nor those thynges y â— are in the world If ony maÌ„ loueth theworlde the loue of the father is not in hym For all that is in the worlde as the concupiscense of the flessh and the luste of the eyes the the pryde of the lyfe is not of the father but it is of the worlde And y e worlde passeth awaye and the concupisceÌ„ce therof But he y t doth the wyll of God abydeth for euermore Chri. Nowe accordynge to your promyse let vs heare I pray you how we may come by this vertue Humilite that we may enioye the commodities therof eniuing exchew the inconueniences that ryse of the coÌ„trary Phil. I wyll do it and that in fewe wordes Fyrst that ye maye vnfaynedly haue Humilite engraffed in youre breastes it is expedient that we coÌ„syder what ye are of your selues As towching your body ye are meÌ„ Nowe what other thyng is man coÌ„cernyng his body but only as S. Bernard sayth a stynkyng sperme or seed a sacke of dunge the meat of wormes Consider this depely w t youre selues and it shall cause you to delyght but lytyll in your body be it neuer so stroÌ„ge valeauÌ„t fayre goodly pleasauÌ„t in aspecte procere tauâ—l It is sayth S. Bernarde nothynge but a stynckynge sperme or seed a sacke of donge the meat of wormes What meane we than to be sumptuous in the adourning garnysshyng of the body God to couer our nakednes at the begynnynge gaue vs cotes of Lether S. IohnÌ„ Baptiste also accordynge to the fyrst appoyntmeÌ„t of God went clad in a Camels skinne with a gyrdle of lether about his loynes But lether cloth both caÌ„ not suffice vs at thys tyme be it neuer so fyne costious excepte we adde therto al kyndes of sylkes veluettes But what do I speke of these thinges Golde Syluer Pearle precious stones Ouches what not is now and dayes worne euen of inferiour persons whan the poore members of Christ haue neyther wherwythe they may cloth themselues nor yet conforte theyr hungry and thyrsty bodyes O lamentable case And what shall I saye of the manifold straunge fasshions of the garmentes that are vsed nowe a dayes I thiÌ„ke Satan studieth not so much to inuent newe fasshyons to bryng christen men into his snare as the Taylours nowe a dayes are coÌ„pelled to excogitate inueÌ„t ymagyne diuersities of fasshyoÌ„s for apparel that they maye satisfy the foolyshe desyre of certayne lyghte braynes wylde Otes which are all togither gyuen to newe fanglenes O moost vayne vanite Some tyme we followe the fasshyoÌ„ of the Frenche meÌ„ Another time we wil haue a tricke of the Spanyyardes Shortely after that begiÌ„neth to waxe nought we must therfore nowe haue y e Italyon fasshyon Within fewe dayes after we are werye of all the fasshyons that are vsed in Christendome we wyll therfore nowe God wyll practyse the manner of goynge among the Turkes Saracennes would God that with the Turkes apparell we ware not also ryghte Turkes Infidels iÌ„ our lyfe coÌ„uersacioÌ„ maÌ„ners O y e EngloÌ„d would once lerne to be ashamed of this vanite remember this saynge of the Apostle hauinge meate dryncke and wherwith we maye be couered let vs be coÌ„tented But surely this Hethenysh vayne garnysshyng of our body engraffeth high Pryde in vs wherby it coÌ„methe to passe that Humilite is clene exiled putte to-flyght That ye may not be accombred with this Pestilence remember the vtilite of your body marke what fruytes it bryngeth forth coÌ„syder y e state of it ponder froÌ„ wheÌ„ce it came whyther it shall and what shall become of it If ye do this it shall moue you not to glory nor to be proud of ony external thing but gladly to embrase Humilite lowlynes of mynde Secondly coÌ„syder also what ye are of your selues coÌ„cerninge your inward man I meane your soule Hathe not that thorowe Adam beâ—fore it is regenerate by Christ lost the fauour of God Is it not a fyre brande of hell bonde to eternal daÌ„nacion the chylde of wrath all carnall breathynge wickednes ymaginyng mischefe bent vnto euell and not able once for to thyncke a good thought Thyrdly after we be renewed by the mooste blyssed Sacramente of Baptisme the holy Ghost remember howe sone ye loose agayne that benefites thorow your owne sinne wickednes which before ye freely obtayned by Christ. This shall also moue you to cast awaye all pryde to be humble lowely meke in the syght of God euer lameÌ„tynge your misery flyenge continually vnto God with youre ferueÌ„t prayers for grace mercy fauour remission of your synnes vnlesse ye be dampned for your iniquitie accordiÌ„g to your desertes It shal also not a lytyl profyt to remember the paynes of hel whiche are prepared for them that are proud disobedient to the wyll of God Fourthly yf at ony tyme y e desyre of vayne glory shall crepe in to your bosome for the excellencye of vertues and qualities wherew t ye are endewedde call streyght vnto youre remembraunce thys