vnto a faythfull christian man is it the dissolucion of the bodie that a christian man desireth who is able to say I long to be dissolued is it that death bringeth an ende of life being heare that is not much to him that knoweth he hath an other lyfe to come in comparison of which this is no lyfe but death no ioy but sorow no ease but trauayle no quiet but misery So that either there is in deade very smal weake faith in vs to beleue gods promises infallibly made to all his Or if we doo assuredly beleue theÌ„ the greatest feare in that behalfe is past for he that loseth his lyfe temporall fyndeth eternal goeth froÌ„ labour to rest from the sea into the hauen froÌ„ weaknes to strength from sicknes to health from death to lyfe from sinne to iustice from sorow heuines paine to the place where there is no gréefe nor sighinge those former parts are then past Let the heathen feare to dye who may truely say I know not whether I goe nor what is ordeyned for me to what ende the gods haue created me whether it be good or no who are borne in sin not new borne in holines who haue neither teaching or knowledge of life neither promis of the same But a christiaÌ„ man being taught y death is the entre to lyfe that he is ordeyned to lyue with Christ created to be partaker of his glory regenerat sanctified by him with promis of blisse inestimable if he after all this retorne to the same loue of lyfe feare of death y is in the gentil what doth he then else but practise to be come a gentil heathen again selling away his enheritaÌ„ce for lesse then a messe of potage and renouÌ„cing his priuiledge whervnto he is singularly and especially called But as we haue sayd before weaknes may be a great cause to make a man feare death lack of beléefe a greater but yet are they not the greatest for perfect loue ouercoÌ„meth weaknes increaseth reuiueth faith wher loue is whole sounde the rest is soone recouered if it be lost or increased if it be decated But if loue be either deuided betwene god this world lyfe present or wholly traÌ„slated froÌ„ god vnto things traÌ„sitory How should a man be content to parte froÌ„ y he loueth and séeke that he careth not for sithe it is so true saying that where the man loueth he lyueth and vnpossible is it that who so is delited here possessed with the loue of this lyfe should willingly heare of death which can onely be welcome to them that therby desire to be with Christ whom they loue better then theÌ„selues or this lyfe so can be coÌ„tent to leaue the good for the better their welbeloued for the best beloued or y they estéeme light they entirely and tenderly loue For if it be asked what is the thing of such force y is able to make a man content to forsake his goods his liuing him selfe and his life if we will answere truely and in fewe words we must say it is loue nothing else which wher so euer it be faâ—…ed ma keth al other things séeme nothing in coÌ„parison of that it lyketh And herein to vse some exaÌ„ples it was none other thing the made the Philosopher cast himselfe into the burning fire of Aetna nor the Romain getleman-on horse backe to leape in wher y earth gaped the young man after y reading of Platoes booke to break his neck So many captains souldiers wyllingly wittingly to goe to their death but loue They louid somthing better then lyfe the wysest their couÌ„try and frendes whome they would preserue thother fame and as they called it immortalitie the lightest vayne estimacion glory but euery one somwhat wherewith they were ledde Sith theÌ„ loue is of such force as y same is able to bereue a man not only of his goods treasure but also of his lyfe and that by his owne will and coÌ„sent the right waye to learne coÌ„tentidly to receaue death when god sendeth it is to learne to employ wel fasten our loue wher it should be is due that is vppoÌ„ god and the lyfe to come louing that onely for it selfe and other things so much and so farre as we neither change nor remoue y out of his place which lesson if it be not onely beleued but practised maketh the lyfe godly and comfortable and the death easy And who so euer marieth him to the loue of the world following y desires thereof and making the desyres of it his delight that man may speake boldly of death vntil it come But when he shal stand vpon his gard to receue the assault he must will vndoubtedly shrink shew him selfe a weake souldier