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…

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.

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.

T. What recompense will he then give him?

T. What recompence will he then giue him?

D. That which the worker requireth: he desireth glory among men, and his particular commodity, which things he doth often times receive for his hire, which extend no further than his life: for he hath no further regard at all.¹

D. That whiche the worker requireth: he desireth glory among men, and his particular cō moditie, which things he doth often times receiue for his hire, which extend no further than his life: for he hathe no further regard at all.¹

1. 1Matth. 6.

T. By this account then thou wouldest conclude that it were better yet that a man should assist the word of god and his Church, and also the poor, and that he should do such like works, although that his heart were not throughly such as it ought to be, rather than to do nothing at all, or to the contrary, so that he do it not in any wise to the intent to dishonour God, and of a determinate purpose, or else rather to hurt his neighbour, than to profit him.

T. By this accoumpte then thou wouldest conclude that it were better yet that a man should assist the worde of god and his Church, and also the poore, and that he should do such like works, although that his harte were not throughly such as it ought to be, rather thā to do nothing at all, or to the contrary, so that he do it not in any wise to the intente to dishonor God, and of a determinate purpose, or else rather to hurte his neyghbor, than to profite him.

D. It is true, for we have in the holy Scriptures many examples, which declare that God hath often ⟨p. 460⟩times in this world done great good to many that have not had such hearts as they ought to have had, because that their works did serve somewhat to his glory, and to the relief of his people.

D. It is true, for we haue in the holy Scriptures many examples, whiche declare that God hath often ⟨p. 460⟩times in this worlde done greate good to many that haue not had suche hartes as they ought to haue had, bycause that their workes did serue somewhat to his glory, and to the reléefe of his people.

In what sort the heart of man may fulfil the law of God or no, and may be condemned, or absolved by the same, without the works which god requireth of him in the same.

In vvhat sorte the harte of man maye fulfill the lavve of God or no, and may be condemned, or absolued by the same, vvithout the vvorks which god requireth of him in the same.

T. Seeing that the work which seemeth to be good, cannot please God, but so far forth as the hart from whence they do proceed doth please him, and that the heart doth make the work to be accepted or refused at his hand:¹ I do first ask thee, if GOD can content him self without the work with the heart alone? The other is, if the work which of him self is evil, may please him, or else may be suffered by him, when he that doth it, doth it not for any evil purpose, but doth it of force against his heart, or else because ⟨p. 461⟩he thinketh it not to be evil? The third, to know in deed if GOD do condemn the wicked thought, although it be not put in execution, and whether it do as much displease him as if the effect were joined with it.

T. SEing that the worke which séemeth to be good, cannot please God, but so farre foorth as the hart from whence they do procéede doth please him, and that the harte doth make the worke to be accepted or refused at his hande:¹ I do firste aske thée, if GOD can contente him selfe without the worke with the harte alone? The other is, if the worke which of him selfe is euill, may please him, or else may be suffered by him, when he that doth it, doth it not for any euill purpose, but doth it of force against his harte, or else bicause ⟨p. 461⟩he thinketh it not to be euill? The thirde, to know in déede if GOD do condemne the wicked thoughte, although it be not put in execution, and whether it doe as muche displease him as if the effect were ioyned with it.

1. 1Four demands.Foure demaunds.

D. As touching the first, it is sure that if God have the heart of man, he hath the whole, therefore it cannot be but that the heart doth offer and present unto him the work that he requireth of him, wherefore the work may not be separated from the heart, no more than the fruit from the tree:¹ for even so as the good tree never faileth, to bring forth his fruit in his due time and season, so doth the good heart at all times and in all seasons that GOD requireth it, if he do it not, the cause is for that he wanteth mean to do it, and also power, or else that he hath not a will to do it, if he have a will, and have no power and means to do it, that will being good, God doth accept, and esteemeth it as well as if the fact were done. The like doth he also, if the will be wicked, ⟨p. 462⟩albeit that it have not the power to put his wicked thought in execution. Wherefore the wicked work doth not only displease God, but also the wicked will and affection, in sort that if it do proceed so far that it is not long of her that she doth not execute her evil purpose, and that there is nothing doth hinder it, but want of power, there is no doubt but that God accounteth the wickedness done. For that cause our Lord Jesus Christ, and Saint John following his doctrine,² doth compare to a murderer him that hateth his brother, and esteemeth him an adulterer that beholdeth an other mans wife, coveting her. We must understand the like of all other vices, according to the interpretation that our Lord Jesus Christ himself, and after him his Apostles, gave us of the law of God: but if the hart had the mean & the power to do that which was commanded him to do, and hath not only left it undone, but hath also not employed him self by all means possible to use those occasions whereby he mought do them, it is a certain testimony and an ⟨p. 463⟩assured sign that it is not good, and that there is no good will in it: for if it were good, & that the will were such as it ought to be, it should not be more desirous of any thing, than to yield unto God that obedience, honour and service, which is due unto him, and that he requireth of him, wherefore God cannot be pleased with such an hart, for it is feigned and untrue.

