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

T. There is very good doctrine and in few words.

T. There is very good doctrine and in few wordes.

D. So much the greater and more marvellous is the wisdom of our saviour Jesus Christ declared. And beside that, in setting ⟨p. 439⟩forth these things, he hath divided this whole form of prayer, into two parts, which do every of them contain three demands or petitions, which are six in the whole, the two parts being put together: of the which the three that are contained in the first part, are as it were the foundation and rule of the other three following, & do show to what end they ought to tend. For in the first place he hath set those which have regard directly to the glory of God, without any special consideration of our selves, or of any other creature: and afterward he addeth unto them, those which do concern more specially our persons: the which he will also that we do direct to God for the obtaining of the things that are contained in them, so far forth as shall be requisite to make them to serve to that which is contained in the first: god hath done even the like, when he gave that law which is called by the Hebrews, the ten words,¹ following the Phrase of the speech of Moses, which did so name it, because that it did contain in sum ten commandments, ⟨p. 440⟩which ought to serve us in this respect, as the ten predicaments do serve the Logicians, for their part. Wherefore it is not so requisite that the scholars which study Logic, should know at the fingers ends their predicaments, as it is requisite that all those which will be accounted of the number of the people of God, do know this law, and the commandments contained in the same. For that same very cause is it also called by the Greeks the Decalogue, and by us the ten commandments of the law. For first, it doth contain in few words all that ever man is able to do, say, or think either of good or evil, and all that doth please or displease him, and that he doth allow or disallow in all the thoughts, affections, words and works of men: and also all that, which not only all the laws of man & all the volumes of the philosophers, Poets and Orators do contain, concerning the manner how to live well: but also all that is contained as well in the books of the prophets as of the Evangelists and Apostles, concerning the service of God, & the good manners, & the ⟨p. 441⟩order how to rule & lead his life according to his will.

D. So much the greater and more maruellous is the wysedome of our sauiour Iesus Christe declared. And besyde that, in setting ⟨p. 439⟩forth these thinges, hée hath deuided thys whole forme of prayer, into two partes, whych doe euery of them contayne thrée demaundes or peticions, whych are syxe in the whole, the two partes beyng put together: of the whych the thrée that are conteyned in the firste parte, are as it were the foundation and rule of the other thrée folowyng, & doe shew to what ende they oughte to tende. For in the fyrst place hée hath set those which haue regarde directlye to the glorye of God, wythoute anye speciall consyderation of oure selues, or of anye other creature: and afterwarde hée addeth vnto 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 ye Hebrewes, the ten words,¹ folowyng the Phrase of the speache of Moyses, whych dyd so name it, bycause that it dyd contayne in summe ten commaundementes, ⟨p. 440⟩which ought to serue vs in this respect, as ye ten predicaments do serue ye 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 ye 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 ye thoughtes, affections, words and workes of men: and also al that, which not only al the lawes of man & al the volumes of ye 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 ye seruice of God, & the good manners, & the ⟨p. 441⟩order howe to rule & leade his lyfe according to his will.

1. 1Deu. 4.10.

Wherefore, the books of all the Prophets, Evangelists and Apostles, are in a manner as commentaries and expositions of that law, as well to declare unto us the doctrine contained in the same, as to make us to know him to whom this law will direct us through the knowledge of our own infirmity, to find in him the fulfilling of the same.

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.

Of the testimonies that God in his law giveth unto us of himself, and of his nature, and of the nature of man, and of the redemption of him.

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 all that, thou oughtest to note that God in the same doth give us a certain testimony, that he is one true God, and that he is wise, good, just, true, sound & perfect. For it is manifest, that ⟨p. 442⟩the order which he hath set forth unto us in that law, and that the difference that is set forth thereby between the good & the evil, the virtues and the vices, are not done at adventure, but by a certain counsel & providence of God. Afterward, he declareth unto us also that he is a just Judge, which will not suffer the just to be overthrown, nor the wicked to be unpunished, and that he will no iniquity. Moreover, in declaring unto us by his law what an one he is, he doth also show unto us what mans nature ought to be, and to what end it was created, and how much it is fallen away from that perfection wherein it was first created, and how far of it is from the will of God, to the which it ought to be agreeable, and to answer and serve to that end for the which it was created of GOD. On the other side, he doth plainly give us to understand by that same mean, of the salvation which he hath prepared for us in Jesus Christ by the mean of the Gospel. For as he hath not created mankind, to damn them all in general: no more hath he given that ⟨p. 443⟩law in vain, but only to condemn man, as in deed it should have come to pass, if he had not ordained an other mean for their salvation.

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 ⟨p. 442⟩the order which hée hath set forthe vnto vs in that lawe, and that the difference yt 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 ye 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

How that the law of God containeth much more in substance than the words seem to signify at the first sight, and how they ought to be understood according to the nature of the Law maker

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 needs be then, that the words contained therein, do import and declare much more than they seem to show at the first.

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 contain as much as I have said.

D. They do conteyne as muche as I haue sayd.

T. There are then many which do not know nor understand them so well as they think that they do.

T. There are then many whiche doe not know nor vnderstand them so well as they think that they doe.

D. But I think for my part that there be none other but such as thou speakest of: For they that mought well understand and know them, mought also understand and know all the writings of the prophets and Apostles. The matter that is spoken of in the law, may not be measured, according to the shortness of the words, by the which it is set forth and declared, but according to ⟨p. 444⟩the substance that is therein contained, and the nature and majesty of him that speaketh and setteth forth the thing. For seeing that it is God, we may well know that his speech and phrase is framed in a marvellous high knowledge and wisdom, and that there is no word nor syllable, but that it is of great weight and effect, and doth import very much. And further, seeing that God is a spirit, and a spiritual and eternal essence, without beginning and ending, and will be served in spirit and in verity, with such service as is agreeable with his nature and majesty, we may then well know, that there is great difference between the nature of his law, which is divine, & that of mans laws: and that he is not contented to have it in such sort observed, as men are contented to have theirs observed.

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 ⟨p. 444⟩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 between the law of God and the laws of man, and the things required in these same and of the judgement of God, and the judgement of men concerning the same.

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. Show me then what is the difference.

T. SHew me then what is the difference.

D. Men are contented, if that by outward works their commandments be observed, and that there appear unto them nothing to be done against them: but they can not deal with the judgement of the hearts, of the affections and thoughts, because they are unknown to them, saving in as much as they be declared outwardly. On the other side, albeit that they are declared outwardly, yet notwithstanding, they do not condemn them and punish them continually, nor many outward works also, although they be very wicked.

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 may that be?

T. Howe maye that bée?

D. As well because that men for the most part, are contented to entertain the society of man in a certain worldly peace and tranquility, as also that they think not oftentimes that to be evil which is evil: or if they esteem it to be evil, they think it not to be so great as it is: or if they think it to be great, they do maintain it.

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.