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

How the gift of prophecy may serve to the salvation of those which have it not, and not of them which have it.

Hovv the gifte of prophecie may serue to the saluation of those vvhich haue it not, and not of them vvhiche haue it.

M. Thy meaning is, so far as I can understand, that a man may have the gift of prophecy, by mean whereof God will call his elect to his knowledge, and notwithstanding he by whom he shall call them, shall not himself have the same true knowledge wherewith God maketh himself known to his elect, and by the which he maketh them like to him self, and are brought to honour him.

M. THy meaning is, so farre as I can vnderstande, that a man may haue the gifte of prophecie, by meane whereof God will call his electe to his knowledge, and notwithstanding he by whome he shall call them, shal not himselfe haue the same true knowledge wherewith God maketh himselfe knowen to his elect, and by the which he maketh them like to him selfe, and are broughte to honoure him.

P. I do so understand it.

P. I do so vnderstāde it.

M. But how may a man give that which he hath not?

M. But how may a man giue that whiche he hath not?

P. How may a whetstone make sharp an iron, seeing it is but a stone and it self cannot cut? And how may a bell call and cause people to come to the sermon whereunto it self goeth not, nor may go.

P. How may a whetstone make sharpe an yron, séeing it is but a stone and it selfe cannot cut? And how may a bell call and cause people to come to the sermon whervnto it selfe goeth not, nor may go.

M. Is it the like of the matters which we now handle?

M. Is it the like of the matters whiche we now handle?

P. Thou hast two point is to l••e ⟨p. 243⟩in this.

M. Which is the first?

M. Whiche is the firste?

P. It is that the ministers by whom God is served, do not communicate the gifts of God, but as instruments, but it is God himself which doth communicate them by them, as he which is the Lord and master, which hath them in his power to distribute and retain at his pleasure.

P. It is that the ministers by whome God is serued, doe not communicate the giftes of God, but as instrumentes, but it is God himselfe whiche doth communicate them by them, as he which is the Lord and master, which hath them in his power to distribute and retaine at his pleasure.

M. I think in deed if these gifts were in the power of the ministers and instruments wherewith God serveth himself, all those which should hear their doctrine, and which should receive of them the outward Sacraments, which they administer, should be made partakers of the gifts of God whereof they be ministers and dispensators so far as toucheth their ministry.

M. I thinke in déede if these giftes were in the power of the ministers and instruments wherewith God serueth himselfe, al those whiche shoulde heare their doctrine, and which should receiue of thē the outwarde Sacramentes, whiche they administer, should be made partakers of the giftes of God whereof they be ministers and dispensators so farre as toucheth their ministerie.

P. Experience teacheth us that which thou sayest. Yet notwithstanding we may not contemn the ministry of man, when it pleaseth God to serve himself with them whatsoever they be, provided that we be assured that they set forth to us purely the things of God.

P. Experience teacheth vs yt which thou sayest. Yet notwithstanding we may not contemne the ministerie of man, whē it pleaseth God to serue himselfe with thē whatsoeuer they be, prouided that we bée assured that they set foorthe to vs purely the things of God.

Of the true knowledge of God proper only to his elect, and of the general which is common to all men.

Of the true knovvledge of God proper only to his elect, and of the generall vvhich is common to all men.

M. Which is the other point that thou sayest I had to note upon this matter?

M. WHich is the other point that thou sayest I had to note vppon thys matter?