that bost so much of faythe yet are wicked in all theyr workes They professe to knowe god as the Apostle sayth but wythe theyr dedes they denye hym seynge they are abhominable disobedient and vnapte to all good workes Such bosters of fayth do not only slaunder the true christeÌ„ fayth whiche worketh by Charite but also they deceaue them selues seynge they hope frely only to be iustified by thatfayth which is barren vnfruytfull voyd of all good workes Let them crake so muche as they lyste of theyr faythe loue towarde God yet are they wicked gospâ—llers For y e loue of god sayth saynt Gregory is neuer ydle For it worketh great thynges if it be the loue of god in dede but if it ceaseth to worke than it is no loue Chrysostome also saythe The sonnes of GOD are not content to syt ydle but the spirite prouokethe them to take some great and commendable worke in hand Uerely as impossible as it is for a good tre tobe wtout a good fruyte whaÌ„ the tyme of the yeare cometh so impossible is it for true fayth to be wythout good and christen workes And as the spirite of God can none otherwyse but do those thynges that are pleasauÌ„t before God so in lyke maÌ„ner a faythful maÌ„ which is the son of god can not cease froÌ„ workyng y e wyl of god Let these rude raylynge readers of the Gospell therfore be once ashamed of theyr fayth spirite wherof so greatly they crake seynge they are altogyther vnfruytfull and wtoute all good workes If ony man be in Christe he is a newe creature He that abydeth in me I in hym sayth Christ bryngeth forth moche fruyte And he that beleueth in me as the scripture sayth floudes of lyuysh water shall flow out of his bely Euery good tree bryngeth forth good fruyte He y t hath not a lust feruent desyre to worke the wyll of God and to fasshon his lyfe in all partyes accordyng to the holy law of God vndoubtedly he hath not y â— christen fayth neyther pertayneth he vnto Christe though he bablethe neuer so muche of faythe of God of Christ of all the diuine misteries For the kyngdome of God is not in word but in power Not euery one that sayth vnto me LORDE LORDE sayth Christ shall enter into y e kingdome of heauen but he that doth y â— wyll of my father whiche is in heauen Many shall saye vnto me at y â— daye LORDE LORDE haue not we prophecyed in thy name cast out dyuels by thy name and wrought miracles by thy name But than shal I saye vnto them I know you not Departe from me ye workers of iniquite He that hathe my commaundementes kepethe them he it is y t loueth me If ony maÌ„ loueth me he wyl kepe my worde my father wyll loue hym we wyl come vnto hym dwell with hym But he that loueth me not kepethe not my wordes God hathe not shewed to vs his manifolde kyndnes that we should lyue dissolutely and with oute all good order for so were we vnworthy ony kyndenes at all but that we should earnestly wyth all diligence eÌ„ploy our selues to worke his wyl to satisfy so much as lyeth in our power his godly mynd and to walke in all our conuersacion lyuynge as his derely beloued son w alked If he dyd not spare his only begotten Sonne but gaue hym for vs all euen vnto the death how vnkynde creatures myght we righteously be recounted if we shoulde not study with herty myndes to accomplysshe his holy preceptes Are they worthye to be called chyldren which neglecte theyr fathers wyll so greatly dissent from theyr Fathers manners Oure celestiall father is holy shall we his chyldren be prophane and vnholy Our celestiall father is good godlye mercyfull pacient all spirite shall we his chyldren be euell wycked rygorous impacient all flesshe Be ye holy saythe he for I am holy Certes god hath not called vs vnto vncleannes but vnto sanctificacion Nether hath he delyuered vs from Satan his army that we should lyue wyckedly but practyse pure iÌ„nocency true godlynes in all oure lyfe as Zachary the Preste father to S. IohnÌ„ Baptist sayth He hath performed the othe which he sware to our father Abraham for to giue that we delyuered oute of the handes of our enemies myght serue hiÌ„ without feare all the dayes of oure lyfe in such holines righteousnes as are acceptable before hym Thus se ye that if we wyl walke before God we maye not onlye beleue in God feare loue God but also lead a pure innocent lyfe be pleÌ„teous in good workes altogither studious of tru godlines Chri. But I pray you why doth y e scripture vse thys terme VValKe rather than ony other Phil. It is not with out a cause Ye knowe he that stondeth styl moueth nothing forward nor hasteth not vnto the end of his iourney But he that walketh is euer goynge draweth alwaye nerer and nerer vnto hys iourneyes ende In consideracion wherof the holy Scripture vsethe this worde VValKe to put vs in remembraunce that if we haue begun well in oure professioÌ„ we should not there cease stonde styll but go forthe froÌ„ vertue to vertue from fayth to fayth vntyll at the laste we attayne vnto y e perfeccioÌ„ of pure innoceÌ„cy For he y t coÌ„tinueth vnto ende sayth christ shal be saued AgeÌ„ be faythfull vnto the death and I shall gyue the the crowne of lyfe This word we read in diuers places of the holy Scriptures Christ sayth walke whyle ye haue lyght that the darkenes doth not ouerwhelme you For he that walketh in darkenes knoweth not whyther he goethe S. Paule also sayth walke as the childreÌ„ of light prouyng what is acceptable to the LORDE Agayne loke that ye walke circumspectly not as vnwyse but as wyse redemynge the tyme for y â— dayes are euell Hytherto pertayneth y e sayenge of S. Iohn he that sayeth leth in Christ ought to walke euen as he hath walked These places w t all other suche lyke declare to vs y t we ought so to walke in our profession by encreasynge dayely in vertues that at the last we may be perfecte as S. Paule sayth make euery man perfecte in Christ Iesus And this is it that followeth iÌ„ the latter ende of the senteÌ„ce And be perfecte For we ought so to walk that is encrease in all godlynes vertu honeste that we might be perfecte as Christe saythe be ye perfecte as youre heauenly father is perfecte Also Saynte Paule Reioyse and be perfect It is one degre of vertu to loue my neyghbour but it is an higher degre to loue myne enemy but the moost excelleÌ„t degre aboue all is so to loue oure verye
hauiÌ„ge experience prayeth on this maÌ„ner open myne eyes I shall consyder y e meruelous thynges of thy lawe To walke in this lyght Christe exhorteth vs sayeng walke whyle ye haue lyght vnles y e darkenes come on you He that walkethe in darkenes wotteth not whither he gothe Whyle ye haue lyght beleue on the lyghte that ye maye be the chyldreÌ„ of lyghte So many as be of God loue this lyght of y â— LORDES word and desyre with all theyr herte to walke iÌ„ it But they that be of Satan hate it refuse to walke in it Why so Uerely for they are beast lyke mynded styffe necked in all thynges resist the holy Ghost The lyght they hate be it neuer so pleasaunt wholesome but the darkenes they enhalse loue kysse kull be it neuer so tedious and horrible Therfore shall they receaue y â— greater daÌ„nacion as Christ wytnesseth sayengâ— thys is the condemnacion that lyght came into the worlde men loued darkenes rather then lyght For theyr workes were euel Euery one that doth euell hate the the lyght neyther commeth he to y e lyght vnles his workes shoulde be reproued O howe blessed are they to whome it is gyuen to walke in thys lyght Agayne howe miserable wretched vnhappy are they y â— speare theyr eyes at the commynge of this confortable light wyl not only not walke in it theÌ„ selues but also laboure to the vttermooste of theyr power to obscure quenche it that it maye appeare shyne to none at all These are those people whiche as the Prophet saythe prouoke God to anger Theise are the lyenge and vnfaythefull chyldren Theyse are the chyldren that wyll not heare the lawe of the LORDE These are they which say to them that se se not to them that looke looke not for vs those thinges that are right Speke vnto vs pleasauÌ„t thiÌ„ges preach vnto vs tales of Robyn hood take awaye from vs the right way go out of the pathe and away with that holy one of Israel froÌ„ our face Theise are they which hate hym that reproueth theÌ„ openly and abhore hym that telleth the truethe playnely Theise are they which call euell good good euell darkenes lyght lyght darkenes bytter swete swete bitter These are they whiche are wyse in theyr owne eyes and stonde wel in theyr owne coÌ„ceate But agaynst all such as contemne the holy scriptures cast awaye the law of theyr LORDE God wyllynge neither to enter theÌ„ selues nor yet suffryng other christ intonateth and thoÌ„derethe on this maÌ„ner wo be to you lawers for ye haue taken awaye the key of knowledge ye haue not onlye not entred in but ye haue also forbidden them that entend to enter But without doubte they shal no leÌ„ger preuayle For y e daye of the LORDE is at hand whan he shall breake Satans head destroye bothe him all his ministers with the breath of his mouth For he wyll no lenger sufferre thys great wickednes hygh abhominacion He wyll be knowne for y e God Sauiour alone He is that LORD which alone wyll be exalted and all Idolles shall be vtterlye broken on peces He is that God whiche wyll no lenger suffer his glorye to be attributed gyuen to other He is y e lawer which wyl expulse the darkenesses of mennes tradicions that fyghte with his infallible verite brynge in the glorious lyght of his moost holye worde To be shorte he wyll detecte and ouerthrowe all the Idols that obscure his glory and set vp his blyssed name to be praysed and magnyefyed for euer and euer So be it Of this thynge haue we experience euen at this tyme in y e whiche that LORDE of puissaÌ„ce hath