is formed and made of Dust Clay Asshes and a matter much vyler which for modestie I doe not name coÌ„â—…eiued in concupisence of the fleshe in the feruent heate oâ—… lust in the loathsome stinck of desyre and that worse is in the blot and blemish of sinne borne vnto payne sorow and fearâ—… yea and that which is most miserable vnto death He doth lewd thinges wherby he offendeth God his neighbor and him selfe He doeth filthy facts whereby he defileth his good name his conscience and his person and he doth vayne thinges wherby he neglecteth serious profitable necessary things He shal become the fewel for fier which alwayes burneth and can not be quenched the foode of worms which euer gnaw and féede vpon him the continewall masse of corruption which alwayes stincketh is filthie odious and horrible Then our Lord God hath formed man of the â—…ime of the Earth which is more vile then the rest of the Elements as it appeareth in the second of Genesis He made the Planets and Starres of the Fyer the blastes and wyndes of the Ayre the Fisshes and Fowles of the Water and Man and beast he made of Earth Then if he consider of the creatures created in the water he shall perceiue him selfe to be vile Considering the creatures made of Ayre he shall finde himself more vile coÌ„sidering the creatures of fyer he shal fynd himself most vyle Neither shal he make him self equal with the heaueÌ„ly creatures nor dareth prefer himselfe before the creatures of the Earth for he shal finde him selfe equal vnto beastes and shall acknowledge himselfe lyke vnto cattell sithence th end of man and cattel of the feild is all one and their condicion and estate are equall neither can man doe any more then a beast From the Earth they sprang and rose and to the Earth they shal retorne together These are not the wordes of any worldly man but of the wysest euen Salomon What is man then but slyme and dust and thervpon he sayth vnto God Remember I besech thée that thou hast made me lyke vnto Earth and shalt bring me into dust againe and thervpon also God sayth vnto man Thou art dust and shalt retorne into dust I am compared sayth Iob vnto Clay and am lykened vnto Imbers and Asshes Clay is made of Water and dust and both the substaunces doe remaine therein and Asshes are made of Fyer woode and bothe the substances doe fayle An expresse mistery but to be expounded in an other place Then what is Clay to be prowde on or whereof doest thou extoll thy selfe O dust O Asshes whereof doest thou glory Peraduenture thou wylt answere that Adam him selfe was fashioned and formed of clay and that thou art procreate of the séede of man But he was formed out of virgin clay and thou art procreate of séede which is vncleaue for who can make that cleane which is conceiued of vncleane séede What is man that he may seme vndefiled or that which is borne of man may seme iust For behold I was begotten in iniquitie and my mother conceiued me in sin Not onely in one iniquitie nor in one onely transgression but in many iniquities and in many transgressions yea euen in strange iniquities and transgressions for there are two kinde of conceptions one of séede an other of nature The first is made in such factes as are committed The second in such thinges as are purchased and gotten for the parents commit in the first and their issue doe purchase in the second For who is ignorant that the act of generation yea euen betwene maried folkes is neuer committed without prouocation of the fleshe without heate of lâ—…st or of concupisence wherevpon the séedes which are conceiued be vncleane be blotted and made corrupt and the sowle beinge therewith ouer flowed dothe purchase the spot of sinne the blot of gilt and transgression and the blemish of iniquitie euen as liquor is corrupted beinge thrust into an vâ—…cleane vessell and beinge once poluted is defiled euen by the first touch therof For the sowle hath thrée natural powers or three natural forces that is to say a reasonable power to deserne betwene good and euill a passionate power to reiect the euill and a power of appetite to desier that which is good These three powers are originally corrupted with three opposite and contrary vices the reasonable power â—…y ignoraunce that it may not deserne betwene good and euill the passionat power by wrath and anger that it may reiect the good the power of appetite by the concupisence that it may desier that which is euill The first of these vices begetteth transgression the last bringeth forth sinne the midlemost ingeÌ„dereth both sinne traÌ„sgression for it is traÌ„sgression to doe that which is not to be done it is sinne to indeuor that which is not to be indeuored These thrée vi â—…es are purchased and gotten out of corrupted flesh by thrée allurements for in carnall copulation the vnderstanding is lulled on slepe to th ende that ignorance may be sowed the prouocation of lust is styrred vp to th ende that anger and motion of mynde may be spred a broade and the affection of voluptuousnesse is satisfied to thend that concupicence may be obtayned This is that Tyran fleshe the lawe and ruler of the members of man the norishment of sinne the languishment of nature and the fodder of death without the which no man is borne and without the which no man dyeth the which although it passe ouer at any tyme in state of accusation yet it remayneth alwayes in acte For if we say that we haue no sinne we beguyle our selues the trueth is not in vs Oh greuous misery and vnhappy estate condition before we sinne we are bound and wrapped in sinne and before we transgresse we are caught in transgression By one man sinne entered into the worlde by sinne death tooke hold of all men for dyd not the forefathers eate a sower Grape and their childrens téeth are set on edge Wherfore theÌ„ was light geuen to him that is in wretched nesse lyfe lent to such as are in bitternes of the sowle Oh happie they are which dye before they are borne which tast of death before they know what lyfe is for soure are borne so deformed and prodigious that they seme not men but rather abhominations vnto whom nature perhappes should much better haue foresene if she had neuer suffered them to be sene for they are demonstrate and set to shew as monsters and shewes and some againe lacking some of theyr members sences are borne vnperfect to the grefe of their freindes the infamy of their parents and the abashinge of their neighbors But what nede I speake perticularly of these imperfections sithence all men generally are borne without knowledge without speach without vertue without power wéeping wayling weake féeble and but little deâ—…eringe from brute beastes or
