thou shalt not beare false witnesse agaynst thy neyghbour The tenth Thou shalt not couet thy neyghbours house nor his wyfe neyther his manseruant nor his woman seruaunt nor hys oxe ne yet his asse neyther any thyng that is his Behold these ar the very words which Moyses receyued of the Lorde ingraued in two Tables of stone in the fulfilling wherof he doth not regarde the outward worke onely but chiefly the affection of the heart according to the whiche he iudgeth of the works be they good or euill Of the Summarie that Iesus Christe hathe made of the law of god Chap. 25. ANd bicause that God hath bréefly cōprehended in the firste Table of the law those things whiche he requireth of men towardes his owne person and in the seconde that which he requireth also of them towardes their neighboures for his sake our Lord Iesus hath made an other Summarie yet more bréefe in the whiche he comprehendeth in two points all that whiche is conteyned in these two tables in manner folowing being taken out of the bookes of Moyses Hearken O Israell The Eternal thy God is one God only Thou shalte loue the Eternall thy God with all thy heart with all thy soule and with al thy vnderstanding and mynde It is the firste and greate commaundement And the second is like to the same Thou shalt loue thy neyghbour as thy self Of these two commaundementes depende all the lawe and the Prophetes And all that whiche you woulde that men shoulde doe to you the lyke do you to them Of the true fulfilling of the lawe of god Chap. 27. BVt euen as no man can serue God a ryght according to his will excepte he be well instructed first in his lawe and in his worde euen so it is not sufficiente to haue bene well instructed if it be not put in vse And therefore the knowledge of the same serueth but to greater condemnation if there be nothing else And bycause that man of his nature is so corrupted thorowe synne that not onely he can not of himselfe accomplishe perfectly any one of the commaundements of God but on the contrary can doe nothing else but continually resist his holy will Therfore he hath néede of Iesus Chryst chiefly for two causes The fyrste to satisfye for man in that wherein he is not able to the ende that Iesus Chryst thorowe his obedience mought recompence the fault that is in man thoroughe his rebellion The seconde is to the ende that manne béeing Iustifyed thorough Faythe in Iesus Chryste as is alreadye sayde and so foorthewyth regenerated by hys Spirite and refourmed to the very image of GOD moughte bee the better disposed to obey his holie will to dedicate and consecrate hymselfe wholly to his seruice Of good works which are the frutes of true fayth Chap. 28. IT is then easy to iudge by these things if they be well vnderstode that so much is wanting that the faith in Iesus Christ and the iustification that men obtayne by the same without their workes doe abolishe good workes and the affection of the true and faithfull to the same that there is nothyng that dothe more establyshe and confirme them and that dothe more enflame men to do them For as the soule can not be without life nor the fire without heate and light nor the good trée without bringing forth good frute euen so faith can not be a true faithe if she be not a lyuing faith and she can not be liuing but is dead if she be without good works whiche are the true frutes and the true signes of faith But to the end that none may be deceyued in the matter of good woorkes he must vnderstande that God dothe not estéeme nor doth allowe for suche any other than those whiche are commaunded by him in his worde Of the principall pointes conteined in the holie Scriptures whiche doe summarily comprehend all that which is required in the true seruice of god Chapter 29. THen if we shall speake of the true seruice of God we may reduce into foure pointes all that whiche he requireth in the same according to the declaratiō whiche he hath made in his holy Scriptures The firste is that man put all his whole truste in him alone awayting for all his saluation of him alone thorowe Iesus Christe The seconde that he call vppon him in all his necessities for all things as well corporall as spirituall according to the rule which he himself gaue vnto him The third is that he render graces thanks to him for al the benefites that he hath receiued that he doth daily receue of him The fourth that he yelde himselfe obedient vnto him in all thyngs that he shall commaunde him as well in respect of his owne person as in respect of his neighbor Of the true seruice of God whiche is spirituall Chap. 30. ANd for so muche as it concerneth the substance of the true seruice of God séeing that he is a spirite he requireth also to be serued and honored in spirite and veritie and not in visible things such as are material and corruptible as are images alters temples pilgrimages and other suche