A pleasaunt newe nosegaye full of many godly and swete floures, lately gathered by Theodore Basille.

The Nosegaye , Philemon , Eusebius , Theophyle , & Christopher talke togyther . Philemon .

THere wanteth not at this presente tyme , which not only them selues are but litle studious , vigilant and laborous for the prosperous propagacion & settinge forth of diuine litterature & godly knowlege , wherby the faythfull are inserted , planted & engraffed in our LORDE & Sauioure Christ Iesus , but they also vituperate & discommend the serious & payneful endeuours of other , which with al mayne labour to dilate & enlarge the kingedome of God , & the glory ther of , yea and that not without great daunger of theyr helthe , as I maye adde nothynge hereto . With what spirite such personnes be inflated & puffed vp , I wyll not here define . But certes they very much aberre dissent & are estraunged from my sentence , iudgement & perswasion . For I desyre & wysh wyth all my herte , that all menne lyuinge were in the bowelles of Christ , Colos. iii. & that the word of Christ myght opulently , rytchly & abundantly dwell in them withe all wisdome , & knoweledge , be they Turkes , Iewes , Saracennes , Roma . ● . Ioan. iiii . or onye other , seynge that there is one LORDE of all , sufficiently rytche for so many as call on him in spiryte & verite : We rede that Moses desired ●o greatly the health & saluacion euen of the grosse Idolaters the Iewes , that he estemed his owne wealth & fauoure of no price withoute theyr health & prosperite , Exo. xxxii . yea he wysshed to be blotted out of the boke of lyfe , if the people of Israel were not also saued with hym . O feruent charite & burnynge loue . Howe many wayes sought our moost gentle sauiour● Christe also to brynge his enemies to repentaunce ? Would not he haue gathered them togither , Mat. xxiii . Luke . xiii . as a henne doth her chyckens , & yet they would not ? Dyd not he deplore & lamente euen with profuse & moost large teares theyr obstinate blynd●nes and blynd obstinacy , Luke . xix . whan he tofore saw the perelles imminent & that were redy to faule vpon them ? Dyd not he praye for them , Mat. xxvii . Luke . xxiii . euen whan they had hanged hym on the crosse ? Dyd not he suffer his moost blyssed body to be broken , and his moost precious bloud to be shed for theyr redempcion , If they would conuerte & amende , yea & at the last gyue his owne lyfe for theyr saluacion ? Rom. ix . O loue incomparable . O charite without measure . What nede I rehearse S. Paule , which so intierly thyrsted the helth of his kynnesmen the Israelites , that for theyr saluacion he wysshed not only to be secluded & banysshed but also vtterly accursed from christ . He rather desyred himselfe to be depriued of eternal saluacion , than that so many should be coniect & cast into euerlasting damnacion . O true Apostle O spectacle moost worthy to be looked on of all Prelates , Bisshoppes & Curates . Here se we , howe feruent our desyre shoulde be towarde the sauyng helth of our christen brothers . Uerely we oughte not to seake all meanes possible for to brynge them vnto consummate , absolute & perfecte knoweledge of Christes moost wholesome doctryne , but also euen to gyue oure lyues to brynge them vnto Christ , as S. Iohn sayth . i. Ioan. iii. By this we haue knowne loue , bycause he hath gyuen his lyfe for vs , & we are bounde agen to gyue our lyues for the brothers . Therfore neyghbours accordynge to the commaundement of that moost noble manne , which sayd , Luke . xix . laboure vntyll I come , for the right herty zele that I bare towarde your soules , I thyncke it my bounden dutye , so longe as we dwell togither to talke with you of the worde of lyfe , ii . Pet. i. whiche is able to saue your soules .

The Banckette . Ye know that at Christmasse last paste , I made you a Bancket , wher in I proponed & set before you four dysshes . The fyrste contayned , into what great misery we were cast by Adam . The seconde , howe we ware freely saued by the mercy of God the Father thorowe Iesus Christe . In your thyrde dysh , I declared howe we mighte obtayne & come by this vnmeasurable bountie & great goodnes of god . In the fourth I shewed you , what is your duety , after we haue receyued these inestimable benefites of God the father thorowe Christ Iesus , Co●os . iii. verely to put of oure conuersacion , to become new men , Ephe. v. Rom. vi . to be plenteous in good workes , to dye vnto synne , to lyue vnto ryghteousnes , & dayly more and more to waxe grande & auncient in Christ , that at the laste we maye attayne & come vnto the very perfeccion of christianite . These thinges ye haue not forgotten , I am sure neyghebours .

Euse.

God forbid brother Philemon , that we shoulde be negligent in theyse thynges that pertayne vnto the helthe of our soules . So might we worthely seme to be moost ennemies of oure owne saluacion . The potacion .

Phile.

I reioyse very muche at it . Moreouer syns that tyme , ye knowe that not many wekes paste I made you a Potacion for Lent , wherin I set before you manye godlye thynges moost worthy to be knowne concerning that tyme of lent . Of the holy Sacrament of Penance & the partes therof I talked much with you I taught you also howe ye shoulde ●aste accordyng to the wyll of God . I also openned vnto you the misteries & significicacions of certayne Ceremonies vsed in the Temples for the tyme of Lent . Last of all I de-declared vnto you , howe ye shoulde prepare your selues worthely to receue at the time of Easter the most blyssed sacrament of the Altare . Al these thynges haue I taught you , yea & that not in vayne , as your quotid●ane fruytes do manifestlye shewe . For ye seme vnto me dayely more & more to expresse manners worthye your profession , so that I perceaue the word of God is not sent to you in vayne , Esay . lv . but that it bringeth for the much fruyte in you vnto the glory of God , the conforte of the faythful & the saluacion of your owne soules If all men vnto theyr vttermooste possibilite wold likewyse endeuour them selues to bryng forth fruytes accordynge to theyr knowledge , verely it should be an occasion that the Gospell of Christ should excite and store vp meruaylous loues , so that it should haue in short space mo frendes & fewer enemies ; yea and they that studye to haue Christes doctryne both truely knowne & earnestly followed , shoulde also no more be blasphemed , detracted , rayled vpon and yll spoken of , but rather animated & encouraged to proceade in theyr mooste godly and vertuous enterprises .

Nowe neyghbours seynge that hyther to ye haue ben no forgetful hearers , but obsequious followers and diligente doers of the thynges taught you , I thought it not vnfyttyng to caull you once agen vnto me , and accordynge to the tyme of the yere to gyue you a Nosegay full of moost redolent & odoriferous floures , A nosegay● . which maye both expell all pernicious & hurtefull sauours , & also conserue & kepe your incolum●te & valeaunce both of body & mynd .

Theo.

Nothynge can be gyuen to vs more grate , acceptable & pleasaunt , than this your gyfte nowe promised , neyther can any thyng at this present beatify vs on suche sorte .

Chri.

No verely , this is without dout .

Phil.

I shall be the gladder to impart● it to you . But neyghbours knowe this one thyng , that euen as your Banket & Potacion were not made of corruptible meate , Ioan. vi . but of suche as permayneth , 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 contayne in it fiue floures . But nowe wyll I declare vnto you , what the names of the floures , and of what vertue , efficacye , strength and power they be .

Euse.

I praye you lette vs heare . The names of the floures contayned in the Nosegaye , & the vertue of them .

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 , Luke . i. 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 strength & knowledge to do your duty vnto our moost victorious & moost vertuous Prince withe all submission & lowlynes of herte . Youre 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 , Phil. ii . that that affecte maye be in you , that was in 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 . Rom. xiii . i. Tim. i. 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 the gyfte of hym , which moost intierly wysshethe well vnto you .

Theo.

We ware more than twyse ingrate , yf we woulde not thanckefully , yea & with enbrasing armes receaue that , which is conducible & 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 from all pestiferous ayres , so that 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 , i. Pet. v. & 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 in this place exorteth all christen men 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 . Pryde is ● heade spring of all euyll And in gyuing vs exhortacion to enbrase humylyte , he also absterreth & frayethe vs from all arrogancy , pride , & elacion of mind , which is the 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 . What humilite is . 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 . De grad . Humilit .

Phile.

Humilite , after the mynde of S. Bernarde , is a vertue , wherby euery one brought into the k●●●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 . Why so much pryde reygnethe nowe a dayes .

Theo.

I meruayle than how it commethe to passe , that so muche pryde reygneth now a dayes among vs .

Phil.

Uerely bycause the people are not brought into the true knowlege of them selues . If they were , they would not stond so much in theyr own conceate as they do , but rather be humble , lowly , gentle , & meke toward al men , euen the moost simple & inferiour . But inasmch 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 : Esa. xiiii . The man of honour is proude of his promocion , the rytch man of his rytches , the stronge man of his strengthe , the learned man of his learnynge , the beautiful of theyr beauty . ● . Cor. iiii . Iacob . i. &c. This commeth 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 ▪

Phil.

The scripture shewethe the whan Adam & Eue had transgressed the commaundement of God in Paradyse thorowe the subtyle perswasion of Satan , Gen. iii. & perceaued them selues naked , Beholde what synne● doth . they ranne away from the face of God & hyd themselues , that they myghte not be sene .

Euse.

We remember this well .

Phil.

Behold nowe the Humilite of God , conioyned with vnmesurable mercye . The goodnes of God toward man . He beyng God & such a LORDE , as at the presence of whome al thynges both in heauen , earth & hell tremble , shake & do reuerence , humbly & lowly came & sought them vp , sayeng , where arte thou Adam ? 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 ? ●ote wel . Who dare boste hym selfe to be the sonne of this celestiall father ▪ & yet not endewedde withe Humilite ? GOD myghte haue suffered them to haue perysshedde , or elles taken vengeaunce on them streyghtwayes accordyng to theyr desertes but he woulde not , but rather gentylly and lowly sought them vp , apparelled them , & by this meanes preserued them . O example worthy to be followed of all the faythfull .

Moreouer what Humilite and lowlynes was ther also in his derely beloued sonne our lord & sauiour Iesus Christ ? Who is able to expresse his humilite , lowlynes & mekenes ? It is not without a cause sayde of hym , learne of me , Math. xi . for I am meke & lowly in herte . For what doth hys whole lyfe shew but humilite ? Esay . ix . Was he not borne of a poore mayde , euen that blyssed virgyne Marye ? Math. i. Dyd he not suffer his moost precious body to be wrapped in vyle and simple cloutes ? Luke . i. ii . Esay . i. Dydde he disdayne to be borne in a stable , Luke . ii . & to lye in a maunger among brute bestes ? Math. viii . Was not he subiecte & obedient to Ioseph & Mary his mother ? Luke . ix . Math. ix . Was not he circumcysed and baptized for our sake ? Was not he so poore , Marke . ii . that he hadde not where to reste his heade ? Dyd not he kepe company wyth Publicans , synners and harlottes , Luke . v. that he myghte brynge them to grace ? Math. viii . whome other so greatly dyd abhorre ? Mark . i. Dyd not he touche the Lepers , whome other would scasely vouchsafe once to looke vpon ? Luke . v. Math. iiii . Dyd not he frequent and vse the companye of al diseased , Math. ix . that he might heale them ? Dyd not he go , Mark . v. whyther so euer he was desyred ? Math. xv . Dyd not he graunt the peticions of the faythful ? Math. xxi Dyd not he come rydynge mekely into Ierusalem vpon an Asse withoute onye pompe or pryde ? Marke . xi . Luke . xix . Dyd not he washe his Disciples feete ? Ioan. xiii . Dyd not he beyng in the shape of God and equall with God make hym selfe of no reputacion , Phil. ii . Mat. xxvii . & toke vpon hym the shape of a seruaunt , Mark . xv . became lyke another man , & was founde in his apparell as a manne ? Dyd not he so humble hymselfe , that he became obediente vnto the deathe , euen the deathe of the Crosse ? Dyd not he suffer hys moost spytefull enemies to renne & teare his moost blyssed body so cruelly , Mar● . ●v . Luk. xxiii . Ioan. xviii . so vnmercyfully , so without al pytie , that they also dyd shedde the moost precious bloud of his herte ? O vnspeakable humilite . O lowlynes rather to be wondred at , than able of ony man to be followed . Neither wanteth this humilite in hym at this present . Roma . viii . Heb. vii . i. Tim. ii . i. Ioan. ii . Is he not euen nowe also content , althoughe glorified , & receaued into the moost blyssed throne of hys celestiall father , to becomme our intercessoure , mediatour & aduocate ? Ioan. vi . Mat. xxv . Acti●● . i. i. Thes. iiii . At the daye of iudgemente also is not he contente to come and featche vnto glory both the bodyes & soules of so many as in this world haue vnfaynedly beleued in hym , & studiously wroght his diuine wyl ?

Chri .

Al these thinges are true that ye haue spoken .

Phil.

Were it not than a thynge of much absurdite & very vnsyttynge for vs , whiche professe this our LORDE Christ to be moost alienated & estraunged from that vertue , which he in his quotidiane conuersacion moost principally exercised ?

Theo.

Yies verelye . For S. Iohn saythe , he that sayth , that he abydeth in Christ , ● . Ioan. ii . ought to walke , euen as he hath walked .

Euse.

Trueth it is , and Christ hymselfe saythe , I haue gyuen you an example , that as I haue done to you , Ioan. xiii . so ye lykewyse shoulde do .

Phil.

Ryght well neyghbours . Looke ye do nowe therfore accordynge to your knoweledge .