Howe that men do glory in vain of their good heart and of their faith, if their works bear not witness of it, and for what cause the judgement shall be given by God according to their works, and why the Prophets do so earnestly require them, exhorting the people of God to repentance.

Hovve that men do glory in vayne of their good harte and of their faithe, if their vvorkes beare not vvitnesse of it, and for vvhat cause the iudgement shal be giuen by God according to theyr vvorks, and vvhy the Prophets do so ernestly require them, exhorting the people of God to repentaunce.

T. WE do then in vain glory of the hart, if the work bear not good witness of the same.¹

T. WE do then in vayne glory of the hart, if the worke beare not good witnesse of the same.¹

1. 1James. 2. Here must be great judgement used.Iames. 2. Here must be greate iudgemente vsed.

D. Yea as well as of the faith. Wherefore we may well here say with Saint James: show me thy heart and thy faith, by thy works, for as the faith that is without works is not a ⟨p. 464⟩true faith, but only a vain and feigned faith, and dead, and a false show of faith, having nothing of true faith saving only the name without the effect: no more doth the heart live to God, nor is dedicated unto him, that doth not declare himself by good works. For the fire, how little soever it be, cannot be without light & without heat, and at the least without some little smoke, for this cause, in the manner of Gods judgement, which is set forth to us by our Lord Jesus Christ, there is in manner no mention made, but only of works by the which every man is judged forsomuch as they shall bear witness of the heart and faith of every man. Likewise when the Prophets exhort men to true repentance, they do ever praise works, and namely such as do concern our neighbour, forasmuch as hypocrisy may least be therein cloaked, and that man doth declare by that which he doth concerning the commandments of the second table, and toward his neighbour, what heart he beareth toward God, and in what reverence he hath the commandments ⟨p. 465⟩of the first table, for it is an easy matter for a man to boast himself to have a sound and perfect heart toward God, and to make a show by the observation of the outward ceremonies, but when he must in deed lay hand to the work, which is to say, to the true charity, which is the end and fulfilling of the law,¹ and to the works of the same, which are the chief that god requireth:² then is the hypocrisy of the hart seen. For that very cause S. John saith, that man which hath the goods of this world, & shall see his brother in need & shall shut up the bowels of his compassion from him, how dwelleth the love of god in him? And again, if any say, I love God, & yet doth hate his brother, the the same is a liar: for he that loveth not his brother whom he hath seen, how may he love god whom he hath not seen? And we have this commandment of him that he which loveth god do love also his brother. S.

D. Yea as well as of the faithe. Wherefore we may well here saye with Saincte Iames: shewe me thy harte and thy faith, by thy workes, for as the faith that is without works is not a

John doth declare plainly by these words, that a man may in no wise better know of what affection the hart of man is toward god, than by the which he showeth toward his neighbour & brother, which is the child of god & beareth his image ⟨p. 466⟩as he doth, and that there is not a mean more meet to discover the hypocrisy and dissimulation of mans heart, than it. For a man may by the good will that is borne to the father, judge what good will there is borne to the son. And therefore, the Prophets do often times use these arguments, to vanquish the wicked hypocrites: and also our Lord Jesus Christ, in that form of judgement, whereof we have already spoken, declareth that he esteemeth all that to be done to himself, that hath bin don to his, be it good, or be it evil. And by this manner of proceeding, he doth right well declare that whereof we have already spoken, for when he doth rebuke and reprove the hypocrites & the reprobates,¹ that he hath bin forsaken and evil handled by them, they answer forthwith, and ask when that was done, as though they did not know of it: Wherein they do plainly declare that they would have the name to bear a great good will to Jesus Christ, and to do their duty toward him: but he doth vanquish them of the contrary, by the tokens which they have showed ⟨p. 467⟩toward his poor members, in whose person he complaineth to have been forsaken and evil handled: as he doth complain that he was persecuted by Saul,² in the persecution which he used against the Christians.

Iohn doth declare plainly by these words, that a mā may in no wise better know of what affectiō the hart of mā is toward god, thā by ye which he sheweth toward his neybor & brother, which is ye child of god & bereth his image ⟨p. 466⟩as he doth, and that there is not a meane more méete to discouer the hypocrisie and dissimulation of mans harte, than it. For a man may by the good will that is borne to the father, iudge what good will there is borne to the sonne. And therefore, the Prophets do often times vse these arguments, to vanquish the wicked hipocrits: and also our Lorde Iesus Christe, in that forme of iudgemente, whereof we haue alredy spoken, declareth that he estéemeth all that to be done to himselfe, that hathe bin don to his, be it good, or be it euill. And by this maner of procéeding, he doth right well declare that whereof we haue alredy spoken, for when he doth rebuke and reproue the hypocrites & the reprobates,