lacking the armour that should theÌ„ defend him for if faith his buckler byd him be strong thinck vpon the coÌ„quest that Christ his captaine hath made vpon that triumph y is prouided for him his owne hart coÌ„science which is néere him than his armour will saye all that is prouided for such as beare their loue true hart to their onely captaine whome they promised to serue for such as before in the time of theyr seruice dyd resist his enimie his atteÌ„ptes and not for such as yelded themselues prisoners vnto him content to be in his Campe and to fight vnder his banner His sword which is the worde of God being not well handeled of him before nor much occupied wyll then agrée ill with his hand he for lack of exercise not able to giue a strong blow therwith his curates of charitie so thin that eache dart arrow shal perce it his helm of hope vnlyned neither wel fitting to his head nor able to kéepe of the force of the byll Is it possible think ye y a souldier thus armed besides this not exercised in feates of warre shold withstaÌ„d a mightie stroÌ„g practised wel armed man no verely He wil either runne away if the grouÌ„d serue him or with shame be takeÌ„ prisoner and captine When I consider the maner of dying of such as were in gods fauour of whom we reade in the Scriptures old new coÌ„pare our selues with theÌ„ how willing ready glad they were to leaue this lyfe how loath backwarde sory we are for the greater part to doe the same I meruaile we should be called one mans children that are so vnlyke in condicion Moses being tolde he should no longer lyue therefore to prouide his successour dyd w his own hands ordre appoynt Iosua without coÌ„playnt sorow or token of gréefe prouiding for theÌ„ that shold lyue as it were nothing thinking on him selfe Isaac byd his sonne go hunt prouide gett him meat that he might blesse him before he dyed The lycke coÌ„tentacioÌ„ appeared in Iacob Tobias Dauid sundry other whome we finde not onely neuer to haue shunned death
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
but coÌ„tentedly to haue receaued it The loue they bare vnto God his will in their lyfe kept theÌ„ from disorderid loue of the world and froÌ„ the coÌ„mon sinnes vices which men for worldly thinges coÌ„mit being not troubled with conscience remorce therof sawe no cause to shunne to feare death And as this loue of god his wil encreased in the new testament where the holy ghost the spirit of loue was is more pleÌ„tiously powred in to y harts of the right beleuiÌ„g So the loue of lyfe decresed the desire of death increased in y best professors therof the appostles martirs infinite not only coÌ„tented to leue this life but also desir eddeath who receuig the faith gospel beig taught therby to coÌ„fornie theÌ„ selues to y life image of Christ did with perfect faith pleÌ„tious charitie full hope coÌ„meÌ„d theÌ„ selues to the will of God the expectation of the life to come which they knew was prouided for them y loueth God neither is there any other cause why we dye not like theÌ„ but bicause we liue not like them we feare death bicause we liue not wel some more some lesse according as the order of our liues hath ben and who so saith that the maner of death is a touchstone to way the life is not much deceiued I wil not say but many men may dye wel that liueth ill for mercie is aboue iudgement but none coÌ„tent to dye but he that by death loketh to be with Christ which is he that by his life showeth that he knoweth loueth Christ without which loue y more faith at that time the lesse comfort For faith teacheth Gods mercy his iustice and if iustice be all against vs either faith ingendreth in vs sorow of such a life and so repentance which is good an entry toward life or if it ingender not an earnest repentance it bringeth nothing to comfort ease releue vs but all contrary And therfore he that wil liue in coÌ„tinual meditation of death which is y way to make him a familier so no dreadful gest nor stranger must liue in loue I meane y loue of vprightnes honestie cleanesse iustice integritie doing good where hée can hauing inteÌ„t to hurt none getting vprightly to suâ—…in himself his of that remayneth departing liberally to the poore as he séeth cause is able to such a man y remeÌ„brance of death caÌ„ not be vnpleasant for it shal neither take him vnprouided nether beriue him of any thing wherwith he is disorderly