Act●m . ii . Furthermore what Humilite was this in the holy Ghoste , to come downe so manifestly vpon the Apostles of Christ at the feast of Pentechoste ? to replenyshe them with all gyftes of grace & to enspire into them the knowledge of so many tonges ? was not this a wonderful token of Humilite ? Doth not that moost holy spirite , euen at this daye vouchesafe also to dwell in the hertes of the faythfull , i. Cor. iii. ii . Cor. vi . as S. Paule witnesseth Do not ye knowe , sayth he , that ye are the Temple of God , & the spiryte of God dwelleth in you ? Agayne do ye not knowe that youre members are the Temple of the holy Ghoste , whiche is in you , whome ye haue of god , and ye are not of your selues ? Seynge than that this vertue Humilite was fyrst vsed & practised of God , & so styl remayneth , howe can it otherwise than be a thing of great excellency ?

Euse

it is trueth . GOD graunt vs to remember these thinges , that we maye not only professe God by mouthe , but also lyuely expresse hym in our actes & dayly conuersacion .

Phil.

Well as concernyng the vertue & strength of this youre floure , called , Vnfayned humilite , it shal appeare euidently vnto you by declaring what great profyt ensueth therof .

Chri.

This thyng is very necessary to be knowne . Let vs therfore heare it , The vertue & strength of humilite . I praye you .

Phil.

Humilite maketh vs to be humble and lowly both in herte & body . It expellethe the fowle vice of pryde , & causeth that Philantia , that is to say , the loue of our selues or the stonding in our owne conceate , reygneth not in vs . It maketh vs to abstaine from dissolute laughing . It causeth that we speke nothyng vnaduisedly . It prouoketh vs to graunt that we are more vile than ony other , & vnworthy or vnprofitable vnto ony good thynge . It makethe vs lytyll to esteme our selues , & all our enterprises , & hyghly to auaunce & set forth other . It makethe vs not to haue ony delectacion to fulfyll our owne wyll . It gyuethe vs an occasion to feare God , and to endeuour our selues to do that , which he requirethe of vs . It causeth vs to be obedient to our superiours , & to gyue them all reuerence & honour . It maketh vs paciently to sustayne all iniuries & wronges , that are done vnto vs . It engraffeth in vs all kynde of vertues . So that it maye ryghte well be named , the mother & nurse of al goodnes & honeste . Moreouer Humilite bringethe the grace & fauour of God to vs , as ye hearde before of S. Peter , which sayth , i. Petre. v. God resistethe the proude , but to the humble he gyuethe grace . It causethe the God hath a respecte vnto vs , as he sayth by the Prophet , Esaie . lxvi . vnto whome shall I looke , but to the humble & broken in spirite , & vnto hym that feareth my wordes ? It makethe that GOD heareth our prayers , as the Psalmograph sayth , Psal. ●i . God doth beholde the supplicacions of the humble , and he hathe not despised theyr prayers . Also the wise man , Eccle. xxxv . the prayer of hym that humbleth himselfe , shall pearse the cloudes . It causeth vs to be exalted , Luke . i. as the moost blyssed virgin syngeth , He hathe putte downe the mighty from theyr seate , & exalted the humble . And Christe sayth : Luke . xiiii . euery one that exalteth himselfe , shall be made low . And he that humbleth hymselfe , shall be exalted S. Peter also sayth , humble youre selues before God , i. Pet. v. that he maye exalte you . Mat. xviii . To be shorte , it bryngethe vs vnto the kyngedome of heauen . For Christ sayth : Marke . x. Luke . viii . Excepte ye turne & become as litle chyldren ye shal not enter into the kyngedom of heauen , Who so euer therfore shall humble hymselfe , as this lytyl chylde , he is greatest in the kyngdome of heauen .

Chri.

This vndoubtedly is an excellent vertue , and a floure of muche strength , & bryngethe to them that haue it , manye goodly pleasures & godly commodities . Gene. iiii .

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 the Sacrifice of Cain was abhorred of God , but his arrogante & proude herte , stuffed full of rancour & malice towarde his brother ? What was the occasion that Nohe wyth fewe other were saued from drowenynge , Gen. vii . but that they were humble in herte and feared god ? Agayne , what was the cause , i. Petre. ii . that all the whole worlde besydes them were drowned , but theyr pryde & volupteous manner of lyuynge ? Gen. xii . xv xvii xviii xxii what prouoked God so ofte to walke with Abraham , but his Humilite & lowlynes of mynde ? What moued God to saue Lothe and certayne other for hys sake from that most greuous & terrible plage , Gen. ix ii . Pet. ii . that fell on Sodome & Gomorre , but the Humilite of him , conioyned with a reuerent feare toward god ? Agen , what caused God to take vengeance on the Sodomites and to consume them with fyre & brymstone from heauen , but only theyr pryde coupled wyth all kynd of volupteous , beast lyke , yea vnnaturall pleasure ? What preserued Abraham fromme sleaynge his Sonne Isaac , Gene. xxii . 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 gentylly dealte with al & fauoured both of god & man , but theyr Humilite ? What was the cause that Dauid was made of a Sheppard a kynge ▪ i. Reg. xvi . but Humilite . Agen , what abiected Saul from his kingedome , i. Reg. xv . empire & dominion , but his arrogant & proude herte , conioyned with disobedience towarde the commaundement of God ? What caused kinge Asa , iii. Reg. xv . iii. Reg. xxii . Iosaphat , Ezechias , Iosias to worke that which was good in the sight of God , but theyr humilite , bicause they preferred the wyll of God before theyr owne carnall iudgementes ? Agayne , iiii . Re. xviii ●ix . xx . what was the cause that many kynges , as Roboam , Ieroboam , Abia , Nadab , iiii . Reg. xxi Eccl● . xlix . iii. Reg. xii . iii. Reg. xv . iii. Reg. xvi . iiii . Reg. i. iiii . Reg. xvi iiii . Reg. xxi . Daniel iiii . Luke . i. Achab Ochozias Achas , Manasses , Amon , Ioiachim , Sedechias , Nabuchodonosor . &c. dyd that 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 the Humilite of his hande mayd , beholde , bycause of this all generations shal call me blessed . Agayne , Esaie . xiiii . what dyd caste downe Lucifer from Heauen into hell , Mat. iiii . Iaco. ii . Math. xi . Luke . x. E●ai . xxix Abdon . i. Esa. xxxiii . ● . Cor. i. from ioye into payne , but pryde ? What prouoked Christe to chose poore fyssher men & 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 , the 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 chalenged to them selues alone the knowlege of Gods lawe , and the true vnderstandynge of the same ? Was not theyr pryde & arrogancy the cause of this theyr blyndenes ? What is the cause in these our dayes , Mark wel . that the proude papisticall Romanistes can not perceyue the verite of Gods worde , & here in Englond & suche other lyke places euen the verye poore & base sorte of people are godly learned & espy the truethe of Gods wyl ? Is not pryde cause of the one , & Humilite occasion of the other ? As I maye returne vnto the holye Scriptures & make an ende , Luk. xviii what was the cause , that the Publicane went home more iustified than the Pharise , but that the one was humble , & the other proud ? Ifwe marke diligently , we shall easely perceaue that all good thynges haue euer come to passe thorowe Humilite , & that pryde hath alway ben the 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 , Ser. de super . 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 circumcyse 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 him to be sycke which was the Phisicion of all men , healyng all thynges with his word alone , that he myght heale them that are sycke . Humilite , sayth Saynte Bernarde , De Consyd. Lib. v. is the stedfast foundacion of vertues , whiche if it be omitted & let passe , the congregacion & gatherynge togither of vertues , is none other thynge , than a very ruine or decay of them . Epist. ad sororem . For it debelleth and valeauntly ouercommeth the enemy of all grace , I meane pryde , whiche is the begynninge of all synne . S. Gregory sayth also , Lib. xvii . Moral . that Humilite is the beginnyng of vertues in vs , & that they which know not Humilite , that is the mother of vertues , loose the vse & profyt of theyr labour Agayne he sayth , Ibidem . 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 the excellency & great vertue of youre fyrst floure , & what commodities ensue of it .

Chri.

If these thynges hers taught were knowne vnto al men , it woulde vndoubtedly encourage them to reiecte P●ide & enbrase Humilite .

Phil.

Alas dere neyghbours , wherfore or wherof shoulde we be proude ? Of oure wisdome or rytches ? iii. Reg. x. Who amonge mortall menne was euer able to compare with Salomon eyther in wisdome or rytches Yet for all that vnto what poynte came he ? iii. Reg. xi . Dyd not he faull vnto all kynde of dissolute & volupteous lyuynge ? Dyd he not forsake the God of Israell , & fell vnto Idolatry ? It is not withoute a cause sayde , Iere. xi . Let not the rytche man glory in his ritches , nor the wyse man in his wysdome . For what are rytches & wysdome , Of rytches and wysdom Note . yf they be not godly & iustely vsed , but only instrumentes of tyranny & 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 gyuen vnto him vnto to this ende , that he should the more franckely noryshe the pouerte , and distribute them to the indigent , and not that he shoulde hourd them vp in corners , glory in them , boast and crake of them , and thynke hymselfe better than any other , bycause he excelleth in th aboundance of worldly goodes . Mark . 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 ▪ What cause haue we than for to be prowde of them ? If we vse them wel , we do but our duty , yf we do other wyse , the greater is our damnacion . Agen , Ofholynes & vertuous lyuyng . maye we be proud of our holynes and vertuous lyuyng ? Who was more holye than Dauid ? yet for all his holynes commytted he both manslaughter & whoredome . ii . Reg. ●● . Christ wyllethe vs to recount oure selues vnprofitable seruauntes , Luk. xvii . whan we haue done all that euer we canne . Shoulde we reioyse of worldly honour , Ofworldly honour . Dani. iiii . & 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 with the beastes of the felde ? Rede the history . Of martial affaires . 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 thousandes of valeaunte 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 . Iudith . xiii . Let this one History of the proud Tyraunt Holofernes suffice for this present , which conqueryng all the world , was at the laste moo●t miserably slayne of a woman , & all his men put to flyght . A kynge shal not be saued , saythe Dauid , Psal. xxxii . 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 the power of his strength , that can delyuer hym . Beholde , the eies of the LORDE are vpon them that feare hym , & put theyr trust in his mercy Uerely excepte the LORDE byld the house , Psal. cxxvi . he labourethe in vayne that bildeth it . Excepte the LORDE kepe the citie he watcheth in vayne that kepeth it . Of the fauour of gret menne . Hester . vii . What shall we saye of the fauour of great men ? May we glory , boste , & be proud of that ? Rede the History of Amon , which was so hye in his kynges fauoure , that he mighte do , what he lyst , kyll , saue , exalte , depresse , lyfte vp , plucke downe , and as we saye commonlye , Omnium rerum vicis situdo est . bynde beares , & yet was not he shortely after caste oute of fauoure on suche sorte that he was immediately hanged on the same gallowes , which he had newly prepared for another ? Maye sumptuous mansions and delicate fare cause vs to be proude ? Of sumptuous mansions , & delicate fare . Na verely . For what other thyng is costly byldynge , than a great heape of stones gathered togyther , Note . pleasaunt for the 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 the eyes , Of gorgious apparel & goodly beutye . 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 instrument of pryde , as a certen lerned man sayth . They were gyuen vs of God to couer our fylthy nakednes , Lodouicus viues . and we abuse them vnto pleasure & volupteousnes . O preposterous iudgement . O extreme blyndnes . Glory not in thyne apparell at ony tyme , Eccl. xi . saythe the wyse man . As for the vanite and beautye , what nede I make many wordes ? Mark well It is more britle than 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 , Lib. ii . de arte amandi . Pro. xxxi . a frayle good thynge , so that it is not wythout a cause sayde of Salomon , fauour is deceytful , & beauty is a vayne thing Howe doth one lytyll feuer , make the woman of the worlde , the fowlest & moost vnpleasaunt in aspecte ? And to saye the trueth , is beauty any other thynge , In Introd . adSap . 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 , euen in the moost beautyful person . Neither is the fayreste body in the worlde any other thyng , than a donge hyll couered with a clothe of whyte and purple coloure . Menander . For this cause the wyse men of the Grekes were wonte to call a fayre & beautyfull woman Hyperiphainon cacon , that is , a plesaunt or glysterynge euell . What shall I saye vnto the Nobilite and gentyll bloude , Of nobilite and gentyll bloude . as they call it ? Maye this be an occasion of exaltynge our selues ? Psal. xxix Kyng Dauid sayth : what profyt is there in my bloud , seyng I go downe vnto corrupcion ? And the wyse man sayth , why arte thou proude O thou earthe & asshes ? Eccle. x. Gen. iii. 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 , Esa. xl . Iacob . i. & 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 consyder well the gyftes , Of the gyftes of god . 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 the more humble , takynge euer thought , howe we maye spende well the talent commytted vnto vs , Mat. xxv . 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 daungerous is oure state , and the more diligence ought we to gyue for the ryght bestowyng of them . To whom muche is gyuen , much shall be required of hym .

Euse.

O the vanite of this world . O the blind iugementes of the people , which so much glory in vayn fraile & transitory thinges .

Theo.

It is not with out a cause sayde of s. Iohn , loue not the worlde , ● . Ioan. ii . nor those thynges that are in the world . If ony man loueth theworlde , the loue of the father is not in hym . For all that is in the worlde , as the concupiscense of the flessh , and the luste of the eyes , & the the pryde of the lyfe , is not of the father , but it is of the worlde . And the worlde passeth awaye , and the concupiscence therof . But he that doth the wyll of God , abydeth for euermore .

Chri.

Nowe accordynge to your promyse , let vs heare I pray you , how we may come by this vertue Humilite , that we may enioye the commodities therof eniuing , & exchew the inconueniences that ryse of the contrary .

Phil.

I wyll do it , and that in fewe wordes . How humilite maye be obtayned .

