¶ A pleasant new nosegay, full of many godly and sweet flowers, lately gathered by Theodore Basille.  Eccle. 24. 
¶ As the vine have I brought forth fruit of a sweet savour, and my flowers are as the fruits of honour & riches.   

¶ The nosegay speaketh.  

What meanest thou my friend to gather  
Flowers, which son perish and decay,  
Their savours will not last eue●  
As by experience see thou may.   

For a little time they seem pleasant  
But straight do they vanish away,  
Like things, which to vanity grant  
As by experience see thou may   

Leave therefore things transitory  
And enhalse godly things alway,  
Which shall advance the unto glory  
As by experience see thou may.   

Receive me into thy bosom  
If thou dost desire a nosegay,  
My flowers are full of delectation  
As by experience see thou may.   

To know thyself thou mayst learn here  
God and thy king truly to obey▪  
And to thy neighbour to be dear  
As by experience see thou may.   

Take me nowd unto the therefore  
Bear me in thy bosom alway,  
Much pleasure have I for the in store  
As by experience see thou may▪    

¶ To the right worshipful master George Whetenhall esquire, Thodore Basille wisheth continual health and prosperous felicity.  
ALthough we have most urgent & weighty causes, yea & those innumerable to extol, magnify, commend & praise the exceeding goodness & bounteous liberality of our most merciful father, if we perpend, pensitate, weigh, ponder & consider his inestimable benefits, which he freely & without our deserving daily giveth unto us miserable creatures, yet if we weigh all things in a just balance, we shall easily and without any difficult perceive, that we are most bound to celebrate & praise his most blessed name for the restoring of his holy word at this time, brought to pass by his true anointed Henry our most redoubted King, as by another josias, whose graces most excellent majesty that LORD of powers mought prosper in all his divine affairs & godly enterprises. For before God restored to the world the Gospel & joyful tidings of his dearly beloved son our LORD & saviour jesus Christ, incredulite as chief rulare reigned in our hearts, hypocrisy as a vain glorious Empress, bare dominion, Superstition, Idolatry, false sects, men's traditions, confidence reposed in human inventions, pilgrimages, Offerings, Bulls, pardons, dispensations, Masses of Scala celi, merchandise for merits & works, buying & selling of the divine mysteries, with an whole sea of evils more, had crept in, unto the great perturbation & disquietness of the holy catholic church, as I may pass over the blind ignorancy & ignorant blindness, into the which by this means we were cast and tumbled. How can it otherwise be? If the light of God's word be obscured extinct or quenched, 
Psal. cxviii  which only is the lantern to our feet, & a light to our pathways, what marvel is it, though the fierce & outerageous floods of Idolatry & all kind of superstition break in and invade the bounds of Christianity, yea and overflow them. For as Faith, Hope charity, Peace, Mercy, Patience, long suffering, humility, sobriety justice, spiritual liberty, obedience toward the high powers, and all goodness reigneth, where the lords word beareth rule, so in like manner, where that is expulsed, banished & exiled, Incredulite, hatred, envy covetousness, vengeance, contention, gluttony, drunkenness, rapacite, immoderate lusts, unclean affects, carnal liberty, disobedience insurrection, arrogancy, pride, ambition, crudelite, manslaughter, theft, false witness, hypocrisy, ignorance, blindness, sects, Heresy, and all that is contrary to the commandment and will of God, beareth dominion, and hath pre-eminence, as Solomon sayeth, 
Prover. nineteen  Where knowledge is not, there is no goodness for the soul. Again, when the preaching of God's word ●ayleth, 
Prou. xxix  the people perish & run clean out of order. Therefore it is written by the Prophet, 
isaiah. viii.  make haste to the law & witness. If they speak not according to this word, they shall not have the morning light, that is to say, the true knowledge of God. 
Mark. xii.  Rebuked not Christ the Saducees, because they were ignorant in the holy Scriptures, affirming that they were deceived for lack of the knowledge of them? Ye are deceived, saith he, because ye know not the scriptures. Therefore in the gospel of john, 
joan. v.  he exhorteth all men to search the scriptures, saying, search ye the scriptures, for they are they the bear witness of me. And the Psalmograph calleth them blessed, 
Psal. cxviii and i  which search the testimonies of the LORD & meditate in his law both both day & night The word of God must needs be an excellent & precious treasure, seeing it is the power of GOD unto salvation for so many as believe, 
Roma. i i. Tim. iiii.  seeing also it is profitable to teach, to improve, to amend, & to instruct, in righteousness, that the man of God may be perfect & prepared to all good works. Who is able to express, what a precious relic and high treasure the word of God is? verily it is that treasure, whereof Christ speaketh in the Gospel, 
Math. xii●  that lieth hidden in the field, which, when a man once findeth, for joy thereof he goeth & selleth all that he hath, & buyeth that field. And it is no less treasure to the soul, than the corporal eyes are to the body, as the Psalmographe testifieth: Thy word, 
Psal. cxviii  O LORD, is a lantern to my feet, & a light to my pathewayes. For as that man, that is deprived of his corporal sight, knoweth not how nor where to walk, so like wise, hem that wanteth the light of God's word seeth nothing, and therefore walketh he not aright but wandereth abroad like a sheep dispersed & destitute of a shepparde. 
Matthew. ix  But as he that hath the true & perfect sight of the eyes stomblethe not, but walketh at all times without danger, so in like manner he the is endued by Christ's spirit with the light of the holy Scriptures wandereth not from that true way, which saith of himself, 
joan. xiiii.  I am the way, the truth & the life, but alway is preserved, that he walketh continually in the kings high way, declining neither on the right hand or on the lift hand. He is not carried about with strange doctrine. 
Deut. xii. Hebre. xiii. Math. xvi. Math. seven. Luke. vi.  His faith is built on a sure rock, therefore abideth he firm, immutable, steadfast, sure & constant, what so ever kind of tempest assaileth him. The gates of hell can not prevail against him. Satan with all his army are not able once to abduce & remove him from the true way. 
two. Petre. i.  For the light of God's word is continually before his eyes, where unto he giveth diligent attendance, which also he followeth earnestly in all his journeys, and therefore must he needs walk the true way, & never err. If he be blessed, fortunate & happy that hath the natural light of his body, how much more blessed & heavenly at ease is he, that is illumined with the light of the lords word? whereof the holy king David having experience prayeth on this manner, open mine eyes, 
Psal. cxviii  & I shall consider the marvelous things of thy law. To walk in this light, Christ exhorteth us, saying, walk while ye have light, 
joan. xii.  unless the darkness come on you. He that walketh in darkness, wotteth not whither he goeth. While ye have light, believe on the light, that ye may be the children of light. So many as be of God, love this light of y● lords word, and desire with all their heart to walk in it. But they that be of Satan, hate it, & refuse to walk in it. Why so? 
Actum. seven.  verily for they are beast like minded, stiff necked, & in all things resist the holy Ghost. The light they hate, be it never so pleasant & wholesome, but the darkness they enhalse, love, kiss & kull, be it never so tedious and horrible. Therefore shall they receive the greater damnation, as Christ witnesseth sayeng●, this is the condemnation that light came into the world, & men loved darkness rather than light. For their works were evil. 
joan. iii.  Every one that doth evil, hate the the light, neither cometh he to the light, unless his works should be reproved. O how blessed are they, to whom it is given to walk in this light. Again, how miserable, wretched & unhappy are they, the spear their eyes at the coming of this comfortable light, & will not only not walk in it themselves, but also labour to the uttermost of their power to obscure & quench it, that it may appear & shine to none at all. These are those people, 
isaiah. thirty.  which, as the Prophet saith, provoke God to anger. These are the dying and unfaithful children. these are the children that will not hear the law of the LORD. These are they, which say to them that see, see not, & to them that look, look not for us those things that are right. Speke unto us pleasant things, preach unto us tales of Robin hood, take away from us the right way, go out of the path, and away with that holy one of Israel from our face. These are they, which hate him, 
Amos. v.  that reproveth them openly, and abhor him that telleth the truth plainly. These are they, which call evil good, 
isaiah. v.  & good evil, darkness light, & light darkness. bitter sweet, & sweet bitter. These are they which are wise in their own eyes, and stand well in their own conceit. But against all such as contemn the holy scriptures & cast away the law of their LORD God, willing neither to enter themselves, nor yet suffering other, christ intonateth and thonderethe on this manner, 
Luke. xii.  woe be to you layers, for ye have taken away the key of knowledge, ye have not only not entered in, but ye have also forbidden them that intend to enter. But without doubt they shall no longer prevail. 
job. xv. isaiah. xi. Daniel. viii two. Thess. two.  For the day of the LORD is at hand when he shall break Satan's head & destroy both him & all his ministers with the breath of his mouth For he will no longer sufferre this great wickedness & high abomination. He will be known for the God & Saviour alone. He is that LORD which alone will be exalted, 
isaiah. two.  and all Idols shall be utterly broken on pieces. He is that God, which will no longer suffer his glory to be attributed & given to other. 
isaiah. xiii. jacob. two.  He is the lawer, which will expulse the darknesses of men's traditions, that fight with his infallible verity, & bring in the glorious light of his most holy word. To be short, he will detect and overthrow all the Idols, that obscure his glory, and set up his blessed name to be praised and magnyefyed for ever and ever. So be it.  
Of this thing have we experience even at this time, in the which that LORD of puissance hath most puissantly by his dearly beloved servant Henry our most virtuous & godly King, subverted, topledde down, and overthrown a great part of Antichrist's kingdom, so that by his divine policy & godly enterprise, 
Apoca. xvii.  that great whore of Babylon, the mother of all whore doom & abominations of the earth, hath lost her chief glory & renome, & is now become so vile, that she is even made the habitation of devils, & the hold of all fowl spirits & a cage of all unclean & hateful birds. 
Apoca. xviii  So that no man now will once by any of her m●rchaundyse. And without doubt the time is at hand, 
isaiah. xii. jere. xv. Apoca. xiiii. Psal. cx●iiii▪ Psal. cxvi.  that Babylon shall have such a fall, that it shall not be able after this at any time to be repaired. For the mouth of the LORD hath spoken it, which is faithful in all his words, & whose truth abideth for ever & ever. Neither can this prophecy of Christ be made frustrate by any human policy: 
Math. xv.  Every plant, that my heavenly father hath not planted, shall be plucked up by the roots. Who rejoiceth not to hear these things? yea who triumpheth not to see them? blessed are we to whom it hath chanced not only to hear these things joyfully, but also to see them pleasantly, & which hereafter shall undoubtedly see such things more, as shall may be able to provoke any faithful heart seriously to rejoice. verily although we be occasioned divers ways to give God immortal thanks for divers gifts, yet me think we are most highly bound to be thankful for the re●●●●uciō of his most holy word in these our days. And woe worth them, that be unthankful in this behalf, except they repent and amend.  