made so much the huger and greater the more that he is bound vnto equitie and the more or greater benifittes that he hath receyued of God yea the more learned or able that he was to haue done wel Thirdly it is weighed and noted in the qualitie of the matter whereaboutes the sinne is committed agaynst a mans person then agaynst his substance But those sinnes are moste gréeuous which are directly committed agaynst god As blasphemy infidelitie or desperation Fourthly by meanes of the end which the sinner tendeth too for the worse that the sinner his intent is the more greuous is the sinne Fiftly by the circumstances that is to say of the tynâ—…e and place Sixtly of the verie deformitie of the sinne it self according to it self by reason of it selfe The which is alwayes so much the greater and more loathsome as the vertue is the gallanter and more worthie which is contrarie vnto it Whervpon as the loue of God is the highest vertue so to â—…ate God is the greatest sinne So that on all sides and in all respectes the vylenesse filthinesse and enormitic of sin is multiplyed and increased And therefore holy Gregorie sayeth if we knewe in what maner our soule is wounded and doth fester by euery least sin or faulte we would surely vnto death resist sin And again a stinking dog is more tollerable sayeth hée vnto mans smell than a sinfull soule vnto God â–ª Go to then my dearly beloued if we feare or be vnwilling to be to appeare vyle filthie detestable ignoble before the holy and moste worthie maiestie of God If we abhorre that the countenaunce of our creator should bée turned from vs let vs then auoyde sinne with all carefulnesse and pure affection Forasmuch as no deformitie no hurt no blot can so much defyle infect or disorder mans bodie and make it séeme so detestable and disfigured in mens eyes as the reasonable soule is with euerie mortall sinne blemished made vyle infected and made filthie and detestable before the sight of the diuyne maiestie and of his holie Angels For it is made lyke to the verie diuil himself béeing turned from the fountayne of light it is filled with the â—…arcke clouds of lothsomenesse and filthinesse What sinne is Art. 4. BY the witnesse of holy Ambrose sin is a bâ—…king or infringing of the diâ—…yne lawes and a disobedience to the heauenly commaundementes Lykewise according to Augustine sinne is sayth he to cleaue vnto changeable thinges and to dispyse the vncâ—…angéable goodnesse And agayne sinne sayeth hée is a will and desire to retayne or to get that which rightuousnesse doeth forbid So that sinne is the transgression of the dâ—…nc wil and commaundements as to doe that which 〈◊〉 forbiddeth or to omit that which he commaundeth Where vpon it foloweth that it is siu to speake to thinke to desire or to â—…oe agaynst the lawes diuyne Now there are two thinges to be considered in sinne That one is as it were formal that is to say the auertyng and turning of the mynde from the high and vnchangeable goodnesse which is principall or capitall sinne That other is as it were materiall That is the conuersion of the mynde created variable and readie to fall vnto the stedfast consideration of the high goodnesse Herevpon two euil thinges there are also coriespondent vnto sinne For as touching the formall poynt the payne of the losse or damage is coriespondent vnto it which is extreame miserie and lacke of the heauenly fruition But as touching the materiall poynte of sinne the payne of the sences doeth therevnto corresponde That is to say the sencible paynes of hell which are the punishmentes of eternall fyre Dionyce briefely deâ—…neth â—…nne to be a going backe from order that is to say from that conuenient and due estatâ—… wherevnto the mynde created ought to cleaue fast and be subiect vnto the creator For that doeth right order require that the inferiuâ—…â—…ould be subiect to the superior that the effect may be coâ—…ed vnto the cause thereof That the creature of vnderstanding may bend it self vnto his creator as vnto a beginning that maketh it blessed And all this is subuerted by sinne for by it the mynde created rebelleth agaynst his creator And doeth as it were turne his backe against his creators fact neyther doeth it indeuour it selfe according to his counsell but trusteth in his owne strength Furthermore it is sinne to preferre a mans wil before the wil of God and not to brydle and restrayne a mans owne libertie according to the terrour of the diuyne lawe Wherevpon in all sinne the sinner doeth propounde vnto him selfe an ende in some frayle and created goodnesse vnto the which he is inordinately affected and doeth viciouslye cleaue vnto it yea more than vnto God bycause it is agaynst hys will and ordynaunce This doeth truelye and directly repugne vnto the diuyne charitie bycausâ—… wée ought to loue GOD aboue all thinges and to béâ—… conformed and effected lyke vnto hym and to cleaue faâ—… vnto him And lykâ—…wyse vnto rightuousnesse bycausâ—… wée are bounden aboue all things to obey the deuyne preceptes And therefore according to the doctours whatsoeuer â—…oeth directly repugne vnto charitie by the which God and our neighbour is loued yea or vnto rightuousnesse is in his kynde mortall sinne And so sinne is a contempt â—…f the deuyne bountie an 〈◊〉 to the diuyne maiestie an offence to the diuine holâ—…nesse a râ—…bellion agaynst the diuine will a forsaking of the diuyne wysedom an ingratitude for heauenly benefites A fulfilling of frowardnesse and selfe will a seducing of reason an infection of the soule a woundyng of the forces thereof a filthinesse of mynde a murdering of grace a rauishing of charitie a snare of death a way to dampnation a gate of hell a net of the diuill an imitation of wicked spirites Detesting of Angels an excéeding mallice a right crookednesse a wonderfull deformitie a moste filthie kynde of monster a most cruel wylde beast and a lamâ—…ntable perpetuall losse of that true felicitie To conclude sinne is that which moste displeaseth God most pleaseth the diuil is most hurtfull vnto mans harte Behold now thou séest my welbeloued howe much sinne is to be hated eschued and detested Yea more than any of vs can comprehend or expresse it is to be hated and highly to be auoyded Wherefore let vs incessantly arme our selues stâ—…utly to fight agaynst this euill agaynst this so mischéeâ—…ous an enimy and so deadly and mortal foe Our weapons are none other then the vertues them selues And our combates are euen the actions of vertue especially the laude and praysing of god And prayer as it is written I will laude and cal vpon the Lord and I shall be safe from mine enimyes Also the diligent watch and custodie of the hart is to consider the continuall diuyne presence To humble our selues in all thinges and to hope in God with all our harte and euer to feare him Of the enormitie of sinne
