A pleasant new nosegay full of many godly and sweet flowers, lately gatheredA pleasaunt newe nosegaye full of many godly and swete floures, lately gathered
A pleasant new nosegay full of many godly and sweet flowers, lately gathered by Theodore Basil.A pleasaunt newe nosegaye full of many godly and swete floures, lately gathered by Theodore Basille.
Thomas Becon 1512–1567printed for Joha, 1543printed for Ioha, 1543
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Phil. Well as concerning the virtue & strength of this your flour, called, Unfeigned humility, it shall appear evidently unto you by declaring what great profit ensueth thereof.
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.
Phil. Humility maketh us to be humble and lowly both in heart & body. It expelleth the foul vice of pride, & causeth that Philantia, that is to say, the love of our selves or the standing in our own conceit, reigneth not in us. It maketh us to abstain from dissolute laughing. It causeth that we speak nothing unadvisedly. It provoketh us to grant that we are more vile than any other, & unworthy or unprofitable unto any good thing. It maketh us little to esteem our selves, & all our enterprises, & highly to advance & set forth other. It maketh us not to have any delectation to fulfil our own will. It giveth us an occasion to fear God, and to endeavour our selves to do that, which he requireth of us. It causeth us to be obedient to our superiors, & to give them
all reverence & honour. It maketh us patiently to sustain all injuries & wrongs, that are done unto us. It engrafteth in us all kind of virtues. So that it may right well be named, the mother & nurse of all goodness & honest. Moreover Humility bringeth the grace & favour of God to us, as ye heard before of S. Peter, which saith,
unto whom shall I look, but to the humble & broken in spirit, & unto him that feareth my words? It maketh that GOD heareth our prayers, as the Psalmograph saith,
Except ye turn & become as little children ye shall not enter into the kingdom of heaven, Who so ever therefore shall humble himself, as this little child, he is greatest in the kingdom of heaven.
Phil. Humilite maketh vs to be humble and lowly both ī herte & body. It expellethe the fowle vice of pryde, & causeth that Philantia, that is to say, the loue of our selues or the stōding in our owne conceate, reygneth not in vs. It maketh vs to abstaine frō dissolute laughing. It causeth that we speke nothyng vnaduisedly. It prouoketh vs to graūt that we are more vile than ony other, & vnworthy or vnprofitable vnto ony good thynge. It makethe vs lytyll to esteme our selues, & all our enterprises, & hyghly to auaunce & set forth other. It makethe vs not to haue ony delectacion to fulfyll our owne wyll. It gyuethe vs an occasion to feare God, and to endeuour our selues to do that, which he requirethe of vs. It causeth vs to be obedient to our superiours, & to gyue them ⟨image 25⟩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,1 God resistethe the proude, but to the hū ble he gyuethe grace. It causethe ye God hath a respecte vnto vs, as he sayth by the Prophet,2 vnto whome shall I looke, but to the hūble & broken in spirite, & vnto hym that feareth my wordes? It makethe that GOD heareth our prayers, as the Psalmograph sayth,3 God doth beholde the supplicacions of the humble, and he hathe not despised theyr prayers. Also the wise mā,4 the prayer of hym that humbleth himselfe, shall pearse the cloudes. It causeth ⟨image 26⟩vs to be exalted,5 as the moost blyssed virgin syngeth, He hathe putte downe the mighty frō theyr seate, & exalted the humble. And Christe sayth:6 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,7 that he maye exalte you.8 To be shorte, it bryngethe vs vnto the kyngedome of heauen. For Christ sayth:9 Excepte ye turne & become as litle chyldrē ye shal not enter into the kyngedom of heauē, Who so euer therfore shall humble hymselfe, as this lytyl chylde, he is greatest in the kyngdome of heauē.