lyke superstitions and idolatries inuēted by man For if his good pleasure were that the auncient ceremonies of the lawe should be abolished in the cōming of Iesus Christ of whom they were figures to bring men to this true spirituall seruice it is easy thē to iudge how he mought endure that men shuld forge new ceremonies thorow great presumption according to their owne fantasie to serue hym after their pleasure and not after his Of the ministerie of the Gospell and of the principall partes of the same and of the true vse of the sacraments Chapter 31. FOr that cause he hath ordeyned the ministerie of the Gospell in hys Churche to teache all men according to that doctrine thoroughe the preachyng of the same Wherevnto hée hath adoyned his holye Sacramentes for many causes The fyrste is that they shoulde be vnto vs for greater confirmation of the doctrine of the whiche they are as the seales and in lyke sorte of the sayth which procéedeth of the same The seconde cause is to the ende that they may serue vs for aduertisementes to bring vs to acknowledge the benefites the whyche we haue

planteth and he that watereth are nothing but God whiche giueth the encrease P. It is true And for that cause in somuche as he is man he hath planted and watered by his outwarde ministerie but in that that he is very God he hath also power to giue the encrease and doth dayly giue it by the ministerie of his seruāts M. In so doing he doth there dayly the office of prophet P. If he did not so all the rest as well Prophetes as Apostles and all the ministers of the worde of God shold trauel in déede in vaine M. Doth he also the like in the administration of the Sacramentes P. Thou maist easily iudge by that which Saincte Iohn Baptiste sayde that as for him he baptised but with water but that there shoulde be an other to witte Iesus Christe whiche should baptise with the holy Ghoste and with fire M. It semeth to me that this passage whiche thou haste euen nowe alledged doth confirme all that whiche thou hast alreadie spoken of the power of the ministerie of Iesus Christ P. It is very certaine For as he giueth vertue and efficacie to the Sacramentes euen so dothe hée to the worde and to the preachyng of the same and in like sorte he doth in the Sacramentes as in the administration of the worde for the reason is lyke Of the office of Kyng of Iesus Chryste M. I Doe nowe well vnderstande this poynt concerning the office of Prophete of Iesus Chryste continue the others whyche also concerne his office Peter The seconde poynte is touchyng hys office royall Math. What dothe it importe Peter That he is the true and eternall King of the people of GOD whiche he hathe boughte with his bloud and deliuered from the captiuitie and tyrannie of the diuell to sette them in full spirituall libertie and to leade and gouerne them as a spirituall king and to make them partaker wyth hym of hys heauenlye kingdome Is thys the cause why he is called our Lorde P. It is certaine that this name and title is proprely giuen vnto him in respecte of the worke of the redēption by the which he hath woon vs to himselfe and for the whiche cause his people is called the woon people Of the office of Sacrificer of Iesus Chryst and of the parts therof M. LEtte vs nowe come to the thirde point of the office of Iesus Christ whiche is touching his office of Sacrificer P. It is an office whiche dothe also comprehende thrée very excellent things the whiche Iesus Christe hath fully accomplished in perfection M. Whiche be they P. To teache to pray and to offer sacrifice Of the office to teache M. THe auncient Préests of the lawe had they all these offices P. It appeareth that they had the office to teach by that which is writen in Malachie The lips of the Sacrificer do kepe knowledge and men shall require the lawe at his mouth For he is the Ambassador and messenger of the Lorde of hosts M. Touching thys pointe Iesus Christe hath very well discharged himselfe for he hath not spared to teach the people yea in his owne person P. No man may doubte thereof Of two most principall partes of the preestly office of Iesus Christ M. BVt it séemeth to me that this point is alredy comprehendid vnder the office of Prophet P. It is true and therefore he is called properly the Eternall préest after the order of Melchisedech bycause of the prayer and of the sacrifice by which he hath bin intercessor for vs and hath made our attonemente with the father M. The auncient préests of the law had they also that charge to praye and to sacrifice P. The holy Ghoste doth tell it vs plainely in the Epistle to the Hebreus not only that this office did appertaine to the anciente préests of the lawe but it doth also declare vnto vs the cause why it was necessarie that this office should be assygned to Iesus Christ M. What is it then that is mente by it P. That euery préest was