as touching the diuine bountie before which the sinner by sinning doeth preferte a frayle and chaungeable good thing Aâ—…t 5. DIonisius doeth teach in the fourth Chapiter of diuine titles or names God his nature is goodnesse doubtlesse pure perfect and infinite And furthermore the nature of the first being can not in him be diminished as Thomas doth eloquently bring in in coÌ„clusion agaynst â–ª the Gentyles And therefore whatsoeuer perteyneth to the fulnesse worthinesse most chiefely to be wished after desired or the excelencie of goodnesse the same agréeth vnto the diuine or vncreated bountie or vertue with singular perfection and more than most excelent excelencie Wherevpon it foloweth that the eternall and most delightfull God is the chiefe moste excelent and incomparable god In whom is the most incomprehensible and vnsearchable fulnesse not able to be discribed All good all faire and all desireable goodnesse in comparison of whose goodnesse aâ—…yablenesse blessednesse and worthinesse to be loued and desired all things that euer were created doe vtterly faile by infinite wayes or meanes Then since the goodnesse of God is suche and so great is it not a moste vnreasonable thing and a poynte of extreme follie and madnesse to preferre before him any goodnesse or any thing created béeing of it selfe both variable frayle and monientarious 〈◊〉 loue séeke desire honour or worshippe it more then that which is a creator cause and paterne of all goodnesse But as I haue sayde in sinne this created goodnesse which is chaungeable dependyng of another and néedie is preferred before the diuyne vnmeasurable goodnesse which dependeth on nothing and is simply perfâ—…cte of it selfe by a finall cleauing too and a greater affection and more stout conuersion of the mynde which we beare vnto this created goodnesse Therefore in this respect the enormitie of sinne is great surely and almost vnspeakeable and the sinner him selfe doeth offer an inexplicable dishonour and iniurie to the most good most amyable and most desirerable god Whos 's goodnesse in the meane whyle he setteth light dispiseth and abiecteth to the ende he may preferre before it most vayne earthly frayle and worldly good things And therefore doe now consider déepely and wysely my welbeloued brother and regard howe vayne howe frowarde filthie vyle and foolishe their myndes be which doe spende theyr tyme in vices gluttonie and riot Bicause they preferre loue more and honour more the carnall nourishementes yea and this fleshe which ere long shall dye putrifye stincke and bee inwardly replenished with â—…lthinesse before that moste cleane and moste infinite bountie and deuinitie of their Creator In lyke maner these couetous men are to be compted vnhappie vyle vayne and most foolishe Who before God doe preferre siluer and golde a whyte and reddishe kynde of earth which are but certayne deceiptfull mettalles Other doe make lyke estimation of houses lands other earthly ryches which doe rather hinder then further mans health and saluation before the moste aboundant and plentifull fountayne of all goodnesse yea euen before the highest first true and onely God beyng that goodnesse onely which is to be estéemed and adored who is alwayes stored with infinite treasures and riches In lyke maner the proude men and such as are ambitious of worldly honour and most desirous of this transitorie glorie are vayne seâ—…celesse and in most myserable estate who are not afrayde to preferre their owne prayse worship and glorie before the honour praise glorie of the high blessed god Who wil desire that which beloÌ„geth is due to the onely holy highest immortal God to be attributed vnto themselues being moste vitious readie to die thsÌ„elues they wot not how soone Whereby they are theeues and robbers of the heauenly honour Yea spoylers and robbers of God his glorie and most worthiâ—… of confusion and eternal dampnation Wherfore my welbeloued let thy harte bee héereby euermore conuerted towardes that eternall diuyne and vnmeasurable goodnesse Desire his honour and glorie continually Loue worship and honour him aboue all things And vouchsafe not to regard to loue or to inioy any earthly fraile or worldy thing which is against his honour loue or reuerence That thou mayest truely and worthily sing with the Psalmist Shall not my soule be subiect vnto God for my health and saluation commeth from him he is my God my health and my defendor So that from henceforth I will not bée moued And as the Psalmist sayth agayn in the samâ—… place In God is my glorie and my saluation Hée is the God of my helpe and my hope is in him In him thou mayest fynde all goodnesse moste aboundantly If thou desire might and power he is almightie If thou séeke wisedome his wisedome is vnsearchable If thou require beautie his beautie is without péere If thou couet delightes and pleasure all delight and pleasure are in his right hand vntill the latter day If thou wish for eyther honour prayse or glorie he doeth glorifie those which glorifie him for euer To conclude he loueth those that loue him he heareth those that feare hym and he saueth them that hope in him Briefely sinne is altogither repugnant vnto diuyne charitie and doeth take away the feruent heate and perfection thereof Therefore least the word of God should be diminished or waxe colde towardes vs Let vs as much as we may eschue be waile and amend our sinnes to the ende that so we may be made the more feruent dayly in the holy loue of the heauenly deuinitie But euen as by the premisses we see that sinne is committed by cleauing more vnto the creature than vnto the Creator So doe we incurre and light into sinne by inordinate affection vnto the thinges created yea although they be about God or pertayning vnto him Of the enormytie of sinne as toutching the diuine maiestie and authoriâ—…ie which is dishonored by finne Act. 6. THe more high in aucthoritie great in dignitie and prehemynent in maiesty that he is against whome wée doe sinne so much the more gréeuous and huge the sinne is to be accosited as if any man doe offend a Prince it is more gréeuous then if he tresspassed against a poore pesant Since God therefore agaynst whose lawes and agaynst whome all deadly sinne is commytted is altogether of an infinit maiestie of an incomperable dignitie and of most high authoritie it is euydent that sinne being coÌ„mitted agaynst such a person in that respect is by a certeyne kynde of meane of infinit enormytie and be yond all comparison more gréeuous then any offence committed agaynst a simple creature Agayne the greater or the higher that the master or lawgeuer is so muche the more enormyous or huger the fault is accompted not to obey his commaundementes or to neglect his preceptes Since then our maister and lawe maker is the God of Gods the Lord of Lordes the Kinge of Kinges and the Prince of all Princes vnto whom as it is written there is none of the lawegeuers