three Reg. three two. Para. ix.  The Scriptures show how that in the time of king Solomon, there was so great plenty of silver at jerusalem, as there was of stones in the streets. What carnal man would not have delighted to inhabit himself there? Yet verily in my judgement we do far excel the glorious abundans of Solomon & all his in mundane treasures, to whom it is given not only to flourish with worldly goods, but also with the incomparable treasures of the spirit. So that our condition at this present doth not a little exceed & pass the state of those Israelites, which lived so gloriously under the empire and dominion of Solomon. Certes as concerning myself, let God be but a little merciful unto me, if I had not rather chose to live under this our most Christian king with that little nothing that I have, & to enjoy the benefit of God's word, than to li●e under Solomon, if he were now alive, & there to abunde with all affluence & plenty of all worldly riches. I am sufficiently rich, so long as I have the riches of God's word with me. And I doubt not, but that of this opinion are so many as tender the glory of God & the health of their own souls. Now saying the this incomparable treasure & inestimable benefit of God's word, is so bounteously given unto us, let us all together consent with one mind to conserve & maintain this most precious jewel, that we lose it not hereafter thorough our own negligence. Let us not hinder them that go about to repair & build again th● Temple of our LORD god, but rather pray for than, that they may hau● prosperous success, & bring their labours to a fortunate end. Yea let us every one help to the edification & building of god's house. If we can not make the waulles, yet let us fetch mortar & stones to the Masonnes for to make it with. Let us further the building so much as we may, and not hinder it by any means, unless we be cursed of God. Let us cast our money together every man for his portion to the making of this glorious temple, that the name of God may be praised in it of the faithful for evermore. 
Luke. xii.  If we be not able with the rich man to cast great abundans of goods in to the treasure house, yet let us which the poor widow of the Gospel at the least give two minutes, & God will surely approve & accept our good will. Only let us not hinder the workmanship of it, but further it to the uttermost of our power, so shall the blessing of God be among us, 
isaiah. xii.  & we shall dwell safely in his holy mountain, & the earth shall be replenished with the knowledge of the LORD, even as the water of the sea that overfloweth the land.  
And although there may be invented divers ways to reedifye & build again this house of the LORD, yet me think to speak generally, the next & most ready way to further it, & to bring it unto a good end, is to live virtuously, & every man studiously to do that unto the which God hath called him. 
i Cor. seven.  For which out doubt this our dissolute & remiss manner of living hath hitherto very much hindered the byl●ynge of God's temple, I will not say, that it hath driven away many, which would have been strennuous and valeante labourers in the work of the LORD, if our sluggishness had not persuaded the contrary. In consideration whereof, although I am no fit person to be a work man in this behalf, yet verily I desire with all my heart that this building of the lords Temple may go forward, & I wish to the labourers thereof all prosperous & fortunate things, that they may bring their work unto a glorious & joyful end. And although I can not greatly further their godly labours, yet will I not hinder than, but help them to the uttermost of my possebilite in all things. Let other bring Cedar trees, silver, Gold, Pearl & precious stones unto the building & garnishing of this temple, I will again for my part gather stones, fetch the timber, and make the mortar or do such smal● things, as my little strengths shall be able to bear and suffer.  
And that all men may have an experiment of my good will toward the building of this temple, 
Eccle. xiiii. isaiah. xi. i Pet. i. job. v. jacob. i.  behold at this time I bring forth a nosegay for to adorn & garnish the Temple with all, having in it. v. flowers, yea & those not such as will there away at the heat of the Son but rather such as the beauty whereof will never decay, nor be obscured with the fierce asperite of any tempest. The first flower is called, unfeigned humility. The second, 
☜  pure innocency, The third, faithful obedience. The fourth, Ready assistance. The fift, Christian charity. These be such flowers, as who so ever smelleth well unto them, and replenisheth his senses with the odoriferous savours of them, surely he shall right soon perceive, that there can no flowers be gathered, that shall make more unto the adournement of God's Temple, than these aforesaid. For of the first he shall smell the right knowledge of himself, which after the censure of all learned men is the beginning of all wisdom, & learn to be humble, meek, & lowly, without the which how can any man fortunately aspire & come unto any progress or furtherance in virtues. Of the second, he shall savour how he ought to behave himself unto God, that he may walk innocently, as it becometh him. Of the third he shall learn true obedience toward his Prince. Of the fourth, he shall smell, what his duty is toward his christian brother. Of the fift, how all these things ought to be done. Can any thing be found more precious for the garnishing of god's Temple, than this nosegay which bringeth to all the faithful such delectable, sweet, mellifluous, & comfortable savours? Who so smelleth well on this Nosegay, shall neither offend himself, nor God, nor the Kings grace, nor yet his neighbour, but shall work all things according to the will and pleasure both of God & man. verily I would wish it not only to be borne in the hands or bosoms of all christian men but also to be printed and fast rooted in their hearts, so might they be sure to live in this world a quiet godly life, & after the departure to enjoy that glory, which is immortal. God grant it may come to pass.  
This my nosegay gathered of me in the space of three days at such hours, as I could conveniently suffurate & steal away from the institution & teaching of my Scholars, I now offer and dedicate to your right worshipful mastership, as a testimony & memorial of my right hearty good will toward you, most instantly desiring you to accept it with such good mind, as you are always accustomed of your natural humanity and gentleness to receive the gifts & presents of them which desire friendly & wyssh well unto you. The gift is little I confess, & unworthy your bounteous liberality showed toward me at all times. No marvel. For what should an herb bring forth but flowers, pleasant for the time, but soon perishing? Yet your Basille at this time hath brought forth to you such flowers, as heaven & earth shall sooner perish, than the least leaf of them shall so much as once whither away or lose the beaty thereof. Whereof I do not doubt, but that this my lie till gift shall be acceptable unto you, if not for the price of it, yet for the long continuance of the same, and so much the more because at this time, you are partly occupied in the adorning and garnishing of that your new garden with most sweet herbs & pleasant flowers. So that the herbs of that your garden, & the flowers of your Basille put together, will undoubtedly make goodly and sweet savours, the one for the body, the other both for body & soul, which thing that LORD might grant, 
jacob. i.  from whom descendeth every good and perfect gift.  
God preserve your good mastership long in health, with the right worshipful & virtuous gentle woman your wy●e, and all your family. So be it.   

The nosegay, Philemon, Eusebius, Theophyle, & Christopher talk together.  Philemon. 
THere wanteth not at this present time, which not only them selves are but little studious, vigilant and laborious for the prosperous propagation & setting forth of divine literature & godly knowledge, whereby the faithful are inserted, planted & engrafted in our LORD & saviour Christ jesus, but they also vituperate & discommend the serious & painful endeavours of other, which with all main labour to dilate & enlarge the kingdom of God, & the glory there of, yea and that not without great danger of their health, as I may add nothing hereto. With what spirit such persons be inflated & puffed up, I will not here define. But certes they very much aberre dissent & are estranged from my sentence, judgement & persuasion. For I desire & wish with all my heart, that all men living were in the bowels of Christ, 
Colos. iii.  & that the word of Christ might opulently, rytchly & abundantly dwell in them with all wisdom, & knowledge, be they Turks, jews, Saracennes, 
Roma. ●. joan. iiii.  or any other, saying that there is one LORD of all, sufficiently rich for so many as call on him in spirit & verity: We read that Moses desired ●o greatly the health & salvation even of the gross Idolaters the jews, that he esteemed his own wealth & favour of no price without their health & prosperity, 
Exo. xxxii.  yea he wished to be blotted out of the book of life, if the people of Israel were not also saved with him. O fervent charity & burning love. How many ways sought our most gentle saviour's Christ also to bring his enemies to repentance? Would not he have gathered them together, 
Mat. xxiii. Luke. xiii.  as a hen doth her chyckens, & yet they would not? Did not he deplore & lament even with profuse & most large tears their obstinate blynd●nes and blind obstinacy, 
Luke. nineteen.  when he tofore saw the perils imminent & that were ready to fall upon them? Did not he pray for them, 
Mat. xxvii. Luke. xxiii.  even when they had hanged him on the cross? Did not he suffer his most blessed body to be broken, and his most precious blood to be shed for their redemption, If they would convert & amend, yea & at the last give his own life for their salvation? 
Rom. ix.  O love incomparable. O charity without measure. What need I rehearse S. Paul, which so entirely thirsted the health of his kinsmen the Israelites, that for their salvation he wished not only to be secluded & banished but also utterly accursed from christ. He rather desired himself to be deprived of eternal salvation, than that so many should be conject & cast into everlasting damnation. O true Apostle O spectacle most worthy to be looked on of all Prelates, bishops & Curates. Here see we, how fervent our desire should be toward the saving health of our christian brothers. verily we ought not to seek all means possible for to bring them unto consummate, absolute & perfect knowledge of Christ's most wholesome doctrine, but also even to give our lives to bring them unto Christ, as S. john saith. 
i joan. iii.  By this we have known love, because he hath given his life for us, & we are bound again to give our lives for the brothers. Therefore neighbours according to the commandment of that most noble man, which said, 
Luke. nineteen.  labour until I come, for the right hearty zeal that I bore toward your souls, I think it my bounden duty, so long as we dwell together to talk with you of the word of life, 
two. Pet. i.  which is able to save your souls.  