ordeyned to pray first for hys owne sinnes and then for those of the people and in like sorte to sacrifice to the ende that God should be reconciled vnto him Hovv that none may be a perfecte sacrificer but Iesus Christ only M. ANd if the préests of the lawe were ordeyned by God therevnto what néed was there then that this office should be assigned to Iesus christ P. The passage which I alledged to thée euen now dothe giue plaine matter to the solution of thy question with that whiche we haue alredy handled heretofore to this purpose M. How P. For somuch as the préests of the lawe had néede to pray not onely for the sinnes of the people but also for theyr owne the same maye giue thée to vnderstande that they could make no sacrifice to God which should be sufficiente to appease his wrath towarde his people M. Why so P. I haue alredy shewed thée heretofore that there is no man that may do any worke which may be acceptable to him if first the person whiche doth it be not acceptable to him Now sinne of hys nature deserueth the wrath of God and not his loue and fauour M. Doest thou then meane that bycause al men are sinners there are none which are agreable to him and if their persons be not agréeable to him no more can their workes please him P. No so long as he doth consider them in their owne nature without his grace in Iesus Christ by whome only man is made agreable vnto him For vvhat cause no sacrifice nor any other vvorke of man vvhatsoeuer it be may be able to make satisfaction to God. M. IS there yet any other reason than that which thou sayst P. Euē as God is perfecte so is there no worke that can be plesant vnto him except it be perfect M. Doest thou then meane that there is no worke of man be it neuer so perfecte whiche is not imperfect in his sighte P. I haue sufficiently shewed it them heretofore Wherefore it followeth that there is none that may fully satisfie him M. I haue very well vnderstoode already that thou hast sayde that there was no worke that mighte satisfie him neyther in parte nor in all but I do not yet well vnderstand what reason there is in it P. And yet notwithstanding I haue alredy declared it to thee M. It is true but I am not yet wel satisfied For if a debter cannot pay the whole summe that he oweth and if he pay parte is there not alwayes so much rebated and diminished of the principall summe P. Albeit that that whiche thou saist hath place among men yet notwithstanding he that hath not satisfied the whole summe standeth still bound euen according to the contracts of men for she rest which he oweth is not cléerely discharged vntill he haue paide all vnlesse that of fauour the creditor wil acquite him otherwise if he wil kepe him prisoner vntill he haue

to the children or people of Israel as though he gaue his lawe but to them onely the whiche notwithstanding euen as it hath bene sayde heretofore doth no lesse belōg to vs than to that people Wherfore I would gladly vnderstād the meaning of it and the causes and reasons for the which God did so set it forth wherein it belongeth to vs. D. You doe know well that when Kinges Princes make any Lawes and doe cause any statutes or ordinaunces to be published in their name they doe accustome to put some preface to it cōtayning their name and the titles wherby they declare what their Maiestie Lordship power is Seing then that God whiche is the chiefe King Prince of al creatures would publishe his Lawe was it not then méete that he shoulde declare that he was the Lawmaker and what was his maiestie power And therefore did he say I am the lorde thy God whiche haue brought thee out of the lande of Egipte from the house of bondage Then is it requisite before all other things to knowe in this lawe who is the true God and by what meanes he may be knowen and discerned and seperated from false Goddes that this knowledge goe before all the cōmandements folowing For who shall call vpon God who shall feare him who shall loue him who shal put his truste in him if that first he do not know him and not in such sorte as the heathen doe who although they had a certayne opinion that there was a God vpon whome it behoued them to call to feare to loue and to honour yet for all that they did not know who he was nor where to finde him And for so much as wée can not sée him nor discerne him with eyes nor with any other corporal sense yet notwithstanding wée must beholde him embrase him and speake vnto him from the harte and frō the spirite Of the name Eternal vvhich is Jehoua in Hebrevve giuen to God. T. WHerefore dothe he first call him selfe the Eternal D. He dothe declare in the Hebrewe tongue in the which Moyses hath writtē these things by the woorde of Iehoua the which we do so translate what is his beyng his nature that he is the Creatour of al creatures the first the last without beginning and without end and hath his being