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.
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,
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▪
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⟩they preferred ye wyll of God before theyr owne carnall iudgemē tes? Agayne,9 what was the cause yt many kynges, as Roboam, Ieroboam, Abia, Nadab,10 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.
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.
Phil. I will do it, and that in few words.1
First that ye may unfeignedly have Humility engrafted in your breasts, it is expedient that we consider, what ye are of your selves. As touching your body, ye are men. Now what other thing is man concerning his body, but only,2 as S. Bernard saith,3 a stinking sperm or seed, a sack of dung, & the meat of worms. Consider this deeply with your selves, and it shall cause you to delight but little in your body, be it never so strong, valiant, fair, goodly, pleasant in aspect, procere & tau•l. It is, saith S. Bernard, nothing but a stinking sperm or seed, a sack of dung, & the meat of worms. What mean we than ⟨image 35⟩to be sumptuous in the adorning & garnishing of the body?4 God to cover our nakedness at the beginning gave us cotes of Leather. S. John Baptiste also according to the first appointment of God,5 went clad in a Camels skin with a girdle of leather about his loins,6 But leather & cloth both can not suffice us at this time, be it never so fine & costly, except we add thereto all kinds of silks & velvets. But what do I speak of these things? Gold, Silver, Pearl, precious stones, Ouches & what not is now and days worn even of inferior persons, when the poor members of Christ have neither wherewith they may cloth themselves, nor yet comfort their hungry and thirsty bodies. O lamentable case. And what shall I say of the manifold & strange fashions of the garments, that are used now a days? I ⟨image 35⟩think Satan studieth not so much to invent new fashions to bring christen men into his snare,7 as the Tailors now a days are compelled to excogitate, invent & imagine diversities of fashions for apparel, that they may satisfy the foolish desire of certain light brains & wild Oats, which are all together given to new fanglenes. O most vain vanity. Some time we follow the fashion of the French men. Another time we will have a trick of the Spaniards.8 Shortly after that beginneth to wax nought, we must therefore now have the Italian fashion. Within few days after we are weary of all the fashions that are used in Christendom, we will therefore now & God will, practise the manner of going among the Turks & Saracens, would God that with the Turks apparel, we ware not also right ⟨image 36⟩Turks & Infidels in our life, conversation & manners.
Phil. I wyll do it, and that in fewe wordes.1
Fyrst that ye maye vnfaynedly haue Humilite engraffed in youre breastes, it is expedient that we cō syder, what ye are of your selues. As towching your body, ye are mē. Nowe what other thyng is man cō cernyng his body, but only,2 as S. Bernard sayth,3 a stynkyng sperme or seed, a sacke of dunge, & the meat of wormes. Consider this depely wt youre selues, and it shall cause you to delyght but lytyll in your body, be it neuer so strōge, valeaūt, fayre, goodly, pleasaūt 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 ⟨image 35⟩to be sumptuous in the adourning & garnysshyng of the body?4 God to couer our nakednes at the begynnynge gaue vs cotes of Lether. S. Iohn̄ Baptiste also accordynge to the fyrst appoyntmēt of God,5 went clad in a Camels skinne with a gyrdle of lether about his loynes,6 But lether & cloth both cā 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 ⟨image 35⟩thīke Satan studieth not so much to inuent newe fasshyons to bryng christen men into his snare,7 as the Taylours nowe a dayes are cōpelled to excogitate, inuēt & ymagyne diuersities of fasshyōs 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 fasshyō of the Frenche mē. Another time we wil haue a tricke of the Spanyyardes.
1How humility may be obtained.How humilite maye be obtayned.
O ye England would once learn to be ashamed of this vanity, & remember this saying of the Apostle, having meat & drink, and wherewith we may be covered let us be contented.1 But surely this Heathenish & vain garnishing of our body engrafteth high Pride in us, whereby it cometh to pass, that Humility is clean exiled & put to-flight. That ye may not be encumbered with this Pestilence,2 remember the utility of your body, mark what fruits it bringeth forth, consider the state of it, ponder from whence it came, whither it shall, and what shall become of it. If ye do this, it shall move you not to glory, nor to be proud of any external thing, but gladly to embrace Humility & lowliness of mind.
3Secondly consider also what ye are of your selves concerning your ⟨image 36⟩inward man, I mean your soul.4 Hath not that through Adam, before it is regenerate by Christ, lost the favour of God? Is it not a fire brand of hell, bond to eternal dā nation, the child of wrath, all carnal, breathing wickedness, imagining mischief, bent unto evil, and not able once for to think a good thought?