moost puissantly by his derely beloued seruant Henry our moost vertuous godlye Kynge subuerted topledde downe and ouerthrowne a great parte of Antechristes kyngedome so that by his diuine polecy godlye enterpryse that great whore of Babylon the mother of all whore dome abhominacions of the erth hath loste her chefe glory renome is nowe become so vile that she is euen made the habitacion of diuelles the holde of all fowle spirites a cage of all vncleane hatefull byrdes So that no man nowe wyl once by ony of her mâ—rchaundyse And wythoute doubte the tyme is at hande that Babylon shall haue such a faull that it shall not be able after this at onye tyme to be repared For the mouthe of the LORDE hath spoken it whiche is faythfull in all his wordes whose trueth abydeth for euer euer Neyther caÌ„ this prophecy of Christ be made frustrate by ony humayne polecy Euery plante that my heauenly father hath not planted shall be plucked vp by y e rootes Who reioysethe not to heare these thinges yea who triumpheth not to se theÌ„ Blyssed are we to whome it hath chaunsed not only to heare these thinges ioyefully but also to se them pleasauntly which hereafter shall vndoubtedly se such thynges mo as shall may be able to prouoke onye faythefull herte seriouslye to reioyse Uerelye althoughe we be occasioned dyuers wayes to gyue God immortal thaÌ„kes for dyuers gyftes yet me thiÌ„ke we are most highly bouÌ„d to be thaÌ„kefull for y e reâ—â—â—â—ucioÌ„ of his moste holy worde in these our dayes And wo worth them that be vnthanckefull in this behalfe excepte they repent and amende The Scriptures shewe howe y t in y e tyme of kyng Salomon there was so great pleÌ„te of syluer at Ierusalem as there was of stones in the stretes What carnall manne would not haue delyghted to inhabite hymselfe there Yet verely in my iudgement we do farre excell y e glorious abundans of Salomon all hys in mundane treasures to whome it is gyuen not only to florysh with worldely goodes but also wyth the incomparable treasures of the spirite So that our condicion at this present doth not a lytle excede passe the state of those Israelites which lyued so gloriously vnder the empyre and dominion of Salomon Certes as concernynge my selfe let God be but a lytle mercifull vnto me yf I had not rather chose to lyue vnder this our moost Christen kynge withe that lytle nothinge that I haue to enioye the benefyte of Goddes worde than to liâ—e vnder SalomoÌ„ if he were now alyue there to abunde with all affluence plente of all worldly rytches I am sufficieÌ„tly rytch so loÌ„ge as I haue y e rytches of Gods word w t me And I doubte not but that of this opinion are so many as tender the glory of God the helthe of theyr owne soules Nowe seynge y e this incoÌ„parable treasure inestimable benefite of Gods word is so bounteously gyuen vnto vs let vs all togyther consent w t one mynde to coÌ„serue mayntayne this moste precious Iewel that we lose it not hereafter thorowe our
walke purely innocētly before God Phil. To walke before God is on such sort to īstitute our lyfe as he hath appointed ī his holy scripture not as carnal reasō imaginethe or good zeale wtoute knowlege deuiseth cōtrary to y e prescripte of Gods worde as we haue sene here to fore in our mōstruous Mōckes which laborīg to establish theyr own ryghteousnes were not made obedient to y e iustice of God That ye may walke before god certayn thīges are to be obserued first y t ye haue a sure cōstāt stedfast tru lyuysh fayth to beleue y t whiche y e holy scriptures tech of god of his workes Ye herd y e God is oīpotēt almighty plenteous in power abūdāt o◠sufficiēt full of all good nedy of nothing This must ye beleue vndoubtedlye yf ye wyll walke before God Ye herd also y t as God is able so wyll he healpe so many as call on him in spirite truethe Thisalso must ye beleue wtoute ony hesitaciō or doutyng For wtoute thys fayth no man can please god nor come vnto hym aryght For this fayth is y e foūdacion and grounde of the christen religion This fayth maketh a christen man Thys fayth makethe vs the sonnes of lyght This fayth prouoketh and callethe vnto God This Faythe trustethe not in her owne ryghteousnes and good workes but on the promyses of God Thys fayth maketh vs to be borne of God This fayth mitigatethe y ◠wrath of God Thys faythe obtayneth al good thynges of God as it is wryttē he that beleueth on him hath euerlastynge lyfe Beleue in y ◠Lord sayth the scripture ye shall be safe wtoute ony daunger Agē Euery one y t calleth on y e name of y e lord shal be safe For ther is but one LORDE of all sufficiently rytche for so many as call on him This fayth maketh vs the sonnes of God as y e Apostle sayth all ye are the sonnes of God bycause ye haue beleued in Christ Iesus Agayne So many as receaue hym he gaue them power to be made the sonnes of God in as much as they beleued in his name This fayth maryeth vs to God as he hym selfe testifyethe I wyll marye the vnto me in faythe and thou shalt knowe that I am the LORDE Thys fayth purifyeth our hartes This fayth ouercommeth Satan This fayth vanquissheth y e worlde This fayth makethe vs the Tēples of the lyuyng God This fayth wyl not suffer vs to be confounded This fayth bringeth to vs the mercy of God in al our aduersite This fayth is the fulfyllynge of Gods cōmaūdemētes This fayth makethe vs the enheritours of the earthe possessours of Goddes holy mountayne This fayth maketh vs to vnderstonde the truethe This faythe causeth that hell gates can not preuayle agaynst vs. This fayth iustifyeth vs. This Fayth bryngeth all good thynges vnto vs. This fayth as S. Austen saythe is the begynnynge of mans helth without this no man can reach or come vnto the nomber of the sonnes of God wyth out this all the labour of manne is frustrate voyde This Faythe as S. Ambrose saythe is the roote of all vertues and that thou byldeste on this foundacion that alone profyteth vnto y e reward of thy worke fruyte vertue This fayth sayth he is rytcher thā all treasures strōger thē all corporall power more healthful than all Phisicions This faythe as Chrisostome saythe is a lampe For a lampe lyghteneth the house so doth fayth the soule This faythe of the Catholyke religion is the lyght of y e soule the dore of lyfe the foundaciō of euerlastyng helth Thus se ye what an excellent treasure this christen fayth is without the whyche by no meanes ye canne walke worthely before the LORDE our God Moreouer thys your fayth must be conioyned wyth a reuerēt feare towarde God For the feare of the LORDE saythe the wyse man is the begynnynge of wisdome and expelleth synne Withoute this feare no man can purely walke before God For he that feareth God truely feareth also to displease hym yea he sekethe all meanes possible to accomplysh the wyl of god as the Psalmo graph sayth blyssed is that man y t feareth y e LORDE for all his delight pleasure shal be in his cōmaundementes Unto this feare of GOD dothe Dauid exhorte vs sayenge feare ye the LORDE all ye that are his seruauntes For they shall neuer wante y e feare hym The sonne honoreth the father the seruaūte his Lord yf I be your father wher is my honoure And yf I be youre LORDE where is my feare saythe y e LORDE of Hoostes But this feare ought not to be a seruile and bonde feare procedynge from an vnwyllynge harte but a reuerent gētle feare flowynge oute of loue Therfore wyth this your faythe feare must ye also haue a syncere pure loue towarde God cōbyned so that ye shall both truely beleue in God reuerently feare hym vnfaynedly loue hī And this is it that Moses wryghteth and now O Israel sayth he what doth the LORDE thy god require of the but that y u shouldest feare the LORDE thy God and walke in his wayes loue hym serue the LORDE thy God in all thy herte in all thy soule Nowe haue ye herd partely what it is to walke before God Euse. I praye you what remayneth there behynde Phil. After that ye haue conceaued in your hertes this faythe feare loue toward God thorow the operacion of the holy Ghoste so that ye haue entred the pathe waye of oure LORDE god nowe doth conueniēt tyme require that ye walke not only secretly but also openly before God tha◠is that ye do not only inwardly in your hertes beleue in God feare loue god but also that ye outwardly shew forth this your fayth feare loue buryed wythin you by externall workes that men seynge your godly conuersacion maye then glorify your father which is in heauē For this is to walke before god euē to beleue ī god to feare god to loue God and to lede an innocēt lyfe accordynge to his holy worde Without thys innocēcy purite of lyfe I se not what al fayth fear or loue profyt Followe your LORDE God sayth Moses feare hym kepe hys cōmaūdementes heare his voyce ye shall serue hym and cleaue vnto hī The Prophet Miche also sayth I wyll shewe the O man what is good what the LORDE requireth of the euen to do iudgement and to loue mercy studiously to walk w t thy God Here se you y t yf ye wyll walke before God ye muste do good dedes leade a pure innocent lyfe study to accomplyshe Gods wyll in all poyntes laboure to fasshyon your manners after the rule of goddes worde Farewel they