of none other but of him self of him all things haue their beyng are come from him and doe returne into him It is he by whom we liue moue are Thē may he lawfully say I am the whiche none els may iustly say Wherefore seyng that he is our Creatour so by consequent our guide gouerner that we haue of him our soule body and goodes is it not méete that we doe acknowledge him to be our King Prince Lord render to him the homage of soule of body goodes of all things els that we haue receyued of him to yelde vnto him perfect obedience For this cause the holy Scripture putteth vs in minde oftētimes of these things giueth to God the title of maker of heauen and earth Wherfore it must néedes be graūted that none other be our God but onely he vnto whom this name and title belongeth which is that Eternall essence that can doe all things and is the beginning the conseruation the end of all things In vvhat sorte God is generally called the God of all men and chiefely the God of his chosen people T. WHerefore doth he also say beside that Thy God D. Bicause that this first benefite is cōmon to all men to al creatures according to their nature in as much as he is creatour of thē all he addeth vnto it also this title to make him more amiable and fauourable vnto vs to the end that by that meane he may make his doctrine more acceptable vnto vs that he may make vs the more willing to receyue it as the doctrine of our father who by the same procureth nothing but onely our cōmoditie and saluation And therefore he doth not onely say God but thy God which is a maner of speach that according to the phrase of the holy Scripture carieth with it fauour grace For first the name of God the which Moyses here doth vse doth signifie in Hebrewe force forces to declare vnto vs that he hath the power to aide and helpe vs and that he is not onely God for him selfe to witte that he will kéepe in him selfe the good things that in him are and not to bestow distribute them but that his very office is to bestow thē vpō men to shewe him self gratious fauourable towardes thē When he doth the contrary being prouoked thereunto by their frowardnesse wickednesse he doth by his prophets call that worke a straūge worke Wherefore when he calleth him selfe the God of any people he declareth therby that he is not only their God as he is generally the God of all creatures as Creatour of them but that he is their God not seuere rigorous as a iudge toward euill doers but curteous louing fauourable merciful as a good father to his childrē When then he sayeth Thy God he doth then put thē in minde of that which he spake before that he had chosen this people as his own enheritance as a precious Iewell among all the rest And therefore it is not without cause sayd by the Prophete he hath done so to none other nation And therefore he sayth by Esaie And now saith the Lord thus which hath created thée Iacob who hath fashioned thée Israell feare not for I haue bought thée I haue named thy name Thou art mine When thou shalt passe by water I will be with thee the floudes shall not swallow thée vp When thou shalt passe through the fire thou shalt not be burnt For I am the Lord thy God the holy one of Israell thy Sauiour c. T. There is a goodly declaration of that which thou hast now spoken and a very apparant testimonie D. It is euen so For thou séest that after that he calleth him self the God the maker fashioner of Israell the Eternall he addeth vnto it immediatly Thy Sauiour whiche haue redéemed thée For vvhat cause God doth make expresse mention in the preface of his Lavve of the deliuerance of Israell out of Egipte T. ANd why doeth he adde yet which haue brought thée out of the lande of Egipt D. To put thē in minde of the great benefite the which not long before they had receiued of him and whereby he had plainely declared vnto them that he was their God and that he esteemed them for his people in an other sorte than he did the Egiptians wherefore they had good occasion to thinke that so good a God and so louing a father would not set forth vnto thē any doctrine but such as should be greatly for

them those whych doe concerne more specially oure persons the whych hée wyll also that wée doe direct to God for the obtaynyng of the thynges that are contayned in them so farre forthe as shal be requisite to make them to serue to that which is conteined in the first god hath done euē the like when he gaue that lawe which is called by the Hebrewes the ten words folowyng the Phrase of the speache of Moyses whych dyd so name it bycause that it dyd contayne in summe ten commaundementes which ought to serue vs in this respect as the ten predicaments do serue the Logiciens for their part Wherfore it is not so requisite that the scholers which studie Logique should knowe at the fingers endes their predicaments as it is requisite that all those which wil