Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	contain_v	doctrine_n	2,322	5	6.1087	4	false

Text snippets containing the quad

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

¶ 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 somtime minister of the word of God at Nymes in Prouince Translated by I. S. Seene and allowed according to the Queenes Maiesties Iniunctions Imprinted at London by Abraham Veale dwelling in Paules churchyard at the signe of the Lambe ANNO. 1573. To the honorable and vertuous Lady Elizabeth Countesse of Lincolne Iohn Shoute vvisheth encrease of all godly honoure and knowledge WHEN I HAD TVRNED into English this vvorke I cōsidered in my selfe that in aunciente time and also in this our age men haue accustomed to dedicate their trauayles vnto such vertuous personages as they haue honored And I examining my selfe vnto vvhome I moughte addresse this little labour of mine thought good to presume vppon your goodnesse and to addresse the same vnto your honorable Ladyship knovving this vvorke to be a meet subiect for the exercise of noble spirits in the which they may see the great mercies of God tovvards mankinde and learne hovv to be thankfull for the same tovvards his diuine maiestie It may please you therefore good Madame to accepte this present at the hand of him vvho vvisheth vnto you great encrease of spirituall blessings and that after this momentayne life you may be one of those vvhich shall euer vvayte on the Lambe in the heauenly Ierusalem vvhich vvas slayne for the sinnes of man before the foundation of the world was layde to the end he mought make vs acceptable vnto God by vvhome vve haue redemption thorough his bloud euen the forgiuenesse of our sinnes according to the riches of his grace From London the 4. of Ianuary To the Christian Reader SEeing that the chiefe cause for the whyche God created mā is to be serued and honored by him our duty is thē to seke to vnderstand how to honor and serue him and we cānot know howe to serue honoure nor obey him but by his worde and albeit his worde be suche as it is able to giue instruction both to learned and vnlearned hauing in it milke for children and strong meate for men yet is it necessarie to vse for our better instruction the helpe of the worthy fathers in the study of the same wherby we may the better and more certainely iudge of that whiche we shall reade by the which meane we may the more easily know our good God his benefites vnspekeable presented to vs in his deare Christe and what we are by our Lord Iesus Christ what we are of our selues without which knowledge none can be a true Christian For if we knowe not that our only saluatiō is founded by God in Iesus Christ that oure eternall life proceedeth onely from the free mercies of god withoute any iote of oure deseruings surely we cannot be saued For if we will be accepted at the handes of God for his faithfull and obedient children we may not presente vnto him any workes of ours for satisfaction for our sins either in parte or in al albeit we ought and are bound to do good works For if we haue in vs a liuely faith we cannot but do good works For as faith is a frute of oure election so are good works a frute of our charitie towardes oure neighboure whiche charitie is a frute of oure liuely faith whiche worketh thorough charity as S. Paule saith but if we will be acceptable vnto God we must vtterly cast downe our selues before him acknowledging our selues worthy of eternall damnation a thousand times and embrace Iesus christ wholly with all his merites who hath satisfied the iustice of God for vs fulfilled the lawe paid our debte caried away with him captiues in vnspekeable triumph Sathan sinne deathe and Hell and hath taken possession for vs of the heauenly inheritaunce and there sitteth at the right hand of God the father making intercession for vs cōtinually And to the end we may wel knowe howe we do obtayne these inestimable benefites by Iesus Christe I haue tourned into oure naturall language this worke in the which are sufficiently and excellently handled all the principall pointes of our Christian religion I haue added to the ende of thys worke the exposition of Master Viret vpon the preface of the law which conteyneth sundry excellent doctrines I haue done it to helpe to aduaunce in the way of their saluation al such as are ignoraunt of the tongues wherefore I beseeche God that they whiche shall reade it may so profite thereby that God may in them be glorified and their soules edified THE SVMME OF the principall pointes of the Christian faith and Religion and of the abuses and errors contrary to the same Hovve nedefull it is that all Christians doe vvell knovv vvhat faith is vvherby they are made Christians vvhat things she doth comprehend Chap. 1. WHOSOEVER dothe beléeue the testimonie whiche God in his word doth yelde of his will holdeth alreadie for certaine that the saluation of men by the which God will be glorified in them resteth in the only faith in Iesus Christe and that from the heart men beleue to iustification with the mouthe men make confession wherby they are saued Wherfore séeing it is so it is néedfull not only that euery true Christian do well vnderstand what is the nature of the true faith and which are the principall pointes that she conteineth without the which she cannot be a true and perfecte faithe but also that he be wel resolued in them For faith can not be a true faithe without the true knowledge of the things that she beléeueth so farre as God hath reuealed by his worde and is requisite for euery man to knowe for his saluation Wherefore they which know not nor do vnderstand at all that whiche they say they do beléeue haue no faith at al but by imagination and fantasie whatsoeuer they doe persuade themselues to haue Of the summaries of the faith of the christian Churche named Symboles Chap 2. FOr that cause the ancient Church hath comprehended all the poyntes of the Christian faith in certaine Summaries whiche are called commonly the Nicene Créede the Créede of Athanase and that of the Apostles This name of Symbole was giuen vnto them as well for that they did conteyne in summe the principal pointes and foundations of the Christian doctrine whyche are more at large expounded in the holye Scriptures as also for that they are the true markes and tokens of a Christian man in euery one that beléeueth and confesseth the doctrine conteyned in them Wherefore it is requisite that euery one knowe at the least that same whiche is commonly called the Créede of the Apostles which is the most cōmon and most short of them all according to the which the Church doth daily make publique confession of hir fayth as followeth I beleeue in GOD the Father