Fyrst that ye maye vnfaynedly haue Humilite engraffed in youre breastes , it is expedient that we consyder , what ye are of your selues . As towching your body , ye are men . Nowe what other thyng is man concernyng his body , but only , Of the bodye as S. Bernard sayth , Libro de Mediat . What man is . a stynkyng sperme or seed , a sacke of dunge , & the meat of wormes . Consider this depely with youre selues , and it shall cause you to delyght but lytyll in your body , be it neuer so stronge , valeaunt , fayre , goodly , pleasaunt in aspecte , procere & tau●l . It is , sayth S. Bernarde , nothynge but a stynckynge sperme or seed , a sacke of donge , & the meat of wormes . What meane we than to be sumptuous in the adourning & garnysshyng of the body ? Gen. iii. God to couer our nakednes at the begynnynge gaue vs cotes of Lether . S. Iohn Baptiste also accordynge to the fyrst appoyntment of God , Mat. iii. Mark . i. went clad in a Camels skinne with a gyrdle of lether about his loynes , Agaynst vayne and sumptuous apparell . But lether & cloth both can not suffice vs at thys tyme , be it neuer so fyne & costious , excepte we adde therto al kyndes of sylkes & veluettes . But what do I speke of these thinges ? Golde , Syluer , Pearle , precious stones , Ouches & what not is now and dayes worne euen of inferiour persons , whan the poore members of Christ haue neyther wherwythe they may cloth themselues , nor yet conforte theyr hungry and thyrsty bodyes . O lamentable case . And what shall I saye of the manifold & straunge fasshions of the garmentes , that are vsed nowe a dayes ? I thinke Satan studieth not so much to inuent newe fasshyons to bryng christen men into his snare , Mark wel . as the Taylours nowe a dayes are compelled to excogitate , inuent & ymagyne diuersities of fasshyons for apparel , that they maye satisfy the foolyshe desyre of certayne lyghte braynes & wylde Otes , which are all togither gyuen to newe fanglenes . O moost vayne vanite . Some tyme we followe the fasshyon of the Frenche men . Another time we wil haue a tricke of the Spanyyardes . Noua p●acent . Shortely after that beginneth to waxe nought , we must therfore nowe haue the Italyon fasshyon . Within fewe dayes after we are werye of all the fasshyons that are vsed in Christendome , we wyll therfore nowe & God wyll , practyse the manner of goynge among the Turkes & Saracennes , would God that with the Turkes apparell , we ware not also ryghte Turkes & Infidels in our lyfe , conuersacion & manners . O the Englond would once lerne to be ashamed of this vanite , & remember this saynge of the Apostle , hauinge meate & dryncke , and wherwith we maye be couered let vs be contented . i. Timo. vi . But surely this Hethenysh & vayne garnysshyng of our body engraffeth high Pryde in vs , wherby it commethe to passe , that Humilite is clene exiled & putte to-flyght . That ye may not be accombred with this Pestilence , Note thys councell . remember the vtilite of your body , marke what fruytes it bryngeth forth , consyder the state of it , ponder from whence it came , whyther it shall , and what shall become of it . If ye do this , it shall moue you not to glory , nor to be proud of ony external thing , but gladly to embrase Humilite & lowlynes of mynde .

Of the soule Secondly consyder also what ye are of your selues concerninge your inward man , I meane your soule . Roma . v. Ephe. ii . Ioan. iii. Gen. vi . ii . Cor. iii. Hathe not that thorowe Adam , be●fore it is regenerate by Christ , lost the fauour of God ? Is it not a fyre brande of hell , bonde to eternal damnacion , the chylde of wrath , all carnall , breathynge wickednes , ymaginyng mischefe , bent vnto euell , and not able once for to thyncke a good thought ?

Thyrdly after we be renewed by the mooste blyssed Sacramente of Baptisme & the holy Ghost , Of synne after Baptysme remember howe sone ye loose agayne that benefites thorow your owne sinne & wickednes , which before ye freely obtayned by Christ . This shall also moue you to cast awaye all pryde & to be humble , lowely & meke , in the syght of God , euer lamentynge your misery , & flyenge continually vnto God with youre feruent prayers for grace , mercy , fauour & remission of your synnes , vnlesse ye be dampned for your iniquitie according to your desertes . Of the paynes of hel . It shal also not a lytyl profyt , to remember the paynes of hel , whiche are prepared for them that are proud & disobedient to the wyll of God . Of vertues & qualities . Fourthly yf at ony tyme the desyre of vayne glory shall crepe in to your bosome for the excellencye of vertues and qualities wherewith ye are endewedde , call streyght vnto youre remembraunce thys sayenge of the Apostle , what hast thou that thou haste not taken ? If thou haste taken it , i. Cor. iiii . why doste thou reioyse , as though thou haddest not taken it ? & this shall plucke downe youre combe , as they vse to saye . For who is so madde , Note . excepte he be lyke vnto the Crow of Esope , to bost himselfe of other mennes fethers ? The gyftes that we haue , be they neuer so excellente , are not ours but Gods . He maye take them awaye agayne whan it pleseth hym . Thefore ought we not to be proud of them , but vse them vnto that ende , for the which they were gyuen vs , euer remembring that yf we vse them well , there is a rewarde layde vp for vs in heauen yf we do not , we shall receaue the greter damnacion . So that we haue no cause to be proude of them , but rather the more humble , and lowly in herte .

Finally in all your workes , seme they neuer so good and perfecte , yet thyncke you , that they are nowe done with so much purite & clennes of hert as they ought , & therfore ye muste humbly graunt your imperfeccion , & desyre god to fulfil that which lackethe in you for hys Sonne Iesus Christes sake .

If on this wyse ye behaue your selues neyghbours in all your workes , ye muste nedes despyse pryde & enbrase humilite Yea if on this manner ye iudge of youre selues , as I haue here taught you , ye shal with out doubte be made vnfaynedly humble , meke and lowly . But withoute this knoledge of your selues , know that ye can do none otherwyse , but stond in your owne conceate , bragge of your qualities , glory in your actes , be proud of your gyftes , & euer vnthanckefull in the sight of God . S. Bernarde sayth , In Cant. Ser. iii. vii . I knowe that no man is saued without the knowledge of him selfe , wherof doubtles Humilite the mother of helth springeth , and the feare of the LORDE . For as the one is the begynnynge of wisdome ▪ 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 , Mat. xxiii . whom Christ & his Apostles rebuke so oft in the holy scriptures for theyr fayned holynes . Be no paynted sepulchres , outwardely fayre , and inwardly full of rotten bones , and al fylthynes . For many , Ep. xxvii . 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 man to be truly humble . Let your humilite therfore not only be expressed wyth gesture and voyce , but also let it procede from the 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 , Wythoute humilite nothing commeth wel to passe 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 the more easye to receyue .

Theo.

Neyghboure Philemon , thyncke not , but the your wordes are reposed euen in the lowest parte of our hertes , & we trust that ye haue not sowen this seed of Goddes worde in ony stony ground , Math. xiii . Mar. iiii . Luk. viii . but in suche good earth , as shall brynge forth , some an hundrethe 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 , This tyme hath greate nede of good workes . 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 . Gen. xvii . I am the almighty GOD . Walke before me and be perfecte . And I wyll make my couenaunte betwene me and the , and wyll multiplye the beyonde all measure .

Euse.

Was not this the sayenge of God the father vnto Abraham ?

Phil.

Yies verely , & pertaynethe now vnto vs no lesse than it dyd at that tyme to hym . Rom. xv . 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 from those gods , Psa. lxxxxv yea rather Idolles and dyuels , whome the Hethen dyd worshyp & call vpon . For our God is omnipotent , that is to say , almyghty , plenteous in power , aboundant , o● sufficient , ful of all good , nedy of nothynge . ●iii . Reg. xix The Gods of the Gentiles are of no power , puissaunce & strength full of all imbecillite , weakenesse & misery . Our God made all thinges of nothing by the power of his word . The Gods of the Hethen make not , Baru● . vi . Psa. cxiiii . but they are made of other and are none other thynge than wood , stonnes , syluer , gold , or wicked spirites . Ioan. iiii . 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 themselues , 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 . iii. Re. xviii Psal. ●i . The Gods of the Hethen perysh and are more vayne than the smoke . Thus se ye , what a God we haue . None eyther in heauen , Note here well of god . earth or hel is able to compare with 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 the omnisufficient protectour & valeant 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 from the very harte ? Who hauyng but a carnell of Christen salte in his brest , wyl not hange 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 ? Iere. xvii . Cursed be that man , 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 man that putteth his truste in the LORDE , & whose hope the LORDE is hymselfe . For he shall be as a tree that is planted by the waters syde , which spreadeth oute the roote vnto moystnes whom the heate can not hurte when it commeth , Psal. i. 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 ●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 . WalKe before me , Our dutye toward god 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 . What it is to walke be before God

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 innocently , as though GOD hymselfe were euer present before oure eyes .

Chri.

This is a hard thing .

Phil.

The yoke of Christ is swete , the burden is lyght , neyther are his preceptes heauy . Math. xi . i. Ioan. v. Roma. viii . Ioan. viii . 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 strength from 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 walke purely & innocently before God . ●ote

Phil.

To walke before God is on such sort to institute our lyfe , as he hath appointed in his holy scripture , & not as carnal reason imaginethe , Rom. x. or good zeale withoute knowlege deuiseth contrary to the prescripte of Gods worde , as we haue sene here to fore in our monstruous Monckes , which laboring to establish theyr own ryghteousnes , were not made obedient to the iustice of God . That ye may walke before god , Offayth certayn thinges are to be obserued , first that ye haue a sure , constant , stedfast , tru & lyuysh fayth , to beleue that , whiche the holy scriptures tech of god , & of his workes . Ye herd the God is omnipotent , almighty , plenteous in power , abundant , o● sufficient , full of all good : Psal. xv . nedy of nothing . This must ye beleue vndoubtedlye , yf ye wyll walke before God . Ye herd also , that as God is able , so wyll he healpe so many as call on him in spirite & truethe . Thisalso must ye beleue withoute ony hesitacion or doutyng . Ioan. iiii . Heb. li. For withoute thys fayth no man can please god , nor come vnto hym aryght . For this fayth is the foundacion and grounde of the christen religion . This fayth maketh a christen man . Ioan. xii . 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 . i. Ioan. iiii . Thys fayth maketh vs to be borne of God . This fayth mitigatethe the wrath of God . Thys faythe obtayneth al good thynges of God , Ioan. iii. as it is wrytten , Ioel. ii . Act. ii . Rom. x. he that beleueth on him hath euerlastynge lyfe . Beleue in the Lord , sayth the scripture , & ye shall be safe , & withoute ony daunger . Agen , Euery one that calleth on the name of the lord , shal be safe For ther is but one , LORDE of all , Gal. iii. Rom. vi . Ioan. i. sufficiently rytche for so many as call on him . This fayth maketh vs the sonnes of God , as the 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 . Oze. ii . 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 , Act. xiii . i. Pet. v. Thys fayth purifyeth our hartes . This fayth ouercommeth Satan . i. Ioan. v. This fayth vanquissheth the worlde . i. Cor. iii. This fayth makethe vs the Temples of the lyuyng God . Esa. xxviii . This fayth wyl not suffer vs to be confounded . Rom. x. This fayth bringeth to vs the mercy of God in al our aduersite . Esa. lvii . This fayth is the fulfyllynge of Gods commaundementes . Mat. xvi . Rom. v. This fayth makethe vs the enheritours of the earthe , & possessours of Goddes holy mountayne This fayth maketh vs to vnderstonde the truethe . Gal. ii . This faythe causeth that hell gates can not preuayle agaynst vs . This fayth iustifyeth vs . This Fayth bryngeth all good thynges vnto vs . De fide ad Petrum . This fayth as S. Austen saythe , is the begynnynge of mans helth , Libri . De caim et Abel . 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 the reward , of thy worke fruyte & vertue . This fayth , sayth he , is rytcher than all treasures , stronger than all corporall power , Libro de virginitate . & more healthful than all Phisicions . This faythe , as Chrisostome saythe , is a lampe . For a lampe lyghteneth the house , In mat . xxv In illum simb Credo in deum . so doth fayth the soule . This faythe of the Catholyke religion , is the lyght of the soule , the dore of lyfe the foundacion 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 reuerent feare towarde God . Of feare Prouer. i. Eccle. i. Prouer. ix . Psal. xiii . For the feare of the LORDE , saythe the wyse man , is the begynnynge of wisdome , and expelleth synne . Note Psal. cxi . Psal. xxxii● 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 Psalmograph sayth , blyssed is that man , that feareth the LORDE , for all his delight & pleasure shal be in his commaundementes . 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 the feare hym . The sonne honoreth the father , Ma●a . i. & the seruaunte his Lord , yf I be your father , What feare we ought to haue toward god . wher is my honoure ? And yf I be youre LORDE , where is my feare , saythe the LORDE of Hoostes ? But this feare ought not to be a seruile and bonde feare , procedynge from an vnwyllynge harte , but a reuerent & gentle feare flowynge oute of loue . Of loue . Therfore wyth this your faythe & feare , must ye also haue a syncere & pure loue towarde God combyned , so that ye shall both truely beleue in God , reuerently feare hym , & vnfaynedly loue him . Deut. x. And this is it , that Moses wryghteth , and now O Israel , sayth he , what doth the LORDE thy god require of the , but that thou 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 , We muste-e●presse our fayth , feare & loue towarde God by external good workes . 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 conuenient 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 , Math. v. that men seynge your godly conuersacion , maye then glorify your father , which is in heauen For this is to walke before god , Mark well euen to beleue in god , to feare god , to loue God , and to lede an innocent lyfe accordynge to his holy worde . Without thys innocency & purite of lyfe , Deut. xiii . I se not what al fayth , fear or loue profyt . Followe your LORDE God , sayth Moses , feare hym & kepe hys commaundementes , & heare his voyce , Miche . vi . ye shall serue hym and cleaue vnto him . 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 with thy God . Here se you , that 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 that bost so much of faythe , Agenste the vayne bosters of fayth . & 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 . Tit. i. Such bosters of fayth do not only slaunder the true & christen fayth , whiche worketh by Charite , but also they deceaue them selues , Gal. v. seynge they hope frely & only to be iustified by thatfayth , which is barren , vnfruytfull & voyd of all good workes . Note here . Let them crake so muche as they lyste of theyr faythe & loue towarde God , yet are they wicked gosp●llers . For the loue of god , sayth saynt Gregory , is neuer ydle . For it worketh great thynges , Gregory . if it be the loue of god in dede , but if it ceaseth to worke , than it is no loue . Chrisostom 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 to be without a good fruyte , whan the tyme of the yeare cometh , Note thys similitude . 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 pleasaunt before God , so in lyke manner a faythful man , which is the son of god , can not cease from workyng the 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 withoute all good workes . ii . Cor. v. Ioan. xv . If ony man be in Christe , he is a newe creature . He that abydeth in me , Esa. xii . Ioan. vii . Math. vii . Luke . vi . & 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 that 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 the christen fayth , neyther pertayneth he vnto Christe , though he bablethe neuer so muche of faythe , i. Cor. iiii . of God , of Christ , & of all the diuine misteries . For the kyngdome of God is not in word , Mat. vii . Luke . vi . Luke . xiii . but in power . Not euery one that sayth vnto me , LORDE , LORDE sayth Christ , shall enter into the kingdome of heauen , but he that doth the wyll of my father , whiche is in heauen . Many shall saye vnto me , at the daye , LORDE , LORDE , haue not we prophecyed in thy name , & cast out dyuels by thy name , Psal. vi . Luke . vi . Ioan. xiiii . 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 that loueth me . If ony man 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 employ our selues to worke his wyl , to satisfy so much as lyeth in our power his godly mynd , i. Ioan. ii . Rom. viii . 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 , Ioan. iii. which neglecte theyr fathers wyll , & so greatly dissent from theyr Fathers manners ? Chyldren oughte to follow the manners of ther father . 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 , Leuit. ix . i. Thes. iiii . but vnto sanctificacion . Nether hath he delyuered vs from Satan & his army , that we should lyue wyckedly , but practyse pure innocency & true godlynes in all oure lyfe , as Zachary the Preste father to S. Iohn Baptist sayth : Luke . i. 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 him 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 , Tit. iii. we maye not onlye beleue in God , feare & loue God , but also lead a pure & innocent lyfe , be plenteous in good workes , & altogither studious of tru godlines .