¶ A pleasaunt newe Nosegaye full of many godly and swete floures lately gathered by Theodore Basille Eccle. 24. ¶ As the Uyne haue I broughte forthe fruyte of a swete sauoure and my floures are as the fruytes of honour rytches ¶ The Nosegaye speaketh What meanest thou my frende to gather Floures which sone perysh and decaye Theyr sauours wyll not laste eueâ— As by experience se thou maye For a lytle tyme they seme pleasaunt But streyght do they vanysh awaye Lyke thynges which to vanite graunt As by experience se thou maye Leaue therfore thynges transitory And enhalse godly thynges alwaye Which shall auaunce the vnto glory As by experience se thou maye Receaue me into thy bosome If thou doste desyre a nosegaye My floures are full of delectacion As by experience se thou maye To knowe thy selfe thou mayst learne here God and thy kynge truely to obeye â–ª And to thy neyghbour to be dere As by experience se thou maye Take me nowd vnto the therfore Beare me in thy bosome alwaye Much pleasure haue I for the in store As by experience se thou maye â–ª ¶ To the right worshypful mayster George Whetenhall Esquyer Thodore Basille wissheth continuall health and prosperous felicite ALthough we haue mooste vrgent weyghty causes yea those iÌ„numerable to extoll magnify commend prayse the exceadynge goodnes bounteous liberalite of our moost mercifull father yf we perpend peÌ„sitate weyghe ponder coÌ„sider his inestimable benefites which he frely without our deseruynge dayely giueth vnto vs miserable creatures yet if we weyghe all thinges in a iust balaunce we shall easely and withoute ony difficulte perceaue y â— we are moost bounde to celebrate prayse his moost blyssed name for y e restorynge of his holy word at this tyme brought to passe by his true annoynted HeÌ„ry our moost redoubted Kynge as by another Iosias whose graces moste excellent maieste that LORDE of powers mought prosper in all his diuine affayres godly enterprises For before God restored to the world the Gospell ioyfull tydynges of his derely beloued sonne our LORDE Sauioure Iesus Christe incredulite as chefe rulare reygned in oure hertes Hypocrisye as a vayne gloryous Empresse bare dominion SupersticioÌ„ Idolatry false sectes mennes tradicions confidence reposed in humayne inuencions Pylgrimages Offringes Bulles Pardonnes dispensacions Masses of Scala celi marchaundyse for merytes workes byenge sellynge of the diuine misteries with an whole sea of euelles mo had creapte in vnto y e great perturbacion disquietnes of y e holy catholyke chyrch as I may passe ouer the blynde ignorancy ygnorant blyndenes into the whiche by this meanes we were cast and tombled Howe can it otherwyse be If the lyght of Gods word be obscured extincte or quenched which only is the lanterne to our feete a lyghte to our pathwayes what meruayle is it though the fearce outerageous floudes of Idolatry all kinde of supersticioÌ„ breake in and inuade the boundes of christianite yea and ouerflowe theÌ„ For as Fayth Hope Charite Peace Mercy Pacience longe sufferynge humilite sobriete iustice spirituall liberte obedience towarde the hyghe powers and all goodnes reygneth where the LORDES word bereth rule so in lyke maÌ„ner where y t is expulsed banysshed exiled Incredulite hatred enuy couetousnes veÌ„geaÌ„ce contencion Glotony dronckeÌ„nes rapacite immoderate lustes vncleane affectes carnal liberte disobedieÌ„ce iÌ„surreccion arrogaÌ„cy pryde ambicioÌ„ crudelite maÌ„slaughter thefte false witnes hypocrisy ignoraÌ„ce blyndnes sectes Heresye and all that is contrary to the commaundeme nt and wyll of God beareth dominioÌ„ and hath preeminence as SalomoÌ„ sayeth Where knowledge is not there is no goodnes for y â— soule Agayne whan the preachyng of Gods word â—ayleth the people peryshe runne cleane oute of order Therfore it is wryten by the Prophet make hast to the lawe witnes If they speke not accordynge to this word they shall not haue the mornynge lyght that is to saye the true knowledge of God Rebuked not Christ y e Saduces bycause they were ignorant in the holy Scriptures affyrming that they were deceaued for lacke of the knoweledge of them Ye are deceaued sayth he bicause ye know not y e scriptures Therfore in y e gospel of Iohn he exhorteth al men to serch y e scriptures sayeÌ„g serch ye y e scriptures for they are they y e beare witnes of me And y e Psalmograph calleth theÌ„ blissed which search y e testimonies of the LORDE meditate in his lawe both both daye nyght The worde of God muste nedes be an excellent precious treasure seinge it is the power of GOD vnto saluacion for so many as beleue seinge also it is profitable to teache to iÌ„proue to amend to instructe in ryghteousnesse that the man of God may be perfecte prepared to all good workes Who is able to expresse what a precious relique and high treasure the worde of God is Uerely it is that treasure wherof Christ speaketh in the Gospell that lygheth hydden in the felde which whan a man once fyndethe for ioye therof he goeth selleth all that he hathe byethe that felde And it is no lesse treasure to the soule than the corporall eyes are to the bodye as y e Psalmographe testifieth Thy worde O LORDE is a lanterne to my fete a lyght to my pathewayes For as that man that is depryued of his corporal syght knoweth not how nor wher to walke so lyke wyse heÌ„ that wanteth the lyght of Goddes worde seeth nothynge and therfore walketh he not aright but waÌ„dreth abrode lyke a shepe dispersed destitute of a shepparde But as he that hath the true perfecte syght of the eyes stoÌ„blethe not but walketh at all times without dauÌ„ger so in lyke maÌ„ner he y e is endued by Christes spirite w t the light of y â— holy Scriptures waÌ„dreth not froÌ„ that true way which sayth of him selfe I am the waye the truethe the lyfe but alwaye is preserued that he walketh continually in the kynges hygh waye declynyng neither on the right hand or on y e lyfte hand He is not caryed about with strauÌ„g doctryne His fayth is bylte on a sure rocke therfore abideth he fyrme immutable stedfaste sure constant what so euer kynde of teÌ„peste assaylethe hym The gates of hell can not preuayle agaynst him Satan with all his army are not able once to abduce remoue hym from the true waye For the lyghte of Goddes worde is continually before his eies wher vnto he gyueth diligent attendance which also he followeth earnestly in all his iourneyes and therfore muste he nedes walke the true waye neuer erre Yf he be blyssed fortunate happy that hath the naturall lyght of his body howe much more blyssed heueÌ„ly at ease is he that is illumined with y e lyght of the LORDES word wherof y e holy king Dauid
continueth abydeth vnto eternall lyfe so lykewyse thys youre Nosegaye shall not be made of suche Herbes as the floures wherof wyll wyther awaye drye vp with the heate of the sonne but puissantly abyde for euer and euer so valeaunt that no heate no tempest no troublous wether shal maye be able at ony tyme to obfuscitate or blemysh the natiue beautye therof For oute of the diuine scirptures shall your Nosegaye be selected it shall coÌ„tayne in it fiue floures But nowe wyll I declare vnto you what the names of y e floures and of what vertue efficacye strength and power they be Euse. I praye you lette vs heare Phil. Your fyrst floure is called Vnfayned humilite it is good to expell all arrogancy pryde hawtynes and elacion of mynde It is of all vertues easelye the Base foundament without the which none consisteth in theyr germayne naturall place Youre seconde floure shal be Pure Innocency beynge profitable to make you for to behaue youre selues deuoutly vertuously toward God workyng that thinge that shal be acceptable thanckefull in his syght that ye maye walke innocently before him all the dayes of youre lyfe Youre thyrde floure is called Faythfull Obedience shal aspire and breath vnto you suche redolent swete odoure that ye shal therby receaue streÌ„gth knowledge to do your duty vnto our moost victorious moost vertuous Prince withe all submission lowlynes of herte You re fourthe flowre is named Redy assistence and it auaylethe very muche to teache you how ye ought to behaue your selues towarde youre christen brothers that that affecte maye be in you that was iÌ„ Christ Iesus Your fyft floure which is the laste is called Christen Charite it is of so great strength vertue that without it al the other be not much approued nor allowed before God For it is the perfecte fulfyllyng of the lawe and the ende of the precepte as the Apostle writeth Of these fyue floures shall youre Nosegaye be made whiche I desyre you that ye wyll not disdayne ioyfully to accepte frendely receaue at my hande as y â— gyfte of hym which moost intierly wysshethe well vnto you Theo. We ware more than twyse ingrate yf we woulde not thanckefully yea w t enbrasiÌ„g armes receaue y t which is coÌ„ducible profitable to so mani necessarye causes and matters of graue importans Chri. Who hathe euer had so precious a Nosegay as this shall be which shall teach vs to be humble lowly gentle meke and replete with all submission whiche also shal aspire and breath vnto vs suche sauours as wherby we shall maye learne to do our duties both toward God our kynge our christen brothers which thynge is the very whole summe of all christianite Who so euer shal haue this nosegaye continually in his hande and smell well of it he maye be sure to be preserued froÌ„ all pestiferous ayres so y â— he shall neyther offend god nor his Prince nor yet his neyghebour but worke all thynges accordynge to Gods moost holy plesure Phil. Well I praye you be diligent For nowe I entende to gather euery floure of your Nosegay in order to delyuer them vnto you Euse. I praye you let it so be ¶ The fyrste Floure called vnfayned Humilite Philemon YOure fyrste floure is plucked out of the fyrste Epistle of S. Peter it is this Haue Humilite and loulynes of mynde engraffed in you For God resisteth the proude but to the humble he gyueth grace Theo. This is a godly swete floure garnysshethe the lyfe of a christen man very muche Phil. The holy Apostle S. Peter iÌ„ this place exorteth all christen meÌ„ vnto humilite lowlynes of mynde And this is your flour that I call Vnfayned humilite euen that lowelynes whiche procedeth from a pure mynde