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A14463:2556

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…

:2553p. 449

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.

:2554p. 449–450

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?

:2555p. 450

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

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

:2556p. 450–451

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.

:2557p. 451

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.

:2558p. 451

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.

:2559p. 451–452

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,

:2560p. 452

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.

:2561p. 452–453

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

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

:2562p. 453–454

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,

:2563p. 454

T. I do know that very well.

:2564p. 455

How that it is not sufficient to do outwardly the works which God commandeth, if that they be not done to the intent and to the very same purpose for the which God doth command them, & how greatly hypocrisy displeaseth God.

Hovv that it is not sufficient to do outvvardly the vvorks vvhich God commaundeth, if that they be not done to the intent and to the very same purpose for the vvhich God doth commaund them, & hovv greatly hypocrisie displeaseth God.

:2565p. 455–457

D. ON the other part,¹ when thou doest the work which god commandeth, thou must take good heed to what end thou doest it, and with what mind. For if thou do it more for thine own glory and profit, & for thine own behoof, than thou doest for the honour of God, and for the love thou bearest to him, or to thy neighbour for his sake: thou makest of a good work an evil work, and doest greatly offend him thorough thy hypocrisy, abusing his name, & making a mask of his law, to serve thee and thy wicked affections. And therefore such a work is no more a work of the spirit of God: for so much as it is not done in truth, but in lies. For all hypocrisy is lies, for so much as it is nothing else but falsehood, feigning, ⟨p. 456⟩and dissimulation, which hath an other show outwardly, than the troth of the thing hath inwardly. Now all lies proceed from the devil. The work then which is done in lies, is of the devil, and not of God. Wherefore it cannot much better please God, than doth the troth which the devil speaketh to cover his lies with, and to transfigure himself into an Angel of light: and that all the works do that ever he doth, how fair a show so ever they have, although God do make them serve to his glory. For his intent is always wicked, forsomuch as he never doth thing but for himself, and hath regard neither to the honour of God nor to the profit of any creature, wherefore he is never more perilous, than when he hath the greatest show of well doing, for then it is that he doth most dishonour god, and doth greatest hurt to men, because he is more covered and disguised, & more hard to be known and to be taken upon the sudden: wherefore those which call this devil that is so disguised, a white devil, are not void of reason. Therefore the false Prophets are never ⟨p. 457⟩more dangerous, than when they have the greatest show of holiness, & do most counterfeit the true servants of God: the like is of all hypocrites. The good work which he seemeth to do,² is often times worse than though it were set forth plainly such as it is. It is the very cause why Christ did condemn the alms, prayers and fastings of the Scribes and Pharisees, and all their other works, forsomuch as they did them only to be seen of men.

:2566p. 457

What good or hurt the work doth that is outwardly done, & not with a good hart, & what it may bring to the worker of the same, & also to others, and whether it be better that it be done or undone.

VVhat good or hurte the vvorke doth that is outvvardly done, & not vvith a good hart, & vvhat it may bring to the vvorker of the same, & also to others, and vvhether it be better that it be done or vndone.

:2567p. 457–458

T. IF the matter be such that the work it self which God commandeth can not please him, if it do not proceed from such a heart as he requireth, but doth rather displease him, it followeth then, that if a man have not such an heart, he doth not only leese his time in doing of such a work, but he doth also purchase to ⟨p. 458⟩himself a more greater judgement.

T. IF the matter be such that the worke it selfe which God commaundeth cā not please him, if it do not procéede from such a harte as he requireth, but doth rather displease him, it followeth then, that if a man haue not such an harte, he dothe not onely léese his time in doing of suche a worke, but he doth also purchace to ⟨p. 458⟩himselfe a more greater iudgemente.