bée accompted of the number of the people of God doe knowe this lawe and the commaundementes conteyned in the same For that same very cause is it also called by the Gréekes the Decalogue and by vs the ten commaundements of the law For first it doth containe in fewe wordes all that euer man is able to doe say or think either of good or euyll and all that doth please or displease him and that he doth alow or disalow in all the thoughtes affections words and workes of men and also al that which not only al the lawes of man al the volumes of the philosophers Poetes and Orators doe contayne concerning the manner howe to lyue well but also all that is contayned as well in the bookes of the prophetes as of the Euangelistes and Apostles concerning the seruice of God the good manners the order howe to rule leade his lyfe according to his will. Wherefore the bookes of all the Prophetes Euangelistes and Apostles are in a manner as commentaries and expositions of that law as well to declare vnto vs the doctrine contained in the same as to make vs to knowe him to whom this law will direct vs through the knowledge of our owne infirmitie to finde in him the fulfilling of the same T. That lawe is then vnto vs an eternall and vnchangeable rule to know the difference that is betwene good and euyll and betwéene that which oughte to bee done or left vndone in all things Of the testimonyes that God in his lawe gyueth vnto vs of himself and of his nature and of the nature of man and of the redemption of him D. BEside al that thou oughtest to note that God in the same doth gyue vs a certayne testimony that he is one true God and that he is wise good iuste true sound perfect For it is manyfest that the order which hée hath set forthe vnto vs in that lawe and that the difference that is set forth thereby betwéene the good the euill the vertues and the vices are not done at aduenture but by a certayne counsell prouidence of god Afterward he declareth vnto vs also that he is a iust Iudge which will not suffer the iuste to bée ouerthrowē nor the wicked to be vnpunnished and that he will no iniquitie Moreouer in declaring vnto vs by hys law what an one he is he doth also shew vnto vs what mans nature ought to be and to what end it was created and how much it is fallen away from that perfection wherin it was first created and how farre of it is from the will of God to the which it ought to be agréeable and to answere and serue to that ende for the which it was created of god On the other side hée doth playnely gyue vs to vnderstande by that same meane of the saluation whych he hathe prepared for vs in Iesus Chryste by the meane of the Gospell For as hée hathe not created mankinde to dampne them all in generall no more hath hée gyuen that law in vaine but only to condemne man as in déede it shoulde haue come to passe if hée had not ordeyned an other meane for their saluation Hovv that the lavve of God conteyneth much more in substance than the wordes seeme to signifie at the first sight and hovv they ought to be vnderstood according to the nature of the Lavv maker T. IT must néeds bée then that the wordes conteyned therin do import and declare muche more than they séeme to shewe at the firste D. They do conteyne as muche as I haue sayd T. There are then many whiche doe not know nor vnderstand them so well as they think that they doe D. But I thinke for my parte that there be none other but such as thou speakest of For they that mought well vnderstande and knowe them moughte also vnderstande and knowe all the writings of the prophets and Apostles The matter that is spoken of in the law may not be measured according to the shortenesse of the wordes by the whiche it is set foorth and declared but according to the substance that is therin conteined and the nature and maiestie of him that speaketh and setteth foorth the thing For séeing that it is God wée maye well knowe that his spéeche and phrase is framed in a maruellous high knowledge and wisdom and that there is no woorde nor syllable but that it is of greate weyght and effecte and doth importe very muche And further séeing that God is a spirite and a spirituall and eternall essence without beginning and ending and will bée serued in spirite and in veritie with such seruice as is agréeable with his nature and maiestie wee may then well know that there is great difference betwéen the nature of hys law whych is diuyne that of mans lawes and that hée is not contented to haue it in suche sort obserued as men are contented to haue theyrs obserued 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 outwarde 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 thoughtes 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 many 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 societie 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 Ignoraunce and