Chri.

But I pray you , Why the scripture vseth thys worde walk why doth the scripture vse thys terme , WalKe , 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 , WalKe , Psa. lxxxiii Rom. ii . to put vs in remembraunce , that if we haue begun well , in oure profession , we should not there cease & stonde styll , but go forthe from vertue to vertue , from fayth to fayth , vntyll at the laste we attayne vnto the perfeccion of pure innocency . Mat. xxiiii . For he that continueth vnto ende , sayth christ , shal be saued . Agen , be faythfull vnto the death , and I shall gyue the the crowne of lyfe . Apoc. ii . This word we read in diuers places of the holy Scriptures , Christ sayth , walke whyle ye haue lyght , Ioan. xii . that the darkenes doth not ouerwhelme you . For he that walketh in darkenes , knoweth not whyther he goethe . S. Paule also sayth , Ephe. v. walke as the children of light , prouyng what is acceptable to the LORDE . Agayne , loke that ye walke circumspectly , not as vnwyse , but as wyse , Colos. iiii . redemynge the tyme , for the dayes are euell . Hytherto pertayneth the sayenge of S. Iohn , i. Ioan. ii . he that sayeth leth in Christ , ought to walke euen as he hath walked . These places with all other suche lyke declare to vs that 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 , Colos. i. make euery man perfecte in Christ Iesus . And this is it , that followeth in the latter ende of the sentence . And be perfecte . For we ought so to walk , Gen. xvii . that is , encrease in all godlynes , vertu & honeste , that we might be perfecte , as Christe saythe , be ye perfecte , Mat. v. as youre heauenly father is perfecte . Also Saynte Paule , ii . Cor. xiii . Reioyse and be perfect . Degrees of perfeccion . It is one degre of vertu to loue my neyghbour , but it is an higher degre to loue myne enemy , but the moost excellent degre aboue all , is so to loue oure verye enemyes , that we can be contented not only to do them good , but also euen to gyue our lyues to wynne them vnto Christ . It is a poynte of mercy● to helpe my poore neyghbour with my superfluous goodes , but it is a poynte of perfeccion to sel all that euer I haue , & to gyue it to the poore as Christe sayde to the rytche man , If thou wylte be perfecte , Mat. ix . Luke . xii . go , and sell all that thou haste , and gyue it to the poore , & thou shalte haue treasure in Heauen , and come on thy waye & followe me . It is a poynt of godlynes to beare an honeste herte towarde the worde of God , yet it is much more , openly to confesse it boldly before men , but the very perfecte poynte of godlynes is , not only to loue & confesse it , Mat. x. Mark . viii . Lu●e . xii . but also manly to abyde by it , euen vnto the very death , if nede so requireth . Nowe therfore euen vnto the moost & greatest perfeccion in all thynges ought we to contend & labour , that we maye walke before God , and be perfecte .

Euse.

I thyncke there be but fewe , that attayne & come vnto this perfeccion .

Phil.

This youre floure is in dede to the carnall man of a bytter and vnpleasaunt sauour , i. Cor. ii . but to the spirituall & truly regenerate , it smelleth sweter than ony rose .

Theo.

God graunt , that we maye once be auncient in Christ .

Phile.

Labour & God wyl helpe . Enter in at the streyght gate . For wyde is the gate , Math. vii . Luke . xiii . & broad is the waye , that leadethe vnto destrucion , and many there be , which go in therat . But streyghte is the gate , & narowe is the waye , whiche leadethe vnto lyfe , & fewe there be , that fynde it . ii . Tim. ii . Mat. x. xvi . Luke . xiiii . i. Ioan. ii . Gala. v. If ye wyll lyue and reygne in glory with christ , ye must suffer with Christe , ye muste take the Crosse of Christ & followe hym . Ye must cast awaye all the vayne pleasures and pompes of the world , the concupiscences & lustes of the fleshe ye must mortifye , Satan & all hys subtile suggestions ye must manfully resist . ● . Petre. v. Iacob . iiii . Luke . xxiiii . Ye must dye vnto synne , and lyue vnto ryghteousnes . For christ dyd not enter into glory , before he had suffered , & thyncke ye the gates of heauen to be openned for you , if ye lyue in this world in ioy , pleasure & after the flesh ? Na verely ye maye be sure . For the Apostle sayth yf ye lyue after the flesh , Rom. viii . ye shal dy . But if ye mortify the dedes of the body in the spirite ye shal liue . And this is it , that remayneth of your flour . Gen. xvii . And I wyll make my couenaunte betwene me and the , and wyll multiplye the beyonde all measure . God commaundynge Abraham to walke before hym , and to be perfect addeth this promyse aforefayde , & hath vndoutedly accomplyshed it . Let vs also work before God & be perfecte , and the promyse also shal be fulfylled in vs . God wyll multiply vs beyond all measure both in this worlde , and in the worlde to come , as Christ sayth , ther is no man that hath forsaken house , or father & mother , Mat. xxix . Luke . xviii or brothers , or wyfe , or children for the kyngdome of heauen , but y● shall receaue moche more in thys tyme , and in the world to come euerlastyng lyfe .

Chri.

GOD graunte vs so to walke , that we maye be founde worthy this eternal lyfe . A brefe rehersal of this floure .

Phil.

wel neighbours , seynge that God is almyghty , plenteous in power , abundant , omnisufficient , ful of all good , nedy of nothynge , liberall , gentle , mercifull , redy to helpe at euery houre , & wholly bente to beatifye and make welthye so many as call on hym in spirite and verite , Ioan. iiii . whome would it not delyght to do seruyse vnto such a LORDE , & to walke before him and to be perfecte , seynge that for oure seruyse doynge he wyl encrease and multiplye vs , that is to saye , gyue vs in thys worlde abundans of all thynges necessary for this our lyfe , & in the worlde to come euerlastyng glorye ?

Euse.

This is a swete floure , that ye haue nowe gyuen vs .

Theo.

I beseche God , that we maye smell well of it .

Chri.

Yea and that the sauour maye longe continue in vs .

Phil.

To that I say Amen . For if this come to passe , ye maye be sure to haue the fauour bothe of God and man , whiche of all treasures is the greatest . And of this shall ye not fayle , if ye labour to walke before God and be perfect , which I cal , Pure Innocency , He that is pure from synne , and innocent or harmeles in his conuersacion , he muste nedes fynde grace and fauour in the eyes both of god and of all men . Therfore dere brothers cleaue stedfastlye to this one verye God almyghty by true faythe , An exhorta●ion vnto true fayth & good workes . as the onlye Author of all good thynges , feare him reuerently as a beneficiall LORDE , loue hym tenderlye as a gentle Father , and so walke accordynge to his moost diuine pleasure in clennes of lyfe and pure innocency without ony faynynge , dissimulacion or Hypocrisye , that ye maye in this worlde be gouerned of hym in al your Actes thorow his moost holy spirite , & in the worlde to come enioye the glory eternall .

Euse.

Amen good LORDE .

Phil.

Your duties learned towarde youre selues & god , I wil now declare how ye ought to be haue your selues toward our moost Christen & excelente Kynge , and all other rulers that are sent of hym . And this shall be the thyrde floure of your Nosegay .

Theo.

Neuer in better tyme . It commeth wel in place . Let vs se it , I praye you .

¶ The thyrde floure / called / Faythfull Obedience . Philemon .

YE remember , I am sure , the name of your thyrde floure .

Theo.

Ye named it , Faythfull Obedience .

Phil.

Wel remembred . Hold here it is . Let euery soule be obedient to the pouers that beare rule For ther is no power but of God . Rom. xiii . Sap. vi . The powers that be , are ordened of GOD . Therfore who so euer resistethe the power , resistethe the ordinaunce of God . And they that resist , shall gette to them selues damnacion . &c. Howe doth the aspecte of this flour please your eies ?

Chri.

It is not only pleasaunte to the eye , but it also gyueth a goodly odoriferous & confortable sauour to so many as smel on it with purged noses . For it sheweth howe we ought to behaue our selues bothe towarde our moost redoubted Kynge , & all other rulers , which are sent of hym vnto the prayse of them that do well , ● . Pet. ii . but vnto the punishement of them that do euell . They therfore that are faythful subiectes must nedes reioyse in this flour vnfaynedly .

Phil.

Wel sayd . Althogh neighbours I do not doubte , but that in your conscience , ye are assuredly perswaded , that the christen magistrates and hyghe powers do reygne , rule , & haue dominion , euery one in theyr kyngedome , not of theyr owne tyrannye , cruell violence and extorte power , butte of the authorite of Gods worde , & the iust appoyntment of the hygh celestiall kyng for the great consolacion and conforte of his people , and for the innumerable commodities of the Christen publique weale , which of theyr no lesse vertuous than ryghteous regiment & 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 , The Anabaptistes . and affirme that it can by no meanes stonde with the Gospell of Christe . I wyll fyrst declare vnto you & proue by the holy scriptures , that the hygh powers are ordined of GOD , The contentes of thys floure . 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 regiment and gouernaunce of the hyghe powers , no publique weale can remayne in safe estate , no frendshyppe canne be mayntayned , Mark well . no fayth can be regarded , no order can be kepte , no propriete of goodes can be saued , no vertu can reigne , no tranquilite can consist , 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 conscience 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 example to other , that they with lyke obedience maye be subiecte & serue our moost christen Prince accordyng to the wyll of God .

To shewe that the authorite of the magistrates & common officers is the ordinaunce 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 , Exo. xiii . gyde , captaine & gouernour , that he hauynge the preeminence & rule ouer them , should safe conduite them , rule & gouerne them after the wyll of God ? Woulde he haue done this , if it had bene a thing vniust , vnmete & vnlawful ? Would he not rather haue suffered his people to runne astraye as masterlesse houndes and as sheepe destitute of a sheppard or herdman without ony order ? Dyd not Ietro also , a man of great vertu , Exo. xviii . and replete with the 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 them , some ouer thousandes , some ouer hundredes , 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 the heade officer , which they also beynge lawfully chosen and set in office , are approued before God . Deu. xxviii After Moses were not Iosue , Othoniel , Aioth , Sangar , Delbora , Gedeon , Abimelech , Thola , Iayr , Iepte , Samson , & at the last Samuel , Iudges and rulers ouer the Israelites ? Ware not all these approued to be the 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 .

1. Reg. viii . Whan Samuel waxed olde and coulde no more iudge the people for his age , he commended that office to hys sonnes Ioel and Abia , whiche answered nothing to the 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 & auncient of the people to assemble , & come vnto Samuel , that he myght appoynt them a kinge to rule ouer them as all nacions had . And dyd not Samuel shortely after at the appoyntment of God an noynte Saul kynge ouer ▪ Israel ? 1. Reg. ● . And from 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 ? Gen. xlix . & at Christes comminge ded not kynge Herode although a straunger , reygne among the Iewes ? Do not al thes histories manifestly proue & approue the offyce of kynges & other magistrates to be the ordinaunce of God ?

Euse.

Thos thynges are clerer than the lyghte .

Phil.

I wyll nowe reherse vnto you certen manifest sentences & open textes of the holy Scripture , which shall euidently establysshe the authoryte of the hygh powers , that Satan hymselfe shal not be able to preuayle agaynst it , moch lesse hys impes , which now of late are sprong oute of his diabolicall syde .

Christo.