The Banckette.  Ye know that at Christmas last paste, I made you a Banquet, where in I proponed & set before you four dishes. The first contained, into what great misery we were cast by Adam. The second, how we were freely saved by the mercy of God the Father thorough jesus Christ. In your third dish, I declared how we might obtain & come by this unmeasurable bounty & great goodness of god. In the fourth I showed you, what is your duty, after we have received these inestimable benefits of God the father thorough Christ jesus, 
Co●os. iii.  verily to put of our conversation, to become new men, 
Ephe. v. Rom. vi.  to be plenteous in good works, to die unto sin, to live unto righteousness, & daily more and more to wax grand & ancient in Christ, that at the last we may attain & come unto the very perfection of Christianity. These things ye have not forgotten, I am sure neyghebours.  Euse. 
God forbidden brother Philemon, that we should be negligent in these things that pertain unto the health of our souls. So might we worthily seem to be most enemies of our own salvation. 
The potation.   Phile. 
I rejoice very much at it. Moreover sins that time, ye know that not many weeks paste I made you a Potation for Lent, wherein I set before you many godly things most worthy to be known concerning that time of lent. Of the holy Sacrament of Penance & the parts thereof I talked much with you I taught you also how ye should ●aste according to the will of God. I also opened unto you the mysteries & significications of certain Ceremonies used in the Temples for the time of Lent. Last of all I de-declared unto you, how ye should prepare yourselves worthily to receive at the time of Easter the most blessed sacrament of the Altar. All these things have I taught you, yea & that not in vain, as your quotid●ane fruits do manifestly show. For ye seem unto me daily more & more to express manners worthy your profession, so that I perceive the word of God is not sent to you in vain, 
Esay. lv.  but that it bringeth for the much fruit in you unto the glory of God, the comfort of the faithful & the salvation of your own souls If all men unto their uttermost possibility would likewise endeavour themselves to bring forth fruits according to their knowledge, verily it should be an occasion that the Gospel of Christ should excite and store up marvelous loves, so that it should have in short space more friends & fewer enemies; yea and they that study to have Christ's doctrine both truly known & earnestly followed, should also no more be blasphemed, detracted, railed upon and ill spoken of, but rather animated & encouraged to proceed in their most godly and virtuous enterprises.  
Now neighbours saying that hither to ye have been no forgetful hearers, but obsequious followers and diligent doers of the things taught you, I thought it not unfitting to cawl you once again unto me, and according to the time of the year to give you a Nosegay full of most redolent & odoriferous flowers, 
A nosegays.  which may both expel all pernicious & hurtful savours, & also conserve & keep your incolum●te & valeaunce both of body & mind.  Theo. 
Nothing can be given to us more grate, acceptable & pleasant, than this your gift now promised, neither can any thing at this present beatify us on such sort.  Chri. 
No verily, this is without doubt.  Phil. 
I shall be the gladder to imparts it to you. But neighbours know this one thing, that even as your Banquet & Potation were not made of corruptible meat, 
joan. vi.  but of such as permayneth, continueth & abideth unto eternal life, so likewise this your nosegay shall not be made of such Herbs, as the flowers whereof, will wither away & dry up with the heat of the son but puissantly abide for ever and ever so valiant, that no heat, no tempest, no troublous wether, shall may be able at any time to obfuscitate or blemish the native beauty thereof. For out of the divine scirptures shall your nosegay be selected, & it shall contain in it five flowers. But now will I declare unto you, what the names of the flowers, and of what virtue, efficacy, strength and power they be.  Euse. 
I pray you let us hear. 
The names of the flowers contained in the nosegay, & the virtue of them.   Phil. 
Your first flower is called, Unfeigned humility. & it is good to expel all arrogancy, pride, hawtynes and elation of mind. It is of all virtues easily the Base & fundament, & without the which none consisteth in their german & natural place. Your second flower shallbe, Pure Innocency. being profitable to make you for to behave yourselves devoutly & virtuously toward God, working that thing that shallbe acceptable & thankful in his sight, 
Luke. i.  that ye may walk innocently, before him all the days of your life. Your third flower is called, Faithful Obedience. & shall aspire and breath unto you such redolent & sweet odour that ye shall thereby receive strength & knowledge to do your duty unto our most victorious & most virtuous Prince with all submission & lowliness of heart. your fourth flower is named, Ready assistance, and it availeth very much to teach you, how ye ought to behave yourselves toward your christian brothers, 
Phil. two.  that that affect may be in you, that was in Christ jesus. Your fift flower, which is the last, is called Christian charity, & it is of so great strength & virtue, that without it all the other be not much approved nor allowed before God. 
Rom. xiii. i Tim. i.  For it is the perfect fulfilling of the law, and the end of the precept, as the Apostle writeth. Of these five flowers shall your nosegay be made, which I desire you, that ye will not disdain joyfully to accept & friendly receive at my hand, as the gift of him, which most entirely wisheth well unto you.  Theo. 
We ware more than twice ingrate, if we would not thankfully, yea & with enbrasing arms receive that, which is conducible & profitable to so many necessary causes, and matters of grave importans.  Chri. 
Who hath ever had so precious a Nosegay, as this shall be, which shall teach us to be humble, lowly, gentle, meek, and replete with all submission, which also shall aspire and breath unto us such savours, as whereby we shall may learn to do our duties both toward God, our king, & our christian brothers, which thing is the very whole sum of all Christianity. Who so ever shall have this nosegay continually in his hand, and smell well of it, he may be sure to be preserved from all pestiferous airs, so that he shall neither offend god, nor his Prince, nor yet his neighbour, but work all things according to God's most holy pleasure.  Phil. 
Well, I pray you be diligent. For now I intend to gather every flower of your Nosegay in order & to deliver them unto you.  Euse. 
I pray you let it so be.  

¶ The first Flower/ called/ unfeigned humility.  Philemon. 
Your first flower is plucked out of the first Epistle of S. Peter, 
i Pet. v.  & it is this, Have humility and loulynes of mind engrafted in you. For God resisteth the proud, but to the humble he giveth grace.  Theo. 
This is a godly sweet flower, & garnysshethe the life of a christian man very much.  Phil. 
The holy Apostle S. Peter in this place exhorteth all christian men unto humility & lowliness of mind. And this is your flower that I call, Unfeigned humility., even that lowelynes which proceedeth from a pure mind with out any hypocrisy or doubleness. 
Pride is ● head spring of all evil  And in giving us exhortation to enbrase humility, he also absterreth & frayethe us from all arrogancy, pride, & elation of mind, which is the head spring of all evil, & he showeth the cause why we ought to enhalse humility, and reject pride. For God, saith he, resisteth the proud, but to the humble he giveth grace. 
What humility is.  I shall make this more evident anon by examples and Histories of the holy Scriptures.  Chri. 
But I pray you before ye proceed in this matter declare unto us, what humility is. 
De grad. Humilit.   Phile. 
humility, after the mind of S. bernard, is a virtue, whereby every one brought into the knowledge of himself, waxeth vile and loathsome to himself.  Euse. 
He that on this wise is humble, can not nourish any pride in his heart.  Phil. 
Ye say truth. 
Why so much pride reigneth now a days.   Theo. 
I marvel than how it cometh to pass, that so much pride reigneth now a days among us.  Phil. 
verily because the people are not brought into the true knowledge of themselves. If they were, they would not stand so much in their own conceit as they do, but rather be humble, lowly, gentle, & meek toward all men, even the most simple & inferior. But inasmuch as this knowledge wanteth, therefore are they inflated & puffed up with pride like unto Lucifer, which so exalted himself, that he would have been like unto the most high God: 
Esa. xiiii.  The man of honour is proud of his promotion, the rich man of his riches, the strong man of his strength, the learned man of his learning, the beautiful of their beauty. 
●. Cor. iiii. jacob. i.  etc. This cometh to pass, because they know not, what they are of themselves, & that all that they have is the gift of God, as S. Paul & james testify.  Chri. 
I pray you declare to us, by what means we may obtain this celestial gift of humllite.  Phil. 
That ye may have the more courage to desire this most precious virtue, & to practise it in your living, I will first declare to you the excellency of it, and show what great profit ensueth of it, & afterward declare to you, by what means ye may come by it.  Euse. 
Let it be so▪  Phil. 
The scripture showeth the when Adam & Eve had transgressed the commandment of God in Paradyse thorough the subtile persuasion of Satan, 
Gen. iii.  & perceived themselves naked, 
Behold what sin doth.  they ran away from the face of God & hid themselves, that they might not be seen.  Euse. 
We remember this well.  Phil. 
Behold now the humility of God, conjoined with unmeasurable mercy. 
The goodness of God toward man.  He being God & such a LORD, as at the presence of whom all things both in heaven, earth & hell tremble, shake & do reverence, humbly & lowly came & sought them up, saying, where art thou Adam? And not only this, but when they were ashamed of their nakedness, he made them garments of skins, & put them on them to cover their filthiness. Must not humility now be a virtue of wonderful excellency, seeing that God himself did first of all practise it? 
●ote well.  Who dare boast himself to be the son of this celestial father▪ & yet not endued with humility? GOD might have suffered them to have perysshedde, or else taken vengeance on them straightways according to their deserts but he would not, but rather gently and lowly sought them up, appareled them, & by this means preserved them. O example worthy to be followed of all the faithful.  
Moreover what humility and lowliness was there also in his dearly beloved son our lord & saviour jesus Christ? Who is able to express his humility, lowliness & meekness? It is not without a cause said of him, learn of me, 
Math. xi.  for I am meek & lowly in heart. For what doth his whole life show but humility? 
Esay. ix.  Was he not borne of a poor maid, even that blessed virgin mary? 
Math. i.  Did he not suffer his most precious body to be wrapped in vile and simple clouts? 
Luke. i. two.  
Esay. i.  did he disdain to be borne in a stable, 
Luke. two.  & to lie in a manger among brute beasts? 
Math. viii.  Was not he subject & obedient to joseph & Mary his mother? 
Luke. ix.  
Math. ix.  Was not he circumcised and baptised for our sake? Was not he so poor, 
Mark. two.  that he had not where to rest his head? Did not he keep company with Publicans, sinners and harlots, 
Luke. v.  that he might bring them to grace? 
Math. viii.  whom other so greatly did abhor? 
Mark. i.  Did not he touch the Lepers, whom other would scarcely vouchsafe once to look upon? 
Luke. v.  
Math. iiii.  Did not he frequent and use the company of all diseased, 
Math. ix.  that he might heal them? Did not he go, 
Mark. v.  whither so ever he was desired? 
Math. xv.  Did not he grant the petitions of the faithful? 
Math. xxi  Did not he come riding meekly into jerusalem upon an Ass without any pomp or pride? 
Mark. xi.  
Luke. nineteen.  Did not he wash his Disciples feet? 
joan. xiii.  Did not he being in the shape of God and equal with God make himself of no reputation, 
Phil. two.  
Mat. xxvii.  & took upon him the shape of a servant, 
Mark. xv.  became like another man, & was found in his apparel as a man? Did not he so humble himself, that he became obedient unto the death, even the death of the Cross? Did not he suffer his most spiteful enemies to run & tear his most blessed body so cruelly, 
Mar●. ●v. Luk. xxiii. joan. xviii.  so unmercifully, so without all pity, that they also did shed the most precious blood of his heart? O unspeakable humility. O lowliness rather to be wondered at, than able of any man to be followed. Neither wanteth this humility in him at this present. 
Roma. viii. Heb. seven. i Tim. two. i joan. two.  Is he not even now also content, although glorified, & received into the most blessed throne of his celestial father, to become our intercessor, mediator & advocate? 
joan. vi. Mat. xxv. Acti●●. i i. Thes. iiii.  At the day of judgement also is not he content to come and featche unto glory both the bodies & souls of so many as in this world have unfeignedly believed in him, & studiously wrought his divine will?  Chri. 
All these things are true that ye have spoken.  Phil. 
Were it not than a thing of much absurdity & very unfitting for us, which profess this our LORD Christ to be most alienated & estranged from that virtue, which he in his quotidian conversation most principally exercised?  Theo. 
Yies verily. For S. Iohn saith, he that saith, that he abideth in Christ, 
●. joan. two.  aught to walk, even as he hath walked.  Euse. 
Truth it is, and Christ himself saith, I have given you an example, that as I have done to you, 
joan. xiii.  so ye likewise should do.  Phil. 
Right well neighbours. Look ye do now therefore according to your knowledge.  