sayenge of the Apostle what hast thou that thou haste not taken If thou haste taken it why doste y u reioyse as though thou haddest not taken it this shall plucke downe youre combe as they vse to saye For who is so madde excepte he be lyke vnto the Crow of Esope to bost himselfe of other mennes fethers The gyftes that we haue be they neuer so excellente are not ours but Gods He maye take them awaye agayne whaÌ„ it pleseth hym Thefore ought we not to be proud of them but vse them vnto that ende for the which they were gyueÌ„ vs euer remeÌ„bring that yf we vse them well there is a rewarde layde vp for vs in heauen yf we do not we shall receaue y e greter damnacion So that we haue no cause to be proude of them but rather the more humble and lowly in herte Finally in all your workes seme they neuer so good and perfecte yet thyncke you y t they are nowe done w t so much purite clennes of hert as they ought therfore ye muste humbly graunt your imperfeccioÌ„ desyre god to fulfil that which lackethe in you for hys Sonne Iesus Christes sake If on this wyse ye behaue your selues neyghbours in all your workes ye muste nedes despyse pryde enbrase humilite Yea if on this maÌ„ner ye iudge of youre selues as I haue here taught you ye shal with out doubte be made vnfaynedly huÌ„ble meke and lowly But withoute this knoledge of your selues know that ye can do none otherwyse but stond in your owne coÌ„ceate bragge of your qualities glory in your actes be proud of your gyftes euer vnthanckefull in the sight of God S. Bernarde sayth I knowe that no man is saued without the knowledge of him selfe wherof doubtles Humilite the mother of helth
enemyes that we can be contented not only to do them good but also euē to gyue our lyues to wynne them vnto Christ. It is a poynte of mercy◠to helpe my poore neyghbour with my superfluous goodes but it is a poynte of perfeccion to sel all that euer I haue to gyue it to y e poore as Christe sayde to the rytche man If thou wylte be perfecte go and sell all that thou haste and gyue it to the poore thou shalte haue treasure in Heauen and come on thy waye followe me It is a poynt of godlynes to beare an honeste herte towarde the worde of God yet it is much more openly to cōfesse it boldly before men but the very perfecte poynte of godlynes is not only to loue confesse it but also manly to abyde by it euē vnto y e very death if nede so requireth Nowe therfore euē vnto y e moost greatest perfeccion in all thynges ought we to contend labour that we maye walke before God and be perfecte Euse. I thyncke there be but fewe that attayne come vnto this perfeccion Phil. This youre floure is in dede to the carnall man of a bytter and vnpleasaunt sauour but to the spirituall truly regenerate it smelleth sweter thā ony rose Theo. God graunt that we maye once be auncient in Christ. Phile. Labour God wyl helpe Enter in at the streyght gate For wyde is the gate broad is the waye that leadethe vnto destrucion and many there be which go in therat But streyghte is the gate narowe is the waye whiche leadethe vnto lyfe fewe there be that fynde it If ye wyll lyue and reygne in glory with christ ye must suffer with Christe ye muste take y ◠Crosse of Christ followe hym Ye must cast awaye all the vayne pleasures and pompes of the world the concupiscences lustes of the fleshe ye must mortifye Satan all hys subtile suggestiōs ye must māfully resist Ye must dye vnto synne and lyue vnto ryghteousnes For christ dyd not enter into glory before he had suffered thyncke ye the gates of heauen to be opēned for you if ye lyue in this world in ioy pleasure after y e flesh Na verely ye maye be sure For y e Apostle sayth yf ye lyue after the flesh ye shal dy But if ye mortify the dedes of y e body in y e spirite ye shal liue And this is it that remayneth of your flour And I vvyll make my couenaunte betvvene me and the and vvyll multiplye the beyonde all measure God commaundynge Abraham to walke before hym and to be perfect addeth this promyse aforefayde hath vndoutedly accōplyshed it Let vs also work before God be perfecte and y e promyse also shal be fulfylled in vs. God wyll multiply vs beyond all measure both in this worlde and in y e worlde to come as Christ sayth ther is no man y ◠hath forsaken house or father mother or brothers or wyfe or children for the kyngdome of heauē but y ◠shall receaue moche more in thys tyme and in y e world to come euerlastyng lyfe Chri. GOD graunte vs so to walke that we maye be founde worthy this eternal lyfe Phil. wel neighbours seynge that God is almyghty plenteous in power abundant omnisufficient ful of all good nedy of nothynge liberall gentle mercifull redy to helpe at euery houre wholly bente to beatifye and make welthye so many as call on hym in spirite and verite whome would it not delyght