in loue Such a man liuing coÌ„teÌ„tedly in y place wherin he is called traueling carefully to fil satisfie the same wheÌ„ death approcheth doth méekly say to God with Christ I haue done the worke thou sentest me to doe And albeit there hath bene much weaknesse many infirmities in his trauel and accomplishing that worke he was sent to doe yet with a great indifferencie he shal be able to vse the words of the vertuous learned Bishop neither haue I liued so among you that I should be ashamed to liue neither doe I feare to die bicause we haue a good Lord master The man so liuyng and so thinking is onely happie neither troubled with inordinate desire of highe estate which he taketh but for a place to trauayle for many neither affrayde to be in meaner then he is knowing that where so euer God placeth him he hath his worke to doe wherwith he may please him euer quyet content to dye and not vnwilling to liue But here some man may say although he be not disordridly desirous of life yet can he well be coÌ„teÌ„t to liue though not for him self or for his owne sake yet for others therin wisheth nothing vngodly but deceÌ„tly to kéepe the place whervnto he is called which he can fill if not better yet as wel as an other maÌ„ to help such as néed him to bring vp his childreÌ„ to see theÌ„ disposed finally to bestow the benifits y God hath lent vnto him he y maketh this obiectioÌ„ lieth not on him self is not of y worst sort nor much to be misliked vnto whoÌ„ neuertheles it must be answered if his desire be to liue for others who by him may be y better he must coÌ„sider y wel doing is not all his own wherof though maÌ„ be y minister God is the giuer who will dispose him self to doe many good and none hurt so coÌ„tinue God knoweth man knoweth not but this maÌ„ knoweth y without gods giuing he doth it not wel knoweth he also y happie had bene SalomoÌ„ if he had ben taken in his youth wel doing the like may ye read of many say by experience of some whither he would be one of them by long life he knoweth not if ther were no dauÌ„ger it shuld not haue ben writteÌ„ he y staÌ„deth let him take héed y he fal not if he think there were no dauÌ„ger in him self theÌ„ is he proud and lyke to be one of them that would fall if he doubt then is it wisdome to put him self to him that knoweth And sith he knoweth and is sure that after death no sinne is done better is the choyse to go with safetie as Gods seruant wheÌ„ God willeth then in continuaunce to put that in a hazarde which if it goe amisse at the ende can not be recouered nor the losse redubled Déepe in payne lye many who by long lyfe fell into sinne and therby into their damnation who had then dyed in their youth had lyued with Christ and howe much they bewaile their long life the oceasâ—…oÌ„ of their paiâ—… no tonge can tell nor harte thinke But to returne to the matter if he say he would doe many good in long tyme and lyue accordyng to his place and callyng let him shewe that in the tyme he hath giuen him and if in so doing he be takeÌ„ sith he may say to God I haue done the worke thou sentest me to doe and when God calleth hym away hee knoweth there is no more appointed for hym to doe he knoweth also there is no more cause for him to lyue bicause desire of doing good was the only cause why he would lyue His childre are Gods more then his who leaueth not the seede of the iust who calleth him selfe the father of Orphans and iudge of Widdows whose blessyng if they haue they shal prosper though they lacke a mortall father And if they lacke that much sorow and small comforte should the father haue to see that he could not amend for eche good father neither maketh nor leaueth a good chyld And yet doeth not such a man lacke wyfe and friendes to whom he may commit the care of children and if his friendes will doe much for them at his request and recommendation why should he mistrust Gods proÌ„uydence helpe and dyrection if hée commend them vnto hym By whom
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
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