with out ony Hypocrisye or doublenes And iÌ„ gyuiÌ„g vs exhortacion to enbrase humylyte he also absterreth frayethe vs from all arrogancy pride elacioÌ„ of miÌ„d which is y â— hed sprynge of all euel he sheweth the cause why we ought to enhalse Humilite and reiecte pryde For God sayth he resisteth the proud but to the humble he gyueth grace I shal make this more euidente anone by examples and Histories of the holy Scriptures Chri. But I pray you before ye procede in this matter declare vnto vs what Humilite is Phile. Humilite after the mynde of S. Bernarde is a vertue wherby euery one brought into the kâ—â—â—eledge of hymselfe waxeth vyle and lothesome to hymselfe Euse. He that on this wyse is humble can not norysh ony pryde in his herte Phil. Ye saye trueth Theo. I meruayle than how it coÌ„methe to passe y â— so muche pryde reygneth now a dayes amoÌ„g vs. Phil. Uerely bycause the people are not brought iÌ„to y e true knowlege of theÌ„ selues If they were they would not stoÌ„d so much iÌ„ theyr own coÌ„ceate as they do but rather be huÌ„ble lowly gentle meke toward al men euen the moost simple inferiour But in asmch as this knoweledge wanteth therfore are they inflated puffed vp withe pryde lyke vnto Lucifer which so exalted himselfe that he would haue bene lyke vnto the moost hygh God The maÌ„ of honour is proude of his promocion the rytch man of his rytches the stronge man of his strengthe y e learned man of his learnynge the beautiful of theyr beauty c. This coÌ„meth to passe bycause they know not what they are of them selues that all that they haue is the gyfte of God as S. Paule Iames testifye Chri. I praye you declare to vs by what meanes we maye obtayne this celestiall gyfte of humllite Phil. That ye maye haue the more courage to desyre this moost precious vertue to practyse it in your lyuynge I wyl fyrst declare to you the excellency of it and shew what great profyt ensuethe of it afterwarde declare to you by what meanes ye maye come by it Euse. Let it be so â–ª Phil. The scripture shewethe y e whan Adam Eue had transgressed the commaundement of God in Paradyse thorowe the subtyle perswasion of Satan perceaued theÌ„ selues naked they ranne away froÌ„ the face of God hyd themselues that they myghte not be sene Euse. We remeÌ„ber this well Phil. Behold nowe the Humilite of God conioyned with vnmesurable mercye He beyng God such a LORDE as at y â— presence of whome al thynges both in heauen earth hell treÌ„ble shake do reuerence huÌ„bly lowly came sought theÌ„ vp sayeng where arte thou AdaÌ„ And not onlye this but whan they were ashamed of theyr nakednes he made them garmentes of skynnes put them on them to couer theyr filthynes Must not Humilite nowe be a vertue of wonderfull excellency seyng that God hymselfe dyd fyrst of al practyse it Who dare boste hym selfe to be the sonne of this
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
springeth and the feare of the LORDE For as the one is the begynnynge of wisdome â–ª so is the other of helth Euse. I pray God we may so knowe our selues that we may deserue to haue this moost excellent vertu engraffed in our brestes Phil. Neyghbours one worde wyth you than an ende of this your fyrst flour Remember that your floure is called Vnfayned humilite bycause ye may not outwardely pretend humilite and inwardely be inflated wythe Pharasaicall arrogancy puffed vp after the manner of the proud Hypocrites and supercibious Pharises whom Christ his Apostles rebuke so oft in y e holy scriptures for theyr fayned holynes Be no paynted sepulchres outwardely fayre and inwardly full of rotten bones and al fylthynes For many as saynt Ierome sayth followe the shadowe of Humilite but fewe the trueth Let all glosyng wordes be taken away let all faynynge gestures cease Pacience sheweth a maÌ„ to be truly huÌ„ble Let your humilite therfore not only be expressed wyth gesture and voyce but also let it procede from y e pure affecte of the herte So maye ye be sure to haue God gracious fauourable vnto you euer to prosper in all your honest trauayles godlye affayres Hytherto haue I spoken sufficientely of youre fyrste floure called Vnfayned humilite and I haue bene the longer aboute it bycause I would be glad to expell the poisonof Pryde out of your hertes which raygneth almoost vniuersally beyond al measure at this daye and to engraffe in you this goodly herbe which is so swete and wholesome that wythout it no medicine can ryghtly be ministred This beynge digested all other are y â— more easye to receyue Theo. Neyghboure Philemon thyncke not but y e your wordes are reposed euen in y e lowest parte of our hertes we trust that ye haue not sowen this seed of Goddes worde in ony stony grouÌ„d but in suche good earth as shall brynge forth some an huÌ„drethe folde some syxty folde and some thyrtye folde Phil. It doth me good to heare this to knowe your redy wyll vnto all goodnes vertu For in dede neighbours we had neuer more nede to worcke well and to do good dedes than at this tyme. The christen religion begynneth vtterly to decay Alas we speke much of Christe but manye lyue no part of Christ. Uice styl reygneth vertu hath no place Well I wyl gyue you your second floure Christo. I praye you lette vs haue it ¶ The second floure named Pure Innocency Philemon BEhold here is the second floure of your Nosegay I am the almighty GOD. VValke before me and be perfecte And I vvyll make my couenaunte betvvene me and the and vvyll multiplye the beyonde all measure Euse. Was not this the sayenge of God the father vnto AbrahaÌ„ Phil. Yies verely pertaynethe now vnto vs no lesse than it dyd at y t tyme to hym For what so euer thynges are wrytten are wrytten for our learnynge Ye shall receaue moche pleasure of this your floure yf ye marke the vertue of it well Fyrst ye shall note that God calleth hymselfe the almyghty God wherby we maye easely discerne hym froÌ„ those gods yea rather Idolles and dyuels whome the Hethen dyd worshyp call vpoÌ„ For our God is omnipotent that is to say almyghty plenteous in power aboundant oâ— sufficient ful of all good nedy of nothynge The Gods of the Gentiles are of no power puissauÌ„ce streÌ„gth full of all imbecillite weakenesse misery Our God made all thinges of nothing by y e power of his word The Gods of the HetheÌ„ make not but they are made of other and are none other thynge than wood stonnes syluer gold or wicked spirites Oure God is able to helpe so many as call on hym in spirite truethe The Gods of the Gentiles are not able for to helpe theÌ„selues neyther do they heare ony man that cal on them as we maye perceaue by the prestes of Baal Oure God lastethe for euer euer euen worldes worldes withoute ende The Gods of y e Hethen perysh and are more vayne than the smoke Thus se ye what a God we haue None eyther in heauen earth or hel is able to compare w t this our God He alone is good mercifull gentle pacient long sufferynge almyghty ryghteous omnisufficient plenteous of power full of all good In him all thinges abunde nothinge wanteth He is y e omnisufficient protectour valeaÌ„t defender for all them that repose theyr affiaunce and truste in hym Who therfore wyll not haue a pleasure to serue this God Who is so madde to forsake this God to folowe ony other Who beynge godly mynded wyll not seake the glory of this God euen froÌ„ the very harte Who hauyng but a carnell of Christen salte in his brest wyl not haÌ„ge wholy on thys God as alone altogyther sufficient for the faythefull abundantly in all thynges wherof they haue nede eyther pertaynyng to the soule or to the bodye Cursed be that maÌ„ that putteth his truste in man that takethe fleshe for his arme he whose herte departe the from the LORDE For he shal be lyke the Heath that groweth in the wildernes As for the good thyng that is for to come he shall not se it but dwell in a drye place of the wyldernes euen in a salte vnoccupyed londe O but blyssed is the maÌ„ that putteth his truste in the LORDE whose hope the LORDE is hymselfe For he shall be as a tree that is plaÌ„ted by the waters syde which spreadeth oute the roote vnto moystnes whom the heate can not hurte wheÌ„ it coÌ„meth but his leaues are grene in the tyme of drowte shall he not be carefull neyther shall he cease at ony tyme to bring forth his â—ruite Secondely ye shall note that after God hath described him selfe to be almyghtye that is passynge all other in power it is so greate infinite vnmeasurable he expresseth the duety of so many as wyll serue hym as they ought VValKe before me saythe he and be perfecte Loo here is your flour Pure Innocency He that obserueth this precepte of god canne not displease erre or offende butte worke pure innnocency before god WalKe before me sayth he be perfecte Theo. What meanethe God by that I praye you Phil. To walke before God is to serue hym according to his worde so purely and innoceÌ„tly as though GOD hymselfe were euer present before oure eyes Chri. This is a hard thiÌ„ge Phil. The yoke of Christ is swete y e burdeÌ„ is lyght neyther are his preceptes heauy For where the spirite of the LORDE is there is liberte And if the sonne hath made you free than are ye truly free And yf ye be endewed wyth streÌ„gth froÌ„ aboue than is nothyng harde but all thynges easy thorow the spirite that worketh in you Theo. I praye you declare vnto vs howe we may