Act●m. two.  Furthermore what humility was this in the holy Ghost, to come down so manifestly upon the Apostles of Christ at the feast of Pentechoste? to replenish them with all gifts of grace & to inspire into them the knowledge of so many tongues? was not this a wonderful token of humility? Doth not that most holy spirit, even at this day vouchsafe also to dwell in the hearts of the faithful, 
i Cor. three two. Cor. vi.  as S. Paul witnesseth Do not ye know, saith he, that ye are the Temple of God, & the spirit of God dwelleth in you? Again do ye not know that your members are the Temple of the holy Ghost, which is in you, whom ye have of god, and ye are not of yourselves? saying than that this virtue humility was first used & practised of God, & so still remaineth, how can it otherwise than be a thing of great excellency?  Euse 
it is truth. GOD grant us to remember these things, that we may not only profess God by mouth, but also lively express him in our acts & daily conversation.  Phil. 
Well as concerning the virtue & strength of this your flower, called, Unfeigned humility, it shall appear evidently unto you by declaring what great profit ensueth thereof.  Chri. 
This thing is very necessary to be known. Let us therefore hear it, 
The virtue & strength of humility.  I pray you.  Phil. 
humility maketh us to be humble and lowly both in heart & body. It expelleth the fowl vice of pride, & causeth that Philantia, that is to say, the love of ourselves or the stonding 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 ourselves, & 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 engraffeth 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, 
i Petre. v.  God resisteth the proud, but to the humble he giveth grace. It causeth the God hath a respect unto us, as he saith by the Prophet, 
isaiah. lxvi.  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, 
Psal. ●i.  God doth behold the supplications of the humble, and he hath not despised their prayers. Also the wise man, 
Eccle. xxxv.  the prayer of him that humbleth himself, shall pierce the clouds. It causeth us to be exalted, 
Luke. i.  as the most blessed virgin singeth, He hath put down the mighty from their seat, & exalted the humble. And Christ saith: 
Luke. xiiii.  every one that exalteth himself, shall be made low. And he that humbleth himself, shall be exalted S. Peter also saith, humble yourselves before God, 
i Pet. v.  that he may exalt you. 
Mat. xviii.  To be short, it bringeth us unto the kingdom of heaven. For Christ saith: 
Mark. x. Luke. viii.  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.  Chri. 
This undoubtedly is an excellent virtue, and a flower of much strength, & bringeth to them that have it, many goodly pleasures & godly commodities. 
Gene. iiii.   Phil. 
Again mark I pray you, what made the oblation of Abel to be so acceptable in the 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 drowening, 
Gen. seven.  but that they were humble in heart and feared god? Again, what was the cause, 
i Petre. two.  that all the whole world besides them were drowned, but their pride & voluptuous manner of living? 
Gen. xii. xv xvii xviii xxii  what provoked God so oft to walk with Abraham, but his humility & lowliness of mind? What moved God to save Loath and certain other for his sake from that most grievous & terrible plague, 
Gen. ix two. Pet. two.  that fell on Sodom & Gomorre, but the humility of him, conjoined with a reverent fear toward god? Again, what caused God to take vengeance 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 fromme slaying his Son Isaac, 
Gene. xxii.  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 gentylly dealt which all & favoured both of god & man, but their humility? What was the cause that David was made of a Sheppard a king▪ 
i Reg. xvi.  but humility. Again, what abjected Saul from his kingdom, 
i Reg. xv.  empire & dominion, but his arrogant & proud heart, conjoined with disobedience toward the commandment of God? What caused king Asa, 
three Reg. xv. three Reg. xxii.  josaphat, Ezechias, josias to work that which was good in the sight of God, but their humility, because they preferred the will of God before their own carnal judgements? Again, 
iiii. Re. xviii ●ix. xx.  what was the cause that many kings, as Roboam, jeroboam, Abia, Nadab, 
iiii. Reg. xxi Eccl●. xlix. three Reg. xii. three Reg. xv. three Reg. xvi. iiii. Reg. i. iiii. Reg. xvi iiii. Reg. xxi. Daniel iiii. Luke. i.  Achab Ochozias Achas, Manasses, Amon, joiachim, Sedechias, Nabuchodonosor. etc. 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. For he hath looked upon the humility of his hand maid, behold, because of this all generations shall call me blessed. Again, 
isaiah. xiiii.  what did cast down Lucifer from Heaven into hell, 
Mat. iiii. jaco. two. Math. xi. Luke. x. E●ai. xxix Abdom. i. Esa. xxxiii. ●. Cor. i.  from joy into pain, but pride? What provoked Christ to choose 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 layers, the sawsy 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 withestanding they challenged to themselves alone the knowledge of God's 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, 
Mark well.  that the proud papistical Romanistes can not perceive the verity of God's word, & here in england & such other like places even the very poor & base sort of people are godly learned & espy the truth of God's will? Is not pride cause of the one, & humility occasion of the other? As I may return unto the holy Scriptures & make an end, 
Luk. xviii  what was the cause, that the Publican went home more justified than the Pharisee, but that the one was humble, & the other proud? Ifwe mark diligently, we shall easily perceive that all good things have ever come to pass thorough humility, & that pride hath always been the original beginning of all wickedness & mischief.  Euse. 
verily this is easy to perceive.  Phil. 
The excellency and virtue of this flower is so great, that it causeth S. Austen to cry out on this manner, 
Ser. de super.  O holy and worshipful humility, thou madest the son of God to come down into the womb of holy mary the virgin. Thou madest him to be involved & wrapped in vile clouts, that he might cloth us with the ornaments of virtues. Thou didst circumcise him in the flesh, that he should circumcise us in the mind. Thou didst scourge him corporally, that he might deliver us from the scourge of sin. Thou didst 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, 
De Consyd. Lib. v.  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. 
Epist. ad sororem.  For it debelleth and valiantly overcometh the enemy of all grace, I mean pride, which is the beginning of all sin. S. Gregory saith also, 
Lib. xvii. Moral.  that humility is the beginning of virtues in us, & that they which know not humility, that is the mother of virtues, lose the use & profit of their labour Again he saith, 
Ibidem.  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 the excellency & great virtue of your first flower, & what commodities ensue of it.  Chri. 
If these things hers taught were known unto all men, it would undoubtedly encourage them to reject P●ide & enbrase humility.  Phil. 
Alas dear neighbours, wherefore or whereof should we be proud? Of our wisdom or riches? 
three Reg. x.  Who among mortal men was ever able to compare with Solomon either in wisdom or riches Yet for all that unto what point came he? 
three Reg. xi.  Did not he fall unto all kind of dissolute & voluptuous living? Did he not forsake the God of Israel, & fell unto Idolatry? It is not without a cause said, 
jere. xi.  Let not the rich man glory in his riches, nor the wise man in his wisdom. For what are riches & wisdom, 
Of riches and wisdom Note.  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 travayeles, 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 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 crack of them, and think himself better than any other, because he excelleth in thabundance of worldly goods. 
Mark.  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, 
Ofholynes & virtuous living.  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. 
two. Reg. ●●.  Christ willeth us to recount ourselves unprofitable servants, 
Luk. xvii.  when we have done all that ever we can. Should we rejoice of worldly honour, 
Ofworldly honour. Dani. iiii.  & be proud of that? Who may be compared to King Nabuchodonosor, whose glory & renown retched up even unto Heaven for the fame of it? was not he dejected and cast down so low, that he being expulsed from his empire, became a brute beast, & did eat grass with the beasts of the field? Reed the history. 
Of martial affairs.  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? How 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. 
judith. xiii.  Let this one History of the proud Tyrant Holofernes suffice 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, 
Psal. xxxii.  by his own great host, neither shall a giant be helped in the abundans of his own strength. A horse is but a deceivable thing to save a man, it is not the 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, 
Psal. cxxvi.  he laboureth in vain that bildeth it. Except the LORD keep the city he watcheth in vain that keepeth it. 
Of the favour of great men. Hester. seven.  What shall we say of the favour of great men? May we glory, boast, & be proud of that? Reed 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 as we say commonly, 
Omnium rerum vicis situdo est.  bind bears, & yet was not he shortly after cast 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? 
Of sumptuous mansions, & delicate fare.  Na verily. For what other thing is costly building, than a great heap of stones gathered together, 
Note.  pleasant for the time, but shortly returning again unto dust? As for the most delicious meats that can be gotten, after they be once chawed & digested, what is more vile, more stinking, more unsavoury, less pleasant to the eyes, 
Of gorgeous apparel & goodly beauty.  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 life up our bristles, & advance our 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. They were given us of God to cover our filthy nakedness, 
Lodovicus Vives.  and we abuse them unto pleasure & voluptuousness. O preposterous judgement. O extreme blindness. Glory not in thine apparel at any time, 
Eccl. xi.  saith the wise man. As for the vanity and beauty, what need I make many words? 
Mark well  It is more brittle than glass more transitory than the flower, more inconstant than the wind, more vain than the smoke, & more flitting away then the time, to conclude, it is as the poets call it, Fragile bonum, that is, 
Lib. two. de arte amandi. Pro. xxxi.  a frail good thing, so that it is not without a cause said of Solomon, favour is deceitful, & beauty is a vain thing How doth one little fever, make the woman of the world, the foulest & most unpleasant in aspect? And to say the truth, is beauty any other thing, 
In Introd. adSap.  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 cloth of white and purple colour. 
Menander.  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, 
Of nobility and gentle blood.  as they call it? May this be an occasion of exalting our selves? 
Psal. xxix  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 O thou earth & ashes? 
Eccle. x. Gen. three  we are all earth & ashes. We shall return unto corruption, & be so consumed, as concerning our bodies as though we had never been. The Prophet also saith, all flesh is grass, 
Esa. xl. jacob. i.  & all his glory is like a flower 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, 
Of the gifts of god.  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 talon committed unto us, 
Mat. xxv.  unless we be cast with that unprofitable servant of the Gospel into utter darkness, where weeping and gnashing oftethe shall be. The more that we do excel other in gifts, the more dangerous is our state, and the more diligence ought we to give for the right bestowing of them. To whom much is given, much shallbe required of him.  Euse. 
O the vanity of this world. O the blind judgements of the people, which so much glory in vain frail & transitory things.  Theo. 
It is not which out a cause said of s. Iohn, love not the world, 
●. joan. two.  nor those things that are in the world. If any man loveth theworlde, 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.  Chri. 
Now according to your promise, let us hear I pray you, how we may come by this virtue humility, that we may enjoy the commodities thereof eniving, & eschew the inconveniences that rise of the contrary.  Phil. 
I will do it, and that in few words. 
How humility may be obtained.   
first that ye may unfeignedly have humility engrafted in your breasts, it is expedient that we consider, what ye are of yourselves. As touching your body, ye are men. Now what other thing is man concerning his body, but only, 
Of the body  as S. Bernard saith, 
Libro de Mediate. What man is.  a stinking sperm or seed, a sack of dung, & the meat of worms. Consider this deeply with yourselves, 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 to be sumptuous in the adjourning & garnishing of the body? 
Gen. iii.  God to cover our nakedness at the beginning gave us coats of Leather. S. Iohn baptist also according to the first appointment of God, 
Mat. iii. Mark. i.  went clad in a Camel's skin with a girdle of leather about his loins, 
Against vain and sumptuous apparel.  But leather & cloth both can not suffice us at this time, be it never so fine & costious, 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 clothe 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 think Satan studieth not so much to invent new fashions to bring christian men into his snare, 
Mark well.  as the Tailors now a days are compelled to excogitate, invent & imagine diversities of fasshyons for apparel, that they may satisfy the foolish desire of certain light brains & wild Oats, which are all together given to newfangledness. O most vain vanity. Some time we follow the fashion of the French men. Another time we will have a trick of the Spanyyardes. 
Nova p●acent.  Shortly after that beginneth to wax nought, we must therefore now have the Italyon 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 & Saracennes, would God that with the Turks apparel, we were not also right Turks & Infidels in our life, conversation & manners. O the 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. 
i Timo. vi.  But surely this Hethenysh & vain garnishing of our body engraffeth high Pride in us, whereby it cometh to pass, that humility is clean exiled & put to-flyght. That ye may not be accumbered with this Pestilence, 
Note this council.  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.  