:2568p. 458–459

D. There are also two points to be considered in this matter: if that the man that doth this work, doth it thoroughly of a very malice and to such end as the Devil doth his, to wit, to dishonour God, and to deceive men, and to hurt his neighbour, it were much better that he did nothing at all, for his work can do but hurt, and more to himself than to any other: if he do it not in deed for so evil a purpose, but only to have some worldly honour or profit, the work is then yet somewhat more profitable in sundry sorts, as well to himself as to others, according to the circumstances of the same, than if it had not bin done at all, or else if he had done those works which God hath forbidden. For first of all, those that see such a work, are edified, insomuch as they see it to be good of his own nature, and do think, that it proceedeth from such an heart as it showeth for outwardly: on the other side, if it be a work whereby thy neighbour receiveth any comfort or help in his person, it is then so much the more profitable. ⟨p. 459⟩Wherefore, albeit that the work be not such as God requireth: yet forsomuch as it serveth somewhat to the glory of God, and to the edification of our neighbour, God is so good that he will not suffer it to be unrecompensed.

D. There are also two pointes to be considered in this matter: if that the man that doth this worke, doth it thoroughly of a very malice and to suche ende as the Deuil doth his, to witte, to dishonor God, and to deceiue mē, and to hurte his neyghbor, it were much better that he did nothing at all, for his worke can do but hurte, and more to himselfe than to any other: if hée do it not in déede for so euil a purpose, but onely to haue some worldlye honoure or profite, the worke is then yet somewhat more profitable in sundry sortes, as well to himselfe as to others, according to the circumstaunces of the same, than if it had not bin done at all, or else if he had done those works whiche God hath forbidden. For first of al, those that sée such a worke, are edified, in somuch as they sée it to bée good of his owne nature, and doe thinke, that it procéedeth from such an harte as it sheweth for outwardly: on the other side, if it be a worke whereby thy neyghboure receyueth any comforte or helpe in hys person, it is then so muche the more profitable. ⟨p. 459⟩Wherefore, albeit that the worke be not such as God requireth: yet forsomuch as it serueth somewhat to the glory of God, and to the edification of our neyboure, God is so good that he will not suffer it to be vnrecompenced.

D. ON the other parte,¹ when thou doest the worke which god commandeth, thou must take good héede to what ende thou doest it, and with what minde. For if thou do it more for thine own glory and profite, & for thine owne behoofe, than thou doest for the honoure of God, and for the loue thou bearest to him, or to thy neyghboure for his sake: thou makest of a good worke an euill worke, and doest greatly offend him thorough thy hypocrisie, abusing his name, & making a maske of his lawe, to serue thée and thy wicked affections. And therefore such a worke is no more a worke of the spirite of God: for so muche as it is not done in truth, but in lies. For al hypocrisie is lyes, for somuch as it is nothing else but falshod, fayning, ⟨p. 456⟩and dissimulation, whiche hath an other shewe outwardly, than the troth of the thing hath inwardly. Now al lyes procéed from the deuill. The worke then which is done in lyes, is of the deuill, and not of God. Wherefore it cannot muche better please God, than doth the troth which the deuill speaketh to couer his lies with, and to transfigure himselfe into an Angell of light: and that all the works do that euer he doth, howe faire a shewe so euer they haue, although God do make them serue to his glory. For his intente is alwayes wicked, forsomuch as he neuer doth thing but for himselfe, and hath regard neyther to the honour of God nor to the profite of any creature, wherfore he is neuer more perilous, than when he hath the greatest shew of well doing, for then it is that hée doth most dishonor god, and doth greatest hurt to men, bycause he is more couered and disguised, & more harde to be knowne and to be taken vpō the sudden: wherfore those whiche call this deuill that is so disguised, a white deuill, are not voyd of reason. Therefore the false Prophets are neuer ⟨p. 457⟩more dangerous, than whē they haue the greatest shewe of holynesse, & do most counterfaite the true seruauntes of God: the like is of al hypocrites. The good work whiche he semeth to doe,² is often tymes worse than thogh it were set forth plainly suche as it is. It is the very cause why Christe did condemne the almes, prayers and fastings of the Scribes and Pharisies, and all their other works, forsomuch as they did them only to be séene of men.

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Puritans1,782

Westminster Assembly24

Evangelicals36