gouernaunce do ensue yet for asmuch as in these our dayes there haue rysen vp wicked vngodly spirites which deny the office of the magistrates hyghe powers to be the ordinance of God and affirme y t it can by no meanes stonde with the Gospell of Christe I wyll fyrst declare vnto you proue by y e holy scriptures that the hygh powers are ordined of GOD and that theyr office agre and in all poyntes consent with the moost holy worde of God yea and that it is so necessary that withoute this regimeÌ„t and gouernaunce of the hyghe powers no publique weale can remayne in safe estate no frendshyppe canne be mayntayned no fayth can be regarded no order caÌ„ be kepte no propriete of goodes can be saued no vertu can reigne no tranquilite caÌ„ coÌ„sist nor ony goodnes continue but all must nedes growe out of order and as they saye go to hauocke vnto the great disquietnes and vtter destruccion of so many as dwell in suche wyld rustical brutall beast lyke realme wher no ciuilite of publique order in mundayne thynges is obserued This once done I wyll declare what your duty is toward oure moost soueraygne LORDE the kyng and all the other rulers that gouerne vnder his dominion that ye maye lyue in thys mooste florysshynge Realme lyke true and faythfull subiectes with obedient hertes and that not onlye for feare but for coÌ„scieÌ„ce sake that by this meanes ye maye both acquyre get to your selues quietnes rest leadynge an honeste and peasable lyfe withoute ony disturbance and also be an exaÌ„ple to other that they w t lyke obedience maye be subiecte serue our moost christen Prince accordyng to the wyll of God To shewe that the authorite of y e magistrates common officers is the ordinauÌ„ce of God wherof maye I rather take a begynnynge than of the publique weale of the Israelites Whan God by his extent puissaunce stretched oute power had delyuered the people of Israel oute of theyr miserable seruitude wherwith they were greuously oppressed of the cruel and lyonlyke Tyraunt Pharao dyd he not appoynte Moses to be theyr ruler gyde captaine gouernour that he hauynge the preeminence rule ouer theÌ„ should safe coÌ„duite theÌ„ rule gouerne theÌ„ after the wyll of God Woulde he haue done this if it had bene a thiÌ„g vniust vnmete vnlawful Would he not rather haue suffered his people to runne astraye as masterlesse houÌ„des and as sheepe destitute of a sheppard or herdman without ony order Dyd not Ietro also a maÌ„ of great vertu and replete with y e holy Ghoste whan he sawe Moses alone take all the paynes in hearing the causes of the Israelites from mornynge vntyll euen saye to hym these wordes Looke out among al thy people suche as be wyse men that feare GOD and suche as are true and hate couetousnesse Make these rulars ouer theÌ„ some ouer thousandes some ouer huÌ„dredes ouer fyftye and ouer ten that they maye alway iudge the people Moses so dyd God approued his acte Here se we other magistrates rulers appoynted also to serue in the publique weale besydes y e heade officer which they also beynge lawfully chosen and set in office are approued before God After Moses were not Iosue Othoniel Aioth SaÌ„gar Delbora Gedeon Abimelech Thola Iayr Iepte Samson at the last Samuel Iudges and rulers ouer the Israelites Ware not all these approued to be y e iuste and lawful ministers of God Dyd not Moyses also before his deathe shewe to the people of Israell that afterwarde God should gyue them a kinge of the nomber of theyr brothers which should be theyr rulers as all nacions haue thorowe out al the worlde Do we not here learne that all Nacions at that tyme had kynges that kynges are appoynted chosen by the eleccion of god This is sufficient for ony faythful harte to proue establysh corroborate the authoritie of Kynges and other ciuile magistrates But lette vs harken more to the Scripture Whan Samuel waxed olde and coulde no more iudge the people for his age he commeÌ„ded that office to hys sonnes Ioel and Abia whiche answered nothing to y e godly disposicions of theyr father nether ordered the publique weale aryght but lyued dissolutely volupteously and wickedly receauynge gyftes peruertinge iudgement which caused the Elders auncieÌ„t of the people to assemble come vnto Samuel that he myght appoynt theÌ„ a kinge to rule ouer theÌ„ as all nacioÌ„s had And dyd not Samuel shortely after at the appoyntment of God an noynte Saul kynge ouer â–ª Israel And froÌ„ that tyme in a manner vntyll the commynge of Christe were there not Kynges amonge the Israelites of theyr owne nacion accordynge to the prophecye of Iacob at Christes coÌ„minge ded not kynge Herode although a straunger reygne among y e Iewes Do not al thes histories manifestly proue approue y e offyce of kynges other magistrates to be y e ordinaunce of God Euse. Thos thynges are clerer than y e lyghte Phil. I wyll nowe reherse vnto you certen manifest seÌ„tences open textes of the holy Scripture which shall euidently establysshe y e authoryte of y e hygh powers that Satan hymselfe shal not be able to preuayle agaynst it moch lesse hys impes which now of late are sproÌ„g oute of his diabolicall syde Christo. I pray you let vs heare them Phil. Salomon speakynge in the person of God sayth on this manner thorowe me Kynges reygne thorowe me Princes make iust lawes Thorowe me Lordes beare rule and all Iudges of the earth execute iudgement Agayne the wyse man sayth heare O ye Kynges vnderstond gyue eare ye that rule the multitudes For the power is gyuen you of the LORDE the strength from the moost hygh god Are not these wordes playne ynoughe to shewe that the power whiche the ciuile magistrates head Officers haue is of God as that noble kyng Iosaphat sayde to theÌ„ whome he appoynted iudges of the londe in all the cities of Iuda Take hede sayth he what ye do For ye execute not the iudgement of man but of the Lord and he is with you in iudgement Therfore lette the feare of the LORDE be w t you and do al thynge diligently For with the Lorde our God there is no vnryghteousnes nor respecte of personnes nor desyre of gyftes god hiÌ„ selfe also sayth by the mouth of Dauid ye are Gods ye are al the sonnes ot the moost hyghest Dothe not god here playnly saye that the magistrates are gods that is such as beare the offices of GOD as to mayntayne peace iustice and good order to punysh synne to defende the innocentes If they be the officers of God exercyse his offyce so that he approueth alloweth their state and manner of lyuinge howe can any man righteously coÌ„demne reiecte theyr authoâ—ite power Cursed be they that knowlege not
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
spiritual rocke which accompanied them Christ was y â— rocke It is a good coÌ„sequence therfore that it is all one chyrche bothe of them that beleued than in Christ of them whiche are nowe whiche chyrch is gathered togyther iÌ„ one the very same spirite so y t they be a lyke faythfull christeÌ„ hauyng one fayth one professioÌ„ one religioÌ„ one God one Lorde one sauioure one hope But I wyl come to y e new TestameÌ„t Was not Nichodemus Ioseph y e noble maÌ„ which was ChaÌ„berlayne of great authorite wtCaÌ„dace y t quene of y e loÌ„de of y e MoriaÌ„s which was baptized of Philip receaued into Christes flocke christeÌ„ faythful meÌ„ Yet were they magistrates Was not Cornelius which called Peter vnto him was baptized of hym a christeÌ„ maÌ„ Yet dyd he vse publique offices Was not Sergius Paulus Erastus w t dyuers other christeÌ„ meÌ„ And yet officers in y e coÌ„moÌ„welth Chri. All these thiÌ„ges are true Phil. Wel thaÌ„ let vs coÌ„clude if it were lawful at y e time for a christeÌ„maÌ„to bear rule iÌ„ y e coÌ„moÌ„ wele hou is it now become vnlawful Is ony maÌ„ more fyt to reigne rule amoÌ„g christeÌ„ meÌ„ thaÌ„ he which is of y e same profession fayth religioÌ„ Is it coÌ„uenieÌ„t for the wicked vnfaythful to haue dominioÌ„ ouer y e ryghteous christeÌ„ rather thaÌ„ they whiche desyre nothyng more thaÌ„ the glory of god the helth of theyr ChristeÌ„ brothers O extreme blindnes If that should come to passe who wuld not wish rather to be an vnfaythful painim thaÌ„ a faythful christiaÌ„ Behold to what poynte these wycked order breakers bryng the Christen religion whyle they wyll seme to fyghte moost chefelye for the glorious furtheraunce of it O foxysh Hypocrites Who perceyueth not theyr subtylite Who smellethe not they re crafte Who espyeth not theyr false hode Whyle they go aboute to syn without punishmeÌ„t to haue al thinges in coÌ„mon to lyue of the sweate of other meÌ„nes browes to lyue frely in al kynde of beastlike pleasure to defyle other meÌ„nes wyues maydens doughters seruauntes c. beholde to what poynte these grossâ— Gospellers these shamelesse Schismatykes these brutall bely Gods brynge the publique weaâ—e of Christendome God moughte once rootâ— suche Pestilences out of the earth that we maye according to our duty withe all submission of mynde faythefull obedience honoure and magnify y â— pyblique Magistrates Thus haue I neighbours grossely but faythfully rudely but truely proued to you by the iÌ„fallible verite of Gods worde that the hyghe powers are ordeyned of God and y t theyr office pleaseth God is agreable in all poyntes w t the holy scriptures both of the olde new Testastament Now accordyng to my promyse wyl I in thre wordes as they saye declare howe necessarye the office oâ— the publique magistrates is for the ryght institucion prosperous preseruacion of the common weale Euse. I praye you lette vs heare Phil. The office of the hyghe powers euidently declareth what innumerable coÌ„modities pleasures y â— christeÌ„ publique weale receueth by theÌ„ Moses whan he appoynted certen rulers ouer the Israelites coÌ„mauÌ„ded theÌ„ that they should iudge righteouslye that they shoulde not be parciall in theyr iudgementes but heare all indiffereÌ„tly not estemyng nor preferrynge the man of power and nobilite before the poore base perâ—on nor yet feare the persoÌ„ne of ony man for it is the iudgement oâ— GOD sayth he Agayne that they should receaue no gyftes for giftes do blynde the eies of the wyse depraue the