Of the soul  Secondly consider also what ye are of yourselves concerning your inward man, I mean your soul. 
Roma. v. Ephe. two. joan. iii. Gen. vi. two. Cor. iii.  Hath not that thorough Adam, before it is regenerate by Christ, lost the favour of God? Is it not a fire brand of hell, bond to eternal damnation, the child of wrath, all carnal, breathing wickedness, imagining mischief, bend 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, 
Of sin after baptism  remember how soon ye lose again that benefits thorough your own sin & wickedness, which before ye 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 sins, unless ye be dampened for your iniquity according to your deserts. 
Of the pains of hell.  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. 
Of virtues & qualities.  Fourthly if at any time the desire of vain glory shall creep in to your bosom for the excellency of virtues and qualities wherewith ye are endued, call straight unto your remembrance this saying of the Apostle, what hast thou that thou haste not taken? If thou haste taken it, 
i Cor. iiii.  why dost thou rejoice, as though thou hadst not taken it? & this shall pluck down your comb, as they use to say. For who is so mad, 
Note.  except he be like unto the Crow of Esope, to boast himself of other men's feathers? The gifts that we have, be they never so excellent, are not ours but Gods. He may take them away again when it pleaseth him. Therefore ought 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 Christ's sake.  
If on this wise ye behave yourselves neighbours in all your works, ye must needs despise pride & enbrase humility Yea if on this manner ye judge of yourselves, as I have here taught you, ye shall with out doubt be made unfeignedly humble, meek and lowly. But without this knowledge of yourselves, 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, 
In Cant. Ser. iii. seven.  I know that no man is saved without the knowledge of himself, 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.  Euse. 
I pray God we may so know ourselves, that we may deserve to have this most excellent virtue engrafted in our breasts.  Phil. 
Neighbours one word with you, & than an end of this your first flower. Remember that your flower is called, Unfeigned humility, because ye may not outwardly pretend humility, and inwardly be inflated with pharasaical arrogancy, & puffed up after the manner of the proud Hypocrites, and supercibious Pharisees, 
Mat. xxiii.  whom Christ & his Apostles rebuke so oft in the holy scriptures for their feigned holiness. Be no painted sepulchres, outwardly fair, and inwardly full of rotten bones, and all filthiness. For many, 
Ep. xxvii.  as saint Jerome saith, follow the shadow of humility, but few the truth. Let all glozing words be taken away, let all feigning gestures cease. Patience showeth a man to be truly humble. Let your humility therefore not only be expressed with gesture and voice, but also let it proceed from the pure affect of the heart. So may ye be sure to have God gracious & favourable unto you, & ever to prosper in all your honest travails & godly affairs. Hitherto have I spoken sufficiently of your first flower called, 
without humility nothing cometh well to pass  Unfeigned humility, and I have been the longer about it, because I would be glad to expel the poisonof Pride out of your hearts which reigneth almost universally beyond all measure at this day, and to engraft in you this goodly herb, which is so sweet and wholesome, that without it no medicine can rightly be ministered. This being digested, all other are the more easy to receive.  Theo. 
Neighbour Philemon, think not, but the your words are reposed even in the lowest part of our hearts, & we trust that ye have not sown this seed of God's word in any stony ground, 
Math. xiii. Mar. iiii. Luk. viii.  but in such good earth, as shall bring forth, some an hundreth fold, some sixty fold, and some thirty fold.  Phil. 
It doth me good to hear this, & to know your ready will unto all goodness & virtue. For in deed neighbours we had never more need to work well, and to do good deeds, 
This time hath great need of good works.  than at this time. The christian religion beginneth utterly to decay. Alas we speak much of Christ, but many live no part of Christ. Vice still reigneth, virtue hath no place. Well, I will give you your second flower.  Christo. 
I pray you let us have it.   