worship reuerence God in all things with the whole zeale of our hartes And let vs do as much as we are able to the honor of his name yea let vs not think that we do any thing that is worthie but let vs hartily bée sory that we are able to do no more bicause euen as he is of excéeding maiestie so is he worthie of infinite reuerence Of the enormitie of sinne by reason of the diuine presence which beholdeth all things Art. 10. THis one thing furthermore doeth increase the gréeuousnesse of our sinnes and doeth accumulate the contempt of our mynd against God that we dare be so bold as to sinne in the sight and presence of our creator sauior iudge And he our eternall most mightie God doth most plainly eternally and vnspeakably behold peize discerne all things that are past present or to come As holy Iob doth professe saying doeth not God know my way doth he not count all my steppes And again so speaking to God thou hast put sauth he my féete in fetters and hast watched marked all my pathes hast considered the 〈◊〉 of my féete Whervpon in Hieremie it is red thou most 〈◊〉 great and mightie thy name is Lord of hostes great in thy councels incomprehensible in thy thoughts whose eyes are open ouer all the sons of Adam that thou 〈◊〉 giue to euery man according to his wayes wherein he walketh 〈◊〉 not an earthly iudge or a mortal man think a great 〈◊〉 or dispight don vnto him if any of his subiects shuld in his 〈◊〉 presence transgresse his preceptes But how much greater iniurie dishonor do we coÌ„mit against the highest heauenly eternal iudge whilest we fear not 〈◊〉 〈◊〉 in his 〈◊〉 which is truely present euerie where yea mostpresent and fulfilleth iudgeth pondereth all thinges that are done Here vpon beloued thinke alwayes vpon the diuyne presence honour the lookes of the heauenly countenaunce worship euerie where the purenesse of the diuine mynde And blushe for shame to doe that before the highest God which thou wouldest be abashed to doe before a good or honest man Nay rather tremble and quake and presume not to thinke or to desire that before the presence of his 〈◊〉 which thou wouldest be any thing at all a fearde to speake before a good or honest man For God beholdeth the 〈◊〉 of the hart that which vnto men is the speach of their mouth that which is with God is the thought of the harte And againe that which the earthly iudge before whom thou art 〈◊〉 doth gather of thine outward déedes the same the dreadfull and most iust God can iudge and determyne of thine inward desires which receiueth the intent or affection of the 〈◊〉 or déed That man is base 〈◊〉 vniust which honoureth the presence and 〈◊〉 the iudgement of men more than of god Wherfore my dearly beloued let that offence neuer be attributed 〈◊〉 thée but 〈◊〉 heare alwayes and in all places that saying of 〈◊〉 in thy 〈◊〉 The Lorde liueth in 〈◊〉 sight I stand this day And therfore as Boetius saith there is a great necessitie of wel doing commaunded vs bicause we do all things before the eyes of the iudge which séeth decerneth al things Of the enormitie of sinne by respect of him that sinneth Art. 11. HEtherto we haue treated of the enormitie of sin hauing regarde to God against whom all sinne is committed eyther directly or by meanes For although certayn sins are termed to be against god certain other agaynst the neighbour certain against our selues I mean against the sinner himself bicause that God is the nerest obiect matter most at hand vnto some sins as vnto those that are directly coÌ„trarie to the diuine vertues vnto some other the neighbor is the nerest matter and vnto some he him selfe which sinneth Neuerthelesse all sin is against God which detesteth punisheth forbiddeth all sins For by the diuine lawes al sin is forbidden or diswaded Now then it is requisite to speake somewhat of the enormitie of sin on the behalf of the sinner and that as touching men First then the enormitie of sin may be marked by our inferioritie For the lesse that any man is by comparisoÌ„ with a master or lawgiuer so much the more humble so much the more in subiection he ought to be Wherevpon the contempt séemeth to be somewhat the more gréeuous if he become rebellious to the law giuer or superior â—…im self theÌ„ if he himself were greater or if a greater theÌ„ himself did commit it For man himself doth possesse the lowest place in rank of matters or substances belonging to vnderstanding may not theÌ„ that lawgiuer the most highly exalted God holy vnmeasured to bée adored disdayne much when he séeth vs vyle litle wormes of the earth bearing clayish vessell vpon vs being compared to vanitie and ashes replenished in our bodies with infinite sinnes agaynst the soule that we doe not obey his coÌ„mauÌ„dements but dishonor his maiestie and forget his benifits yea euery houre offending him incessaÌ„tly not harkening to his exhortations which he maketh vnto vs by his ministers not regarding his own preseÌ„ce furthermore by this coÌ„sideration of our leudnesse vilenesse we ought vehemently to heape vp aggreuate detest bewaile yea to dispise reproue to correct both our selues and all our excesses against God since that we most poore most miserable most vyle creatures which shal soone die yea rather dayly dying haue so often so gréeuously dishonoured offended dispised dayly do not cease to offend our lord our most highly exalted infinite almightie most glorious and superessential god Behold we dust ashes we worms and rottennesse which lyke a flour do come forth are wâ—…thred which fly away like a shadow neuer do coÌ„tiuue in one â—…state haue so often so vnmeasurably halted dissembled so incessantly do sin against the king of kings against the Prince of all men against the creator of the world most laudable inuariable most highly exalted who is the simplest purest most bright shinyng most holy ghost Wherfore then dâ—…e we moste vaynely glorie whereof are wée most foolishe proude wherefore doe we â—…ot humble dispise bewayle and correct our selues with fastings with stripes with watching praying other fruits of repentance Therfore let vs earnestly be displeasant vnto our selues let vs moste déepely without delay hâ—…mble our selues before the most pure God dispising no bodie but our selues Secondarily the enormitie of sinne on the bâ—…halfe of the sinner is noted by the superioritie of him that sinneth as by préeâ—…inence preferment in authoritie For the more that he which sinneth be preferred in principallitie or iuditiall authoritie the more he is bound to the more ample iustice rightuousnesse charitie exeÌ„plare life Especially since the iudge or president according tâ—… the Philosopher oâ—…ght to be the liuely