Chri. This undoubtedly is an excellent virtue, and a flour of much strength, & bringeth to them that have it, many goodly pleasures & godly commodities.1
Chri. This vndoubtedly is an excellent vertue, and a floure of muche strength, & bryngethe to them that haue it, manye goodly pleasures & godly cōmodities.1
Phil. Again mark I pray you, what made the oblation of Abel to be so acceptable in the ⟨image 26⟩sight of God, but Humility? Again, what was the cause, that the Sacrifice of Cain was abhorred of God, but his arrogant & proud heart, stuffed full of rancour & malice toward his brother? What was the occasion that Nohe with few other were saved from drowning,1 but that they were humble in heart and feared god? Again, what was the cause,2 that all the whole world besides them were drowned, but their pride & voluptuous manner of living?3 what provoked God so oft to walk with Abraham, but his Humility & lowliness of mind? What moved God to save Loth and certain other for his sake from that most grievous & terrible plague,4 that fell on Sodom & Gomorrah, but the Humility of him, conjoined with a reverent fear toward god? Again, what caused God to take vengeance ⟨image 27⟩on the Sodomites and to consume them with fire & brimstone from heaven, but only their pride coupled with all kind of voluptuous, beast like, yea unnatural pleasure? What preserved Abraham from slaying his Son Isaac,5 but his humble & obedient heart, ready to accomplish the will of God in all things? What made Abraham, Isaac, Jacob, Joseph, with all the holy Patriarchs to be so gently dealt with all & favoured both of god & man, but their Humility? What was the cause that David was made of a Sheppard a king▪6but Humility. Again, what abjected Saul from his kingdom,7 empire & dominion, but his arrogant & proud heart, conjoined with disobedience toward the commandment of God? What caused king Asa,8 Jehoshaphat, Hezekiah, Josiah to work that which was good in the sight of God, but their humility, because ⟨image 27⟩they preferred the will of God before their own carnal judgment tes? Again,9 what was the cause that many kings, as Rehoboam, Jeroboam, Abia, Nadab,10 Ahab Ochozias Achas, Manasseh, Amon, Joiachim, Sedechias, Nebuchadnezzar. &c. did that which was evil before God, but their puffed up hearts & proud minds, casting away all fear of God from their eyes? What exalted the most glorious virgin Mary so high, that she became the mother of Christ, & was alone found worthy to bear the Son of God, but her humility, as she herself witnesseth: My soul magnifieth the LORD, saith she. And my spirit, hath rejoiced in GOD my Saviour.
Phil. Agen marke I praye you, what made the oblacion of Abel to be so acceptable in the ⟨image 26⟩syght of God, but Humilite? Agen, what was the cause, that ye Sacrifice of Caim was abhorred of God, but his arrogante & proude herte, stuffed full of rancour & malice towarde his brother? What was the occasiō that Nohe wyth fewe other were saued from drowenynge,1 but that they were humble in herte and feared god? Agayne, what was the cause,2 that all the whole worlde besydes thē were drowned, but theyr pryde & volupteous manner of lyuynge?3 what prouoked God so ofte to walke with Abrahā, but his Humilite & lowlynes of mynde? What moued God to saue Lothe and certayne other for hys sake from that most greuous & terrible plage,4 that fell on Sodome & Gomorre, but ye Humilite of him, conioyned with a reuerent feare toward god? Agen, what caused God to take vengeāce ⟨image 27⟩on the Sodomites and to consume them with fyre & brymstone frō heauen, but only theyr pryde coupled wyth all kynd of volupteous, beast lyke, yea vnnaturall pleasure? What preserued Abraham fromme sleaynge his Sonne Isaac,5 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 gētylly dealte wt al & fauoured both of god & mā, but theyr Humilite? What was ye cause that Dauid was made of a Sheppard a kynge▪6but Humilite. Agen, what abiected Saul frō his kingedome,7 empire & dominiō, but his arrogant & proude herte, cōioyned wt disobedience towarde the commaū dement of God? What caused kinge Asa,8 Iosaphat, Ezechias, Iosias to worke that which was good in the sight of God, but theyr humilite, bicause ⟨image 27⟩
For he hath looked upon the Humility of his hand maid, behold, because of this all generations shall call me blessed. Again,1 what did caste down Lucifer from Heaven ⟨image 28⟩into hell,2 from joy into pain, but pride? What provoked Christ to chose poor fisher men & the vile people of this world to set forth the glory of his father, but their humility? How came it to pass, that those simple men, yea & even the fools of the world were replete with godly knowledge, & the proud Pharisees the gallant Bishops, the huff nosed priests, the lusty lawyers, the saucy Scribes, with all the glistering sort of Hypocrites, which lived at that time, could not attain unto this science of the divine mysteries, when not withstanding they challenged to them selves alone the knowledge of Gods law, and the true understanding of the same? Was not their pride & arrogancy the cause of this their blindness? What is the cause in these our days,3 that the proud papistical Romanists can not perceive the verity ⟨image 28⟩of Gods word, & here in England & such other like places even the very poor & base sort of people are godly learned & espy the trueth of Gods will? Is not pride cause of the one, & Humility occasion of the other? As I may return unto the holy Scriptures & make an end,4 what was the cause, that the Publican went home more justified than the Pharisee, but that the one was hum ble, & the other proud? If we mark diligently, we shall easily perceive that all good things have ever come to pass through Humility, & that pride hath alway ben the original beginning of all wickedness & mischief.