¶ The second flower/ named Pure Innocency.  Philemon. 
BEhold here is the second flower of your Nosegay. 
Gen. xvii.  I am the almighty GOD. Walk before me and be perfect. And I will make my covenant between me and thee, and will multiply the beyond all measure.  Euse. 
Was not this the saying of God the father unto Abraham?  Phil. 
Yies verily, & pertaineth now unto us no less than it did at that time to him. 
Rom. xv.  For what so ever things are written, are written for our learning. Ye shall receive moche pleasure of this your flower, if ye mark the virtue of it well. first ye shall note that God calleth himself the almighty God, whereby we may easily discern him from those gods, 
Psa. lxxxxv  yea rather Idols and devils, whom the heathen did worship & call upon. For our God is omnipotent, that is to say, almighty, plenteous in power, abundant, o● sufficient, full of all good, needy of nothing. 
●iii. Reg. nineteen  The Gods of the Gentiles are of no power, puissance & strength full of all imbecillite, weakness & misery. Our God made all things of nothing by the power of his word. The Gods of the heathen make not, 
Baru●. vi. Psa. cxiiii.  but they are made of other and are none other thing than wood, stonnes, silver, gold, or wicked spirits. 
joan. iiii.  Our God is able to help so many as call on him in spirit & truth. The Gods of the Gentiles are not able for to help themselves, neither do they hear any man, that call on them, as we may perceive by the priests of Baal. Our God lasteth for ever & ever even worlds worlds without end. 
three Re. xviii Psal. ●i.  The Gods of the heathen perish and are more vain than the smoke. Thus see ye, what a God we have. None either in heaven, 
Note here well of god.  earth or hell is able to compare with this our God. He alone is good, merciful. gentle, patient, long suffering, almighty, righteous, omnisufficient, plenteous of power, & full of all good. In him all things abunde, nothing wanteth. He is the omnisufficient protector & valiant defender for all them, that repose their affiance and trust in him. Who therefore will not have a pleasure to serve this God? Who is so mad to forsake this God, & to follow any other? Who being godly minded will not seek the glory of this God? even from the very heart? Who having but a carnel of Christian salt in his breast, will not hang wholly on this God, as alone altogether sufficient for the faithful abundantly in all things whereof they have need, either pertaining to the soul or to the body? 
jere. xvii.  Cursed be that man, that putteth his trust in man, & that taketh flesh for his arm, & he, whose heart depart the from the LORD. For he shall be like the Heath, that groweth in the wilderness. As for the good thing that is for to come, he shall not see it, but dwell in a dry place of the wilderness, even in a salt & unoccupied land. O but blessed is the man that putteth his trust in the LORD, & whose hope the LORD is himself. For he shallbe as a tree that is planted by the water's side, which spreadeth out the root unto moistness whom the heat can not hurt when it cometh, 
Psal. i.  but his leaves are green & in the time of drowte shall he not be careful, neither shall he cease at any time to bring forth his truite.  
secondly ye shall note, that after God hath described himself to be almighty, that is, passing all other in power, it is so great, infinite, & unmeasurable, he expresseth the duty of so many as will serve him, as they ought. Walk before me, 
Our duty toward god  saith he, and be perfect. Loo here is your flower Pure Innocency. He that observeth this precept of god, can not displease, err or offend, butt work pure innocency before god. Walk before me, saith he, & be perfect. 
What it is to walk be before God   Theo. 
What meaneth God by that I pray you?  Phil. 
To walk before God is to serve him according to his word, so purely and innocently, as though GOD himself were ever present before our eyes.  Chri. 
This is a hard thing.  Phil. 
The yoke of Christ is sweet, the burden is light, neither are his precepts heavy. 
Math. xi. i joan. v. Roma. viii. joan. viii.  For where the spirit of the LORD is, there is liberty. And if the son hath made you free, than are ye truly free. And if ye be endued with strength from above, than is nothing hard, but all things easy thorough the spirit, that worketh in you.  Theo. 
I pray you declare unto us, how we may walk purely & innocently before God. 
●ote   Phil. 
To walk before God is on such sort to institute our life, as he hath appointed in his holy scripture, & not as carnal reason imagineth, 
Rom. x.  or good zeal without knowledge deviseth contrary to the prescript of God's word, as we have seen here to fore in our monstrous monks, which labouring to establish their own righteousness, were not made obedient to the justice of God. That ye may walk before god, 
Offayth  certain things are to be observed, first that ye have a sure, constant, steadfast, true & livish faith, to believe that, which the holy scriptures tech of god, & of his works. Ye herd the God is oimpotent, almighty, plenteous in power, abundant, o● sufficient, full of all good: 
Psal. xv.  needy of nothing. This must ye believe undoubtedly, if ye will walk before God. Ye herd also, that as God is able, so will he help so many as call on him in spirit & truth. Thisalso must ye believe without any hesitation or doubting. 
joan. iiii. Heb. li.  For without this faith no man can please god, nor come unto him aright. For this faith is the foundation and ground of the christian religion. This faith maketh a christian man. 
joan. xii.  This faith maketh us the sons of light. This faith provoketh and calleth unto God. This Faith trusteth not in her own righteousness and good works, but on the promises of God. 
i joan. iiii.  This faith maketh us to be borne of God. This faith mitigateth the wrath of God. This faith obtaineth all good things of God, 
joan. iii.  as it is written, 
joel. two. Act. two. Rom. x.  he that believeth on him hath everlasting life. Believe in the Lord, saith the scripture, & ye shall be safe, & without any danger. Again, Every one that calleth on the name of the lord, shallbe safe For there is but one, LORD of all, 
Gal. iii. Rom. vi. joan. i.  sufficiently rich for so many as call on him. This faith maketh us the sons of God, as the Apostle saith, all ye are the sons of God, because ye have believed in Christ jesus. Again So many as receive him, he gave them power to be made the sons of God, in as much as they believed in his name. 
Oze. two.  This faith marrieth us to God, as he himself testifieth, I will mary the unto me in faith, and thou shalt know that I am the LORD, 
Act. xiii. i Pet. v.  This faith purifieth our hearts. This faith overcometh Satan. 
i joan. v.  This faith vanquissheth the world. 
i Cor. iii.  This faith maketh us the Temples of the living God. 
Esa. xxviii.  This faith will not suffer us to be confounded. 
Rom. x.  This faith bringeth to us the mercy of God in all our adversity. 
Esa. lvii.  This faith is the fulfilling of God's commandments. 
Mat. xvi.  
Rom. v.  This faith maketh us the inheritors of the earth, & possessors of God's holy mountain This faith maketh us to understand the truth. 
Gal. two.  This faith causeth that hell gates can not prevail against us. This faith justfieth us. This Faith bringeth all good things unto us. 
De fide ad Petrum.  This faith as S. Austen saith, is the beginning of man's health, 
Libri. De caim et Abel.  without this no man can reach or come unto the number of the sons of God with out this all the labour of man is frustrate & void. This Faith, as S. Ambrose saith, is the root of all virtues, and that thou buildest on this foundation, that alone profiteth unto the reward, of thy work fruit & virtue. This faith, saith he, is richer than all treasures, stronger than all corporal power, 
Libro de virginitate.  & more healthful than all Physicians. This faith, as Chrisostome saith, is a lamp. For a lamp lighteneth the house, 
In mat. xxv In illum simb Credo in deum.  so doth faith the soul. This faith of the catholic religion, is the light of the soul, the door of life the foundation of everlasting health. Thus see ye, what an excellent treasure this christian faith is, without the which by no means ye can walk worthily before the LORD our God.  
Moreover this your faith must be conjoined with a reverent fear toward God. 
Of fear Prover. i. Eccle. i. Prover. ix. Psal. xiii.  For the fear of the LORD, saith the wise man, is the beginning of wisdom, and expelleth sin. 
Note Psal. cxi. Psal. xxxii●  Without this fear no man can purely walk before God. For he that feareth God truly, feareth also to displease him, yea he seeketh all means possible to accomplish the will of god, as the Psalmograph saith, blessed is that man, that feareth the LORD, for all his delight & pleasure shall be in his commandments. Unto this fear of GOD doth David exhort us, saying, fear ye the LORD all ye that are his servants. For they shall never want the fear him. The son honoureth the father, 
Ma●a. i.  & the servant his Lord, if I be your father, 
What fear we ought to have toward god.  where is my honour? And if I be your LORD, where is my fear, saith the LORD of hosts? But this fear ought not to be a servile and bond fear, proceeding from an unwilling heart, but a reverent & gentle fear flowing out of love. 
Of love.  Therefore with this your faith & fear, must ye also have a sincere & pure love toward God combined, so that ye shall both truly believe in God, reverently fear him, & unfeignedly love him. 
Deut. x.  And this is it, that Moses wryghteth, and now O Israel, saith he, what doth the LORD thy god require of thee, but that thou shouldest fear the LORD thy God, and walk in his ways, & love him, & serve the LORD thy God in all thy heart & in all thy soul. Now have ye herd partly what it is to walk before God.  Euse. 
I pray you, what remaineth there behind?  Phil. 
After that ye have conceived in your hearts this faith, 
We muste-e●presse our faith, fear & love toward God by external good works.  fear & love toward God thorough the operation of the holy Ghost, so that ye have entered the path way of our LORD god, now doth convenient time require, that ye walk not only secretly but also openly before God, tha● is, that ye do not only inwardly in your hearts believe in God, feare& love god, but also that ye outwardly show forth this your faith, fear & love buried within you by external works, 
Math. v.  that men saying your godly conversation, may then glorify your father, which is in heaven For this is to walk before god, 
Mark well  even to believe in god, to fear god, to love God, and to lead an innocent life according to his holy word. Without this innocency & purity of life, 
Deut. xiii.  I see not what all faith, fear or love profit. Follow your LORD God, saith Moses, fear him & keep his commandments, & hear his voice, 
Miche. vi.  ye shall serve him and cleave unto him. The Prophet Miche also saith, I will show thee, O man, what is good, & what the LORD requireth, of the, even to do judgement and to love mercy, & studiously to walk with thy God. Here see you, that if ye will walk before God, ye must do good deeds, lead a pure & innocent life, study to accomplish Gods will, & in all points labour to fashion your manners after the rule of god's word. Farewell they that boast so much of faith, 
against the vain boasters of faith.  & yet are wicked in all their works. They profess to know god, as the Apostle saith but with their deeds they deny him, saying they are abominable, disobedient and unapt to all good works. 
Tit. i.  Such boasters of faith do not only slander the true & christian faith, which worketh by charity, but also they deceive themselves, 
Gal. v.  saying they hope freely & only to be justified by thatfayth, which is barren, unfruitful & void of all good works. 
Note here.  Let them crack so much as they list of their faith & love toward God, yet are they wicked gosp●llers. For the love of god, saith saint Gregory, is never idle. For it worketh great things, 
Gregory.  if it be the love of god in deed, but if it ceaseth to work, than it is no love. 
Chrisostom  Chrysostome also saith. The sons of GOD are not content to sit idle, but the spirit provoketh them to take some great and commendable work in hand. verily as impossible as it is for a good tree to be without a good fruit, when the time of the year cometh, 
Note this similitude.  so impossible is it for true faith to be without good and christian works. And as the spirit of God can none otherwise but do those things, that are pleasant before God, so in like manner a faithful man, which is the son of god, can not cease from working the will of god. Let these rude railing readers of the Gospel therefore be once ashamed of their faith & spirit, whereof so greatly they crack, saying they are altogether unfruitful and without all good works. 
two. Cor. v. joan. xv.  If any man be in Christ, he is a new creature. He that abideth in me, 
Esa. xii. joan. seven. Math. seven. Luke. vi.  & I in him saith Christ, bringeth forth moche fruit. And he that believeth in me, as the scripture saith, floods of livish water shall flow out of his belly. Every good tree bringeth forth good fruit. He that hath not a lust & fervent desire to work the will of God, and to fashion his life in all parties according to the holy law of God, undoubtedly he hath not the christian faith, neither pertaineth he unto Christ, though he babbleth never so much of faith, 
i Cor. iiii.  of God, of Christ, & of all the divine mysteries. For the kingdom of God is not in word, 
Mat. seven. Luke. vi. Luke. xiii.  but in power. Not every one that saith unto me, LORD, LORD saith Christ, shall enter into the kingdom of heaven, but he that doth the will of my father, which is in heaven. Many shall say unto me, at the day, LORD, LORD, have not we prophesied in thy name, & cast out devils by thy name, 
Psal. vi. Luke. vi. joan. xiiii.  and wrought miracles by thy name? But than shall I say unto them I know you not. Depart from me ye workers of iniquity. He that hath my commandments & keepeth them, he it is that loveth me. If any man loveth me, he will keep my word, & my father will love him, & we will come unto him, & dwell with him. But he that loveth me not, keepeth not my words. God hath not showed to us his manifold kindness, that we should live dissolutely and with out all good order (for so were we unworthy any kindness at all) but that we should earnestly & with all diligence employ ourselves to work his will, to satisfy so much as lieth in our power his godly mind, 
i joan. two. Rom. viii.  and to walk in all our conversation & living, as his dearly beloved son which alked. If he did not spare his only begotten Son, but gave him for us all even unto the death, how unkind creatures might we righteously be recounted, if we should not study with hearty minds to accomplish his holy precepts? Are they worthy to be called children, 
joan. iii.  which neglect their father's will, & so greatly dissent from their Father's manners? 
Children ought to follow the manners of their father.  Our celestial father is holy, & shall we his children be profane and unholy? Our celestial father is good, godly, merciful, patient, & all spirit, & shall we his children be evil, wicked, rigorous, impatient, & all flesh? Be ye holy, saith he, for I am holy. Certes god hath not called us unto uncleanness, 
Levit. ix. i Thes. iiii.  but unto sanctification. Nether hath he delivered us from Satan & his army, that we should live wickedly, but practise pure innocency & true godliness in all our life, as Zachary the pressed father to S. Iohn Baptist saith: 
Luke. i.  He hath performed the oath, which he swore to our father Abraham, for to give that we delivered out of the hands of our enemies, might serve him without fear all the days of our life in such holiness & righteousness as are acceptable before him.  
Thus see ye that if we will walk before God, 
Tit. iii.  we may not only believe in God, fear & love God, but also lead a pure & innocent life, be plenteous in good works, & altogether studious of true godliness.  Chri. 
But I pray you, 
Why the scripture useth this word walk  why doth the scripture use this term, Walk, rather than any other?  Phil. 
It is not with out a cause: Ye know, he that standeth still, moveth nothing forward nor hasteth not unto the end of his journey. But he that walketh is ever going, & draweth alway nearer and nearer unto his journeys end. In consideration whereof, the holy Scripture useth this word, Walk, 
Psa. lxxxiii Rom. two.  to put us in remembrance, that if we have begun well, in our profession, we should not there cease & stand still, but go forth from virtue to virtue, from faith to faith, until at the last we attain unto the perfection of pure innocency. 
Mat. xxiiii.  For he that continueth unto end, saith christ, shallbe saved. Again, be faithful unto the death, and I shall give the the crown of life. 
Apoc. two.  This word we read in divers places of the holy Scriptures, Christ saith, walk while ye have light, 
joan. xii.  that the darkness doth not overwhelm you. For he that walketh in darkness, knoweth not whither he goeth. S. Paul also saith, 
Ephe. v.  walk as the children of light, proving what is acceptable to the LORD. Again, look that ye walk circumspectly, not as unwise, but as wise, 
Colos. iiii.  redeeming the time, for the days are evil. Hitherto pertaineth the saying of S. john, 
i joan. two.  he that sayeth let in Christ, aught to walk even as he hath walked. These places with all other such like declare to us that we ought so to walk in our profession by increasing daily in virtues, that at the last we may be perfect, & as S. Paul saith, 
Colos. i.  make every man perfect in Christ jesus. And this is it, that followeth in the latter end of the sentence. And be perfect. For we ought so to walk, 
Gen. xvii.  that is, increase in all godliness, virtue & honest, that we might be perfect, as Christ saith, be ye perfect, 
Mat. v.  as your heavenly father is perfect. Also saint Paul, 
two. Cor. xiii.  Rejoice and be perfect. 
Degrees of perfection.  It is one degree of virtue to love my neighbour, but it is an higher degree to love mine enemy, but the most excellent degree above all, is so to love our very enemies, that we can be contented not only to do them good, but also even to give our lives to win them unto Christ. It is a point of mercy to help my poor neighbour with my superfluous goods, but it is a point of perfection to sell all that ever I have, & to give it to the poor as Christ said to the rich man, If thou wilt be perfect, 
Mat. ix. Luke. xii.  go, and sell all that thou haste, and give it to the poor, & thou shalt have treasure in Heaven, and come on thy way & follow me. It is a point of godliness to bear an honest heart toward the word of God, yet it is much more, openly to confess it boldly before men, but the very perfect point of godliness is, not only to love & confess it, 
Mat. x. Mark. viii. Lu●e. xii.  but also manly to abide by it, even unto the very death, if need so requireth. Now therefore even unto the most & greatest perfection in all things ought we to contend & labour, that we may walk before God, and be perfect.  Euse. 
I think there be but few, that attain & come unto this perfection.  Phil. 
This your flower is in deed to the carnal man of a bitter and unpleasant savour, 
i Cor. two.  but to the spiritual & truly regenerate, it smelleth sweeter than any rose.  Theo. 
God grant, that we may once be ancient in Christ.  Phile. 
Labour & God will help. Enter in at the straight gate. For wide is the gate, 
Math. seven. Luke. xiii.  & broad is the way, that leadeth unto destruction, and many there be, which go in thereat. But straight is the gate, & narrow is the way, which leadeth unto life, & few there be, that find it. 
two. Tim. two. Mat. x. xvi. Luke. xiiii. i joan. two. Gala. v.  If ye will live and reign in glory with christ, ye must suffer with Christ, ye must take the Cross of Christ & follow him. Ye must cast away all the vain pleasures and pomps of the world, the concupiscences & lusts of the flesh ye must mortify, Satan & all his subtle suggestions ye must manfully resist. 
●. Petre. v. jacob. iiii. Luke. xxiiii.  Ye must die unto sin, and live unto righteousness. For christ did not enter into glory, before he had suffered, & think ye the gates of heaven to be openned for you, if ye live in this world in joy, pleasure & after the flesh? Na verily ye may be sure. For the Apostle saith if ye live after the flesh, 
Rom. viii.  ye shall die. But if ye mortify the deeds of the body in the spirit ye shall live. And this is it, that remaineth of your flower. 
Gen. xvii.  And I will make my covenant between me and thee, and will multiply the beyond all measure. God commanding Abraham to walk before him, and to be perfect addeth this promise aforefayde, & hath undoubtedly accomplished it. Let us also work before God & be perfect, and the promise also shallbe fulfilled in us. God will multiply us beyond all measure both in this world, and in the world to come, as Christ saith, there is no man that hath forsaken house, or father & mother, 
Mat. xxix. Luke. xviii  or brothers, or wife, or children for the kingdom of heaven, but y● shall receive moche more in this time, and in the world to come everlasting life.  Chri. 
GOD grant us so to walk, that we may be found worthy this eternal life. 
A brief rehearsal of this flower.   Phil. 
well neighbours, saying that God is almighty, plenteous in power, abundant, omnisufficient, full of all good, needy of nothing, liberal, gentle, merciful, ready to help at every hour, & wholly bent to beatifye and make wealthy so many as call on him in spirit and verity, 
joan. iiii.  whom would it not delight to do service unto such a LORD, & to walk before him and to be perfect, saying that for our service doing he will increase and multiply us, that is to say, give us in this world abundans of all things necessary for this our life, & in the world to come everlasting glory?  Euse. 
This is a sweet flower, that ye have now given us.  Theo. 
I beseech God, that we may smell well of it.  Chri. 
Yea and that the savour may long continue in us.  Phil. 
To that I say Amen. For if this come to pass, ye may be sure to have the favour both of God and man, which of all treasures is the greatest. And of this shall ye not fail, if ye labour to walk before God and be perfect, which I call, Pure Innocency, He that is pure from sin, and innocent or harmless in his conversation, he must needs find grace and favour in the eyes both of god and of all men. Therefore dear brothers cleave steadfastly to this one very God almighty by true faith, 
An exhortation unto true faith & good works.  as the only Author of all good things, fear him reverently as a beneficial LORD, love him tenderly as a gentle Father, and so walk according to his most divine pleasure in cleanness of life and pure innocency without any feigning, dissimulation or hypocrisy, that ye may in this world be governed of him in all your Acts thorough his most holy spirit, & in the world to come enjoy the glory eternal.  Euse. 
Amen good LORD.  Phil. 
Your duties learned toward yourselves & god, I will now declare how ye ought to be have yourselves toward our most Christian & excellent King, and all other rulers that are sent of him. And this shall be the third flower of your Nosegay.  Theo. 
Never in better time. It cometh well in place. Let us see it, I pray you.   

