A14463:1530
A14463:1530
A Christian instruction, containing the law and the Gospel Also a summary of the principal points of the Christian faith and religion, and of the abuses and errors contrary to the same. Done in certain dialogues in french, by M. Peter Viret, sometime minister of the Word of God at Nymes in Province. Translated by I.S. Seen and allowed according to the Queens Majesties injunctions.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.
London: printed by Henry Bynneman? for Abraham Veale, 1573
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
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.
Ma. Thy meaning is then that charity hath not that office.
Ma. Thy meaning is then that charitie hathe not that office.
Peter. It is true. For albeit that faith cannot be without charity, yet faith goeth before it in order, the which doth engender it afterward.
Peter. It is true. For albeit that faithe cannot bée withoute charitie, yet faithe goeth before it in order, the whiche doth engender it afterwarde.
Peter. After that we are made partakers of the benefits of Jesus Christ thorough faith, after that GOD by the same hath justified us by his holy Spirit in Jesus Christ our Lord, he doth also sanctify us, communicating unto us his gifts and Graces which are the fruits of Faith, to the end that we should be dedicated and consecrated unto him all the days of our life, to serve and honour him as his ⟨p. 228⟩children, regenerate by his holy spirit into a new life.
Peter. After that we are made partakers of the benefites of Iesus Chryste thorough faythe, after that GOD by the same hathe iustified vs by his holye Spirite in Iesus Chryste oure Lorde, he dothe also sanctifye vs, communicating vnto vs his gyftes and Graces whyche are the frutes of Faythe, to the ende that we shoulde bée dedicated and consecrated vnto hym all the dayes of our lyfe, to serue and honour hym as hys ⟨p. 228⟩childrē, regenerate by his holy spirite into a newe life.
Ma. Thou doest report faith to justification, and charity to the work of sanctification which are both works of the holy Ghost.
Ma. Thou doest reporte faith to iustification, and charitie to the worke of sanctification whiche are both works of the holy Ghost.
P. Thou mayest understand it by the discourse which we have already made of justification and sanctification.
P. Thou maiest vnderstand it by the discourse whiche we haue already made of iustification and sanctification.
M. Charity is not then necessary to salvation, nor other like virtues, but faith only.
M. CHaritie is not then necessarie to saluation, nor other like vertues, but faith only.