causes of the ryghteous but alwaye pursewe follow that which is accordyng to iustice hauâ— euer wyth them the boke of y e lawe of the LORDE reade it all the dayes of theyr lyfe that they maye learne to feare the LORDE theyr God and to kepe all the wordes of hys lawe ordinauÌ„ces therof that they may do them The Prophet Ieremy also commauÌ„deth kynges other rulers to minister righteousnes to deliuer the oppressed from violent power to kepe equite not to greue nor oppresse the straunger the fatherles nor the wydowe nor yet to shed innocent bloud Here maye ye se in fewe wordes how necessary the office of the publique magistrates is for the ryghte institucion prosperous preseruacion of the common weale Howe expedient is it thinke you in matters of coÌ„trauersy that all thynges be iudged reconciled accordyng to equite iustice How necessary is it that y e poore oppressed be delyuered froÌ„ y â— violent bloud soupers How coÌ„uenient is it that the straunger wydowe fatherles be holpen prouided for How profitable is it that vnite coÌ„cord loue beneuolence frendshyppe amite be mayntayned and debate discorde stryfe maleuolence ire wrath contencion hatred emnite be exiled How necessary is it y e vertue reygneth vice be banyshed How semely is it that an order be kepte confusion dryuen oute of the publique weale â–ª By the godly office authorite of y â— hygh powers al these good thynges are broughte to passe and wythoute that what can there remayne in ony publique weale iÌ„ safe estate comely order As SalomoÌ„ sayth where ther is no gouernour there the people must nedes decay But wher as are many that canne gyue councell there is wealthe as Chrisostome sayth If thou takeste awaye the iudicial seates the offices of the lawe so hast thou vtterly destroyed all the order of oure lyfe And as if thou seperatest pluckest away from the shyppe the mayster stereman of it thou hast drowned the shyp as if thou leadest awaye the captayne from the armye thou haste made the Souldiours to be ouercome of theyr enemies So like wyse if thou takest awaye y e rulers oute of the Cyties we shall leade a lyfe more vnreasonable thaÌ„ the very brute bestes euer snatchyng onâ— at another bytynge deuourynge one another so that the man of the greater power shal subdue the poorer the bolder shall ouercome the meker spirited They therfore that go about to take awaye the publique magistrates maye iustely seme to be y e moost exstreme pestileÌ„ces of y e coÌ„moÌ„ weale to destroy y t which is no lesse profitable for our preseruacion safegarde and health than the sonne fyre or water is or what so euer can be rekened moost necessary for this oure nedy lyfe For by them is publique innocency honest behauour godly learnynge vertuous knoweledge syncer erudicion necessary artes fruytfull occupacions mayntayned By theÌ„ we lyue in tranquilite peace By them we enioye our owne possessions wtoute ony disturbaunce By them we are preserued from all iniuries cruell oppressioÌ„s By them oure Realmes are defended froÌ„ the iÌ„uasion of cruell Tyrauntes By them the glory of God floryssheth By theÌ„ the Gospell of Christ triumpheth all sectes heresies are extyrped plucked vp by the rootes To conclude by them
God worketh his moost diuine pleasure in his electe faythfull people all good thiÌ„ges chauÌ„se vnto vs. For theyr iudgynge place is the throne of God Theyr mouth sentence is the organ and instrumeÌ„t of Gods trueth They are the vicars of God They are the lyuish Image of God They are the ministers of God for oure wealth They represent the parson of God They exercyse the iudgemeÌ„t ofy e LORDE They are the fathers of the contre They are the pastors of the people They are the maynteners of peace They are the rulers of iustice and patrons of all true innoceÌ„cy They therfore whiche wyll not approue commende and allowe the imperye rule and dominion of the publique magistrates heade officers maye worthely be iudged twyse fraÌ„tyke to much estraunged froÌ„ all kynde of humanite Thus haue ye hearde in fewe wordes howe necessary the hygh powers are for the right institucion godly administracion of y e publique weale Theo. We se nowe ryght well that wythoute they regiment gouernaunce nothyng y t is godly vertuous can stond but all wicked thiÌ„ges must nedes spriÌ„g vp aryse in those Realmes where the publique Magistrates wante Phil. Trueth it is that ye saye well nowe for the iust perfecte accomplysshement of my promyse heretofore made I wyll declare coÌ„sequeÌ„tly vnto you what your duety is â—owarde the hygh powers I meane our moost soueraygne Lord y e king all the other rulers that gouerne vnder his mooste noble empyre and dominion Chri. I praye you hertely let it so be Phil. Ye remember wel I am sure that your flour whiche I I gaue you laste is this Lette euery soule be obediente to the povvers that beare rule c. Euse. We remember it well Phil. Here is Faythfull obedience required of you toward the high powers and rulers of the common weale For as it is theyr office to rule so is it our duety to obey that not faynedly but with sincerite of coÌ„scieÌ„ce purenes of mynde wythoute ony dissimulacion or Hypocrysy For ther is no povver but of God The povvers that be are ordined of God Therfore VVho so euer resisteth the povver resisteth the ordinaunce of God And they that resist shall gette totheÌ„ selues damnacion Butte I praye you marke what your floure sayth Let euery soule be obedience to the povvers that beare rule Note that it is sayd Let euery soule be obedieÌ„t Here se you that no parson be he spiritual or temporal as they vse to call them is excepted from obedience towarde the hyghe powers All are vnder subieccion All owe obedience feare honoure tribute to the rulers of the commoÌ„ weale None is free from this subieccion For euery soule is here takeÌ„ after the Hebrew phrase for all meÌ„ for so many as are reasonable creatures borne appoynted to lyue vnder a law So that the scripture here coÌ„maundeth all men both spirituall temporall both godly and vngodly both wicked righteous both perfecte imperfecte to obey the magistrates all such ordinauÌ„ces lawes as are made of theÌ„ for the glorye of God the commodite of the publique weale or els they accumulate heape vp to theÌ„ selues great daÌ„nacioÌ„ as S. Austen sayth who soeuer wyl not obey the lawes of the temporal gouernours which are made for the establyshemenâ— of Goddes truethe he getteth greate damnacion Theo. Are the spirituall persons bounde to be obedient also to the hygh powers by the word of God Phil. Yea verelye there is not one Bysshop nor preste within this Realme of Englonde which oweth not so muche obedience to the kynges graces maieste as the moost inferiour subiecte and vile temporall man doth Neither doth this name spirituall Archbishop Patriarche Cardinall Bysshop Archedeacon Suffragane Preste Decon c. delyuer them from subieccioÌ„ obedience no more than this word Tayloure Shoomaker Draper Marchaunt Innekeper water taÌ„kerde bearer Dawber Cobler â–ª c. dothe Let euery soule saythe the Scriptureâ— be obediente to the poVVers that beare rule Here is none excepted no not that Romyshe Porke which chalengeth so great authorite ouer all parsons in the worlde that he is not ashamed to suffer kinges Emperours to kysse and lycke hys pockye feete O shameles Antechriste Theophilacte vpon the aforesayde place of Paule wrytethe on thys manner Here he teacheth all men sayth he that whyther he be Preste or moÌ„ke or Apostle they should be obedient to the Prynces and hyghe powers Where is onye excepcion nowe I praye you where are the pryuyledges immunities fredoms liberties nowe become which the Butcher of Rome was wonte to giue so bounteouslye to hys dere spirituall chyldren that they might synne w t out punyshment be free from payenge tribute exempte from all temporal iurisdiccion â—e Lordes kinges within them selues hange and drawe at theyr owne pleasure and do what so euer theyr beastlyke lustes coueted Howe well followed they this doctrine of y e holy Ghost Of what spirite were they named spiritual which so manifestly fight with the spirite of god With what forheade durste they be bolde to cal theÌ„ selues the successours of y e Apostles seynge that contrary to y e teachynge practyse of all true Apostles they were disobediente to the hygh powers robbed them of theyr authorite led them captiue made theÌ„ to serue theyr voluptuous and beastlyke pleasures Euse. Undoubtedly there hath ben great abusion in the Clergy concernyng the temporall rulars Phil. It can not be denyed but thankes be to our LORDE God whiche hath in these our dayes brought it to passe by the reuelacion of his diuine verite that oure moost christen Kynge wyth certen other Prynces hathe very tryumphaÌ„tely gotten agayne recouered theyr authorite gyueÌ„ them of God wherof so many yeres they haue vniustly be depriued by the furious tyranny of that moost cruel Romysh Bysshop and his bloudye whelpes Theo. The holy scripture I am sure taught them no such disobedience Phil. No verely It rather teachethe them obedience as ye hearde before For it is wrytten the kynge beareth rule ouer all he hath dominion ouer them so that what so euer he sayth to theÌ„ they do it Was not Aharon the hygh Preste obedieÌ„t to Moses whom God appoynted rulare ouer his people dyd what soeuer he commauÌ„ded hym Wasnot the hygh Preste Achimelech and al the other Prestes obedient to kyng Saul called them selues his seruauntes and him theyr Lorde not once resistyng the fury of the king but rather chosyng to suffer death paciently vnder so great a tyrauÌ„t than once to resiste hym disobedieÌ„tly What nede I speake of Dauid SalamoÌ„ Ezechias Iosaphat Iosias AlexaÌ„der Demetrius Antiochus c. whiche euerhad the Bysshoppes Prestes Leuites other spirituall ministers in subiecion w t oute ony resistence Howe can oure spiritualte than be free from obedience subieccioÌ„ Chri. Ye