lawe it self the liuing equitie wherby his sins become the greater and more enorme especially if he haue authoritie in Ecclesiastical matters and be bound to attend vnto doctrine and preaching Whervpon that which should be to a simple man but a sâ—…al trâ—…spasse such is accouÌ„ted in a parsonage a huge and haynous offence and sinne Thirdly the enormitie of sin as touching him that sinneth may be taken on the behalfe of the dâ—…grée or orders of him which sinneth As the sinne of a Preacher or minister is more gréeuous then the sin of a lay or simple man both bicause of the greatnesse of their skill and knowledge for the good example which of them is expected Fourthly on the behalf of the science or knowledge of hym that sinneth whose faulte is so muche the more greeuous alwayes then the faultes of hys equalles the greater that his gaines or profit in knowledge hath ben â—…ce Christ protesteth saying The seruant which knoweth his masters will and doth it not shall be beaten with many stripes As the Apostle James doeth also testifie saying it is a sinne to him that knoweth good and doeth it not For as Peter the Apostle sayth it were better not to know the way of rightuousnesse then to goe backeward from it after knowledge â—…f it Fiftly on the behalfe of vertue for the greater perfection of lyfe that a man in times past hath led and the more spiritual that he hath bene the more abhoâ—…able and more vyle he shall alwayes be in comparison of his eqâ—…alies if he returne vnto carnall and voluptuous lyfe Suche are they which beginnyng with the spiryte are consumate in the fleshe Sixtly on the behalfe of his state or profession As if a christian minister or preacher should become an Apostate wherin doing against rightuousnes he doth sin right deadly Seuenthly by the benifites giuen vnto him that sinneth Bicause as I haue before sayd the more or the greater benifites that any man receyueth from aboue so muche the greater and more enorme his sinnes bée Wherevpon the longer more benignely y God expecteth the conuersion of him that sinneth so muche the more daÌ„pnable his sins are made Eightly by the coÌ„mon custome of sinning which inducetâ—… hardnesse of harte obstinancie For as Salomon writeth when the wicked man commeth vnto the depth of sinne he regardeth it not Ninthly by reason of the age for one selfe same faulte is iudged more reproueable in old men then in yong men Tenthly by the easinesse that the sinner had not to haue sinned or to haue resisted against sin As in men of good wit and vnderstandyng sinne is more gréeuous than in suche as are prone vnto vice Wherevpon Augustine in his xiiij booke de ciuitate dei speaketh saying The first precept in Paradice was broken vyolated so much the more vniustly bicause it mighte haue bene with so much the more ease obsâ—…ed and kept For in sinners of such as be of good vnderstanding ther is more voluntarie consent since from their inward thoughtes they are lâ—…sse enforced vnto euyll And therefore they doe sinne more greuously then the rest that are their 〈◊〉 quales especially since they doe both abuse gods 〈◊〉 vnhappely and are so much the more vngratefull vnto their creator By these thinges let euery man weigh and consider the enormytie of his sinnes Bicause in some men all these thinges yea fully all these thinges which doe aggreuate sinne doe concurre in some many And in other some fewer But vnto thée my derely beloâ—…ed I propound the last of all these poyntes to be most singularely considered Least thou shouldest dampnably abuse the goodnesse of thyne excelent wit. But thou most by a worthy indeuor bend they selfe so much the more warely vnto all vertues as it is easier vnto thée then vnto others to become vertuous The which if thou doo thou shalt be most deuoute and most acceptable vnto god But if thou regard not thy doings and geue place vnto vices surely thyne iniquitie dampnacion will be exceding greate Whervpon Augustine in his second booke De ciuitate dei sayth If there be any natural part apparant in thée which is laudable it is no way perfect nor purged but by pyetie which is worshipping of God and by impietie it will be ouerthrone and punished Further of all that hath bene sayde the very aggreuating of sinne it selfe is to be vnderstoode by the other partes thereof Of the enormitie of sinne by the obiect or matter about the which it is committed Art. 〈◊〉 AS we haue already touched some sinnes are saydâ—… to be against GOD some against the neighbour and some against the finner himselfe And it is certeinâ—… that the sinne againste God are the moste greuous generally It is also now handled of the greuâ—…usnesse of sinne hauing respect to god And as those sinnes are sayde to be moste greuous which are against GOD for his goodnesse maiestie holynesse charitie and his bestowing of benefittes So the lyker vnto God that the neighbors be againste whome the sinne is commytted the more greuous and enorme the sinne shal be accounted And therevpon the enormitie of sinne againste the neighbour Is first marked by the aucthoritie dignitie and power of him againste whome the sinne is commytted Who the greater his power or aucthoritie is so much the more greuous it is to offend him or to trespasse against him as appeareth by treasons coÌ„mitted against princes Herevpon it is very enorme greuous to trespasse against a preacher or mynister since it is chéefely againste charitie which is due vnto them and against iustice by the which obedience and reuerence are to be geuen them Wherefore of such God speaketh sayinge He that heareth you heareth me and he which dispiseth you dispiseth me Moyses also sayth to the rebellious Israelites Your murmuring is not against vs but against god And herevpon the Apostle teacheth in his epistle to the Romans let euery liuing soule be subiect to the higher powers For ther is no powre but from God and those things which are from god are ordayned But he which resisteth authority resisteth against the ordinaunce of god And they which doe resist him doe purchase to themselues eternall damynation Secondarily the enormytie of trespasses against the neighbour is perceyued by reason of the néerenesse of bloode As thus It is more gréeâ—…us to kyll thy naturall brother Or to 〈◊〉 thyne owne sister But it is moste gréeuous to sinne agaynst thy Parents Since a sonne is borne of their substaunce and is as it wâ—…re some parte of them Thirdly by the benifites which the sinner hath receyued of his neighbour agaynst whome he trespasseth And therefore againe it is to wicked a thinge to doe euill against thy Parentes from whome the ofspring hath obteyned being nowrishement attendaunce and instruction Also agaynst maisters vnto whome honour and loue are due Or rather according to the Philosophers opynion we can not yeld vnto our parents