I pray you let vs heare them .

Phil.

Salomon speakynge in the person of God , Pro. viii . 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 , Sap. vi . 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 them , whome he appoynted iudges of the londe in all the cities of Iuda . ii . Par. ix . 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 with 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 him selfe also sayth by the mouth of Dauid , ye are Gods , Psal. lxxxi . 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 condemne & reiecte theyr autho●ite & power Cursed be they , that knowlege not from 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 the 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 preeminence or superiorite For christ sayth , Mat. xxiii . be not ye called mayster . For ye haue but one master euen Christe . All ye are brothers . Luke . xxii . Agayne , the kynges of the Hethen haue dominion on them , and they that beare rule ouer them , are called gracious Lordes . But ye shal not be so . The obiec●ions of the Anabaptistes . 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 example of Christe the teacher of all verite , whiche , whan the people would haue made him king . fled awaye from them , Ioan. vi . & by no meanes would enioy the offyce , although beynge the very Messias and true annoynted kynge of the Lord Moreouer he sayde to Pylate , Ioan. xviii . my kyngedome is not of this worlde .

Phil.

O blynde ignorancye , and ignorante blyndnes , with what eyes do those Owles loke on the holy scripture ? with what spirite dothe that generacion of vipers searche and iudge the moost sacred word of God ? The confutacion . With how fylthy & vnwasshed feete do those swynysh and beastlike parsonnes enter into the swete and pleasaunt fountaynes of the moost pure scriptures ? O Lorde GOD , what dareth not blynde Bayard attempte & take in hande ? Mark well . Christe came not into thys worlde to reygne , but to serue , not to be a temporall , but spiritual king , not to rule with the swerde , but with the breath of his mouth , not to execute iudgemente on other , but to be iudged him selfe , not to lyue as an erthly Prynce , but as a ghostly minister of Goddes worde , not to ●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 thinges he dyd : lyuynge all the tyme that he was in this worlde humbly and mekely , shewynge euer obedience , reuerence & honour to the magistrates although Hethen , euen vnto the 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 with theyr offyce , The office of christes Apos●les . 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 the hygh powers , seinge Christ wylled them not to take vpon them the office of temporal regiment contrary to equite , i. Cor. iiii . 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 the power , which Pylate the Iudge had ouer hym , Ioan. xix . was gyuen hym from aboue . Note that well , I praye you , and beare it away . Math. xxii . Mark . xii . Luke . xx . Dyd not he also pay tribute to Cesar , & willed other to do so lykewyse ? Dyd not the Apostles also shew themselues obedient to the hygh powers in all poyntes , yea and taught other men so to do ? Ther is no power , Rom. xiii . 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 , i. Pet. ii . get to them selues damnacion . s. Peter also commaundeth 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 the Lord , The newe testament also approue the authorite of the Magistrates . sayth he . Are not al these authorities alleged out of the newe Testament ? 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 the 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 christen man , that had receaued the fayth of Christ , dyd euer beare rule & exercyse temporall 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 , than suche one as beleueth in Idolles , feareth them , seketh theyr glory , despyseth the alone true God , hate the vertue , embraceth vice , oppressethe his neyghbour , tearethe the common welth in peses , & sheweth himselfe in all thinges a cruel Tyraunt among his subiectes ? What furious Erinnys hath inuaded and troubled the 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 , Gedeon Samuel , Dauid , Ezechias , Iosaphat , Iosias , with 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 , ●aye they we g●aunt , but not christen .

Phile.

O monstures as though it were one thynge to be faythfull , and another to be christen . 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 men ghostly enspired . All , sayth S. Paule ( he speketh of the fathers of the olde Testament ) dyd eate al one spirituall meate , i. Cor. ● . that is to saye with vs , & all dyd dryncke the very same drinke of the spiritual rocke , which accompanied them , & Christ was the rocke . It is a good consequence 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 in one & the very same spirite , so that they be a lyke faythfull & christen , hauyng one fayth , one profession , one religion , one God , one Lorde , one sauioure , & one hope . But I wyl come to the new Testament . Was not Nichodemus , Ioseph , & the noble man which was Chamberlayne & of great authorite wtCādace that quene of the londe of the Morians , which was baptized of Philip , & receaued into Christes flocke , christen & faythful men ? Yet were they magistrates . Was not Cornelius which called Peter vnto him , & was baptized of hym , a christen man ? Yet dyd he vse publique offices . Was not Sergius Paulus , Erastus , with dyuers other christen men ? And yet officers in the commonwelth ?

Chri.

All these thinges are true .

Phil.

Wel than let vs conclude if it were lawful at the time for a christēmāto bear rule in the common wele hou is it now become vnlawful , Is ony man more fyt to reigne & rule among christen men , than he which is of the same profession , fayth & religion ? Is it conuenient for the wicked & vnfaythful to haue dominion ouer the ryghteous & christen , rather than they , whiche desyre nothyng more than the glory of god , & the helth of theyr Christen brothers ? O extreme blindnes . If that should come to passe , who wuld not wish rather to be an vnfaythful painim than a faythful christian ? 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 theyre crafte ? Who espyeth not theyr falsehode ? Whyle they go aboute to syn without punishment , to haue al thinges in common , to lyue of the sweate of other mennes browes , to lyue frely in al kynde of beastlike pleasure , to defyle other mennes wyues , maydens , doughters & seruauntes . &c. beholde to what poynte these gross● Gospellers , these shamelesse Schismatykes , these brutall bely Gods , brynge the publique wea●e of Christendome . God moughte once root● suche Pestilences out of the earth , that we maye according to our duty withe all submission of mynde , & faythefull obedience , honoure and magnify the pyblique Magistrates .

Thus haue I neighbours , grossely but faythfully , rudely but truely proued to you by the īfallible verite of Gods worde , that the hyghe powers are ordeyned of God , and that theyr office pleaseth God , & is agreable in all poyntes with 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 o● 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 commodities & pleasures the christen publique weale receueth by them . Moses , whan he appoynted certen rulers ouer the Israelites , Deut. i. commaunded them that they should iudge righteouslye , & that they shoulde not be parciall in theyr iudgementes , but heare all indifferently , not estemyng nor preferrynge the man of power and nobilite before the poore & base per●on , nor yet feare the personne of ony man , for it is the iudgement o● GOD , sayth he . Agayne , that they should receaue no gyftes ( for giftes do blynde the eies of the wyse , Deut. xvii . & depraue the causes of the ryghteous ) but alwaye pursewe & follow that , which is accordyng to iustice , hau● euer wyth them the boke of the 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 , & ordinaunces therof , that they may do them . Ie xxi . xxii . Esa. i. za●ha . vii . The Prophet Ieremy also commaundeth 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 , Howe necessary the office of the ciuile Magistrates is . 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 contrauersy , that all thynges be iudged & reconciled accordyng to equite & iustice ? How necessary is it , that the poore oppressed be delyuered from the violent bloudsoupers ? How conuenient is it , that the straunger , wydowe & fatherles be holpen & prouided for ? How profitable is it , that vnite , concord , loue beneuolence , frendshyppe , amite be mayntayned ? and debate , discorde , stryfe , maleuolence , ire , wrath , contencion , hatred , emnite be exiled ? How necessary is it , the vertue reygneth , & vice be banyshed ? How semely is it , that an order be kepte , & confusion dryuen oute of the publique weale ▪ By the godly office & authorite of the hygh powers al these good thynges are broughte to passe , and wythoute that , what can there remayne in ony publique weale in safe estate & comely order ? Prouer. x●● As Salomon 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 , Hom. vi . ad Pop. de eo quod vtilis sit principum terror . 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 the rulers oute of the Cyties , we shall leade a lyfe more vnreasonable than the very brute bestes , euer snatchyng on● 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 the moost exstreme pestilences of the common weale , & to destroy that , 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 . Behold what commodities we receaue by the high power . For by them is publique innocency , honest behauour , godly learnynge , vertuous knoweledge , syncer erudicion , necessary artes , fruytfull occupacions , mayntayned . By them we lyue in tranquilite & peace . By them we enioye our owne possessions withoute ony disturbaunce . By them we are preserued from all iniuries & cruell oppressions . By them oure Realmes are defended from the īuasion of cruell Tyrauntes . By them the glory of God floryssheth . By them 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 thinges chaunse vnto vs . For theyr iudgynge place is the throne of God . Pro. xvi . Theyr mouth & sentence is the organ and instrument 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 . Rom. xiii . Psal. xviii . Deut. i. They represent the parson of God . They exercyse the iudgement of the 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 innocency . 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 frantyke , & to much estraunged from all kynde of humanite . Thus haue ye hearde in fewe wordes , howe necessary the hygh powers are for the right institucion & godly administracion of the publique weale .

Theo.

We se nowe ryght well , that wythoute they regiment & gouernaunce , nothyng that is godly & vertuous can stond , but all wicked thinges must nedes spring 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 consequently vnto you , what your duety is ●owarde the hygh powers , I meane , our moost soueraygne Lord the 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 . Rom. xiii . Lette euery soule be obediente to the powers , 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 . Of faythful obedience . For as it is theyr office to rule , so is it our duety to obey , & that not faynedly but with sincerite of conscience & purenes of mynde wythoute ony dissimulacion or Hypocrysy . Note . For ther is no power but of God . Rom. xiii . The powers that be are ordined of God . Therfore Who so euer resisteth the power , resisteth the ordinaunce of God . And they that resist , shall gette tothem selues damnacion . Butte I praye you marke , what your floure sayth , Let euery soule be obedience to the powers that beare rule . Note that it is sayd , Let euery soule be obedient . 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 . No parson is excepted from obedience vnto the powers . All are vnder subieccion . All owe obedience , feare , honoure & tribute to the rulers of the common weale . None is free from this subieccion . For euery soule is here taken after the Hebrew phrase for all men , & for so many as are reasonable creatures , borne & appoynted to lyue vnder a law . So that the scripture here commaundeth all men both spirituall & temporall , both godly and vngodly , both wicked & righteous , both perfecte & imperfecte , to obey the magistrates & all such ordinaunces & lawes , as are made of them for the glorye of God , & the commodite of the publique weale , or els they accumulate & heape vp to them selues great damnacion , as S. Austen sayth , De correct . Donatist . ad bonifa● . capi . vi . who soeuer wyl not obey the lawes of the temporal gouernours , which are made for the establyshemen● of Goddes truethe , he getteth greate damnacion . The spiritu alte also must obeye .

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 subieccion & obedience , no more than this word , Tayloure , Shoomaker , Draper , Marchaunt , Innekeper , water tankerde bearer , Dawber , Cobler ▪ &c. dothe Let euery soule , saythe the Scripture● be obediente to the powers that beare rule , Here is none excepted , no not that Romyshe Porke , which chalengeth so great authorite ouer all parsons in the worlde , O abhominacion . 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 : Theophilacte . Here he teacheth all men , sayth he , that whyther he be Preste or monke , 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 with out punyshment , be free from payenge tribute , exempte from all temporal iurisdiccion , ●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 the 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 them selues the successours of the Apostles , seynge that contrary to the teachynge & practyse of all true Apostles , they were disobediente to the hygh powers , robbed them of theyr authorite , led them captiue & made them 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 tryumphātely gotten agayne & recouered theyr authorite gyuen 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 , iii. Esd. iiii . & he hath dominion ouer them , so that what so euer he sayth to them , they do it . Was not Aharon the hygh Preste obedient to Moses , Exo. xxxii . whom God appoynted rulare ouer his people , & dyd what soeuer he commaunded hym . Wasnot the hygh Preste Achimelech and al the other Prestes obedient to kyng Saul , i. Reg. xxii . & 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 tyraunt , than once to resiste hym disobediently ? What nede I speake of Dauid , Salamon , Ezechias , Iosaphat , ii . Pa. viii . ii . Pa. xix . ii . Par. xxix xxx . xxxi . Iosias , Alexander , Demetrius , Antiochus . &c. whiche euerhad the Bysshoppes , Prestes , Leuites , & other spirituall ministers in subiecion with oute ony resistence ? Howe can oure spiritualte than be free from obedience & subieccion ?

Chri.

Ye say trueth But all these hystories hytherto alledged , i. Math. x. xiiii . vii . you haue borowed of the olde Testamente . We woulde be glad to heare this thyng proued by the authorite of the newe Testament . For there haue bene , The Anabaptistes . neyther yet want , which thyncke it a matter of absurdite and a thynge very vnsittyng , that temporall rulars should reygne ouer the spiritualte .

Phil.

O disobedient hertes . Luke . ii . Dyd not Mary the mother of Christ & Ioseph obey the commaundement of Augustus the Emperour , when the whole world should be taxed and went into theyr Cyte Bethleem ? Math. xvii . Math. xxii . Mar. xiiii . Luke . xxii . Ioan. xviii . Act. xxiii . xxv . Dyd not Christe hymselfe teache obedience towarde the hygh powers ? Dyd not he paye tribute ? Was not he content to dye vnder the temporall rulers , & confesse that theyr power was gyuen them from aboue ? Dyd not the Apostles so in lyke manner both teache and do ? Dydde not Paule wyllyngly euer obey the publique magistrates Flestus & Faelix . & c ? Dyd not all the Bysshops and ministers of Gods word so lykewyse do & teach in the primatiue Chirch , Dan. ix . Esa. xi . ii . Thes. ii . vntyl that wycked man the son of perdicion came , which exalted him selfe aboue all that is called God , in so muche that he syttethe in the Temple of God , bostynge hym selfe to be God ? But the LORDE shall slaye hym with the breath of his mouth , & shal put him to flyght wythe the clerenes of hys commynge . Let it come to passe , O LORDE , yea and that shortely .

