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SEeing then that hée whyche is the workeman, and hath framed & made the substance it selfe wherof he is fashio∣ned, and that he him selfe is the giuer of the fashion, it is not to bee doubted but that hée doothe verye well knowe all that euer is in hym, and that why∣che hée hath of his owne put into hym,
and what man hath of others to destroy his worke. Wée must therfore note here that there are in vs foure things that can not please God, and euery of them dothe in his behalfe deserue death and eternal damnation. Nowe if any one of them be∣ing taken aparte (if it were possible to separate them the one from the other) be so abhominable of his owne nature, and worthye of so gréeuous punyshemente, what may it then be when they are all ioyned togither?
There must néedes be muche filthinesse: but which be these things?* 1.1
First there is concupiscence: for the seconde, the affection begotten of him: for the third, the consent of the wil to this affection: for the fourthe, the exe∣cution of the same by déede. But I will begin my declaration by this last, which is to say, by the work that apeareth out∣wardly, to the ende that by the same wée maye haue the better vnderstanding of the other thynges that doe goe before, which are more hidden and more secret. In this poynt I will begin by the moste apparaunt and open frute, whereby wée easily iudge of the nature of all trées.
For in setting foorthe firste the worke, the workeman shal not only be knowne ther∣by, but also the forge and shoppe wherein that worke hath bin wrought. As concer∣ning the worke, we oughte to consider it first two wais. The one as commaunded of God: the other as forbidden by hym. That which is commaunded by God, can neuer be euill, being vnderstoode in that sense and meaning that he hath cōmaun∣ded it, and being applyed to that end that it oughte to bée. On the other side, that which he hath forbidden, being weyed in the same sorte, may neuer in any wise be good.
Foure hor∣rible things in man.