to do seruyse vnto such a LORDE to walke before him and to be perfecte seynge that for oure seruyse doynge he wyl encrease and multiplye vs that is to saye gyue vs in thys worlde abundans of all thynges necessary for this our lyfe in the worlde to come euerlastyng glorye Euse. This is a swete floure that ye haue nowe gyuen vs. Theo. I beseche God that we maye smell well of it Chri. Yea and that the sauour maye longe continue in vs. Phil. To that I say Amē For if this cōe to passe ye maye be sure to haue the fauour bothe of God and man whiche of all treasures is the greatest And of this shall ye not fayle if ye labour to walke before God and be perfect which I cal Pure Innocēcy He that is pure from synne and innocent or harmeles in his conuersaciō he muste nedes fynde grace and fauour in the eyes both of god and of all men Therfore dere brothers cleaue stedfastlye to this one verye God almyghty by true faythe as y e onlye Author of all good thynges feare him reuerently as a beneficiall LORDE loue hym tenderlye as a gentle Father and so walke accordynge to his moost diuine pleasure in clennes of lyfe and pure innocēcy without ony faynynge dissimulacion or Hypocrisye that ye maye in this worlde be gouerned of hym in al your Actes thorow his moost holy spirite in the worlde to come enioye the glory eternall Euse. Amē good LORDE Phil. Your duties learned towarde youre selues god I wil now declare how ye ought to be haue your selues toward our moost Christen excelente Kynge and all other rulers that are sent of hym And this shall be the thyrde floure of your Nosegay Theo. Neuer in better tyme. It commeth wel in place Let vs se it I praye you ¶ The thyrde floure called Faythfull Obedience Philemon YE remēber I am sure y ◠name of your thyrde floure Theo. Ye named it Faythfull Obedience Phil. Wel remembred Hold here it is Let euery soule be obediēt to the pouers that beare rule For ther is no povver but of God The povvers that be are ordened of GOD. Therfore vvho so euer resistethe the povver resistethe the ordinaunce of God And they that resist shall gette to them selues damnacion c. Howe doth the aspecte of this flour please your eies Chri. It is not only pleasaunte to the eye but it also gyueth a goodly odoriferous confortable sauour to so many as smel on it with purged noses For it sheweth howe we ought to behaue our selues bothe towarde our moost redoubted Kynge all other rulers which are sēt of hym vnto y e prayse of them that do well but vnto the punishement of them that do euell They therfore y t are faythful subiectes must nedes reioyse ī this flour vnfaynedly Phil. Wel sayd Althogh neighbours I do not doubte but that in your conscience ye are assuredly perswaded that the christen magistrates and hyghe powers do reygne rule haue dominion euery one in theyr kyngedome not of theyr owne tyrannye cruell violence and extorte power butte of the authorite of Gods worde the iust appoyntment of the hygh celestiall kyng for the great consolacion and cōforte of his people and for the innumerable cōmodities of the Christen publique weale which of theyr no lesse vertuous than ryghteous regiment
celestiall father ▪ yet not endewedde withe Humilite GOD myghte haue suffered them to haue perysshedde or elles taken vengeaunce on them streyghtwayes accordyng to theyr desertes but he woulde not but rather gentylly and lowly sought them vp apparelled them by this meanes preserued them O example worthy to be followed of all the faythfull Moreouer what Humilite and lowlynes was ther also ī his derely beloued sōne our lord sauiour Iesus Christ Who is able to expresse his humilite lowlynes mekenes It is not without a cause sayde of hym learne of me for I am meke lowly in herte For what doth hys whole lyfe shew but humilite Was he not borne of a poore mayde euen that blyssed virgyne Marye Dyd he not suffer his moost precious body to be wrapped ī vyle and simple cloutes Dydde he disdayne to be borne in a stable to lye in a maūger among brute bestes Was not he subiecte obedient to Ioseph Mary his mother Was not he circūcysed and baptized for our sake Was not he so poore that he hadde not where to reste his heade Dyd not he kepe company wyth Publicans synners and harlottes that he myghte brynge them to grace whome other so greatly dyd abhorre Dyd not he touche the Lepers whome other would scasely vouchsafe once to looke vpō Dyd not he frequent and vse the companye of al diseased that he might heale thē Dyd not he go whyther so euer he was desyred Dyd not he graunt y e peticions of the faythful Dyd not he come rydynge mekely into Ierusalem vpon an Asse withoute onye pompe or pryde Dyd not he washe his Disciples feete Dyd not he beyng in the shape of God and equall with God make hym selfe of no reputacion toke vpon hym y e shape of