which god spake vnto Samuell This shall be y e lawe or right of y â— kyng sayth he that shall reigne ouer you Your sonnes shall he take for his charettes for horsemen to ronne before his Charettes and to be rulers Captaynes to be plowe men to tyll his londe to be repers in his haruest to make hys harnesse such thynges as belong to hys Charettes As for your doughters he shal take them to be Apoticaries Cookes Bakers Your best londe vyneyardes and oylegardeÌ„s shall he take gyue vnto his seruauÌ„tes Of youre seedes also vineyardes shal he take the tythes gyue vnto his Chamberlaynes seruauntes And your seruauntes your maydes your best yonge men youre Asses shall he take do his busines w t all Of your flockes shall he take the tythes ye shal be his seruauntes Are not theise wordes manifest and playne inough to declare what ryght tytle power by the worde of God our moost excellent Prynce hath to chalenge and require of vs suche costes charges as he sustaynethe for the common weale that all that euer we haue is at his commaundement that we oughte by no meanes to resist or say him nay Chri. They are more clere than the Sonne more open theÌ„ the lyght Theo. Yet haue I hearde some saye that we are made free by Christe ought to serue no manne nor to be charged with paymeÌ„tes to ony parson but all thynges ought to be coÌ„mon amonge christen men Phil. To aunswere vnto euery parte of thys your sentence requireth many wordes asketh much tyme. But to be short know that who so euer mayntayneth that kynde of doctrine dissenteth muche from the christen religion corrupteth the word of God soweth false teachynge huntethe a carnal liberte and desyreth to lyue in al kynd of synne without punishmente Trueth it is y â— we are made free by Christ but this oure liberte is spirituall and not temporal By Christ we are delyuered from y e daÌ„nacion of the law but not from the obseruauÌ„ce ofit By Christe we are made free from the power of SataÌ„ synne deathe desperacion and hell but not from the power of y â— ciuile magistrates By Christ haue we receaued our manumission fredomâ— from the condemnacion of all those thinges iÌ„to the which we were cast by the siÌ„ne of our fyrste father AdaÌ„ So that by Christ we are spiritually made free if we abyde in his wordes as we rede iÌ„ y e Gospel of IohnÌ„ iÌ„ diuers other places of y â— holy scripture But this spiritual liberte maketh vs not free from our obedieÌ„ce dutye towarde the temporal power to whome we owe both oure selues and al that euer we haue as ye â—eard before For this were a thing of to much absurdite contrary to all good order the teachyng both of Christe of his Apostles Yea so should God be the Author of confusion not of order of dissension and not of concorde S. Austen saythe if ony man thyncketh that because he is a christen maÌ„ he ought to pay no custome or tribute nor shew ony honour to the hygh powers he falleth into a great erroure is very muche deceaued S Ambrose also sayth yf the temporall gouernoure asketh tribute we deny it not lette the londes of the Chyrche paye tribute If the rulare desireth the londes he hath power to chalenge theÌ„ let him therfore take theÌ„ yf he wyl I gyue them not to the Emperour but nether do I deny them Agayn he sayth it is a great special document or poynt of teachyng wherby christen men are taught to be subiecte to the higher powers bycause that no man should thyncke that y â— constitucioÌ„ or ordinauÌ„ce of an erthly kynge ought to be losoned or broken For yf the sonne of God payde Tribute of what greate authorite arte thou whiche thiÌ„kest that thou oughtest not to pay Theophilacte also sayth that we corporally obey hym that hath power on our bodies whyther he be kyng or TyrauÌ„t it hyndrethe vs no thynge that we shoulde spirituallye well please the God of spirites For Christ saythe paye vnto the Emperour y e whiche is the Emperours pay vnto god that whiche is Gods Marke that he sayth not gyue but paye It is saythe he dette Paye therfore thy dette Thy Prynce kepethe the froÌ„ thyne enemies he causethe that y u lyueste in quiet Thou therfore for these thinges owest tribute to him Thus se you proued both by the holy Scripture the auÌ„cient Doctors y t they which professe Christe are not so made free but that they are bounde to be subiecte obedieÌ„t to the high powers in al godly and decent matters Agen that al thinges ought not to be commoÌ„ among them or that they be excepted from such corporall charges as y e rulers require of theÌ„ but that they ought to paye tribute custome taske subsidye or ony thynge els that is required of them by the temporal gouernours seyng chefely it makeâ—he so greatly vnto theyr owne auauÌ„cement profit coÌ„modite They therfore y t denye these thiÌ„ges or grudge to paye them whan time requireth occasion is gyuen verely they are farre from true Christen men and shall for theyr disobedience receaue damnacioÌ„ excepte they repent and amende Euse. God forbyd but that euery man should paye with a wyllynge harte what so euer is required of hym for the mayntaynauÌ„ce and conseruacion of the publique weale Theo. Certes we were vnworthy to lyue vnder the dominion of so puissaunte a Gouernoure yf we should not in all poyntes satisfy euen vnto the vttermoost his godly and reasonable requestes seyng we haue styll dayly do receaue innumerable coÌ„modities pleasures at his graces hande Phil. The charges whiche the Kynges graces maieste sustayneth dayly for the welth of al vs his subiectes are infinite far exceade y e vnexperte capacite of the rude simple people as we may se before oure eyes learne by the constant fame common reporte of all men as I may leaue of to speaâ—e of y â— byldyng of many Castels Blocke houses strong holdes Bulwarkes fortresses c. of men appoynted vnto the defence of the same wythe all thynges pertaynyng thervnto agayne of the common Scholes the techers of theÌ„ of sendyng forth Preachers into euery parte of hys Realme of procurynge learned magistrates of gyuynge exhibicion to many vertuous lerned men of a thousande thynges mo which his moost gracious maieste dothe for y e wealth of vs for the conseruacioÌ„ of this his mooste florysshynge Realme therfore ought we to suppeditate and minister agayne vnto him abundantly what so euer his grace requireth of vs at ony tyme or els we greuously offende God walke not accordinge to the order of Charite but are manifest traÌ„sgressours of Gods moost holy wyll which
cōmaundeth vs all that we haue to be subiecte to y e Kinges graces pleasure Chri. This is trueth nothīg more tru Phil. I beleue verely that what soeuer the subiectes haue are the goodes of such a righteous and godly Prynce as we haue now reynynge amonge vs. Yea if the highe powers were very Tyrauntes and altogyther vnmercifull yet myght we deny them no thyng at al of our goodes if they required them of vs but delyuer them vp into theyr hādes frely to be vsed as it shal please them beynge perswaded that it is for our synnes that God suffereth such Tyrauntes to reygne ouer vs therfore oughte they to be obeyed in all thynges that fyght not with the worde of God nor obscure the diuine glorye thoughe they seme to be neuer so full of tyranny vnmercifulnes But seing we haue such a prīce as loueth his faythful subiectes nolesse than a gētle father doth his natural sonne cherisheth thē no lesse than a nourse doth her chylde preserueth them without daunger no lesse than a trusty shepparde seakethe to kepe his shepe from the rauenynge teth of the wolfe vtterly gyueth hym selfe altogyther vnto vs vnto our commodite profyt what shoulde be the cause that we myght deny any thynge to this our Emperour so mercyful so gentle so boūteous so prudent so wise and so circumspecte in all thynges that pertayne vnto our commodite wealthe To muche beastlyke are they y t consider not the bounte of so excellent a Prynce Blyssed is that londe sayth the wyse manne whose kynge is a man of nobilite whose Princes eat in due seasō for strēgth not for lust But wo be vnto that Realme whose Kyng is but a chyld and whose Prynces are earelye at theyr Banckettes Thus neyghbours haue I declared vnto you accordynge to my promyse your duty toward our moost excellent king such as he appoynteth to be gouernours vnder hym Loke therfore that ye be obediente vnto them feare them honour thē paye what so euer is required of you For vnto all these thynges ye are bound by the holy Scripture which yf ye do the blessyng of God is vpon you If ye do not the curse vēgeaūce of God wil fal on you so that your ende shall be miserable bothe before God man Euse. What soeuer ye haue hitherto taught vs we wyll laboure to the vttermoost of our power to fulfyl it in our quotidiane dayly conuersacion that we may walke blameles bothbefore God and oure Prynce Phile. Nowe doth conueniēt order require that I brynge forth your fourth floure to you seyng that hitherto ye haue learned your dutye bothe toward◠your selfe GOD and our Kynge Theo. I praye you let vs se it ¶ The fourth floure called Redy assistence Philemon BEholde here it is Let euery manne looke not for his oVVne profit but for the profit of other Howe doth y e sauour of this floure please you Euse. How so euer it pleaseth me I thynke verely the ayer breath of this flour is so strong y e few at this presēt tyme can abyde the sauour of it Phil. Why so It is the sayēge of Saynt Paule to the Philippians Euse. I knowe that well but ye should rather haue rehearsed this sayeng in y e same Epistle All seke theyr owne auaūtage not that