A Christian instruction, containing the law and the Gospel Also a summary of the…

M. Because that thou haste placed those same virtues among the gifts of the spirit of God, which are necessary ⟨p. 225⟩to salvation.

M. Bicause that thou haste placed those same vertues among the giftes of the spirite of God, which are necessarye ⟨p. 225⟩to saluation.

P. In this thou hast to consider, the difference that is between the cause and his effects.

P. In this thou hast to consider, the difference that is betwene the cause and his effects.

M. I understand not what thou wouldest say.¹

M. I vnderstand not what thou wouldest say.¹

1. 1Rom. 8. e.

M. What sayest thou then of charity?

M. What sayest thou then of charitie?

P. I say that it is a gift which dependeth of the gift of faith, as the effect of his cause, and as the fruit of the free which bringeth it forth.

P. I say that it is a gifte which dependeth of the gifte of faith, as the effect of his cause, and as the frute of the frée which bringeth it foorthe.

M. But for so much as charity cannot be separated from faith, if faith be true faith, it followeth then, that if we cannot be justified without faith, no more may we then also without charity neither consequently be saved without the one and the other, seeing that our salvation proceedeth of our justification.

M. But for somuche as charitie cannot be separated from faith, if faythe be true faith, it followeth then, that if we cannot be iustified without faith, no more may we then also without charitie neyther consequently be saued withoute the one and the other, séeing that our saluation procéedeth of our iustification.

P. It seemeth at the first sight that thy conclusion is rightly framed, but it is far wide.

P. It séemeth at the first sight that thy conclusion is rightly framed, but it is farre wide.

M. Show me then the fault that is in it.

M. Shew me then the fault that is in it.

P. Shouldest thou conclude well, if thou diddest conclude in this sort: The light of the fire cannot be separated from his heat, it followeth then that the light can not shine without heat, and that the heat doth shine as well as the light?

P. Shouldest thou conclude well, if thou diddest conclude in this sorte: The light of the fire cannot be separated from hys heate, it followeth then that the light cā not shyne withoute heate, and that the heate doth shyne as well as the light?

M. Me thinketh if I did so conclude it were not much amiss.

M. Me thinketh if I did so conclude it were not muche amisse.

P. That notwithstanding in making such a conclusion thou shouldest confound the things which are distinguished. For albeit that the light and the heat be in the fire joined together, as they are also in the Sun, yet thou seest plainly, that the office and property of the light is other than that of the heat, and that of the heat other than that of the light, and that the effects also be divers.

P. That notwithstanding in making suche a conclusion thou shouldest confounde the things which are distinguished. For albeit that the lighte and the heate be in the fire ioyned togither, as they are also in the Sunne, yet thou séest plainely, that the office and propertie of the light is other than that of the heate, and that of the heate other than that of the light, and that the effects also be diuers.

M. It is true.

P. And therefore, either they must be distinguished the one from the other, without separating of them notwithstanding, or else they must be so confounded together, that it must be one very thing, to wit all light or all heat.

P. And therefore, eyther they must be distinguished the one from the other, without separating of thē notwithstanding, or else they must bée so confounded togither, that it must be one very thing, to witte all light or all heate.

M. Thou meanest in mine opinion, that albeit that faith can not be separated from charity, yet for all that it is so distinguished from the same, that it hath an ⟨p. 227⟩other office and an other propriety, than hath charity.

M. Thou meanest in myne opinion, that albeit that faithe can not be separated from charitie, yet for all that it is so distinguished from the same, that it hath an ⟨p. 227⟩other office and an other proprietie, than hath charitie.

P. It is easy to see. For the office of faith is to present us before God all naked and void of all justice, and in his promises to take hold of his graces and mercy, the which he offereth to us in Jesus Christ his son, by whose mean we have communion with him, and are made partakers of all his benefits, as we have already declared.

P. It is easie to sée. For the office of faith is to present vs before God all naked and voyde of all iustice, and in his promises to take holde of his graces and mercie, the whiche he offereth to vs in Iesus Christe his sonne, by whose meane we haue communion with hym, and are made partakers of all his benefites, as we haue already declared.