lewed the thinge then it selfe is vnlawfull As if any man praye fast and geue almes to obteyne mens prayses thereby Then for asmuch as by the testimonie of Dyonysius goodnesse is an entyer cause that is to say whyther all the circumstaunces of vertue before rehearsed doe concurre and the defectes or euilles doe happen by the omyttinge of any circumstaunces Therefore the gréeuousnesse of the sinne is so much the greater the more that the number of cir cumstaunces be which are forsaken and the more that the partie doeth goe from the verie conuenyent circumstaunces of vertue it selfe Herevpon let vs now not onely be sory that we doe those thinges which of their owne nature be vicyous and absolutly euill and doe also omit things that we should doe But also bicause we haue sinned in an iuconuenient tyme in a place more for bydden to a very wicked ende and purpose by dishonest meanes or assistaunce and in a moste vnapt manner and fashion euen vnfearfully and vnreuerently altogither we must consider also how often with what maÌ„ner of person with how great delight in sinning and with how great or what kynde of offence to our neighbour For the more that the desiere of sinning I meane the verie willingnesse to euill be more bent thervnto the fault is so muche the more gréeuous Lykewise it is conuenyent and we must consider of the good thinges whiche wée doe whither they bée done in due tyme and place with a right intent and reuerently also For it is more gréeuous in the time of diuine seruice on the holy daies and in the church to haue a wandring mynde to tattle to looke gazinge about and to set mynde vpon vice and wickednesse Therefore my welbeloued indeuour thy selfe to fulfil the good déedes wherevnto thou art bounden with the circumstaunces before rehersed as much as in thée lieth and doe héedely consider the gréeuousnesse of thy sinnes by all these thinges now rehersed which doe aggreuate sinne and wickednesse Of the deformytie hatefullnesse and loathsomnesse of sinne by consideration of it selfe Art. 14. BYcause god which is dishonoured by sinne doth consist of an infinyte great honorablenesse aâ—…blenesse and bewtie Therefore sinne is iudged to be also of an infinit loathsomnesse hatefulnesse and deformytie For asmuch as it is displeasing coÌ„trary to the diuine will holynesse and equitiâ—… herevpon sinne ought by the lawes of God neyther to be committed nor to be alowed for no cause for no feare of damage danger or torment nor for any loue of commodytie prosperitie or â—…ye Yea rather should a man willingly receaue indâ—…â—…ost gréeuous death then to incurre the least sinne And therefore whosoeuer doth either for flatterie or for menaces or by regardinge mans fauour yeld vnto sinne he declareth sufficiently that he is imperfect To conclude the least euill of the fault that is to say The least sinne is more hatefull and more to be fledd from then any kynde of euill in the payne or any kynde of punnyshment yea though it be infernall as touchinge that it is méerely punishment Therfore we ought not to sinne for the auoyding of any torment losse or discomodity but rather ought a man to be willing to beare any payne then to offende God For to offende god is as much as to léese god I meane the vnmesurable goodnesse of God and to set our owne wicked wills directly against his most holy will. And therefore now my welbeloued consider how great is their frowardnesse how farr are they distant from true perfection whose whole affection tendeth day and night to doe those thinges which are forbydden by thy diuyne lawes Which by slattery gyftes poursute doe labour to drawe those thinges vnto their consent with the which they may fulfil ther most filthy desiers And which studie to be hououred to be inrytched and to haue their proprietie in this worlde Therefore let the state of our myndes stand inflexible Let vs neither be puffed vp with prosperitie nor yet ouer come with aduersitie Neither let vs fall hedlong from the way of righteousnesse tâ—…rough feare of mans displeasure rebuke or dismaying and let vs beyond all comparison feare the death of the sowle which is sinne more then the death of the body Against those which doe more feare eschewe and hate the euill of the punishment then the 〈◊〉 of the fault Art. 15. FEare is the flying from or detesting of euil Therfore the worse that any things bée the more to be fled from and the more detestable they are iudged to bée For as muche as euil is the obiect of feare So y it is alreadie euident that the euil of the fault is vnmeasurably to be fled froÌ„ But the euil of the paine or the punishment of sin or any kynde of afflictiue aduersitie is not in it self absolutely euil or simply to be fled froÌ„ or auoyded But it is iustly sent by God is profitable in this world to the taking away of sin the powring of grace vpon vs In hell it is the worke of the diuine iustice ordeyned for the fault although it be hurtfull vnto the dampned If theÌ„ since these things are so how vnperfect vyle childish are they which in this life do rather feare flye from the iust punishment confusion rebuke of their sinnes then from the very 〈◊〉 thie deformitie of sin it self the displeasure of the diuine holinesse and the dishonor of the highest God These be those disordered and miserable creatures in whom priuate loue doth wey downe godly loue in whom seruyle feare is greater then chyldish obedience which doe more honour dread and estéeme the sight iudgement of the world theÌ„ of god neuer fearing to doe that in the presence and beholding of God him self which they would be abashed to doe in the sight of a man being their iudge in this world These are more sorowfull for their own temporal or corporal discommodities losses or punishments theÌ„ for gods displeasure for the losse of grace or for the wounding of their soule These men doe pretend fayne a certaine amendment wheÌ„ the iudgement examination of men is at hand or approcheth But when he is absent whom they feared and is not loked for to returne shortly vnto iudgement or punishment theÌ„ they liue as they did before Go to then welbeloued let vs feare God most sincerely let vs without all comparison hate the euil of the fault and hartely imbrace such punishment as is layd vpon vs for sinne yea and lot vs beare it patiently â—…nd let vs most faithfully bewayle and lament the hurts of the soule that is sins more theÌ„ the lâ—…se of temporall things or the afflictions of y bodie Last of all we shal be able to accomplish all these things if we mark effectually that saying of Salomon My sonne honor God thou shalt prosper Besides him sée thou feare no man And agayne he sayeth Hée that feareth God doth tremble at nothing and he