garnyshing of the body and garmentes Not desiering to please men but to please thy creator Sauiour and most dreadfull Iudge who is as aboue all thinges the highest and most blessed God. Amen The Nedles Eye The Prologue of the Author OUr sauiour Christ by the mouth of his holy Euangelist Mathew in his sixt Chap. saith I will declare vnto thée O man saith he what is good what the Lord thy god doth require at thy hands Uerely eueÌ„ to doo iustice righteousnesse to walke carefully warely beefore thy Lord god For asmuch as god hath formed made thée a reasâ—…able creature he hath created thée to that end that thou mightest obteyne euerlasting felicitie he hath furnished thée with all thinges necessary to the atteyning thereof that thou mightest deserne betwene good bad betwene truth falshood betwene vertues vices choosing and folowing those things which are good true vertâ—…ous abhorring yea vtterly for saking all euill false vâ—…tious thinges Wherfore our owne reasoÌ„ vnderstanding being instructed by the doctrine of the holy scripturs well taught and grounded in the holy lawes of god ought to be the iudge of all our life déedes in such sort y euery man might euery day of his life wysely dyscusse truely discerne effectually correct his owne conuersation And although we are forbidden by gods word to iudge other men disordredly according to the 〈◊〉 saying Iudge not you shall not be iudged neuerthelesse let euery man iudge himselfe by consideration of his owne lyfe and let him abhorre whatsoeuer he sindeth repreheÌ„sible therin Yea let him bewayle it avoyd it and leauâ—… it not vnpunished But let him amend it by the fruites of repeÌ„taunce And this is ment by doeing of iustice and righteousnesse For whosoeuer doth so shall eskape the straight iudgement of God and the euerlasting paines of hell â–ª As Paule the apostle doth witnesse in his eleuenth Chapiter of his â—…irst Epistle to the Corynthianes saying If we iudged our selues we should not then be iudged Moreouer we ought to walke warely and circoÌ„spectly before the Lord our God continewally fearing least we offend the eyes of his holy Maiestie in any thyng and y we neyther loose the benefite of his greate grace in this present lyfe nor yet the fruityon of his gloâ—…y in the world to come Nor yet thereby encurre the daunger of euerlastyng paynes in hell And here upon the holy worde of GOD doth say The man is blessed which walketh alwayes 〈◊〉 And â—…ée which is with out feare or dreade to doe 〈◊〉 cannot â—…e iustified As also the appostle Paule doth exhorâ—… vs to this fearefâ—…ll and carefull walâ—…yng 〈◊〉 GOD saying 〈◊〉 for your saâ—…uation wyth feare and tremblyng As also Sainct Hierome sayth Cursed be the 〈◊〉 which â—…th 〈◊〉 god 〈◊〉 Wherfore we must diligâ—…tly 〈◊〉 all héedynesse and the true effectes of Godly charytie serue the hyghest GOD and Father in chyldyshe feare and obedyence As it is wryâ—…ten by the Psalmyst Serue God in feare reioyce before him with trâ—…bling Such an one was holy Iob saying rightly of hym selfe I haue alwayes feared GOD sayeth hée as the rage of waters that might ouerwhelme mée And agayne GOD is hée whose anger no man maye resyst Therefore haue I bene troubled to beehould him and haue bene gréeued with feare when I considered him So that whosoeuer is dyssolute in his harte light of mynde and doth neyther weighe nor consider the heauenly eyes which alwayes behold him nor yet doth reuerence and dread the presence of that fearefull and eternall iudge But doth procéede in such a carelesse order and so neglygently béehaue him selfe as though he had already passed all 〈◊〉 and were not of GOD to bée iudged doth not hée lamentably â—…ast him selfe awaye And shall hée not lyght in the handes of the lyuing god That he maye receyue euerlastinge punyshment wyth the reprobate in the depth of hell Wherefore my deare and welbéeloued in Chryst Iesu to whome I wryte thys worke doe not neglect thy selfe carelessely in a vayne kynde of securytye Nor doe not thou walke vnreuerently before the highest God which doth contynually behold thée Doe not iniurie vnto his Maiestie by lyuing wickedly But as Moyses doth exhorte thée kéepe thy selfe and thy soule warely And forget not the wordes of the Lorde thy God neither let them slippe out of thy remeÌ„braunce at any tyme For here vpon it is that Augustine saith Such as feare not gods iustice do hope for his mercy in vaine And Hiâ—…rome saith If we would beléeue and often thincke vpon the presence of god whose Maiestie séeth and iudgeth all thinges I beléeue that we should very seldom or neuer fall into any sinne And this it was that holy Iob ment wheÌ„ he sayd Doth not god know my wayes and number all my