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. 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?

T. And from whence cometh this fault?

T. And from whence cōmeth thys fault?

Daniel. It doth partly proceed of Ignorance and blindness that sin hath engendered in the understanding ⟨p. 446⟩of man, which is the cause that he cannot so well discern the good from the evil, nor judge of the one and the other, as he should have done, if he had continued in the state of innocency and grace, in the which he was created: beside that, there is this other great mischief, that man doth willingly support that wherein he would himself be supported, and that he never hath so great care for that which concerneth the honour of God, as for that which concerneth his own body: It is the cause why men do rather punish, yea and that more grievously, those faults which touch their honour or dishonour, or their profit or hindrance, than they do those which make wars directly against the honour and majesty of God: but it is not so with God: for he is not contented with the only work that appeareth outwardly, but he requireth the heart, and beholdeth the fountain from whence the work springeth: which can not please him, how fair a show so ever it have, but only so far forth as it proceedeth from the heart, and that the heart do please him: the which in deed ⟨p. 447⟩can in no wise please him, but so far forth as he doth draw near to his nature, and that he is reformed and made new like to his image, and regenerate by his holy spirit: For there is no work good nor pleasant to God, but that which proceedeth from him, and that he himself doth:¹ for even as there is none good but only he, so is there no good thing but that which proceedeth from him alone therefore the work which proceedeth from us, can not please him, but so far as he worketh in us by his holy spirit, and that our spirit is governed by his: For he which is a spirit, is then served by his like.

Daniell. It dothe partely procéede of Ignoraunce and blyndenesse that synne hathe engendred in the vnderstandyng ⟨p. 446⟩of man, which is the cause that he cannot so well discerne the good from the euill, nor iudge of the one and the other, as he should haue done, if he had continued in the state of innocencie and grace, in the whiche he was created: beside that, there is this other greate mischiefe, that man doth willingly supporte that wherin hee would himselfe be supported, and that he neuer hath so great care for that which concerneth the honoure of God, as for that whiche concerneth his owne bodie: It is the cause why men doe rather punishe, yea and that more gréeuousely, those faultes whiche touche their honor or dishonor, or their profit or hindrance, than they doe those whiche make warres directly against the honour and maiestie of God: but it is not so with God: for he is not contented with the only work that appeareth outwardly, but he requireth the hearte, and beholdeth the fountayne from whence the woork springeth: which can not please him, howe faire a shewe so euer it haue, but only so farre foorth as it procéedeth from the heart, and that the heart doe please him: the whiche in déede

In what sort the words of the law of God ought to be understood: and how that God doth not only behold the outward works, but the original of them also, & what be the things that God doth allow or condemn in man.

In vvhat sorte the vvordes of the lavve of God ought to be vnderstode: and hovve that God dothe not onely beholde the outvvarde vvorkes, but the origiginal of them also, & vvhat be the things that God doth allovv or cōdemne in man.

T. SO far forth as I may understand by thy words, that law doth well deserve to be otherwise weighed and considered of, than it is,

T. SO farre foorth as I may vnderstand by thy woordes, that lawe doth well deserue to be otherwyse weyed and considered of, than it is,

D. It is even so. For when God doth require of us a thing ⟨p. 448⟩that seemeth to belong to the outward work, we ought to understand the whole by a part: and the cause by the effect: and the root, and the whole herb by the fruit: and the workman by the work: and all the circumstances and dependences of the one and the other.¹ And when he forbiddeth a thing, we must also know that he commandeth his contrary: and likewise when he commandeth, he forbiddeth the contrary of that which he commandeth. For he beholdeth man thoroughly, both endlong and overthwart, and doth sound the heart and all the thoughts and affections of him, and alloweth nothing in him, but that which he findeth to be his, and hath himself commanded: and disalloweth nothing but that which man hath received of others than of him, & that which he hath forbidden him: Wherefore he doth not only condemn that work which seemeth outwardly to be evil, but also the spring from whence the same proceedeth: & doth not only condemn it when his fruit is come to light, but he doth always condemn it, albeit that it do continually lie hid ⟨p. 449⟩in secrete in the dark bottomless pits of ignorance of the heart of man,² unsearchable to man, but known and open to GOD. Therefore David sayeth, thou haste proved and known me: thou haste known me sitting and standing, going and coming, within and without. For how may it be that the workman which made man should not know him, which did know him before he was begotten and made? Shall not the workman know his work?