did in their myndes being lightened anointeâ—… froÌ„ aboue the more diligeÌ„tly mark those things wherby the enormite is agreuated the better perceiâ—…ed wherof I haue alreadie handled many so much the more they dispised humbled corrected themselues yea did most vehemently ponder bewayle chastise the least sinnes To conclude one sin is aggreuated by another Since therefore the sins of our affections spéeches things committed omitted be so many that they excéed â—…scape the knowledge and nombring of our thoughts mindes it is certayn y we can not vnderstande the enormitie of our vices but by a verie singular grace from god And therefore it is written who vnderstandeth his faults purge me O lord from my hidden falts from offences vnknown spare thy seruant Herevpon in all respects we ought by right patiently with all gladnesse to sustein all aduersities whatsoeuer happeÌ„ vnto vâ—… for our so hiddeÌ„ lurking many great offences But bicause we do not ponder nor consider the enormitie of our sins bicause we do not humble our hartes low inough before God bicause in aduersities we doe not giue thankes vnto God which loueth vs rebuketh vs chastizeth vs but being ouercome with impatience we fall into disordinat sorow and basenesse of courage Yea further bicause the other things a little before rehearsed which do aggreâ—…ate sin as wel on thâ—… behalf of the sinner of the obiect or matter whereaboutes the sin is committed as also by means of the endes circuÌ„stances are so many so great in perticularitie that none of vs can distinctly know them all Therfore we are not able fully to vnderstaÌ„d the greuousnes of our sins But we ought infinitly to humble our selues hartely to call vpon the diuyne clemencie and onely to breath too or take comforte in the mercies of god And to say with the true penitent sinner myne iniquities haue ouer taken me I had no power to sée them And againe our iniquities are multiplyed ouer our heads And in another place our sins are growne vp to heauen Last of all though we can not fully comprehend the hugenesse enormitie of our wickednesse Yet by that most bitter eternal infernal payne which the iust God appoynteth for our sins it appeareth doubtlesse the they are truly so incomprehensible great enorme which God doth yet neuerthelesse euen in hell mingle mercy with his iustice in that he punisheth lesse theÌ„ we worthily deserue And yet the enormitie of any mortall sin howe little so euer it bée is so great y there is no creature in the whole world so welbeloued of God but he would hate him dampne him for euer for one of these gréeuous sins if he finde it in him finally at his ending Yea so great is the enormitie of sin that it maketh the sinner so displeasing vnto God as he him selfe doth not remember any good thing which the sinner did before As our Lord iudge did testifie by Ezechiel saying if the iust man do turn away him self work iniquitie I wil not remember all y rightuousnes which he hath don Therfore he that standeth let him take héed y he fal not no man is sure And in the Prouerbs it is said blessed is y man which is alwayes fearfull And furthermore howe great the enormitie of sin is it may hereby be marked that no creature was fit to make satisfaction for the sin and transgression of mankinde and to take away the same but it became the verie onely begotten of God yea and it behoued by a certaine meane the true vnmeasurable God to be incaâ—…te and to suffer and dye for the redemption of men from the gylt of sin If thou mark these things rightly my welbeloued thou shalt abhore sins thou shalt bewayle thâ—… and â—…ye from them And shalt warely behaue thy self before the presence of the diuyne maiestie Of the sundrie effectes and â—…rtes thaâ—… come by sinne Art. 18. COntrarie causes are accustomed to haue coÌ„trarie effects But sinnes and their vicious qualities are contrarie to vertues and their actions Then as grace doeth make nature perfect so sin doth infect it hurte it imbase it And as vertues and the giftes of the holy ghost doe make the strengthes 〈◊〉 forces of the soule to be readie prompt and easily inclined to well doyng yea and by meane and working of the holy ghost verie wel and readie nimble therevâ—…too So sinne and vitious qualities doe foreslow the forces before named draw theÌ„ backward from goodnes make them weak vnready to do wel prone and prompt to euil yea they make them easily inclined to a diuilish instinct and to follow the violent sway and force of affections Herevpon Hugo in his booke of the Arck of Noe sayeth what temptation so euer doeth assayle a soule forsaken and abandoned of diuyne succour it ouerthroweth it And Beda witnesseth that a manne fallne into sinne Lorde my god Synne doth also according to Augustine in an hillate and bringe to nothing Bicause sinne it selfe is nothinge and all men by sinning come to nothinge By léesinge the essentiall beinge not of nature but of grace Eyghtly one sinne doth drawe and dispose a man vnto another So the sinne which foloweth doth become bothe a sinne and the payne of a sinne For of it selfe it is a sinne And â—…y respect of the sinne which went before it it is also the peyne of a sinne Bicause the sinner by the desartes of the former sinne doth iustly deserue to be for saken of God â–ª And so falleth into sundrye vices Wherevpon according to Gregory A sinne which is not washed away by a repeÌ„taunce doth by and by drawe one to another sinne by his owne weight and swaye Ninthly sinne doth make such vertuous déedes which were done before to be vnfruitfull dothe exclude man froÌ„ the glorie of the heauily kingedoÌ„e As it is written Let y wicked be taken away least he should sée the glorie of God. Tenthly of a member of Christ it maketh one a member of the Deuill For as by faith we are incorporate in Christ so by deadly sinne léesing fayth we are incorporate in the Deuill who is the head and Prince of the vniust Eleuenthly it maketh man who ought to be the Temple of God to he lyke vnto hell For as in hell ther are fier cold styncke darkenesse worâ—…s confusion thyrst and hatefulnesse of all that is good and honest So in a sinner there are the fyre of anger impacience and couetousnnsse the cold of enuie the 〈◊〉 of lecherie and ryot y worme of concience the thryst of concupiscence the disorder and 〈◊〉 of mynde and the â—…thesome detesting and hating of vertues Twelfely sinne maketh a man vnstable For the finner is ouerthrowne tossed and caryed about with euery wynde of passiones temptations and vices As it is wrytten the wicked shall walke aboute for they are as the dust which the wynde