Furthermore was not this the Commaundement of Christ : Math. xxii . Paye that to the Emperour that is due to the Emperour , what is due to the Emperour , that is , to the temporal gouernoure , but obedience , feare , honour , tribute . &c. Howe than cann● any man be excepted from the obedience of the temporal power , Rom. xiii . be he called spirituall or otherwyse ? Let euery soule , saythe S. Paule , as ye heard before , be obedient to the powers the beare rule . Agayne he sayth warne them that they submyt them selues vnto Prynces & to the hygher authorite , Titus . ii . to obeye the Officers , S. Peter also sayth , submyt youre selues to all manner of ordinaunce of men for the LORDES sake , i. Pet. ii . whyther it be vnto the kyng as vnto the chefe head , or vnto rulers , as vnto them that are sent of hym for the punyshment of euel doers , but for the prayse of them that do wel . For so is the wyl of God . Are not all these authorities selected oute of the newe Testament sufficient to declare what obedience all kynd of people owe to the hygher powers ?

Euse.

Yies in good fayth , & that no man from this true & faythfull obedience is excepted .

Phil.

Uery well sayde . So here do ye nowe learne ▪ what is one poynte of your dutye towarde oure moost redoubted kyng , What oure dutye is toward the high powers . & other head officers

Chri.

This is truely & faythfully with all humilite & submission of mynde to be obedient vnto them , & gladlye to execute , perfourme & do , the which they commaunde and requyre of vs .

Phil.

Than do ye perceyue right wel that as it is the office of the publique magistrates for to rule , so is it your duetye to obeye .

Theo.

We perceyue that righte well , and that we maye by no meanes resiste the high powers , in asmuche as they are ordened of GOD . Rom. xiii . For who so euer resistethe the power , resistethe the ordinaunce of GOD . And they that resiste , shall get to them selues damnacion .

Phil.

It is wel sayd . But I wyll nowe go forthe to declare vnto you , what your dutye is more toward the high powers .

Chri.

I praye you lette it so be .

Phil.

It is not only required of vs by the worde of God , Offea● . that we should be obedient to the head rulers , but also that we feare them . For Sayncte Paule amonge all other thynges , whiche we of very duty owe to the hygher powers , rehearseth feare . So that it is our dutye also to feare , vnlesse we attempte ony thynge , that should derogate theyr pryncelyke authorite , or in ony poynte displease them . For the rulers are not feare , Rom. xiii sayth he , to them that do well , but to them that do euell . Wilte thou not feare the power ? Do that is good , & thou shalte receyue prayse of it . For he is the minister of god vnto thy welth . But if thou dost that which is euel than feare . For he bearet he not the swearde in vayne . He is the minister of God , a taker of vengeaunce to punysh hym that doth euell . Wherfor● ye must nedes obey , not only for punyshment but also for conscience sake . Pro. xx And this is it that Salomon sayth the Kynge ought to be feared as the roryng of a Lyon . Whoso prouoketh hym vnto anger , offendeth agenste hys owne soule . Agen he saythe , my sonne feare thou the LORDE & the kynge . Beholde how he ioyneth the feare of God & of the King togither bycause we shuld walke euer wyth a reuerent feare toward hym , Pro. xxiiii Mark well . alway beynge afearde eyther to thyncke , breath , speake or do , that should be contrary to the Kinges graces pleasure . Howe greuously they haue be punyshed that walked as sedicious parsons wythoute ony godly feare toward the publique magistrates , Numer . vi . iii. Reg. xvi . the Histories of Dathan & Abyron , of Zambry & Baasa shewe manifestly . Neyther haue we wanted experience of thys thynge nowe a dayes . For what , I praye you , Experience of our time . hathe euer ben muttered or secretly conspired agaynst the kynges graces maieste at ony tyme eyther amonge men of nobilite , or yet of the baser sorte , that hath not come to lyght , & wrought destruccion to the Authors therof ? This is vndoubtedly the prouision of God . God watcheth vpon hys ministers , that no euyl chaunce vnto them . GOD defendeth his ministers , as a good master doth his seruauntes . God waytethe vpon the Kynges graces helth . He defendeth hym from his enemies . He kepethe all his bones , Psal. xxxiii . Math. x. Luke . xii . as the Psalmograhe sayth , that not one of them shall be broken . He hath nombred the heares of his head , so that not one of them shall perysh wythout the good wyll of our heauenly father . He hath with oute doubte hytherto , & shall continually preserue his moost gracious maieste from all the craftye conspiracions & subtyle assaultes of all his enemies , so that they shal neuer preuayle agaynste hym , but hys grace shal euer be preserued in safe estate , & haue perpetually the tryumphant victory ouer all his enemies vnto the great glorye of God , the fruytefull promocion of Christes Gospell , Note this s●●militude . and the prosperous tranquilite & welth of al vs his moost louing subiectes . For as it is impossible to hynder or let the course of the Sonne or moone so is it impossible for them to escape , whiche imagyne or worke ony violence or treason agaynst his grace . Certes there is no euasion nor way to escape , as the wyse manne sayth . For God alwaye preserueth his ministers , Eccl. vii . and wyll not suffer them to escape vnpunysshed , that contemne disobey , or laboure to destroye hys ordinaunce , Woulde God therfore that all men would remember this sayenge of the preacher : Wysshe the kynge no euell in thy thought , Eccl. x. and speake no hurte of the rytch in thy priuye chamber . For a byrde of the ayer shall betraye thy voyce , and with her fethers shal she bewray thy wordes . There is nothynge hyd , that shall not come to lyght , neyther is there ony secret , Math. x. Luke . xii . that shall not come to reuelacion .

Euse.

If they would set before the eyes of theyre mynde thys moost godlye & wyse sentence , than shoulde they neuer offend , but euer feare once to thinke ony thing that shoulde be preiudiciall to the kinges graces honour .

Phil.

Ye saye trueth . Prouyde therfore that ye your selues remember it well , What feare we ought to haue toward the high powers . & euer set before your eyes this feare , and that not constraynte , seruyle , bonde or churlysh , but reuerent , gentle , obsequious , wyllynge , yea & euen suche a louynge feare , as a deare Sonne hath toward his moost hertely beloued father , so that ye woulde feare to offend though ther were no law nor punyshment at all , euen for the loue that ye heare towarde vertue , true innocencye & purite of lyfe . If ye haue this fear , ye shal easly haue the true obedience & all other thinges , which moost of al become faythfull & louynge subiectes . And with out this feare knowe that ye canne none otherwyse but precipitate & throwe headlonge your selues into all kynde of mischefe , parell , daunger & destruccion .

Chri.

God mought en grasfe in oure hertes thys reuerent feare towarde our moost excellente Prince , that we by no meanes maye offende him neither in thought , word nor dede .

Theo.

Amen , Ofhonour . good LORD I beseche the.

Phile.

Moreouer besydes this obedience and feare , we owe also to the hygh powers , honoure , as S. Paule wytnessethe in the aforsayd texte . Rom. xiii . And S. Peter sayth , i. Pet. ii . honour all men , loue the brotherhead , feare God , honour the kynge . Here are we also commaunded to honoure the kynge . What it is to honoure the kynge .

Euse.

What meaneth the scripture by that , I pray you ?

Phil.

To honoure the kynge , is not only to pretende & shewe an outward humilite & humble obeysaunce towarde him , as by puttyng of our cappe to hym , reuerently to speake to hym , to knele vnto hym , to graunte hym freely & wyllyngly what so euer he requireth of vs , but also with herte & mynde to wysh well vnto hym , to desyre all good & prosperous thynges vnto hym , to praye for hym , to desyre longe lyfe vnto hym , to pray that God maye rule & gouerne all his councelles , enterprises & affayres , to watch diligently that no harme , disturbance or incommodite chaunse vnto hym , and in all oure actes eyther publique or priuate , open or secret , to seake the honour of hym , as of oure mooste soueraygne LORDE . This honor shewed Dauid to kyng Saul , i. Reg. xxvi . which knowyng Saul to be his vtter enemy , & one that sought his lyfe , woulde notwithstondynge so much as once hurte hym , nor yet suffer ony other to do it , althoughe he had sufficient oportunite & occasion dyuers tymes to haue slayne him , if he had bene so minded . The Lord forbyd me , sayth he , that I should laye mynhand on hym . Agen , kyl him not . For who sayth he , shall laye handes on the LORDES annoynted , and be not gyltye ? The LORDE lyuethe , he dyeth not , excepte the LORDE smite him , or that his day be come to dye , ii . Reg. i. or els go to battayle , & there perysh He also afterwarde commaunded the younge manne to be slayne , whiche came & tolde him , that he had kylled kynge Saul , thynckynge by thys menes to haue picked a great thanke or obtained some beneficial reward at Dauids hand . Note . Here was true honor . For it is not lawfull for any man beynge a subiecte to aryse agenst hys Prynce , & to auenge hys owne quarell , be he neuer so muche a Tyraunt , or sustayneth he at his hand neuer so great iniuries & wronges , but paciently to suffer all thynges , yea rather death , Deut. xxxii . Rom. xii . Heb. x. Rom. xiii . than he should once resist , leauynge the vengeaunce vnto hym , which sayth , vengeaunce is myne , & I wyl reward . For he that resisteth the ordinaunce of God , getteth to hym selfe dampnacion . And they that dishonour the hygh powers , shal fall into ignobilite , & proue a miserable end .

Chri.

They therfore dishonour greatly the magistrates , which e●cite & store vppe sedicions , make commotions , & trouble the tranquilite of the common weale , wysshing that there were no temporall gouernour ouer them , but that they myght licenciously do what so then lusteth .

Such sekers of carnal & best lyke liberte hitherto haue , & stil shal receaue a reward worthy theyr labour . But learne you ( moost deare brothers ) vtterly to reny & forsake the pestiferous & wicked manners of such sedicious Scismatykes & disobedient Rebellions , and study vnfaynedly to giue that true obedience feare & honour to our moost christen & bounteous Prynce , that the scripture requireth of vs , as I haue taughte you before , and to so manye also as are appoynted of him to rule vnder his graces dominion . So shall ye both please God , and also leade a good and quiet lyfe in this worlde .

Euse.

God forbyd that the contrarye shoulde be founde in vs .

Phil.

Nowe remayneth the fourth thynge to be declared vnto you , Of tribute which all we subiectes from the hyghest to the lowest owe to our moost excellent kynge .

Theo.

What is that I pray you ?

Phil.

Uerely , trybute . For this causealso , sayth S. Paule , Rom. xiii . must ye pay tribute . For they are Gods ministers which mayntayne the same defence . Gyue therfore to euery man his duty , trybute to whome tribute belongeth , custome to whome custome is due , feare to whom feare belongeth , honoure to whome honour pertayneth .

Chri.

I pray you , what meane ye by this worde , tribute ?

PHIL.

By tribute I vnderstand all paymentes that are due to the ciuile magistrates , What is ment by this worde tribute . as tenthes , fyftenes , rentes , taskes , subsidies , customes . &c. All these are we bounde by Gods commaundement to paye without ony tumulte or grudgynge , & that not wythout a cause . Note why we ought to paye tribute For seynge that the hygh powers take so great paynes for to defend vs & to kepe al that we haue in safegarde agaynst the violence of our enemies , agen to mayntayn vertu & to expulse vice , which thynge can not be brought to passe without prudent , wyse & learned gouernours , it is expedient that we , whiche receaue these commodities of them , do minister agayne vnto them freely , aboundantly , and liberally , what soeuer they require of vs for the preseruacion of the publique weale and mayntenaunce of theyr dignite . Neyther can we denye them thys excepte we wyl transgresse Goddes precepte and fall into the daunger of damnacion , and shew that we be moost extreme enemies to oure selues . Math. xvii . Math. xxii . For Christe wyllynge to gyue vs an example of this thyng , payd tribute hym selfe , and commaunded other so to do , sayenge : Paye that whiche is due to Cesar vnto Cesar , vnderstandynge by the name of Cesar euery magistrate and temporal power generally .

And that the kynges grace may lawefully withoute onye scruple or grudge of conscience take such charges of vs as I rehearsed before , and that we oughte not once to mutter agaynst his graces pleasure & wyll in this behalf , it is manifest by these wordes , i. Reg. viii . which god spake vnto Samuell : This shall be the lawe or right of the 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 oylegardens shall he take , & gyue vnto his seruauntes . 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 with 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 than the lyght .

Theo.

Yet haue I hearde some saye , An obiec●ion that we are made free by Christe , & ought to serue no manne , nor to be charged with paymentes to ony parson , but all thynges ought to be common amonge christen men .

Phil.

To aunswere vnto euery parte of thys your sentence , Theanswer 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 , Our libert● is spirituall & not carnal huntethe a carnal liberte , and desyreth to lyue in al kynd of synne without punishmente . Trueth it is , that we are made free by Christ , but this oure liberte is spirituall and not temporal . By Christ we are delyuered from the damnacion of the law , Rom. x. Gala. iii. i. Cor. xv . Ose. xiii . Heb. ii . Act. x. Ioan. viii . Gala. v. i. Pet. ii . but not from the obseruaunce ofit . By Christe we are made free from the power of Satan synne , deathe , desperacion and hell , but not from the power of the ciuile magistrates . By Christ haue we receaued our manumission & fredom● from the condemnacion of all those thinges , into the which we were cast by the sinne of our fyrste father Adam . So that by Christ we are spiritually made free , if we abyde in his wordes , as we rede in the Gospel of Iohn & in diuers other places of the holy scripture . But this spiritual liberte maketh vs not free from our obedience & dutye towarde the temporal power , to whome we owe both oure selues and al that euer we haue , as ye ●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 , In li● . ad Rom. prop●sit . lxxii . if ony man thyncketh , that because he is a christen man , 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 . Contra aux entium . xi . Quest. i. Canon , sitributi●n . 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 them , let him therfore take them , 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 the constitucion or ordinaunce of an erthly kynge ought to be losoned or broken . Ibidem . Can magnum . Math. xvii . For yf the sonne of God payde Tribute , of what greate authorite arte thou , whiche thinkest that thou oughtest not to pay ? Theophilacte also sayth , In Lucam . cap. xx . that we corporally obey hym , that hath power on our bodies , whyther he be kyng or Tyraunt , it hyndrethe vs no thynge , that we shoulde spirituallye well please the God of spirites . Math. xxii . For Christ saythe , paye vnto the Emperour , the 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 from thyne enemies , & he causethe that thou lyueste in quiet . Thou therfore for these thinges owest tribute to him .