a seruaunt became lyke another man was founde in his apparell as a manne Dyd not he so humble hymselfe that he became obediente vnto the deathe euen the deathe of the Crosse Dyd not he suffer hys moost spytefull enemies to renne teare his moost blyssed body so cruelly so vnmercyfully so without al pytie that they also dyd shedde the moost precious bloud of his herte O vnspeakable humilite O lowlynes rather to be wondred at than able of ony man to be followed Neither wanteth this humilite in hym at this present Is he not euē nowe also content althoughe glorified receaued īto y e moost blyssed throne of hys celestiall father to becomme our intercessoure mediatour aduocate At the daye of iudgemente also is not he contente to come and featche vnto glory both the bodyes soules of so many as ī this world haue vnfaynedly beleued in hym studiously wroght his diuine wyl Chri ▪ Al these thinges are true that ye haue spokē Phil. Were it not thā a thynge of much absurdite very vnsyttynge for vs whiche professe this our LORDE Christ to be moost alienated estraunged from that vertue which he in his quotidiane conuersacion moost principally exercised Theo. Yies verelye For S. Iohn̄ saythe he that sayth that he abydeth in Christ ought to walke euē as he hath walked Euse. Trueth it is and Christ hymselfe saythe I haue gyuē you an example that as I haue done to you so ye lykewyse shoulde do Phil. Ryght well neyghbours Looke ye do nowe therfore accordynge to your knoweledge Furthermore what Humilite was this in y ◠holy Ghoste to come downe so manifestly vpon the Apostles of Christ at the feast of Pentechoste to replenyshe them with all gyftes of grace to enspire īto thē the knowledge of so many tonges was not this a wonderful token of Humilite Doth not that moost holy spirite euen at this daye vouchesafe also to dwell in the hertes of y e faythfull as S. Paule witnesseth Do not ye knowe sayth he that ye are the Tēple of God the spiryte of God dwelleth in you Agayne do ye not knowe that youre members are the Temple of the holy Ghoste whiche is in you whome ye haue of god and ye are not of your selues Seynge than that this vertue Humilite was fyrst vsed practised of God so styl remayneth howe can it otherwise thā be a thīge of great excellency Euse it is trueth GOD graunt vs to remember these thinges that we maye not only professe God by mouthe but also lyuely expresse hym in our actes dayly conuersacion Phil. Well as concernyng the vertue strength of this youre floure called Vnfayned humilite it shal appeare euidently vnto you by declaring what great profyt ensueth therof Chri. This thyng is very necessary to be knowne Let vs therfore heare it I praye you Phil. Humilite maketh vs to be humble and lowly both ī herte body It expellethe the fowle vice of pryde causeth that Philantia that is to say the loue of our selues or the stōding in our owne conceate reygneth not in vs. It maketh vs to abstaine frō dissolute laughing It causeth that we speke nothyng vnaduisedly It prouoketh vs to graūt that we are more vile than ony other vnworthy or vnprofitable vnto ony good thynge It makethe vs lytyll to esteme our selues all our enterprises hyghly to auaunce set forth other It makethe vs not to haue ony delectacion to fulfyll our owne wyll It gyuethe vs an occasion to feare God and to endeuour our selues to do that which he requirethe of vs. It causeth vs to be obedient to our superiours to gyue them all reuerence honour It maketh vs paciently to sustayne all iniuries wronges that are done vnto vs. It engraffeth in vs all kynde of vertues So that it maye ryghte well be named the mother nurse of al goodnes honeste Moreouer Humilite bringethe the grace fauour of God to vs as ye hearde before of S. Peter which sayth God resistethe the proude but to the hūble he gyuethe grace It causethe y e God hath a respecte vnto vs as he sayth by the Prophet vnto whome shall I looke but to the hūble broken in spirite vnto hym that feareth my wordes It makethe that GOD heareth our prayers as the Psalmograph sayth God doth beholde the supplicacions of the humble and he hathe not despised theyr prayers Also the wise mā the prayer of hym that humbleth himselfe shall pearse the cloudes It causeth vs to be exalted as the moost blyssed virgin syngeth He hathe putte downe the mighty frō theyr seate exalted the humble And Christe sayth euery one that exalteth himselfe shall be made low And he that humbleth hymselfe shall be exalted S ▪ Peter also sayth humble youre selues before God that he maye exalte you To be shorte it bryngethe vs vnto the kyngedome of heauen For Christ sayth Excepte ye turne become