For he hath looked vpon ye Humilite of his hande mayd, beholde, bycause of this all generations shal call me blessed. Agayne,1 what dyd caste downe Lucifer from Heauen ⟨image 28⟩into hell,2 from ioye into payne, but pryde? What prouoked Christe to chose poore fyssher mē & 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, ye 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 chalēged to them selues alone the knowlege of Gods lawe, and ye true vnderstandynge of the same? Was not theyr pryde & arrogancy the cause of this theyr blyndenes? What is the cause in these our dayes,3 that the proude papisticall Romanistes can not perceyue ye verite ⟨image 28⟩of Gods worde, & here in Englond & suche other lyke places euen ye verye poore & base sorte of people are godly learned & espy the truethe of Gods wyl? Is not pryde cause of ye one, & Humilite occasiō of ye other? As I maye returne vnto the holye Scriptures & make an ende,4 what was the cause, that the Publicane went home more iustified than the Pharise, but that the one was hū ble, & the other proud? Ifwe marke diligently, we shall easely perceaue yt all good thynges haue euer come to passe thorowe Humilite, & that pryde hath alway ben ye original begynnynge of all wickednes & myschefe.
Phil. The excellency and virtue of this flour is so great, that it causeth S. Austen to cry out on this manner,1 O holy and worshipful Humility, thou madest the Son of God to come down into ⟨image 29⟩the womb of holy Mary the virgin. Thou madest him to be involved & wrapped in vile clouts, that he might clothe us with the ornaments of virtues. Thou diddest circumcise him in the flesh, that he should circumcise us in the mind. Thou diddest scourge him corporally, that he might deliver us from the scourge of sin. Thou diddest crown him with thorns, that he should crown us with his eternal Roses. Thou madest him to be sick which was the Physician of all men, healing all things with his word alone, that he might heal them that are sick. Humility, saith Saint Bernard,2 is the steadfast foundation of virtues, which if it be omitted & let pass, the congregation & gathering together of virtues, is none other thing, than a very ruin or decay of them.3 For it debelleth and valiantly overcometh the enemy ⟨image 29⟩of all grace, I mean pride, which is the beginning of all sin. S. Gregory saith also,4 that Humility is the beginning of virtues in us, & that they which know not Humility, that is the mother of virtues, loose the use & profit of their labour Again he saith,5 he that gathereth together virtues without Humility, may well be compared to him, that bringeth dust into the wind. Thus have I declared unto you y• excellency & great virtue of your first flour, & what commodities ensue of it.
Phil. The excellency and vertue of this flour is so great, that it causethe S. Austen to crye oute on this manner,1 O holye and worshypfull Humilite, thou madest the sonne of God to come downe into ⟨image 29⟩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 circūcyse 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 hī to be sycke which was the Phisicion of all mē, healyng all thynges with his word alone, that he myght heale thē that are sycke. Humilite, sayth Saynte Bernarde,2 is the stedfast foundaciō of vertues, whiche if it be omitted & let passe, the cōgregacion & gatherynge togither of vertues, is none other thynge, than a very ruine or decay of them.3 For it debelleth and valeauntly ouercōmeth the enemy ⟨image 29⟩of all grace, I meane pryde, whiche is the begynninge of all synne. S. Gregory sayth also,4 that Humilite is the beginnyng of vertues in vs, & that they which know not Humilite, that is the mother of vertues, loose ye vse & profyt of theyr labour Agayne he sayth,5 he that gathereth togyther vertues without Humilite, maye well be compared to hym, that bringeth dust into the wynde. Thus haue I declared vnto you y• excellency & great vertue of youre fyrst floure, & what cōmodities ensue of it.