¶ The third flower/ called/ Faithful Obedience.  Philemon. 
YE remember, I am sure, the name of your third flower.  Theo. 
Ye named it, Faithful Obedience.  Phil. 
Well remembered. Hold here it is. Let every soul be obedient to the povers that bear rule For there is no power but of God. 
Rom. xiii. Sap. vi.  The powers that be, are ordained of GOD. Therefore who so ever resisteth the power, resisteth the ordinance of God. And they that resist, shall get to themselves damnation. etc. How doth the aspect of this flower please your eyes?  Chri. 
It is not only pleasant to the eye, but it also giveth a goodly odoriferous & comfortable savour to so many as smell on it with purged noses. For it showeth how we ought to behave ourselves both toward our most redoubted King, & all other rulers, which are sent of him unto the praise of them that do well, 
●. Pet. two.  but unto the punishment of them that do evil. They therefore that are faithful subjects must needs rejoice in this flower unfeignedly.  Phil. 
Well said. Although neighbours I do not doubt, but that in your conscience, ye are assuredly persuaded, that the christian magistrates and high powers do reign, rule, & have dominion, every one in their kingdom, not of their own tyranny, cruel violence and extort power, butt of the authority of God's word, & the just appointment of the high celestial king for the great consolation and comfort of his people, and for the innumerable commodities of the Christian public weal, which of their no less virtuous than righteous regiment & governance do ensue, yet for as much as in these our days there have risen up wicked & ungodly spirits which deny the office of the magistrates & high powers to be the ordinance of God, 
The anabaptists.  and affirm that it can by no means stand with the Gospel of Christ. I will first declare unto you & prove by the holy scriptures, that the high powers are ordained of GOD, 
The contents of this flower.  and that their office agree and in all points consent with the most holy word of God, yea and that it is so necessary that without this regiment and governance of the high powers, no public weal can remain in safe estate, no friendship can be maintained, 
Mark well.  no faith can be regarded, no order can be kept, no propriety of goods can be saved, no virtue can reign, no tranquillity can consist, nor any goodness continue, but all must needs grow out of order, and, as they say, go to havoc, unto the great disquietness and utter destruction of so many as dwell in such wild, rustical, brutal & beast like realm, where no civility of public order in mundane things is observed. This once done, I will declare, what your duty is toward our most sovereign LORD the king, and all the other rulers that govern under his dominion, that ye may live in this most flourishing Realm like true and faithful subjects with obedient hearts and that not only for fear but for conscience sake, that by this means ye may both acquire & get to yourselves quietness & rest, leading an honest and peaceable life without any disturbance, and also be an example to other, that they with like obedience may be subject & serve our most christian Prince according to the will of God.  
To show that the authority of the magistrates & common officers is the ordinance of God, whereof may I rather take a beginning, than of the public weal of the Israelites? When God by his extent puissance & stretched out power had delivered the people of Israel out of their miserable servitude, wherewith they were grievously oppressed of the cruel and lyonlyke Tyrant Pharaoh, did he not appoint Moses to be their ruler, 
Exo. xiii.  guide, captain & governor, that he having the pre-eminence & rule over them, should safe conduit them, rule & govern them after the will of God? Would he have done this, if it had been a thing unjust, unmeet & unlawful? Would he not rather have suffered his people to run astray as masterless hounds and as sheep destitute of a shepherd or herdman without any order? Did not jetro also, a man of great virtue, 
Exo. xviii.  and replete with the holy Ghost, when he saw Moses alone take all the pains in hearing the causes of the Israelites from morning until even, say to him these words? Look out among all thy people such as be wise men, & that fear GOD, and such as are true, and hate covetousness. Make these rulars over them, some over thousands, some over hundred, over fifty, and over ten, that they may always judge the people. Moses so did, & God approved his act. Here see we other magistrates & rulers appointed also to serve in the public weal besides the head officer, which they also being lawfully chosen and set in office, are approved before God. 
Deu. xxviii  After Moses were not joshua, Othoniel, Aioth, Sangar, Delbora, Gedeon, Abimelech, Thola, jayr, jepte, Samson, & at the last Samuel, judges and rulers over the Israelites? Beware not all these approved to be the just and lawful ministers of God. Did not Moses also before his death show to the people of Israel, that afterward God should give them a king of the number of their brothers, which should be their rulers as all nations have thorough out all the world? Do we not here learn that all Nations at that time had kings, & that kings are appointed & chosen by the election of god? This is sufficient for any faithful heart to prove, establish, & corroborate the authority of Kings and other civil magistrates. But let us hearken more to the Scripture.  