lawfull for vs to glorie in our selues nor to haue a vayn delight in our selues But as the Apostle sayeth He that gloryeth let him glorie in the Lord. Beholde the world passeth ouer and all the glorie therof And what is our life in this world but a smoke and vapour shewing it selfe a little and sâ—…raight way is vanished and gone we all slippe away lyke water into the earth Wée are earth ashes dust rottennesse and wormes meate So that when a man is deade hee shall inherite Snakes and Wormes To conclude what is this present lyfe but a continuall and â—…oste swifte course vnto deathe For some parte of our lyfe is continually and without ceasing wasted and cut off And therefore Dauid sayde Our dayes are lyke a shadowe vpon the earth and there is none abidyng And Ezechias sayde my lyfe is cut of as the webbe from the Weauer Yea euen whylest I yet began he cut mée off And Iob remember mée O Lord for my lyfe is lyke a puffe of wynde And in respecte of the eternitie the lastyng of thys lyfe is nothing as Job witnesseth in the same place saying Spare mée O Lorde for my dayes are as nothyng Héerevpon Chrisostom sayth Let vs passe saith he one hundreth yeres in delyghtes yea ad thervnto another hundereth or if you lyst ten tymes an hundereth and what shall all this bée compared to eternitie shall not all the whole tyme of this lyfe in the which we séeme to inioy so many delyghtes and to haue frée scope vnto vanities shall it not I saye bée as a dreame of one nyght compared to the eternitie Yes for as Hierome sayeth if thou haddest the wysedome of Salomon the beautie of Absalon the strength of Sampson the ryches of Crâ—…esus and the myghtie power of Octauianus what should all these profitte thée when as straight wayes thy bodie shall be delyuered vnto the wormes and thy soule vnto diuilles For as Augustyne affyrmeth If Adam yet lyued and shoulde dye thys day what coulde it then auayle hym to haue liued so long Now therefore my dearely beloued weygh these things déepely For such as neglecte to marke these things presently â—…arly or late they shall say vnfrutefully with the reprobate in the day of iudgement We haue erred from the way of truth and the lyght of rightuousnesse hath not shyned in vs and the bryght sonne of vnderstandyng hath not rysen vnto vs What hath our pryde profited vs Or what hath our pompe and boastyng preuayled vs All those thyngs haue passed ouer as a shadowe and as a swyfte running messenger For then shall the heauens reneale the vanitie of the louers of this world togither with their iniquities and the earth it selfe shall ryse agaynst them Then their sin and transgression shal be manifest with suche as haue sayde to God Departe from vs Wee will not haue the knowledge of thy wayes Then shall the rounde world fight agaynst them in Gods behalfe All thynges which haue bene shall then suffer punyshement and yet shall not be consumed Yea they shall suffer and sustayne accordyng to the multitude of theyr inuentions For the wicked is reserued vntyll the daye of perdition and shall bee ledde vnto the day of furie and shal drinke of the wrath of the almightie Let these things terâ—…rifie thy mynde and withdrawe it from the worlde Yea principally let them ioyne it vnto God. Furthermore the vanitie of this world doeth hereby most manifestly appeare that the prosperitie thereof is expected and gaped for with an excéedyng gréedinesse of mynde and when it commeth it can not be reteyned But all thinges passe ouer and all things flye away This day is paste and the beginnyng of the nexte is not yet knowne whither it shall be quyet or laboursome For so passeth ouer the glorie of this worlde And ther vpon Augustyne demaundeth saying What wilte thou loue temporall things sayeth he and passe away with them or wilt thou loue Christ and lyue eternally with hym For it is vnpossible that a man doe both inioy the present delights and the ioyes to come It is vnpossible both héere to fyll the paunche and there to satisâ—…e the mynde Men may not passe from one delyght to another and appeare gloryous bothe héere and in the worlde to come Yea and the contempte of worldely and temporall thynges is euydente by this that God doeth oftentymes bestowe them more aboundantlye vpon hys enimyes and them which are reprobate then vpon the electe For the electe doeth consider by the end that those thinges are of none accompte which doe transitorilye and seculerly delyght And therefore Hierome sayeth the spéedie consâ—…lation of the gooâ—… is the ende of the wycked well considered and foreséene For whilest the good perceyue by the distruction of the wicked what euils and perils they haue passed and eskaped they accompt all things light easie which they suffer endure in this life So y bâ—…hold my welbeloued how great the deceipt of this world is howe excéeding great is the blyndnesse of the loue which we beare to the same For whilest the wicked doth willingly with great delight remain continue in this worlde hopyng to lyue long and settyng many thinges in oâ—…der for the tyme to come sodaynely and vnawares hée is commaunded to dye and in a moment to leaue and forsake all those thinges which he so faltily hath loued and estemed Héerevpon our Sauiour Christ bringeth in the ryche man speakyng vnto hym selfe and saying My soule thou haste muche good and treasure layde vp for many yeares Take thine ease eate drinke be mery But God answeareth him saying O foole this nyght shal they take thy soule from thée whose then shall that be which thou haste so gréedily gathered Let vs therefore gather togither true and spiritual ryches which will not forsake vs at the tyme of death but will appeare with vs before God and make vs séeme comely and beautifull in all vertue and godlinesse In these kynde of riches we may dayly increase and profit yea and in suche sorte that suche profite may bée muche more auaylable vnto vs then if we possessed all the riches in the world Wherfore let vs not myspende the leaste space of tyme nor bee occupyed in good thynges onely but in the moste excelent thinges That wée may alwayes searche out those things which drawe nearest to our saluation And so growe nearer and nearer neyghbours vnto god And bee alwayes reuerently and honâ—…urably conuersaunte in the syghte of the heauenly Father Let vs thinke and thinke agayne vpon the quyet peace and tranquilitie of a pure hearte vpon the delectation of a soule beholdyng the maiestie of God and vpon the securitye and fyrme hope of the mynde which loueth god And hereby wee shall soone fynde that to gyue ouer our selues vnto such things is as much as to be conformed vnto God. And that suche as doe otherwyse are deformed and not reformed For it is not