Thus se you proued both by the holy Scripture & the auncient Doctors , that they , which professe Christe , Mark well . are not so made free , but that they are bounde to be subiecte & obedient to the high powers in al godly and decent matters . Agen , that al thinges ought not to be common among them , or that they be excepted from such corporall charges , as the rulers require of them , 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 make●he so greatly vnto theyr owne auauncement , profit & commodite . They therfore , that denye these thinges 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 damnacion , 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 mayntaynaunce 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 commodities & pleasures at his graces hande .

Phil.

The charges whiche the Kynges graces maieste sustayneth dayly for the welth of al vs his subiectes , The charges , whyche the kynges grace fu●tayneth for the comon weale . are infinite , & far exceade the 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 speake of the 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 them , 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 the wealth of vs , & for the conseruacion 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 transgressours of Gods moost holy wyll , which commaundeth vs & all that we haue to be subiecte to the Kinges graces pleasure .

Chri.

This is trueth , & nothing more tru

Phil.

I beleue verely , that what soeuer the subiectes haue , are the goodes of such a righteous and godly Prynce , Note . 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 , Iob. xxxiiii . Pro. xxviii . but delyuer them vp into theyr handes 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 , Esa. iii. Act. iiii . v. 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 prince as loueth his faythful subiectes nolesse , than a gentle father doth his natural sonne , cherisheth them 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 bounteous , so prudent , so wise , and so circumspecte in all thynges , that pertayne vnto our commodite & wealthe . To muche beastlyke are they , that consider not the bounte of so excellent a Prynce . Blyssed is that londe , sayth the wyse manne , Eccle. ● . whose kynge is a man of nobilite , & whose Princes eat in due season for strength & 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 them , & 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 & vengeaunce 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 conuenient 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 owne profit , Phil. i● . but for the profit of other . Howe doth the 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 , the few at this present tyme can abyde the sauour of it .

Phil.

Why so ? It is the sayenge of Saynt Paule to the Philippians .

Euse.

I knowe that well , but ye should rather haue rehearsed this sayeng in the same Epistle . All seke theyr owne auauntage , & 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 experience . 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 , Eccl. x. Lato. lib. i. Menander . Inuenalis . euen such as theyse are . Pecuniae obediunt omnia . Bonus est odor lucri ex re qualibet . Semper tibi proximus esto . Tantum fidei , quantum pecuniae . Nummi uirum faciunt . Virtus post nummos . Miser est , qui nummos 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 euen be so much trusted , as he hathe monye . Mony maketh the man . Fyrst monye , and afterwarde vertue . He is a wretch that 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 can 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 common fasshion , vnlesse ye fall into damnacion , and lose the fauoure of GOD .

Smel wel on this your floure , Phil. ii . 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 commaundement to loue our neyghbour . Leuit. x●x . Math. xxii . Rom. xiii . Thou shalt loue thy neyghbour as thy selfe , sayth the scripture . That thou wylte not a nother shoulde do to the , Iacob . ii i. Ioan. iiii . do thou not the same to him . And this commaundement haue we of God , that he , which loueth God , should also loue his neighbour . For he the 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 sentence of s. Paule to put you in remembrance of your duty . Phil. ii . Let euery man loke not for his own profyt , but for the profit of other . Mat. .xxiiii

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 , i. Tim. v. wher he sayth , If ony man doth not prouyde for them 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 men of thys so streyghtly as of the other , it was not nedeful nor expedient . Mark well . For we are naturally bent to seke our owne profyt , yea & that many tymes to the great hinderaunce & 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 , meanynge that they shoulde not be so bent to seke theyr owne auauntage , Phil. ii . that they should vtterly neglecte the profyt of theyr christen brother . For the very same mynd ought to be in vs that was in Christ Iesu whiche beynge in the shape of God , thought it not robbery to be equal with God , but made hym selfe of no reputacion , & toke vpon hym the shape of a seruaunt , became like a nother man , & was founde in his apparel , as a man . He humbled hym selfe , & became obedient vnto the death , euen the death of the Crosse . Here is youre floure , Redy asistence . Here is an example that ye shoulde be redy to assist & helpe your neyghbour at al tymes . Howe dyd our moost blyssed Sauiour Christe vtterly neglecte & caste awaye , as I may so speke , his owne glory , honour and worshyp , to seke our health , conforte & saluacion ? This redy assistence & helpe oughte also to be in vs , yf we pertayne vnto Christ . For we oughte to haue y● care for our neighbour , that Christ had for vs , or elles we walke not accordynge to Charite . This redy assistence also se we in that Samaritane of the Gospell , Luke . x. which seynge a certayne man spoyled , robbed , greuouslye wounded and halfe deade , had pytye on hym , came vnto hym , bounde vp his woundes , powred in oyle & wyne , & layenge hym on hys beaste brought hym vnto an Inne , & made prouision for hym . Here is a nother godlye example of redy assistence . Here is a myrrour for all menne to looke in . Here is a payre of spectacles for to shewe euery man , what his dutye is toward his neyghbour . What oure duty is toward our neyghboure

Euse.

As how I pray you for an example .

Phil.

Certes as this Samaritane dyd . To be bent at all tymes to healpe so manye as hath nede of our helpe , & to procure no lesse the helthe & furtherance of other , than of our selues . As for an example . Arte thou a Iudge , The duty of a iudge , Iustice of peace .. &c. a Iustice of peace , a Constable , a Baliffe , or ony other common officer : So hast thou the lawe in thy hande . Matters of contrauersye are broughte before the. Looke therfore , that thou iudgeste all thynges accordynge to equite . Be not parciall . Fauoure not one parte more than another . Shewe indifferency . Do as ryght require . Gyue no wronge sentence , neyther for feare nor loue of ony parsonne . Practise none iniquite : Condemne not the innocent for lucres sake . Be not corrupt with gyftes . Eate not the poore man , neyther deuour thou his substaunce , but helpe to sustayne hym in his ryght agaynste the violence of the wicked Tyrantes and cruel oppressours accordyng to thy office , yf thou doste this , than haste thou this flour , Redy assistence . about the , & doste to thy neyghboure , as thou arte bound by the commaundement of God . If thou doste this , that is , iudge contrary to equite , suffer the poore to be oppressed for fauoure or lucres sake , or els bycause thou bearest a cruell harte and spytefull stomacke agaynst the parte , so gettest thou the great displeasure of God , & hepest vp to thy selfe euerlastinge damnacion .

Arte thou a Bysshop , The office of a Byshop prest or spiritual minister . prest or spirituall minister of Goddes worde ? looke than well to thy office . Remember that it is thy dutye reuerently to minister the moost blyssed Sacramentes of Christes Chyrche , and to preach the worde of God to the flocke vpon whome the holy Ghoste hath made the ouerseare , to gouerne the congregacion of God , whome he purchased with his bloude . Act. x● . Ioan. xxi . Remember that it is sayd vnto the , Pasce , Pasce , Pasce , fede , fede , fede . Fede ther fore thy Paryshe with good example of vertuous lyuinge . Fede them with the pure Euangelion & true Gospell of Christ . Fede them also with corporall foode thorowe the mayntenaunce of hospitalite . Teache them to forsake all Idolatry & supersticion , & only to cleaue to the true & lyuing God , the alone and omnisufficient sauiour . Teache them to honoure & call on the name of theyr LORDE God in all theyr aduersities and troubles . Teach them faythful obedience toward theyr superiours . Teache them to loue theyr wyues as theyr owne flesh , & to brynge vp theyr chyldren & familye in the feare & nourtoure of the Lord . Teach them to labour for theyr lyuing , & not to takeaway ony mans goodes vniustly . Teache them to testify the truethe , & to beare no false witnes . Teache them to be no man●lears , but to loue al men with a pure harte . Teache them to lyue of theyr owne , & not to couyt that which pertayne to other men . Teach them to walke streyght in the path wayes of the LORDE al the dayes of theyr lyfe , vnlesse the fearce plages & cruel vengeaunce of God fall both vpon the & them . Esay . ●viii . Crye , cease not . Shewe to the people theyr synnes , offenses , & wickednesses . Commaund the wicked to forsake hys iniquite . Exhorte the rytche man vnto the glad & redy distribucion of his goodes to the poore people . i. Tim. vi . i. Pet. v . Fede the flocke of Christ , so muche as lyethe in thy power . Be an example of the fayth full in word , in conuersacion , in loue in spirite , in fayth , in purite & clennes of lyfe . Gyue attendaunce to thy selfe & to doctrine , continew in these . Reproue them that synne openly before all men , i. Tim. iii . that that other may be afeard . Kepe thy selfe pure , clene & honest . Suffer affliccion & trouble as a goodsouldiour ofIesus Christ Study to shewe thy selfe acceptable to God , i. Tim v. ii . Tim. ii . a workeman that nedeth not to be ashamed , deuydynge iustly the worde of trueth . Flye the lustes of yongthe , i. Tim. v● . followe righteousnes , fayth charite peace with them that cal on the LORDE wyth a pure harte . Reproue the ennemyes of trueth fearsely , that they maye be whole in faythe . Speake thou those thinges , that become wholesome doctrine , but aboue all thynges be an example to other of good workes . Be not absent from thy benefice . Zacha. xi . Liue not dissolutely at the vniuersite or els wher . Be not that Spheppard and Idol , that forsaketh his flocke , but gyue them meate in due tyme . Ioan. x. Suffer not the wolfe to deuour Christes shepe , whome he bought wythe no lesse pryce , than wythe his owne most precious bloud . Defend the glorye of GOD , and not thyne owne dignite . Striue for the helth of thy flocke , Mark well . & not for thy rytchers & possessions . The synful of thy flocke , exhorte vnto faythfull repentaunce . The desperate prouoke thou vnto the trust of Gods mercy . The weake make thou stronge . The diseased looke thou heale . The bloudye wounded looke thou cure . The broken looke thou make whole . The imperfecte , loke thou make perfecte . The strong in Christ , loke thou make aunciente . To conclude , if thou be a true Bisshop , a faythful ouerseare , a diligent Curate , a trusty shepparde , rather gyue thy lyfe , & spend all the bloud in thy body , than that one of the least of Christes flocke should perysh thorowe thy faute . So mayst thou be sure , i. Pet. v. whan that Prynce of sheppardes shall appeare to receyue the immarcessible crown of glory , if thou dost not these thynges , which hytherto I haue rehearsed , than looke thou for none other , but wythe that vnprofitable seruaunt to be cast into vtter darkenes , where wepynge & gnasshynge of teth shal be .

Arte thou a ritch man ? The dutye of a rytch man . So hath God set the in a perillous state , excepte thou be ware . To auoyd ther fore all daunger , loke that with thy possessions & rytches , thou helpeste them that haue nede . For vnto this ende hath God indewed the wyth the goodes of this world . Be not proud for thy rytches sake , Eccl xxxv . ii . Cor. ix . nor putte not thy truste in vncertayne rytches , but in the lyuynge God . Be rytche in good workes . Be redy to minister vnto the necessite of other , that wante For God loueth a cherfull gyuer . Breake thy bread to the hongrye , Esa. lviii . & lead in the nedy & poore wayfaring into thy house , whan thou seest a naked man , couer hym , & thou shalte not despyse thy flesh . Luke . vi . Geue to euery one that askethe , & from hym , that wyll borowe , turne not awaye thy face , Psal. xiiii . Esa. v. but lende hym thy monye , yea & that without ony vsurye . Ioyne not house to house , nor lond to lond Couytte not to reygne alone in a towne . Suffer other men to lyue by the , yea & that of theyr owne . Helpe them to make prouision for theyr family , that they may kepe the better hospitalite & be the more able to helpe the confortles . Let not oute thy londes & houses on such price , that the fermers shall neuer be able to paye the , or els to do no good vpon them So let them hyer thy fermes , that they maye not be empoueryshed , as they are now a dayes for the moost parte , but rather enryched , that they maye be the more able vertuouslye to bryng vp theyr chyldren in good artes & godly sciences , to helpe theyr poore neyghbours , to kepe hospitalite , & to beare the charges of the common weale for theyr porcion , whan tyme requireth . For this shal make a florysshynge & wealthye Realme , abundant in al thynges . Thus shalt thou also greatlye please God , & he agayne for this thy bounteous liberalite shewed towarde thy neyghboures , wyll open his hande , blysse the & all that pertayne vnto the , fauoure the , & make the to be plenteous in all thynges . Deu. xxviii So that what so euer thou goest about , shall prosper & come vnto a fortunate & good ende . Neyther shalte thou nede to doubte of theyse thynges . Titus . i. Psal. cxliiii For God hath so promised , which can not ly , but is faythefull in all his wordes . If thou doste contrary hereunto , & abusest the ritches , which god hath put into thy hande , & of whome he hath only made the his steward , so that thou art vnmercyful & hydest vp thy treasure , & knoweste not for whome , & wylte by no meanes bestow them , as God hathe appoynted the , than be thou certen & sure , that lyke an vnmercifull thefe and cruell bloudye Bocher , thou shalte be hanged in hell . Esa. lxvi . The fyre , wherwith thou shalt be tormented , shal neuer be quenched . The worme , that shal gnawe thy conscience , shall neuer dye . The paynes shal be infinite , nether shalte thou at ony tyme be releued of them , but with that vnmerciful rytche gloton in the Gospel of Luke , Luke . xvi . lyghe cryenge & waylyng in perpetual tormentes worldes with out end . Therfore beware betymes & saye not but that thou arte warned .