as litle chyldreÌ„ ye shal not enter into the kyngedom of heaueÌ„ Who so euer therfore shall humble hymselfe as this lytyl chylde he is greatest in the kyngdome of heaueÌ„ Chri. This vndoubtedly is an excellent vertue and a floure of muche strength bryngethe to them that haue it manye goodly pleasures godly coÌ„modities Phil. Agen marke I praye you what made the oblacion of Abel to be so acceptable in the syght of God but Humilite Agen what was the cause that y e Sacrifice of Caim was abhorred of God but his arrogante proude herte stuffed full of rancour malice towarde his brother What was the occasioÌ„ that Nohe wyth fewe other were saued from drowenynge but that they were humble in herte and feared god Agayne what was the cause that all the whole worlde besydes theÌ„ were drowned but theyr pryde volupteous manner of lyuynge what prouoked God so ofte to walke with AbrahaÌ„ but his Humilite lowlynes of mynde What moued God to saue Lothe and certayne other for hys sake from that most greuous terrible plage that fell on Sodome Gomorre but y e Humilite of him conioyned with a reuerent feare toward god Agen what caused God to take vengeaÌ„ce on the Sodomites and to consume them with fyre brymstone froÌ„ heauen but only theyr pryde coupled wyth all kynd of volupteous beast lyke yea vnnaturall pleasure What preserued Abraham fromme sleaynge his Sonne Isaac but his humble obedient herte redy to accomplysh the wyll of God in al thinges What made Abraham Isaac Iacob Ioseph with al the holy Patriarches to be so geÌ„tylly dealte w t al fauoured both of god maÌ„ but theyr Humilite What was y e cause that Dauid was made of a Sheppard a kynge â–ª but Humilite Agen what abiected Saul froÌ„ his kingedome empire dominioÌ„ but his arrogant proude herte coÌ„ioyned w t disobedience towarde the commauÌ„dement of God What caused kinge Asa Iosaphat Ezechias Iosias to worke that which was good in the sight of God but theyr humilite bicause they preferred y e wyll of God before theyr owne carnall iudgemeÌ„tes Agayne what was the cause y t many kynges as Roboam Ieroboam Abia Nadab Achab Ochozias Achas Manasses AmoÌ„ Ioiachim Sedechias Nabuchodonosor c. dyd y t which was euell before God but theyr puffed vp hertes proud myndes castyng awaye all feare of God from theyr eyes What exalted the moost glorious virgin Mary so hygh that she became the mother of Christe was alone founde worthy to beare the sonne of God but her humilite as she herselfe witnesseth My soule magnifiethe the LORDE sayth she And my spirite hath reioysed in GOD my Sauiour For he hath looked vpon y e Humilite of his hande mayd beholde bycause of this all generations shal call me blessed Agayne what dyd caste downe Lucifer from Heauen into hell from ioye into payne but pryde What prouoked Christe to chose poore fyssher meÌ„ the vile people of this world to set forth the glory of his father but theyr humilite How came it to passe that those simple men yea euen the fooles of the worlde were replete with godly knowlege the proud Pharises the galant Bysshops the huffe nosed prestes the lusty lawers y e sawsy Scribes with all the glisteryng sorte of Hypocrites whiche lyued at that tyme coulde not attayne vnto this science of the diuine misteries whan not withestandynge they chaleÌ„ged to them selues alone the knowlege of Gods lawe and y e true vnderstandynge of the same Was not theyr pryde arrogancy the cause of this theyr blyndenes What is the cause in these our dayes that the proude papisticall Romanistes can not perceyue y e verite of Gods worde here in Englond suche other lyke places euen y e verye poore base sorte of people are godly learned espy the truethe of Gods wyl Is not pryde cause of y e one Humilite occasioÌ„ of y e other As I maye returne vnto the holye Scriptures make an ende what was the cause that the Publicane went home more iustified than the Pharise but that the one was huÌ„ble the other proud Ifwe marke diligently we shall easely perceaue y t all good thynges haue euer come to passe thorowe Humilite that pryde hath alway ben y e original begynnynge of all wickednes myschefe Euse. Uerelye this is easye to perceaue Phil. The excellency and vertue of this flour is so great that it causethe S. Austen to crye oute on this manner O holye and worshypfull Humilite thou madest the sonne of God to come downe into the wombe of holy Marye the virgine Thou madest hym to be inuolued wrapped in vile cloutes that he myght clothe vs wyth the ornamentes of vertues Thou dyddest circumcyse hym in the flesh that he shoulde circuÌ„cyse vs in the mynde Thou dydest scourge hym corporally that he myghte delyuer vs from the scourge of synne Thou dyddest crowne hym with thornes that he should crowne vs with his eternal Roses Thou madest hiÌ„ to be sycke which was the Phisicion of all meÌ„ healyng all thynges with his word alone that he myght heale theÌ„ that are sycke Humilite sayth Saynte Bernarde is the stedfast foundacioÌ„ of vertues whiche if it be omitted let passe the coÌ„gregacion gatherynge togither of vertues is none other thynge than a very ruine or decay of them For it debelleth and valeauntly ouercoÌ„meth the enemy of all grace I meane pryde whiche is the begynninge of all synne S. Gregory sayth also that Humilite is the beginnyng of vertues in vs that they which know not Humilite that is the mother of vertues loose y e vse profyt of theyr labour Agayne he sayth he that gathereth togyther vertues without Humilite maye well be compared to hym that bringeth dust into the wynde Thus haue I declared vnto you y â— excellency great vertue of youre fyrst floure what coÌ„modities ensue of it Chri. If these thynges hers taught were knowne vnto al men it woulde vndoubtedly encourage them to reiecte Pâ—ide enbrase Humilite Phil. Alas dere neyghbours wherfore or wherof shoulde we be proude Of oure wisdome or rytches Who amonge mortall menne was euer able to coÌ„pare with SalomoÌ„ eyther in wisdome or rytches Yet for all that vnto what poynte came he Dyd not he faull vnto all kynde of dissolute volupteous lyuynge Dyd he not forsake y â— God of Israell fell vnto Idolatry It is not withoute a cause sayde Let not the rytche maÌ„ glory in his ritches nor the wyse man in his wysdome For what are rytches wysdome yf they be not godly iustely vsed but only instrumentes of tyraÌ„ny vnrighteousnes The wyse man is indued wythe wyt for thys purpose that with his wisdome he shoulde healpe the simple playne people which want
the perfecte experience of thynges or elles that haue no capacite to attayne vnto the knoweledge of suche trauayeles as are expediente for them and not to deceaue them to crafte with them to poll pyll them to make hauoke of them The ritche man also hath rytches gyueÌ„ vnto him vnto to this ende that he should y e more franckely noryshe the pouerte and distribute them to the indigeÌ„t and not that he shoulde hourd them vp in corners glory in them boast and crake of them and thynke hymselfe better thaÌ„ any other bycause he excelleth in thaboundance of worldly goodes Bothe rytches wisdome encrease dampnacion to the possessours of them yf they be not vsed as God hath commaunded that is vnto the profyt of our neyghbour â–ª What cause haue we than for to be prowde of them If we vse theÌ„ wel we do but our duty yf we do other wyse the greater is our damnacioÌ„ Agen maye we be proud of our holynes and vertuous lyuyng Who was more holye theÌ„ Dauid yet for all his holynes commytted he both manslaughter whoredome Christ wyllethe vs to recount oure selues vnprofitable seruauntes whan we haue done all that euer we canne Shoulde we reioyse of worldly honour be proud of that Who may be compared to Kynge Nabuchodonosor whose glory renowme retched vp euen vnto Heauen for the fame of it was not he deiected and caste downe so lowe that he beynge expulsed from his empyre became a brute beaste dyd eate grasse w t the beastes of the felde Rede the history Maye we be proude of martiall affayres as of stronge Castelles sure holdes myghtye Bulwarkes greate Gunnes sharpe Speares swyfte arrowes two edged sweardes innumerable thousaÌ„des of valeauÌ„te Souldiours Howe vnapte theise thinges are to haue ony perfecte affiaunce or truste reposed in them who so readeth the Histories of the holy Scripture shall easelye perceaue Let this one History of y e proud Tyraunt Holofernes suffice for this present which conqueryng all the world was at the laste mooâ—t miserably slayne of a woman all his men put to flyght A kynge shal not be saued saythe Dauid by hys owne great hoost neyther shal a gyaunt be holpen in the abundans of his owne strength A horse is but a deceauable thyng to saue a man it is not y â— power of his strength that can delyuer hym Beholde the eies of the LORDE are vpoÌ„ them y t feare hym put theyr trust in his mercy Uerely excepte the LORDE byld the house he labourethe in vayne that bildeth it Excepte the LORDE kepe the citie he watcheth in vayne that kepeth it What shall we saye of the fauour of great men May we glory boste be proud of that Rede y e History of Amon which was so hye in his kynges fauoure y t he mighte do what he lyst kyll saue exalte depresse lyfte vp plucke downe and as we saye commonlye bynde beares yet was not he shortely after caste oute of fauoure on suche sorte that he was immediately haÌ„ged on y e same gallowes which he had newly prepared for another Maye suÌ„ptuous mansions and delicate fare cause vs to be proude Na verely For what other thyng is costly byldynge than a great heape of stones gathered togyther pleasaunt for y e tyme but shortely returnyng agen vnto duste As for the moost delicious meates that can be gotten after they be once chawed digested what is more vyle more stynkyng more vnsauery lesse