Phil. Alas dear neighbours, wherefore or whereof should we be proud? Of our wisdom or riches?1 Who among mortal men was ever able to compare with Solomon either in wisdom or riches ⟨image 30⟩Yet for all that unto what point came he?2 Did not he fall unto all kind of dissolute & voluptuous living? Did he not forsake y• God of Israel, & fell unto Idolatry? It is not without a cause said,3 Let not the rich man glory in his riches, nor the wise man in his wisdom. For what are riches & wisdom,4 if they be not godly & justly used, but only instruments of tyranny & unrighteousness? The wise man is endued with wit for this purpose, that with his wisdom he should help the simple & plain people, which want the perfect experience of things, or else that have no capacity to attain unto the knowledge of such travails, as are expedient for them, and not to deceive them, to craft with them, to poll & pill them, & to make havoc of them. The rich man also hath riches given unto him unto ⟨image 30⟩to this end, that he should the more frankly nourish the poverty, and distribute them to the indigent, and not that he should hoard them up in corners, glory in them, boast and crake of them, and think himself better than any other, because he excelleth in the abundance of worldly goods.5 Both riches & wisdom increase damnation to the possessors of them, if they be not used, as God hath commanded, that is, unto the profit of our neighbour▪ What cause have we than for to be proud of them? If we use them well, we do but our duty, if we do other wise, the greater is our damnation. Again,6 may we be proud of our holiness and virtuous living? Who was more holy than David? yet for all his holiness committed he both manslaughter & whoredom.7 Christ willeth us to recount our selves unprofitable servants,8 when we ⟨image 31⟩have done all that ever we can. Should we rejoice of worldly honour,9 & be proud of that? Who may be compared to King Nebuchadnezzar, whose glory & renown retched up even unto Heaven for the fame of it? was not he dejected and caste down so low, that he being expulsed from his empire, became a brute beast, & did eat grass with the beasts of the field? Read the history.10
Phil. Alas dere neyghbours, wherfore or wherof shoulde we be proude? Of oure wisdome or rytches?1 Who amonge mortall menne was euer able to cōpare with Salomō eyther in wisdome or rytches ⟨image 30⟩Yet for all that vnto what poynte came he?2 Dyd not he faull vnto all kynde of dissolute & volupteous lyuynge? Dyd he not forsake y• God of Israell, & fell vnto Idolatry? It is not withoute a cause sayde,3 Let not the rytche mā glory in his ritches, nor the wyse man in his wysdome. For what are rytches & wysdome,4 yf they be not godly & iustely vsed, but only instrumentes of tyrāny & 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 gyuē vnto him vnto ⟨image 30⟩to this ende, that he should ye more franckely noryshe the pouerte, and distribute them to the indigēt, and not that he shoulde hourd them vp in corners, glory in them, boast and crake of them, and thynke hymselfe better thā any other, bycause he excelleth in thaboundance of worldly goodes.5 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 thē wel, we do but our duty, yf we do other wyse, the greater is our damnaciō. Agen,6 maye we be proud of our holynes and vertuous lyuyng? Who was more holye thē Dauid? yet for all his holynes commytted he both manslaughter & whoredome.7 Christ wyllethe vs to recount oure selues vnprofitable seruauntes,
May we be proud of martial affairs, as of strong Castles sure holds, mighty Bulwarks, great Guns, sharp Spears, swift arrows, two edged swords, innumerable thousands of valiant Soldiers? Howe unapt these things are to have any perfect affiance or trust reposed in them, who so readeth the Histories of the holy Scripture, shall easily perceive.1 Let this one History of the proud Tyrant Holofernes suffice ⟨image 31⟩for this present, which conquering all the world, was at the last moo•t miserably slain of a woman, & all his men put to flight. A king shall not be saved, saith David,2 by his own great host, neither shall a giant be holpen in the abundans of his own strength. A horse is but a deceivable thing to save a man, it is not y• power of his strength, that can deliver him. Behold, the eyes of the LORD are upon them that fear him, & put their trust in his mercy Verily except the LORD build the house,3 he laboureth in vain that buildeth it. Except the LORD keep the city he watcheth in vain that keepeth it.4 What shall we say of the favour of great men? May we glory, boast, & be proud of that? Read the History of Amon, which was so high in his kings favour, that he might do, what he list, kill, save, exalt, depress, lift