Thirdly after we be renewed by the most blessed Sacrament of Baptism & the holy Ghost,5 remember how soon ye loose again that benefits through your own sin & wickedness, which before the freely obtained by Christ. This shall also move you to cast away all pride & to be humble, lowly & meek, in the sight of God, ever lamenting your misery, & flying continually unto God with your fervent prayers for grace, mercy, favour & remission of your since, unless ye be damned ⟨image 37⟩for your iniquity according to your deserts.6 It shall also not a little profit, to remember the pains of hell, which are prepared for them that are proud & disobedient to the will of God.7 Fourthly if at any time the desire of vain glory shall crepe in to your bosom for the excellency of virtues and qualities wherewith ye are endowed, call straight unto your remembrance this saying of the Apostle, what hast thou that thou haste not taken? If thou haste taken it,8 why dost thou rejoice, as though thou haddest not taken it? & this shall pluck down your comb, as they use to say. For who is so mad,9 except he be like unto the Crow of Aesop, to boast himself of other mens feathers? The gifts that we have, be they never so excellent, are not ours but Gods.
O ye Englōd 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 cōtented.1 But surely this Hethenysh & vayne garnysshyng of our body engraffeth high Pryde in vs, wherby it cōmethe to passe, that Humilite is clene exiled & putte to-flyght. That ye may not be accombred with this Pestilence,2 remember the vtilite of your body, marke what fruytes it bryngeth forth, cō syder ye state of it, ponder frō whēce 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.
3Secondly cōsyder also what ye are of your selues cōcerninge your ⟨image 36⟩inward man, I meane your soule.4 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 dā nacion, the chylde of wrath, all carnall, breathynge wickednes, ymaginyng mischefe, bent vnto euell, and not able once for to thyncke a good thought?
Thyrdly after we be renewed by the mooste blyssed Sacramente of Baptisme & the holy Ghost,5 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 lamētynge your misery, & flyenge continually vnto God with youre feruēt prayers for grace, mercy, fauour & remission of your synnes, vnlesse ye be dampned ⟨image 37⟩for your iniquitie accordīg to your desertes.6 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.7 Fourthly yf at ony tyme ye desyre of vayne glory shall crepe in to your bosome for the excellencye of vertues and qualities wherewt 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,
He may take them away again wham it pleaseth him. Therefore ought ⟨image 37⟩we not to be proud of them, but use them unto that end, for the which they were given us, ever remembering that if we use them well, there is a reward laid up for us in heaven if we do not, we shall receive the greater damnation. So that we have no cause to be proud of them, but rather the more humble, and lowly in heart.
Finally in all your works, seem they never so good and perfect, yet think you, that they are now done with so much purity & cleanness of heart as they ought, & therefore ye must humbly grant your imperfection, & desire god to fulfil that which lacketh in you for his Son Jesus Christs sake.
If on this wise ye behave your selves neighbours in all your works, ye must needs despise pride & embrace humility Yea if on this man ner ye judge of your selves, as I ⟨image 38⟩have here taught you, ye shall with out doubt be made unfeignedly hum ble, meek and lowly. But without this knowledge of your selves, know that ye can do none otherwise, but stand in your own conceit, brag of your qualities, glory in your acts, be proud of your gifts, & ever unthankful in the sight of God. S. Bernard saith,1 I know that no man is saved without the knowledge of him self, whereof doubtless Humility the mother of health springeth, and the fear of the LORD. For as the one is the beginning of wisdom▪ so is the other of health.
He maye take them awaye agayne whā it pleseth hym. Thefore ought ⟨image 37⟩we not to be proud of them, but vse them vnto that ende, for the which they were gyuē vs, euer remēbring that yf we vse them well, there is a rewarde layde vp for vs in heauen yf we do not, we shall receaue ye 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, yt they are nowe done wt so much purite & clennes of hert as they ought, & therfore ye muste humbly graunt your imperfecciō, & 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 mā ner ye iudge of youre selues, as I ⟨image 38⟩haue here taught you, ye shal with out doubte be made vnfaynedly hū ble, meke and lowly. But withoute this knoledge of your selues, know that ye can do none otherwyse, but stond in your owne cōceate, bragge of your qualities, glory in your actes, be proud of your gyftes, & euer vnthanckefull in the sight of God. S. Bernarde sayth,1 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.
& 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,
Shortely after that begīneth to waxe nought, we must therfore nowe haue ye 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
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.