pleasaunt to y e eyes and more odious to the nose shall I speake of gorgious apparel and goodly beuty wherof so many nowe a dayes very vaynely and no lesse folyshly bost and glory Is ony thynge in them wherfore we maye lyft vp our brystles auaunce our selues before other euen the moost vile deformed I praye you what other thynge is gaye and gorgious rayment than a very instrumeÌ„t of pryde as a certen lerned maÌ„ sayth They were gyuen vs of God to couer our fylthy nakednes and we abuse them vnto pleasure volupteousnes O preposterous iudgemeÌ„t O extreme blyndnes Glory not in thyne apparell at ony tyme saythe the wyse maÌ„ As for the vanite and beautye what nede I make many wordes It is more britle thaÌ„ glasse more transitorye than the floure more inconstante than the wynde more vayne then the smoke more flyttynge awaye then the tyme to conclude it is as the Poetes cal it Fragile bonum that is a frayle good thynge so that it is not wythout a cause sayde of Salomon fauour is deceytful beauty is a vayne thiÌ„g Howe doth one lytyll feuer make y e woman of the worlde the fowlest moost vnpleasaunt in aspecte And to saye the trueth is beauty any other thynge than as Lodouicus Viues sayth as lytyll thynne skynne well coloured If the inwarde partes sayth he coulde be sene howe great fylthynes would there appeare eueÌ„ in the moost beautyful person Neither is the fayreste body in y e worlde any other thyng than a donge hyll couered with a clothe of whyte and purple coloure For this cause the wyse men of y e Grekes were wonte to call a fayre beautyfull woman Hyperiphainon cacon that is a plesauÌ„t or glysterynge euell What shall I saye vnto the Nobilite and gentyll bloude as they call it Maye this be an occasion of exaltynge our selues Kyng Dauid sayth what profyt is there in my bloud seyng I go downe vnto corrupcion And the wyse man sayth why arte y u proude O thou earthe asshes we are all earth asshes We shall returne vnto corrupcion be so consumed as concernyng our bodyes as though we had neuer ben The Prophet also sayth all flesshe is grasse all his glory is lyke a floure of the felde O LORDE GOD what cause haue we nowe to be proude of ony thyng in this worlde seyng that all thynges are so vayne transitory nothing durable perpetuall Certes yf we coÌ„syder well the gyftes wherwith God hath indewed vs what soeuer they be pertaynynge eyther to the body or to the soule we shall easely fynde that we haue no cause to be proude of them but rather y e more huÌ„ble takynge euer thought howe we maye spende well the talent commytted vnto vs vnlesse we be caste with that vnprofitable seruaunt of the Gospell into vtter darkenesse where wepynge and gnasshynge oftethe shall be The more that we do excell other in gyftes the more dauÌ„gerous is oure state and the more diligence ought we to gyue for the ryght bestowyng of theÌ„ To whom muche is gyueÌ„ much shall be required of hym Euse. O y e vanite of this world O y e bliÌ„d iugemeÌ„tes of y e people which so much glory iÌ„ vayn fraile traÌ„sitory thiÌ„ges Theo. It is not w t out a cause sayde of s. IohnÌ„ loue not the worlde
froÌ„ the very herte the hygh powers to be ordened of God and that ther fore they oughte to be obeyed had in perpetual reuerence honoure Chri. They graunt that in the olde lawe it was y e ordinaunce of God to haue ciuile magistrates as Iudges Kynges and other rulers but nowe saye they in the newe Testament it is not lawfull to haue ony preemineÌ„ce or superiorite For christ sayth be not ye called mayster For ye haue but one master eueÌ„ Christe All ye are brothers Agayne y e kynges of the Hethen haue dominioÌ„ on theÌ„ and they that beare rule ouer them are called gracious Lordes But ye shal not be so But the greatest among you shall be as the yongest and the cheffest as a seruaunt Lo saye they here is all dominion and temporall power forbyddenne amonge Christen people and equalitie of power proponed set forthe to all men And that we shoulde doubte no thynge hereof we haue saye they a manifest exaÌ„ple of Christe the teacher of all verite whiche whan the people would haue made him king fled awaye from them by no meanes would enioy y e offyce although beynge the very Messias and true annoynted kynge of y e Lord Moreouer he sayde to Pylate my kyngedome is not of this worlde Phil. O blynde ignorancye and ignorante blyndnes with what eyes do those Owles loke on y e holy scripture w t what spirite dothe that generacion of vipers searche and iudge y e moost sacred word of God With how fylthy vnwasshed feete do those swynysh and beastlike parsonnes enter into the swete and pleasaunt fountaynes of y â— moost pure scriptures O Lorde GOD what dareth not blynde Bayard attempte take in hande Christe came not into thys worlde to reygne but to serue not to be a teÌ„porall