up, pluck down, and ⟨image 32⟩as we say commonly,5 bind bears, & yet was not he shortly after caste out of favour on such sort that he was immediately hanged on the same gallows, which he had newly prepared for another? May sumptuous mansions and delicate fare cause us to be proud?6 Na verily. For what other thing is costly building, than a great heap of stones gathered together,7 pleasant for the time, but shortly returning again unto dust? As for the most delicious meats that can be gotten, after they be once chewed & digested, what is more vile, more stinking, more unsavoury, less pleasant to the eyes,8 and more odious to the nose? shall I speak of gorgeous apparel and goodly beauty? whereof so many now a days very vainly and no less foolishly boast and glory? Is any thing in them, wherefore we may lift up our bristles, & advance our ⟨image 32⟩selves before other, even the most vile & deformed? I pray you what other thing is gay and gorgeous raiment than a very instrument of pride, as a certain learned man saith.
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 thousādes of valeaūte 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.1 Let this one History of ye proud Tyraunt Holofernes suffice ⟨image 31⟩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,2 by hys owne great hoost, neyther shal a gyaunt be holpen in the abundans of his owne strength. A horse is but a deceauable thyng to saue a man, it is not y• power of his strength, that can delyuer hym. Beholde, the eies of the LORDE are vpō them yt feare hym, & put theyr trust in his mercy Uerely excepte the LORDE byld the house,3 he labourethe in vayne that bildeth it. Excepte the LORDE kepe the citie he watcheth in vayne that kepeth it.4 What shall we saye of the fauour of great men? May we glory, boste, & be proud of that? Rede ye History of Amon, which was so hye in his kynges fauoure, yt he mighte do, what he lyst, kyll, saue, exalte, depresse, lyfte vp, plucke downe, and ⟨image 32⟩as we saye commonlye,5 bynde beares, & yet was not he shortely after caste oute of fauoure on suche sorte that he was immediately hāged on ye same gallowes, which he had newly prepared for another? Maye sūptuous mansions and delicate fare cause vs to be proude?6 Na verely. For what other thyng is costly byldynge, than a great heape of stones gathered togyther,7 pleasaunt for ye 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 ye eyes,
They were given us of God to cover our filthy nakedness,1 and we abuse them unto pleasure & voluptuousness. O preposterous judgement. O extreme blindness. Glory not in thine apparel at any time,2 saith the wise man. As for the vanity and beauty, what need I make many words?3 It is more brittle than glass more transitory than the flour, more inconstant than the wind, more vain then the smoke, & more flitting away then the time, to conclude, it is as the Poets call it, Fragile bonum, that is,4 a frail good thing, so that it is not without a cause said of Solomon, favour is deceitful, & beauty is a vain thing Howe doth one little fever, make the ⟨image 33⟩woman of the world, the fowlest & most unpleasant in aspect? And to say the trueth, is beauty any other thing,5 than as Lodovicus Vives saith, as little thin skin well coloured. If the inward parts saith he, could be seen, how great filthiness would there appear, even in the most beautiful person. Neither is the fairest body in the world any other thing, than a dung hill covered with a clothe of white and purple colour.6 For this cause the wise men of the Greeks were wont to call a fair & beautiful woman Hyperiphainon cacon, that is, a pleasant or glistering evil. What shall I say unto the Nobility and gentle blood,7 as they call it? May this be an occasion of exalting our selves?8 King David saith: what profit is there in my blood, seeing I go down unto corruption? And the wise man saith, why art thou proud ⟨image 33⟩O thou earth & ashes?9 we are all earth & ashes. We shall return unto corruption, & be so consumed, as concerning our bodies as though we had never ben. The Prophet also saith, all flesh is grass,10 & all his glory is like a flour of the field. O LORD GOD, what cause have we now to be proud of any thing in this world, seeing that all things are so vain & transitory, nothing durable & perpetual? Certes if we consider well the gifts,11 wherewith God hath endued us, what soever they be, pertaining either to the body or to the soul, we shall easily find that we have no cause to be proud of them, but rather the more humble, taking ever thought, how we may spend well the talent committed unto us,12 unless we be caste with that unprofitable servant of the Gospel into utter darkness, where weeping and gnashing of teeth ⟨image 34⟩shall be.