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

whiche she may better bée And therfore god hath not giuen vnto them hir but for a certaine time Hovve that the gifte of preaching is at all times necessarie in the Church and of the ordinarie ministerie of the same M. DEclare to me more familiarly by examples thy meaning Pe. Séeing that the Church can not be a Churche but by the meane of Faithe in Iesus Chryst and that the meane whereby the faithfull whiche are the membres of the same are called to the faithe is the preaching and hearing of the woorde of God it followeth well that necessarily this word be euer there taught and that the Churche be first assembled togither and afterward augmēted entertayned conserued by the same M. I do so vnderstād it wel P. Now this word cānot be there set forth entertained but only that ther be mē which haue this gift of the holy Ghost to know how to set it forth in such sort as it is méet as true ꝓphets ministers of god as the Lord hathe also promised vnto it when he said by Moyses and after by Esay that he wold giue to his people a prophet in whose mouth he would putte his word and that it should neuer depart frō the mouthe of the séede of his people and that his spirit also shuld neuer be separate from it M. I thinke that that prophecie which thou hast now alledged of Moyses ought to be proprely vnderstode of Iesus Christe P. Sainct Peter and S. Steuen doe also applie it to his person as to the head and prince of all prophetes and ministers whiche giueth power to the ministerie of all others But that exposition which is very certaine and very wel applied doth not let at al but that this passage of Moyses may be taken for the ordinarie ministerie which God hath established in his Church as the circumstāce of the place dothe sufficiently declare it the which ministerie hath euer ben founded in Iesus Christ whiche is the foundation of the prophets and Apostles M. Doest thou vnderstand then by this gifte wherof thou hast nowe spoken the gift of prophecie P. We doe commonly call it by that name following the manner of speach which S. Paule hath vsed to that purpose in the first epistle to the Corinths For albeit that all the ministers of the word of God haue not all the gifts which the aunciēt Prophets had which are specially called by that name yet notwithstāding they are called Prophets in all the holie Scriptures in as much as they bée the mouth of the holie Ghost as wer the auncient prophets by whom God spake to his Church and doth set foorth to hir the same doctrine whiche he hath heretofore declared vnto hir by his aunciente prophets M. We may then say the same of the name of Apostle and Euangelist and of al other such lyke names and offices whiche appertayne to the ministerie of the Churche P. It is true For albeit that the name of apostle and Euangelist do import more thā the name and office of a simple pastor and minister of the gospell yet for all that none may be a pastor and minister of the Gospell vnlesse he be also as an Apostle and an Euangelist in respecte of the doctrine whyche he beareth for the verie same reason for whiche he may also be called prophet as I haue euen nowe expounded How that the ministerie of the worde of God is perpetually necessarie to the Churche in this worlde M. I Do now well vnderstand the cause not only wherfore this gifte of prophecie is necessarie to the Churche but also for what cause it is necessary that it be perpetual in it P. Séeing that the perpetuall ministerie of the worde of God is necessarie this gift of prophecie is also necessarie forsomuche as without the same this ministerie can not subsiste and stande nor be ministerie of the Churche of Christ M. It then foloweth that euen as this ministery can not be without this gift of preaching euen so the Church can not be the Church of Christ without this ministerie no more than it may be without faith the whiche she can not obtayne but by the meane of the word of God set foorth by this ministerie P. God may wel inspire his faithe to his chosen by other meanes if it please him but seeing he hath ordeined this he doth it not ordinarily by any other neyther is it lawfull for vs to séeke for any other but must holde vs to this same wherevnto God hath bounds vs notwithstanding that it standeth alwaye in his libertie to communicate his giftes and graces as pleaseth him Of other giftes of God whiche are not so necessarie for the Church as the gift of preaching M. I Do now wel vnderstand this point but thou haste not yet giuen me example of the other guiftes of the Holie Ghoste the whiche be not so necessarie for the Churche as is the gifte of preaching And therfore also they be not perpetual in hir P. Thou hast amōg others the gift of tongs and the gift of miracles and suche lyke the whiche God gaue to his Churche but for a certayne tyme and to certayne persones as hée maye yet gyue them when it shall please him And when he hath giuen them he hathe yet done the same to the ende that hys gifts shuld serue to the ministerie of his worde to the ende it should be the better receyued and that the infidels shoulde be the more mightily vanquished the most weak ones the better fortified M. I do wel vnderstand it so P. And therfore Saint Paule speaking of these gifts exhorteth the faithfull to endeuour themselues and to trauayle rather for the gift of prophecie whiche comprehendeth the true vnderstanding of the Scriptures as more profitable and more necessarye to the Church than the others wherof we haue euen nowe spoken Howe the Lorde taketh the ministers of his Churche of his verie people and not of a strange people M. WHen thou diddest alledge the promise which god hath made to his Church of the perpetuall gift of preaching and of the ordinarie mynisterie whiche it pleased him to appointe in the same it séemeth to me that thou saydst that he hathe promised to put his worde into the mouthe of the very séede of the Churche by the which séed I vnderstand the children the membres of the same and of the people of God. P. Thou takest it verie well and therfore the Lord hath playnely sayde by Moyses that he will rayse vp out of the middest of his people those Prophets the whiche he will gyue vnto hir to teach hir to the ende that they shall not go foorthe of his Churche to séeke them Howe agréeth this then with that which thou hast heretofore sayde that the gifte of prophecie and suche like were as well communicate to infidells and reprobates as thou hast very well proued by testimonies and examples of the holy Scriptures P. That maketh

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