D. It is euen so. For when God dothe require of vs a thing ⟨p. 448⟩that séemeth to belong to the outewarde woorke, wée oughte to vnderstande the whole by a parte: and the cause by the effecte: and the roote, and the whole herbe by the fruict: and the woorkeman by the woorke: and all the circumstaunces and dependances of the one and the other.¹ And when he forbiddeth a thyng, we muste also knowe that he commaundeth his contrarie: and likewise when he commaundeth, hée forbiddeth the contrarie of that whiche he commaundeth. For he beholdeth man thorowly, both endlong and ouerthwarte, and dothe sounde the hearte and all the thoughts and affections of him, and alloweth nothyng in hym, but that whiche he fyndeth to bée his, and hathe himselfe commaunded: and disalloweth nothing but that which man hath receiued of others than of him, & that which he hath forbidden him: Wherfore he doth not only condemne that worke whiche séemeth outwardly to bée euill, but also the spring from whence the same procedeth: & doth not onely condemne it when his frute is come to light, but he doth alwais condemn it, albeit that it doe continually lie hidde

T. Who should then know him, if he should not?

T. Who shoulde then know him, if he should not?

Of the consideration of those things which in deed displease God in man, and first of all in his work: and in what sort it ought to be considered, as commanded or forbidden by God.

Of the consideration of those things which in dede displease God in man, and first of all in his vvorke: and in vvhat sort it ought to be cōsidered, as commaunded or forbidden by God.

D. Seeing then that he which is the workman, and hath framed & made the substance it self whereof he is fashioned, and that he him self is the giver of the fashion, it is not to be doubted but that he doth very well know all that ever is in him, and that which he hath of his own put into him, ⟨p. 450⟩and what man hath of others to destroy his work. We must therefore note here that there are in us four things that can not please God, and every of them doth in his behalf deserve death and eternal damnation. Now if any one of them being taken apart (if it were possible to separate them the one from the other) be so abominable of his own nature, and worthy of so grievous punishment, what may it then be when they are all joined together?

D. SEeing then that hée whyche is the workeman, and hath framed & made the substance it selfe wherof he is fashioned, and that he him selfe is the giuer of the fashion, it is not to bee doubted but that hée doothe verye well knowe all that euer is in hym, and that whyche hée hath of his owne put into hym, ⟨p. 450⟩and what man hath of others to destroy his worke. Wée must therfore note here that there are in vs foure things that can not please God, and euery of them dothe in his behalfe deserue death and eternal damnation. Nowe if any one of them being taken aparte (if it were possible to separate them the one from the other) be so abhominable of his owne nature, and worthye of so gréeuous punyshemente, what may it then be when they are all ioyned togither?

T. There must needs be much filthiness: but which be these things?¹

T. There must néedes be muche filthinesse: but which be these things?¹

1. 1Four horrible things in man.Foure horrible things in man.

D. First there is concupiscence: for the second, the affection begotten of him: for the third, the consent of the will to this affection: for the fourth, the execution of the same by deed. But I will begin my declaration by this last, which is to say, by the work that appeareth outwardly, to the end that by the same we may have the better understanding of the other things that do go before, which are more hidden and more secret. In this point I will begin by the most apparent and open fruit, whereby we easily judge of the nature of all trees. ⟨p. 451⟩For in setting forth first the work, the workman shall not only be known thereby, but also the forge and shop wherein that work hath bin wrought. As concerning the work, we ought to consider it first two ways. The one as commanded of God: the other as forbidden by him. That which is commanded by God, can never be evil, being understood in that sense and meaning that he hath commanded it, and being applied to that end that it ought to be. On the other side, that which he hath forbidden, being weighed in the same sort, may never in any wise be good.

D. First there is concupiscence: for the seconde, the affection begotten of him: for the third, the consent of the wil to this affection: for the fourthe, the execution of the same by déede. But I will begin my declaration by this last, which is to say, by the work that apeareth outwardly, to the ende that by the same wée maye haue the better vnderstanding of the other thynges that doe goe before, which are more hidden and more secret. In this poynt I will begin by the moste apparaunt and open frute, whereby wée easily iudge of the nature of all trées. ⟨p. 451⟩For in setting foorthe firste the worke, the workeman shal not only be knowne therby, but also the forge and shoppe wherein that worke hath bin wrought. As concerning the worke, we oughte to consider it first two wais. The one as commaunded of God: the other as forbidden by hym. That which is commaunded by God, can neuer be euill, being vnderstoode in that sense and meaning that he hath cōmaunded it, and being applyed to that end that it oughte to bée. On the other side, that which he hath forbidden, being weyed in the same sorte, may neuer in any wise be good.

By what rule the works of men ought to be examined, and how dangerous a thing it is to follow the judgement of mans reason.

By what rule the vvorks of men ought to be examined, and hovv daungerous a thing it is to follovve the iudgemente of mans reason.

T. WE ought then to be well advised and to take good heed how we do establish judgement upon mans reason, and upon the opinions of men in such matters.

T. WE ought then to be well aduised and to take good héede how we do establish iudgement vppon mans reason, and vpon the opinions of men in such matters.