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…

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.

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 ⟨p. 449⟩in secrete in the darke bottomlesse pittes of ignoraunce of the hearte of man,² vnsearcheable to man, but knowne and open to GOD. Therfore Dauid sayeth, thou haste proued and knowne mée: thou haste knowne mée sitting and standing, going and commyng, within and without. For howe may it be that the workeman which made man shoulde not know him, whiche did know him before he was begotten and made? Shall not the workman know his worke?

1. 1Note.
2. 2Psalm. 13•.

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.

D. It is very true. For it is often times seen that men judge that good ⟨p. 452⟩which is evil, and do disallow that which God alloweth, and allow that which he disalloweth, for the causes before mentioned. For in the judgement of god the sentence shall not be given according to the judgement of mans reason, and of the opinions of men: but according to the pronunciation which God hath already pronounced by his word and by his law, which shall be the weights, the balance and the rule, wherein and whereby all the thoughts, words and works of men shall be weighed and measured,

D. It is very true. For it is often times séene that men iudge that good ⟨p. 452⟩which is euil, and do disalowe that which God aloweth, and alowe that whiche he disaloweth, for the causes before mentioned. For in the iudgement of god the sentence shall not be giuen according to the iudgement of mans reason, and of the opinions of men: but according to the pronuntiation whiche God hath alredy pronounced by his worde and by his lawe, which shall be the weights, the ballaunce and the rule, wherein and whereby al the thoughts, words and works of men shall be weyed and measured,

How that the law of god is transgressed not only in doing that which is forbidden by it, but also in leaving that undone which is therein commanded, and how that those good works which we do, are not able to satisfy for them which we ought to do, and do not, ne yet for those which we do against the vvill of God.

Hovv that the lavv of god is transgressed not only in doing that vvhich is forbidden by it, but also in leuing that vndone vvhiche is therin commaunded, and hovv that those good vvorks which vve do, are not able to satisfie for them vvhich vve ought to do, and do not, ne yet for those vvhich vve do against the vvill of God.

T. Then doth it follow that whosoever shall do that which shall be forbidden of God, or shall leave undone that ⟨p. 453⟩which he doth command him, the same deserveth condemnation. On the other side, he that shall abstain from that which he hath forbidden, and shall do that which he hath commanded, the same shall receive the praise and commendation of a good & faithful servant.¹

T. THen doth it follow that whosoeuer shall do that whiche shall be forbidden of God, or shall leaue vndone that ⟨p. 453⟩which he doth commaund him, the same deserueth condemnation. On the other side, he that shall absteyne frō that which he hath forbidden, and shall do that which he hath cōmanded, the same shall receiue the prayse and commendation of a good & faithfull seruaunt.¹

1. 1Two points of great effect.Two pointes of great effecte.

D. These two points that thou touchest, are right well worthy to be noted. For there be some that think that they have sufficiently fulfilled the law of God, if that they have refrained from those things which are therein forbidden, yea and if it have bin don but only in outward appearance, without laying of hands with a prompt courage to those things which are commanded them. On the other side, there be others which think that they may the more lawfully dispense with themselves to do many things that be forbidden in the law, when they have don some little portion of those which are commanded, and think these to be a recompense for the others. But we must needs walk in all other manner of simplicity before god, & must put in use that which Jesus christ hath said: it behoveth to do this, ⟨p. 454⟩and not to leave the other undone,¹ for here it ought to have better place, than in any where else. It behoveth to do that which is commanded, and to refrain from that which is forbidden. For he that commandeth and he that forbiddeth, is alway one Lord, who will not suffer his majesty to be more dishonoured of the one part than of the other. Therefore, when thou dost some part of that which is commanded thee, think not by that little well doing which thou hast done on the one side, to have recompensed the great evil which thou hast committed on the other side. For if thou have don any thing well, thou hast done thy duty, and hast done nothing else, yea and that which more is, thou hast not done all that: how mayest thou then recompense the evil which thou hast committed, in doing that which was forbidden thee, by this little good which thou hast done, when that same it self is not sufficient to satisfy for the faults which thou haste committed, in the leaving of that undone which thou oughtest to have done?

D. These two pointes that thou touchest, are right well worthy to be noted. For there be some that thinke that they haue sufficiently fulfilled the lawe of God, if that they haue refrayned frō those things which are therein forbidden, yea and if it haue bin don but only in outward apparance, withoute laying of handes with a prompte courage to those thinges whiche are commaunded them. On the other side, there be others whiche think that they may ye more lawfully dispense wt thēselues to do many things that be forbiddē in the law, whē they haue don some litle porcion of those whiche are commaunded, and thinke these to be a recōpēce for the others. But we must nedes walke in all other manner of simplicitie before god, & must put in vse yt which Iesus christ hath said: it behoueth to do this,