but spiritual king not to rule with the swerde but w t the breath of his mouth not to execute iudgemente on other but to be iudged hiÌ„ selfe not to lyue as an erthly Prynce but as a ghostly minister of Goddes worde not to â—lea but to be slayne Therfore was it conuenient that he shoulde fulfyll his Fathers wyll for the whiche he came downe that once done to ascende go vp agayne vnto the glory of his father Which all these thiÌ„ges he dyd lyuynge all the tyme y t he was in this worlde humbly and mekely shewynge euer obedience reuerence honour to the magistrates although Hethen euen vnto y e very deth And as he came to serue and not to be serued to obeye not to be obeyed so taught he his disciples whan they began to contende of superiorite to be humble lowly meke gentle obediente and not to go aboute ony temporall primacye which only pertaineth to the ciuile magistrates but to be contente w t theyr offyce whiche was to preache Gods worde to open the misteries of Christes kyngedome to reproue the world of synne and vnfaythfulnes to fyght with the swerd of goddes word to vse not carnal but spirituall armours to bryng a gayne suche as were gone astraye To be shorte wholly to be bent to enlarge the kyngedome of God and the glory of Christes Gospel This destroyeth not but rather magnifieth the authorite of y e hygh powers seinge Christ wylled them not to take vpoÌ„ them the office of temporal regimeÌ„t coÌ„trary to equite but only to be as seruauntes dispensatours of the misteries of GOD. And come of a good felawshyp dyd Christe at ony tyme shewe hym selfe disobediente to the publique magistrates head officers Dyd not he confesse that y e power which Pylate y e Iudge had ouer hym was gyuen hym from aboue Note that well I praye you and beare it away Dyd not he also pay tribute to Cesar willed other to do so lykewyse Dyd not y e Apostles also shew themselues obedient to the hygh powers in all poyntes yea and taught other meÌ„ so to do Ther is no power sayth S. Paule but of god The powres that be are ordenned of God Therfore who so resisteth the power resisteth the ordinaunce of God And they that resist get to theÌ„ selues daÌ„nacioÌ„ s. Peter also coÌ„maundeth vs to honour the kyng to be subiecte to hym as supreme head to the other rulers that are sent of him For this is the wyll of y e Lord sayth he Are not al these authorities alleged out of the newe TestameÌ„t Haue we not here both manifest textes also euident examples to approue the office and state of the hygh powers so that it is nowe of no lesse authoritie than euer it was before but rather greater and stronger seynge it is nowe also confirmed and establysshed by Christ his Apostles Let y e aduersaries of this ordinaunce of GOD learne to be ashamed confesse theyr disobedience become subiecte and giue reuerence honour to all head officers as to the ministers of god euen from the greatest to the least For so is the wyll of God sayth the scripture Theo. It wyll be obiected of these order destroyers we wulde gladly heare by the scripture if ony christeÌ„ man that had receaued the fayth of Christ dyd euer beare rule exercyse teÌ„porall dominion ouer his Brothers Phil. What is this What do I heare May not a christen man execute that offyce wherby vertue is mayntayned vice exiled Is he not more fitte to be a ruler that beleuethe in the true God feareth him seketh his glory embraseth vertue hateth vice loueth his neyghbour tendereth the common wealth seketh in al poyntes to be a father amonge his subiectes thaÌ„ suche one as beleueth in Idolles feareth them seketh thâ—yr glory despyseth the alone true God hate the vertue embraceth vice oppressethe his neyghbour tearethe the coÌ„mon welth iÌ„ peses sheweth hiÌ„selfe iÌ„ all thiÌ„ges a cruel Tyraunt among his subiectes What furious Erinnys hath inuaded and troubled y e braynes of these vnresonable creatures to resist the publique Magistrates and to condemne theyr authoritie which they haue receaued of God But let these honest men GOD wyll tell me was not Abraham Iosephe Iudas Moses Iosue GedeoÌ„ Samuel Dauid Ezechias Iosaphat Iosias w t many other Christen faythfull men Yet dyd they execute the office of Magistrates were hygh powers in dede allowed before God workynge that which was good in his syghte Euse. They were faythfull â—aye they we gâ—auÌ„t but not christen Phile. O monstures as though it were one thynge to be faythfull and another to be christeÌ„ Difference is there none betwene them vs but this only that they beleued in Christe to come and we beleue that Christe is come hathe fulfylled the prophecies of the holy meÌ„ ghostly enspired All sayth S. Paule he speketh of the fathers of the olde Testament dyd eate al one spirituall meate that is to saye w t vs all dyd dryncke the very same drinke of the