stepps and a gaine he saith Thou hast obserued al my pathes and considered the steppes of my féete Where vpon Basyle also doth admonishe vs saying Remember that you stand in y sight of God which beholdeth the thoughts of your hartes knoweth all secretes For this consideration of his diuyne Maiestie doth also induce an obseruation of his preceptes Wherevpon the Psalmist sayth I haue kept thy commaundementes thy testimonies bicause all my wayes are in thy sight Thus whosoeuer will feare God let him assuredly thincke that he doth behoulde all thinges Let him be ashamed to stand with any vncleane thought in the presence of his infinite Maiestie yea let him be abashed to haue any blott or imperfectioÌ„ in his soule before the face of y highest god For it is writteÌ„ RemeÌ„ber thy creator in the dayes of thy youth before the tyme of thyne affliction doe come It is writteÌ„ in y xi Chap. of Eccle Bée méeke paicient to heare y word of god For the more we doo loue any thing so much the more willing we are to heare of it or to talke of it WhervpoÌ„â—…ohn speaking of y louers of this world saith they are of the world they speake of the world the world heareth them By the same reasoÌ„ I say y whosoeuer doth loue god truly doth desire his blessing and doth spiritually estéeme him selfe in GOD euen hee doth heare his word willyngly dothe retaine it diligently and doth fulfill it feruently For these are signes of predestination to euerlasting saluation And herevpon our sauiour sayth He that is of God doth heare his worde and therefore you heare not bicause you are not of god For the word of God or the holy scripture is the foode of the soule And euen as we dispaire of his naturall lyfe which receyueth no corporall foode or vomiteth vp and holdeth not that which hath receyued Euen so the lyfe of grace is to be despayred in him which is not carefull diligently to heare mindfully to retaine and efectually to fulfiill the word of god And therefore
and watch of thy tongue and speache Salomon sayeth He which kéepeth his mouth close his tongue stil he kéepeth his soule from perplexitie trouble of mynde And againe Thou séest sayeth he the man which was so swyft to talke folly it selfe is no more to be despysed then his correction And herevpon Gregorious sayeth Flye from and eschew rashe and vnwary woordes For vayne talke dooth soone pollute the mynde Let such thinges onely procéede out of thy mouth as doo not pollute or offend the eares of them that herken therevnto Uayne spéech is a token of a vayne mynde and conscience For the talke of the tongue is the Image of the hart By the talke that we heare we iudge the mynde that spake it Whosoeuer dothe not brydle and represse ydle spéech he shall quickly fall in offence Such as the man is such is his communicacion Then if ydle talke be se much reprehended what shall we thinke of skurulous deceyptfull byting slanderous malicious and enuious wordes In the tenth chapiter of Ecclesiast it is wrytten Nothing is more wycked then a couetous man nor any thing more mischeuous then to loue moony For the man which dooth so setteth his soule to sale Now it is certeyne that temporall thinges are directed and ordered vnto and by the spirituall thinges as vnto theyr ende and onely skope But th end and terminable skope is loued and desyred one waye and the meanes and degrées whereby we atteyne to the ende are loue desyred another way For the ende is of it selfe by it selfe to be desyred loued As for example health in the facultie of Phisicke But the meanes and degrées to attayne vnto thinges are to be desyred and loued in that they are profitable or auaileable to the attayning of the ende or skope which we séeke to gett That is to saye that by them the ende may the more conueuiently be obteyned Then let the case be this that ryches are finally ordeyned for the spirituall proceding profit of our soules And therewithall ioyne that the profit and perfection of our soules doth concist in the action of vertue That is to saye essencially in the actes of faythe charitie and wysedome meaning the contemplacion and loue of diuine thinges and dystributiuely in the actions of the morall vertues Then shall we fynde that ryches are so much to be thought lawefull so much to be desyred and so much to be loued as they are profitable and necessary for the sustentacion and sobre nourishment of our bodies and