They were gyuen vs of God to couer our fylthy nakednes,1 and we abuse them vnto pleasure & volupteousnes. O preposterous iudgemēt. O extreme blyndnes. Glory not in thyne apparell at ony tyme,2 saythe the wyse mā. As for the vanite and beautye, what nede I make many wordes?3 It is more britle thā 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,4 a frayle good thynge, so that it is not wythout a cause sayde of Salomon, fauour is deceytful, & beauty is a vayne thīg Howe doth one lytyll feuer, make ye ⟨image 33⟩woman of the worlde, the fowlest & moost vnpleasaunt in aspecte? And to saye the trueth, is beauty any other thynge,5 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, euē in the moost beautyful person. Neither is the fayreste body in ye worlde any other thyng, than a donge hyll couered with a clothe of whyte and purple coloure.6 For this cause the wyse men of ye Grekes were wonte to call a fayre & beautyfull woman Hyperiphainon cacon, that is, a plesaūt or glysterynge euell. What shall I saye vnto the Nobilite and gentyll bloude,7 as they call it? Maye this be an occasion of exaltynge our selues?8 Kyng Dauid sayth: what profyt is there in my bloud, seyng I go downe vnto corrupcion? And the wyse man sayth, why arte yu proude ⟨image 33⟩O thou earthe & asshes?9 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,
The more that we do excel other in gifts, the more daū gerous is our state, and the more diligence ought we to give for the right bestowing of them. To whom much is given, much shall be required of him.
The more that we do excell other in gyftes, the more daū gerous is oure state, and the more diligence ought we to gyue for the ryght bestowyng of thē. To whom muche is gyuē, much shallbe required of hym.
Theo. It is not with out a cause said of s. John, love not the world,1 nor those things y• are in the world. If any man loveth the world, the love of the father is not in him. For all that is in the world, as the concupiscence of the flesh, and the lust of the eyes, & the the pride of the life, is not of the father, but it is of the world. And the world passeth away, and the concupiscence thereof. But he that doth the will of God, abideth for evermore.
Theo. It is not wt out a cause sayde of s. Iohn̄, loue not the worlde,1 nor those thynges y• are in the world. If ony mā 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 ye worlde passeth awaye, and the concupiscēce therof. But he yt doth the wyll of God, abydeth for euermore.
Chri. Now according to your promise, let us hear I pray you, how ⟨image 34⟩we may come by this virtue Humility, that we may enjoy the commodities thereof enjoying, & eschew the inconveniences that rise of the contrary.
Chri. Nowe accordynge to your promyse, let vs heare I pray you, how ⟨image 34⟩we may come by this vertue Humilite, that we may enioye the commodities therof eniuing, & exchew the inconueniences that ryse of the cō trary.
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they preferred ye wyll of God before theyr owne carnall iudgemē tes? Agayne,
Achab Ochozias Achas, Manasses, Amō, Ioiachim, Sedechias, Nabuchodonosor. &c. dyd yt 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.
& 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 wt the beastes of the felde? Rede the history.
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
⟨image 32⟩
selues before other, euen the moost vile & deformed? I praye you what other thynge is gaye and gorgious rayment than a very instrumēt of pryde, as a certen lerned mā sayth.
& 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 cōsyder well the gyftes,
wherwith God hath indewed vs, what soeuer they be, pertaynynge eyther to the body or to the soule, we shall easely fynde that we haue no cause to be proude of them, but rather ye more hūble, takynge euer thought, howe we maye spende well the talent commytted vnto vs,