To be shorte , consider withe thy selfe in what state & condicion God hath set the , & vse that euer vnto the glory of God and the profyt of thy neyghboure . For knowe that what so euer God hath gyuen the , he hath gyuen it the for the profytte of thy neyghbour also . Hathe God gyuen the strength ? than must thou helpe the weakenes of thy brother . Arte thou wyse , & eloquent ? So muste thou make good , that whiche wanteth of them in thy neyghbour Art thou rytche ? So muste thou conforte the nedy . Arte thou learned ? So must thou instructe and teache the ignoraunt . Arte thou a rulare ? So must thou be fauourable to them of the inferioure sorte . Arte thou a man of nobilite ? So muste thou not despyse them of ignobilite . Hast thou creditours and detters ? So muste thou not draw them cruelly streyght wayes into the lawe , but fauoure them , entreate them gentylly , and gyue them respyte , vntyll they may● paye the conueniently without daunger or losse of theyr substaunce . Haste thou receaued ony talente or gyfte at all of God ? Use that same to the profyt of thy neyghbour , & so shalt thou well please God . To make an ende , be the very same to thy neyghbour , A good lesson that God is to the. Consyder what kyndnes God sheweth to the , & shewe thou the very same agayne to thy Christen brother . And wylt thou heare me ? Be euen another Christe to thy neyghboure .

Thus much dere brothers , haue I spoken concernynge thys youre floure , Redy assistence . of the which ye maye easely learne to knowe youre duty toward your neyghbour , and howe ye ought to behaue youre selues in all poyntes toward hym accordynge to the wyll of God .

Theo.

Undoubtedly neighbour Philemon ye haue gyuen vs many godlye lessons . I besech God , we may so walke in our conuersacion & in all our actes towarde our neyghboure , that we maye in al thynges followe and practyse this your moost godly doctrine , & be redy at all tymes bothe in thoughte , worde & dede redely to assist & helpe oure neyghboures , no lesse than we desire that god should assist , help & socoure vs , whan we haue nede .

It is very godly spoken . God gyueyou grace no lesse to do & work Nowe remayneth your laste floure to be gyuen to you .

Chri.

I woulde very gladdely se it .

Euse.

The verye same also do I desyre .

¶ The fyfte floure / called / Christen Charite . Philemon .

i. Ioan. iii. AT hande it is euen here redy ▪ Take it I pray you . Let Vs not loue in worde nor tonge , but in woke and trueth .

Theo.

This floure maye be called Christen Charite in dede aright

Phil.

It is not without a cause , that I haue gyuen you this floure . For the sauour of all your aforsayd floures profyteth without this but lytle . Behold the excellency of Charite . This floure is the very same to your Nosegay that a precious stone a costious pearle , a goodly owch , is to a ryng or ony other Iewel . With out this floure all the other wyll sone wyther awaye , & come to noughte . But so longe as the beauty of this your flour lasteth , so longe can not your Nosegaye decaye & perysh . Can ony thynge be good & godly , where loue & Charite wantethe ? And bycause ye shoulde knowe , that I meane none vnfayned loue , I haue named your floure , Christen Charite . For our Charite & loue ought not to be carnall , fleshly , beastlyke , worldly , What loue we ought to haue amonge vs . fayned , vncleane & flyttynge , but spirituall , ghostly , christen , heauenvly , true , pure , & abydyng for euermore . And this is that Christen Charite , wherof your floure speketh , i. Ioan. iii. Let vs not loue in worde nor tonge , but in Work & trueth . Withoute this Charite S. Paule affirmethe in his Epistle to the Corinthians , that no worke , i. Cor. xiii . seme it neuer so good & godly , profyteth onye thynge at all . Rom. xiii . i. Tim. i. Rede the Chapter whan ye come home . Certes this Charite & christen loue must nedes be an excellent thynge , seynge it is the ende of the Commaundement , & the fulfyllynge of all the law , seyng also that Christ in his last sermon , whiche he made to his Disciples a litle before his passhon exorteth vs with so many wordes vnto it . S. Iohn fereth not so greatlye to auaunce and commende Charite , Ioan. xiiii . xv.xvi . i. Ioan. iiii . that he affirmeth God to be Charite , sayeng , God is Charite , & he that abydethe in Charite , abydeth in God , & God in hym . Unto thys true and Christen Charite . S. Peter also mouethe vs on thys manner : ● . Pet. iiii . Rom. xii . Co●. iii. Before all thynges , saythe he , haue feruent charite among you . For Charite couereth the multitude of synnes . And S. Paule saythe , aboue al thinges haue Charite , which is the bonde of perfeccion . For he that hath this christen Charite can none otherwyse but loue God wythe all his harte , What the loue of god doth . mynde , strength , power & soule . He can none otherwyse but forsake the worlde , the dyuell & the flesh , & cleue to God alone as a true and faythfull wyfe doth to her husbond . He wyl by no menes swere by the name of his lord god , but reuerence honour , worship & prayse it . He wyl not breake the Sabbothe daye , but sanctify it accordyng to the worde of God . Agayne , what the loue of our neighbour doth . he that loueth his neyghbour sincerly , wyl by no meanes hurte hym , nor worke any euel agaynst hym . He wyll not disobeye his superiours . He wyl commyt no manslaughter , whoredome , thefte , nor beare ony false wytnes nor yet couyt that , which shoulde be hynderaunce to his neyghbour , but he wyl gladly & with a free spirite do vnto the vttermooste of his power , what so euer the Scripture requireth of hym , as Christ sayth , yf ony man loueth me , he wyll kepe my word , and my father shall loue hym , & we wyl come to hym & dwell with hym . He that loueth not me , kepeth not my wordes . Io●n . xiiii . He that hath my Commaundementes & kepeth them , he it is that loueth me , & he that loueth me , shall be loued of my father , & I wyl loue hym & shewe my selfe vnto him . How dothe this youre floure please you ?

Euse.

I neuer smelled a sweter and more pleasaunt odoure in my lyfe .

Theo.

I praye you rehearse it once agayne . i. Ioan. iii.

Phil.

Let Vs not loue in word no● tonge , but in worke and trueth .

Theo.

Is not this the sayenge of S. Iohn in his Epistle ?

Phil.

Yies verelye .

Theo.

Me thynketh that he gyueth here a commaundemente that we shoulde not loue in worde nor tonge but in worke & trueth .

Phil.

Ye saye trueth .

Theo.

It is not lawefull than for vs to e●presse the loue that we beare in oure hartes towardes oure neyghboure by manifeste , open & euident wordes ? as to speake gentylly , to common frendely , & to wysh wel with louynge wordes to all men ?

Phil.

S. Iohn in this place forbyddethe no more gentle speache & louynge communicacion , Phil. ii . than S. Paule in your other flour dyd forbyd to make prouision for you and yours . But his mynd is this , they which wyl crake & boste by outwarde wordes , that they loue God & theyr neyghbour , & yet shew it not in workes and truethe , they are lyers , & haue not in them the christen Charite , which the Scripture commendeth so greatly in euery place . Such are lyke them , of whome S. Paule speaketh on this manner , they saye they knowe God , but with theyr dedes they denye it playnely , Titus . i. seynge they are obhominable , disobedient and mynded vnto no good workes . i. Ioan. iii. He that hath the substance of the world , sayth S. Iohn , & seeth his brother haue nede , & is moued with no compassion towardes him , howe doth the loue of God abide in hym ? As though he should say , albeit a man craketh neuer so much that he loueth God , Mark well . yet yf he fulfylleth not that , which God commaundeth him , howe dare suche one boste that he louethe God ? A man loueth so muche as he worketh . If he worketh no thynge , nother doth he loue any thing . For as S. Gregory sayth in a certayne homely , Gregorye . the loue of GOD is neuer idle . For he worketh great thinges , yf it be loue , but if it seaseth to worke , i. Cor. xiii . than is it no loue in dede . Loue , sayth S. Paule is pacient & curtious . Loue enuiethe not , loue dothe not frowardely . Loue is not puffed vp , dealeth not dishonestly , seaketh not her owne . Loue is not prouoked to anger , thynketh not euell , reioysethe not of iniquite , but reioyseth in the trueth , suffereth al thinges , beleuethe all thynges , hopethe all thynges , abydethe all thynges . What a poynt is this of loue , to say that I loue God , Note thys well . & yet run a whorehuntynge after straunge Goddes ?

Agayne what a poynte of loue is this to saye , that I honour the name of God , and yet blaspheme it withe mooste shamefull & abhominable othes ? What loue is this toward my neyghbour to saye that I loue him and yet wyll do no thynge for hym , whan I se him in necessite ? Is this loue ? Peryshe moughte suche loue . Agaynste these wicked Hypocrites & open dissemblers dothe S. Iohn in this place thonder , i. Ioan. iii. whan he sayth let vs not loue in worde nor tonge , but in worke & trueth . There were in the tyme of the Apostles manye false Christians , whiche by wordes pretended muche loue both towardes God and theyr neyghbour , and yet dyd they expresse & shew none at all by theyr outward dedes . Such haue we nowe a dayes also among vs , which styffely affyrme that they loue God & his worde , yet do theyr workes proue the contrarye . The scripture reiecteth that loue which is fayned , and is not in spirite and trueth , that is to say , fyrst engraffed in the harte , & afterwarde declared by manifeste & euident workes , worthy such a loue . Therfore neighbours , yf ye wyll smell aryght and to your conforte of this your floure Christen Charite , prouide that youre loue benot fayned . Let it not only be in worde and tonge , but also in worke and trueth . Ofloue toward God . Fyrst as concernynge youre loue towarde God , it shall appeare in nothynge more manifestly , than yf you laboure wythe all mayne in al your workes to seke the glory of God , the honour of his moost blyssed name & the promocion of his holy worde . Agayne as towchynge your neyghbour your loue shallnot be fayned towardes hym , Ofloue toward oure neyghbour . yf ye helpe hym in all such thynges as he hath nede of , as for an example . If ye perceyue hym ignoraunt in the lawe of God , teach hym Goddes worde , bryng hym vnto Christ , teache hym where , of whom and by what meanes he shal obtayne helth & saluacion ? Declare to hym what the true & christen faythe is ? & of what great strength , vertue , efficacy and power it is . Exhorte hym vnto the true good workes , which god approueth by his worde , & leueth not vnrewarded . Psal. xlix . Charge hym to flye vnto the name of God as vnto a strong Bulwarke in all his aduersite and trouble . Furthermore yf ye perceyue that he is gyuen altogyther to wickednes and wyll not gladlye heare anye wholesome admonicion , yette cease not to praye for him , Gen. xvii . as Abraham dyd for the fylthy Sodomites and Moses for the disobedient Iewes . Exo. xxxii . Yea thogh he be your extreme enemye and seaketh youre lyfe , Luke . xxiii . Ac● . vii . 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 him . If ye do this , than do ye smel aright on this your flour , Christen Charite , & shal receyue rewardes abundant for your good dedes , but if ye do it not know that though ye bost neuer so muche in word and tong of your loue towardes god & your neyghbour , Note . 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 , Ioan. xxii . 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 , ii . Reg. xviii which as the Scripture sayth , loued him as his owne lyfe .

Phile.

Theyse are goodly examples vndoubtedly neighbours . Loke therfore that ye folow them . If ye bryng out of your loue suche dedes , as Peter dyd , than 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 than nede ye not feare to saye , that 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 , Iaco● . i. as S. Iames sayth .

Here is nowe your Nosegay perfecte . For I haue gyuen you al your fyue floures , as I promised you at your fyrst commynge .

Chri.

We thanke 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 gyuen 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 the 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 the true knowledge of youre selues , A brefe rehersal of the Nose gaye . & that ye ought not to be proud of ony thynge , but enbrasynge Humilite & lowlines of mynd alwayes confesse that what so euer ye haue , be it neuer so good & precious , it is the gyfte of GOD commynge downe from 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 , Iaco ▪ i. 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 ▪ 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 , that ye wyl by no meanes suffer the smell , odoure & sauour of these herbes to faull oute of your brestes , but that you alwaye beare this youre Nosegay about with you , & smel on it at al tymes without ceasyng . For these are those floures , whiche shall preserue you from all pestiferous and contagious ayres , from all perelles and daungers , from al mischaunces 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 than 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 o● his tryumphant apperyng . Which thynge ( moost deare brothers ) that it maye come to passe , I wyll not cease neyther night nor daye to powre oute my prayers to our LORDE god , that he maye be present alway with you by the assistence of the holy Ghost in all your godly enterprises , which thynge also I moost hertelye desyre you , that ye wyll lykewyse do for me .

Euse.

To gyue you condygne and worthy thancke , for your manifolde gentletes towarde vs , we are not able . But thys dare I promyse you in the name of vs all , that what so euer shall lygh in oure powers to do for you at any tyme , we wyll be glad with all our hertes to do it . And to the vttermoost of our strengthes we wyll laboure to practyse & fulfyl that in workes , whiche ye haue taught vs in wordes .

Phil.

So doynge neyghbours , my good wyll shall not only continue styll , as it is toward you , but also encrese dayly more & more . Wel , now before your departure , I wyl desire you to tak● the paynes ●o dryncke with me after this our long talke & large communicacion , that ye may go home agayne from me being fed both spiritually & corporally .

Theo.

We thanke you neighbour Philimon

Chri.

Praysed be god for this our goodly and pleasaunte Nosegay .

Euse.

AMEN . For he alone is worthy all the honoure & prayse .

¶ Gyue the glorye to God alone .