for the néedefull and decent clothing of our membres By the which vse the soule is made apt for the actes of contemplacion and diuine loue But if they be further desyred then fall we truely into couetousnesse which is an vnordinate appetyte and desyre to temporal thinges and vanities And is of it selfe and in it selfe a greuous and deadly sinne and contrary vnto righteousnesse Although sometymes god for his mercie doth beare with it and forgeueth it Now what might herevpon be coÌ„cluded were hard for me to pronounce But geue eare to the holy fathers and wryters Augustine and Basille It is no lesse offence say they to take awaye from him that hath ought then to deny the néedy such thinges as thou hast and mayest emparte vnto them The breade which thâ—…u deteynest appertayneth to the hungrye The garmentes which thou lockest vp ought to cloath the naked Yea the mony and treasure which thou hydest in the earth might be the safegard and redeâ—…ption of such as are in mysery And be assured that thou doest inuade assault and spoyle as many as thou mightest succor and doest not Here vnto the words of Hierome doe also agrée Whatsoeuer sayth hée we haue receiued of god more then doth serue our necessary vse that ought we to distribute vnto the pore And if we bestowe vpoÌ„ our owne vanyties affections that which we receiued to employ vpoÌ„ their néede How many soeuer doe dye of hunger or naked néede in y places where we remayne we shall render accompt for theyr bloode in the daye of iudgement HerevpoÌ„ Ambrose sayeth He which is the bondman seruaunt of worldly rytches let him kéepe and watche them as a bondman But he which therwith doth loosen and shake of the yoke from such as are in bondage and captiuitye he doth distrybute them lyke a lord These wordes doe generally concerne euery Christiane but especially such as professe the Gospell For they are bounde vnto an especyall cleannesse of hart and conuersacioÌ„ that they may be example to all other people It is therefore most vndecent worthy of all condempnation that they serue and are bondmen vnto the 〈◊〉 and infirmyties of y fleshe wherin there aboundeth most â—…lthy leacherye and gluttony For whiles they lyue tenderly and delicately filling theyr belly with meates theyr eyes with â—…éepe and theyr myndes with â—…yne delyghtes tumbling and wallowinge in softe downe beddes and wholly giâ—…ing themselues ouer vnto dallyaunce pastyme and vnfruitefull communication doe they nowe walke in the straight and narrow way of saluation No surely for as the Apostle sayeth woe be vnto you which are filled for you shalbée hungry Woe bee vnto you riche men which haue your consolation héere on earth Therefore let vs be ashamed since many Heathon Philosophers dyd leaue vs examples of great sobrietie much abstinence and excéeding great contempt of excesse and pompe in clothing and substaunce and we which professe y true knowledge of Christ doe wallow and tomble in suche and so many ryottes curiosities and vayne pompes Yea and that not onely such as are secular but euen many of the Clergie which should lende example of perfection to the laye people It is written Cast not away my sonne the discyplyne of the Lord nor faynt not when thou arte of him corrected For whom the Lord God loueth him doeth he chastise and is pleased in hym euen as the father is delighted in y chyld The equitie and iustice of God doeth requyre that as no good déede remayne vnrewarded so none offence nor transgression be vnpunished But euen the very electe doe not lyue in this world without offences and misdéeds for we offend all of vs in many things and if we say that there is no sinne in vs we deceyue our selues for the iust man falleth seueÌ„ times in a daye and therefore it pertayneth vnto the diuine bountie and prouidence to chastise vs in this lyfe least we should be contemned in the world to come And so of his 〈◊〉 to pardon vs euerlastingly As also this correction and chastisement of God wherewith he doeth fatherly exercyse and visit vs is not onely profitable to the wyping away of our sinnes alreadie committed but doeth also chieâ—… withdraw vs from those wherevnto we presently inclyne our selues and disposeth vs readie to eschue and auoyde sinne in tyme to come whilest it taketh away the occasion of 〈◊〉 terrisieth vs and teacheth vs to beware For
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