which is Iesus Christes For this flour do men now a dayes beare chefely in theyr bosome as we may se by dayly experiēce Theyr noses are stopped and they haue lost one of theyr fyue wittes whan ony such floure is offred them for to smell vpon as ye haue nowe gyuen vs. They haue rooted other herbes in theyr hertes vpon whome they smell dayly euen such as theyse are Pecuniae obediunt omnia Bonus est odor lucri ex re qualibet Semper tibi proximus esto Tantū fidei quātum pecuniae Nummi uirum faciunt Virtus post nummos Miser est qui nūmos non habet Quisquis habet nummos secura nauiget aura Fortunamque suo temperet arbitrio That is to saye al thinges are obedient to mony The sauour of lucre is good how so euer a man come by it Be euer nearest moost frend to thy selfe A man shal euē be so much trusted as he hathe monye Mony maketh the man Fyrst monye and afterwarde vertue He is a wretch y t hath no mony Who soeuer hathe monye maye go where he lyste do what so euer he wyll at hys owne pleasure The sauour of these floures hath so infected the senses of many now a dayes that they cā by no meanes smell on this floure whiche ye haue nowe gyuen vs. Phil. It is the more pytye Not withstondynge neyghbours be not ye infected withe lyke pestiferous contagion Remember your profession and followe not the cōmon fasshion vnlesse ye fall into damnacion and lose the fauoure of GOD. Smel wel on this your floure Redy assistence Let euery man looke not for his owne profit but for the profyt of other For seynge ye haue hytherto learned your dutye both toward your selfe ▪ God our kynge ye must now learne also your office duty toward youre neyghboure For God hath also gyuen vs a commaūdemēt to loue our neyghbour Thou shalt loue thy neyghbour as thy selfe sayth the scripture That thou wylte not a nother shoulde do to the do thou not the same to him And this cōmaundement haue we of God that he which loueth God should also loue his neighbour For he y e loueth not his brother whome he seethe God whome he hathe not sene howe can he loue That ye myghte natiuely vnfaynedlye on this sorte loue your◠neyghbour I haue selected this sētēce of s. Paule to put you in remēbrāce of your duty Let euery man loke not for his own profyt but for the profit of other Chri. It is a very hard sayeng followed but of few iniquite doth so abound the loue of many abateth and waxeth cold Theo. Me thyncke S Paule would here haue no man prouyde for him selfe but for other And this is contrary to his owne sayeng wher he sayth If ony mā doth not prouyde for thē that do pertayne vnto him he hath forsaken the faythe andis worse than an Infidell Phil. God forbyd that ony contrariete should be founde in the wordes of so noble worthy Apostle In your floure he doth not forbydde you but that ye may with good conscience prouide for your selfe for yours But to admonysh mē of thys so streyghtly as of the other it was not nedeful nor expediēt For we are naturally bēt to seke our owne profyt yea that many tymes to the great hinderaūce vtter decay of our neyghbour neyther nede we a spurre to prycke vs forwarde in this behalfe Which thynge S. Paule replete with goddes spirite consyderynge exorteth men rather to seke for theyr neighbours profyt than for theyr owne
ê‘ceyue that he is gyuen altogyther to wickednes and wyll not gladlye heare anye wholesome admonicion yette cease not to praye for him as Abraham dyd for the fylthy Sodomites and Moses for the disobedient Iewes Yea thogh he be your extreme enemye and seaketh youre lyfe yet wysh wel vnto hym praye for him and desyre God to forgyue him as Christ and Steuen dyd Agayne yf ye perceyue that he is poore hath nede of your helpe fayle not to succoure his miserye and to helpe hym in his nede euen to the vttermoost of youre power to make an ende yf ye perceyue that youre neyghboure hath nede of any thyng that ye are able to do for hym I charge you in Goddes behalfe that ye with al expedicion helpe and conforte hiÌ„ If ye do this thaÌ„ do ye smel aright on this your flour ChristeÌ„ Charite shal receyue rewardes abuÌ„daÌ„t for your good dedes but if ye do it not know y t though ye bost neuer so muche in word and tong of your loue towardes god your neyghbour yet shal ye go to the dyuel headlong lyke abhominable Hypocrites and wycked dissemblers shall receaue greater damnacion than they which neuer knewe truelye no parte of God seing your loue is only in worde and tong but not in spirite and trueth Euse. As concernynge oure loue towarde God we wyll employe al our industrye and laboure to haue that loue toward hym which Peter had whan he sayde vnto Christ LORDE thou knoweste that I loue the as towchynge our neyghbour we wyll labour no lesse hartely to loue him than Ionathas dyd Dauid which as the Scripture sayth loued him as his owne lyfe Phile. Theyse are goodly exaÌ„ples vndoubtedly neighbours Loke therfore that ye folow them If ye bryng out of your loue suche dedes as Peter dyd thaÌ„ may ye be bolde to say that ye loue God vnfaynedly Agayne yf ye shew by youre outwarde workes suche loue towarde your neyghbour as Ionathas dyd to Dauid thaÌ„ nede ye not feare to saye y t ye loue youre neighbour in worke truethe so are ye perfecte and true christen men and maye be certayne after the departure oute of this transitorye lyfe yf ye so continue vnto the ende for to receaue the crowne of life which the LORDE hathe promised to them that loue hym as S. Iames sayth Here is nowe your Nosegay perfecte For I haue gyueÌ„ you al your fyue floures as I promised you at your fyrst coÌ„mynge Chri. We thaÌ„ke you right hertely for this Nosegay Euse. I thynke such a Nosegay was neuer gyuen before of onye man to his frende as you haue nowe gyueÌ„ vs. Theo. I beseche GOD gyue vs grace so to smell on this Nosegaye that the sauoure of it maye euer abyde in vs neuer departe nor go awaye from our hartes So maye we be sure neyther at onye tyme to offende our selues God our Kyng nor our neyghbour but leade suche a lyfe as wherwith bothe God and man shall be well pleased Phil. All this that ye haue hytherto spoken is true For I haue taughte you no thyng of myne owne brayne fantasye but onelye the pure worde of God the sentences myndes of y e holy and catholyke Doctors Therfore I pray you hertely good neyghbours be as diligent to obserue and kepe these floures as I haue ben studious to gather them togyther for you so shall I both thyncke my laboure well bestowed ye also of all pleasures shall do me the greateste Well I wyll nowe rehearse to you in fewe wordes what youre whole Nosegaye contayneth in many Your fyrst floure is called Vnfayned Humilite Hereof haue ye learned y e true knowledge of youre selues that ye ought not to be proud of ony thynge but enbrasynge Humilite lowlines of mynd alwayes coÌ„fesse that what so euer ye haue be it neuer so good precious it is the gyfte of GOD commynge downe froÌ„ the father of lyghtes and that therfore ye oughte studiously to laboure aboue all thynges that it be bestowed accordynge to the wyll of God that is vnto the glory of God the profitte of youre neyghboure the saluacion of your owne soules Your seconde flour called Pure Innocency Of this ye haue lerned your duty toward God howe ye ought to walke before hym accordynge to his worde and be perfecte Of your thyrde floure which is Faythfull Obedience Ye haue learned your duty toward our moost puissaunt excellent kynge all those ciuile magistrates heade officers which are appoynted to rule gouerne the matters of the publique weale vnder his graces maieste Ye learned also that by the worde of GOD ye owe to them obedience feare honour and tribute Your fourthe floure called Redy assistence â–ª taught you your dutye towarde youre neyghbour howe ye oughte to serue hym accordynge to the rule of the Gospell seakynge no lesse his profyt than your owne Your fyfte laste floure called Christen Charite declared to you that withoute this true christen pure loue all youre other floures profyt but lytle neyther can any worke beinge done of a malicious harte and out of Charite please God Agayne ye hearde that your loue bothe toward God your neyghbour was declared to be vnfayned yf ye dyd expresse it outwardly in suche workes as are prescribed of God in the holy Scriptures this is the whole summe of your Nosegaye Nowe deare brothers I beseche you by the great mercyes of God y t ye wyl by no meanes suffer y e smell odoure sauour of these herbes to faull oute of your brestes but that you alwaye beare this youre Nosegay about w t you smel on it at al tymes wtout ceasyng For these are those floures whiche shall preserue you from all pestiferous and contagious ayres from all perelles and daungers from al mischauÌ„ces and euell fortunes They also shall enspire and breath into you such confortable odoures swete sauours that ye shall by no meanes be so infected that ye maye eyther offende your selues God the kyng or your Neygheboure but what so euer ye worke shall be accceptable bothe to God and man What wyll ye haue more Thus muche haue I done nowe for you neyghbours and am redy at al tymes to do what soeuer lyethe in my power whan occasion shall be gyuen desiryng you fauourably to accepte this my good wyll towarde you as of one which wyssheth no lesse well to you thaÌ„ to him selfe tendereth your health no lesse than his owne seakethe youre true knoweledge in Christe Iesus euen as his owne to conclude whiche is redy at all tymes both to gyue him selfe and all that he hath so that ye may be in the moost gloryous bowels of oure Sauioure Christe and therin continewe vntyl the daye oâ— his tryumphant apperyng Which thynge moost deare brothers that it maye come to passe I wyll not cease neyther night nor daye to