1. Reg. viii.  When Samuel waxed old and could no more judge the people for his age, he commended that office to his sons joel and Abia, which answered nothing to the godly dispositions of their father, neither ordered the public weal aright, but lived dissolutely, volupteously and wickedly, receiving gifts, & perverting judgement, which caused the Elders & ancient of the people to assemble, & come unto Samuel, that he might appoint them a king to rule over them as all nations had. And did not Samuel shortly after at the appointment of God an noint Saul king over▪ Israel? 
1. Reg. ●.  And from that time in a manner until the coming of Christ were there not Kings among the Israelites of their own nation according to the prophecy of jacob? 
Gen. xlix.  & at Christ's coming deed not king Herode although a stranger, reign among the jews'? Do not all thes histories manifestly prove & approve the office of kings & other magistrates to be the ordinance of God?  Euse. 
Thos things are clearer than the light.  Phil. 
I will now rehearse unto you certain manifest sentences & open texts of the holy Scripture, which shall evidently establish the authority of the high powers, that Satan himself shall not be able to prevail against it, much less his imps, which now of late are sprung out of his diabolical side.  Christo. 
I pray you let us hear them.  Phil. 
Solomon speaking in the person of God, 
Pro. viii.  saith on this manner, thorough me Kings reign, thorough me Princes make just laws. Thorough me Lords bear rule, and all judges of the earth execute judgement. Again the wise man saith, hear O ye Kings & understand, 
Sap. vi.  give ear ye that rule the multitudes. For the power is given you of the LORD, & the strength from the most high god. Are not these words plain enough, to show that the power, which the civil magistrates & head Officers have, is of God? as that noble king josaphat said to them, whom he appointed judges of the land in all the cities of juda. 
two. Par. ix.  Take heed, saith he, what ye do. For ye execute not the judgement of man, but of the Lord, and he is with you in judgement. Therefore let the fear of the LORD be with you, and do all thing diligently For with the Lord our God there is no unrighteousness, nor respect of persons, nor desire of gifts. god him self also saith by the mouth of David, ye are Gods, 
Psal. lxxxi.  ye are all the sons ot the most highest. Doth not god here plainly say, that the magistrates are gods, that is, such as bear the offices of GOD, as to maintain peace, justice and good order, to punish sin & to defend the innocentes. If they be the officers of God, & exercise his office, so that he approveth & alloweth their state and manner of living, how can any man righteously condemn & reject their autho●ite & power Cursed be they, that knowledge not from the very heart the high powers to be ordained of God, and that there fore they ought to be obeyed & had in perpetual reverence & honour.  Chri. 
They grant that in the old law it was the ordinance of God to have civil magistrates, as judges, Kings, and other rulers, but now, say they, in the new Testament it is not lawful to have any pre-eminence or superiority For christ saith, 
Mat. xxiii.  be not ye called master. For ye have but one master even Christ. All ye are brothers. 
Luke. xxii.  Again, the kings of the heathen have dominion on them, and they that bear rule over them, are called gracious Lords. But ye shall not be so. 
The objections of the anabaptists.  But the greatest among you, shall be as the youngest, and the chiefest as a servant, Lo, say they, here is all dominion and temporal power forbyddenne among Christian people, and equality of power proponed & set forth to all men.  
And that we should doubt no thing hereof, we have, say they a manifest example of Christ the teacher of all verity, which, when the people would have made him king. fled away from them, 
joan. vi.  & by no means would enjoy the office, although being the very Messiah and true anointed king of the Lord Moreover he said to pilate, 
joan. xviii.  my kingdom is not of this world.  Phil. 
O blind ignorancy, and ignorant blindness, with what eyes do those Owls look on the holy scripture? with what spirit doth that generation of viper's search and judge the most sacred word of God? 
The confutation.  With how filthy & unwashed feet do those swinish and beastlike parsons enter into the sweet and pleasant fountains of the most pure scriptures? O Lord GOD, what dareth not blind Bayard attempt & take in hand? 
Mark well.  Christ came not into this world to reign, but to serve, not to be a temporal, but spiritual king, not to rule with the sword, but which the breath of his mouth, not to execute judgement on other, but to be judged him self, not to live as an earthly Prince, but as a ghostly minister of God's word, not to ●lea, but to be slain. Therefore was it convenient, that he should fulfil his Father's will, for the which he came down, & that once done to ascend & go up again unto the glory of his father. Which all these things he did: living all the time that he was in this world humbly and meekly, showing ever obedience, reverence & honour to the magistrates although heathen, even unto the very death. And as he came to serve and not to be served, to obey & not to be obeyed, so taught he his disciples when they began to contend of superiority, to be humble, lowly, meek, gentle, obedient, and not to go about any temporal primacy, which only pertaineth to the civil magistrates, but to be content with their office, 
The office of Christ's Apostles.  which was to preach God's word, to open the mysteries of Christ's kingdom, to reprove the world of sin and unfaithfulness, to fight with the sword of god's word, to use not carnal but spiritual armours, to bring a gain such as were gone astray. To be short, wholly to be bend to enlarge the kingdom of God, and the glory of Christ's Gospel. This destroyeth not, but rather magnifieth the authority of the high powers, seeing Christ willed them not to take upon them the office of temporal regiment contrary to equity, 
i Cor. iiii.  but only to be as servants & dispensators of the mysteries of GOD. And come of a good fellowship, did Christ at any time show himself disobedient to the public magistrates & head officers? Did not he confess that the power, which pilate the judge had over him, 
joan. nineteen.  was given him from above. Note that well, I pray you, and bear it away. 
Math. xxii. Mark. xii. Luke. xx.  Did not he also pay tribute to Cesar, & willed other to do so likewise? Did not the Apostles also show themselves obedient to the high powers in all points, yea and taught other men so to do? There is no power, 
Rom. xiii.  saith S. Paul but of god. The powers that be, are ordenned of God. Therefore who so resisteth the power, resisteth the ordinance of God. And they that resist, 
i Pet. two.  get to themselves damnation. s. Peter also commandeth us to honour the king & to be subject to him as supreme head, & to the other rulers that are sent of him. For this is the will of the Lord, 
The new testament also approve the authority of the Magistrates.  saith he. Are not all these authorities alleged out of the new Testament? Have we not here both manifest texts & also evident examples to approve the office and state of the high powers, so that it is now of no less authority, than ever it was before, but rather greater and stronger, saying it is now also confirmed and established by Christ & his Apostles? Let the adversaries of this ordinance of GOD learn to be ashamed, confess their disobedience, become subject and give reverence & honour to all head officers as to the ministers of god, even from the greatest to the least. For so is the will of God, saith the scripture.  Theo. 
It will be objected of these order destroyers: we wulde gladly hear by the scripture, if any christian man, that had received the faith of Christ, did ever bear rule & exercise temporal dominion over his Brothers.  Phil. 
What is this? What do I hear? May not a christian man execute that office, whereby virtue is maintained & vice exiled? Is he not more fit to be a ruler that believeth in the true God, feareth him, seeketh his glory, embraceth virtue, hateth vice, loveth his neighbour, tendereth the common wealth, & seeketh in all points to be a father among his subjects, than such one as believeth in Idols, feareth them, seeketh their glory, despiseth the alone true God, hate the virtue, embraceth vice, oppresseth his neighbour, teareth the common wealth in peses, & showeth himself in all things a cruel Tyrant among his subjects? What furious Erinnys hath invaded and troubled the brains of these unreasonable creatures to resist the public Magistrates and to condemn their authority, which they have received of God? But let these honest men, & GOD will, tell me, was not Abraham, joseph, judas, Moses, joshua, Gedeon Samuel, David, Ezechias, josaphat, josias, which many other Christian & faithful men? Yet did they execute the office of Magistrates & were high powers, in deed allowed before God, working that, which was good in his sight?  Euse. 
They were faithful, ●aye they we g●aunt, but not christian.  Phile. 
O monsters as though it were one thing to be faithful, and another to be christian. Difference is there none between them & us, but this only, that they believed in Christ to come, and we believe that Christ is come, & hath fulfilled the prophecies of the holy men ghostly inspired. All, saith S. Paul (he speaketh of the fathers of the old Testament) did eat all one spiritual meat, 
i Cor. ●.  that is to say with us, & all did drink the very same drink of the spiritual rock, which accompanied them, & Christ was the rock. It is a good consequence therefore, that it is all one church both of them that believed than in Christ & of them, which are now, which church is gathered together in one & the very same spirit, so that they be a like faithful & christian, having one faith, one profession, one religion, one God, one Lord, one saviour, & one hope. But I will come to the new Testament. Was not Nichodemus, joseph, & the noble man which was Chamberlayne & of great authority wtCādace that queen of the land of the Morions, which was baptised of Philip, & received into Christ's flock, christian & faithful men? Yet were they magistrates. Was not Cornelius which called Peter unto him, & was baptised of him, a christian man? Yet did he use public offices. Was not Sergius Paulus, Erastus, which divers other christian men? And yet officers in the commonwealth?  Chri. 
All these things are true.  Phil. 
Well than let us conclude if it were lawful at the time for a christemmanto bear rule in the common weal how is it now become unlawful, Is any man more fit to reign & rule among christian men, than he which is of the same profession, faith & religion? Is it convenient for the wicked & unfaithful to have dominion over the righteous & christian, rather than they, which desire nothing more than the glory of god, & the health of their Christian brothers? O extreme blindness. If that should come to pass, who would not wish rather to be an unfaithful paynim than a faithful christian? Behold to what point these wicked order breakers bring the Christian religion, while they will seem to fight most chiefly for the glorious furtherance of it? O foxysh Hypocrites. Who perceiveth not their subtylite? Who smelleth not their craft? Who espieth not their falsehood? While they go about to sin without punishment, to have all things in common, to live of the sweat of other men's brows, to live freely in all kind of beastlike pleasure, to defile other men's wives, maidens, daughters & servants. etc. behold to what point these gross● Gospelers, these shameless Schismatykes, these brutal belly Gods, bring the public wea●e of Christendom. God mought once root● such Pestilences out of the earth, that we may according to our duty with all submission of mind, & faithful obedience, honour and magnify the pyblique Magistrates.  
Thus have I neighbours, grossly but faithfully, rudely but truly proved to you by the infallible verity of God's word, that the high powers are ordained of God, and that their office pleaseth God, & is agreeable in all points which the holy scriptures both of the old & new Testastament.  
Now according to my promise will I in three words, as they say, declare how necessary the office o● the public magistrates is for the right institution & prosperous preservation of the common weal.  Euse. 
I pray you let us hear.  Phil. 
The office of the high powers evidently declareth, what innumerable commodities & pleasures the christian public weal receiveth by them. Moses, when he appointed certain rulers over the Israelites, 
Deut. i.  commanded them that they should judge righteously, & that they should not be partial in their judgements, but hear all indifferently, not esteeming nor preferring the man of power and nobility before the poor & base per●on, nor yet fear the person of any man, for it is the judgement o● GOD, saith he. Again, that they should receive no gifts (for gifts do blind the eyes of the wise, 
Deut. xvii.  & deprave the causes of the righteous) but alway pursue & follow that, which is according to justice, hau● ever with them the book of the law of the LORD, read it all the days of their life, that they may learn to fear the LORD their God, and to keep all the words of his law, & ordinances thereof, that they may do them. 
je xxi. xxii. Esa. i. za●ha. seven.  The Prophet jeremy also commandeth kings & other rulers to minister righteousness, to deliver the oppressed from violent power, to keep equity not to grieve nor oppress the stranger, the fatherless nor the widow, nor yet to shed innocent blood. Here may ye see in few words, 
How necessary the office of the civil Magistrates is.  how necessary the office of the public magistrates is for the right institution & prosperous preservation of the common weal. How expedient is it, think you, in matters of contraversy, that all things be judged & reconciled according to equity & justice? How necessary is it, that the poor oppressed be delivered from the violent bloodsuppers? How convenient is it, that the stranger, widow & fatherless be helped & provided for? How profitable is it, that unite, concord, love benevolence, friendship, amity be maintained? and debate, discord, strife, malevolence, ire, wrath, contention, hatred, emnite be exiled? How necessary is it, the virtue reigneth, & vice be banished? How seemly is it, that an order be kept, & confusion driven out of the public weal▪ By the godly office & authority of the high powers all these good things are brought to pass, and without that, what can there remain in any public weal in safe estate & comely order? 
Prover. x●●  As Solomon saith, where there is no governor, there the people must needs decay. But where as are many that can give council, there is wealth, as Chrisostome saith, If thou takest away the judicial seats & the offices of the law, 
Hom. vi. ad Pop. de eo quod utilis sit principum terror.  so hast thou utterly destroyed all the order of our life. And as if thou seperatest & pluckest away from the ship the master & stereman of it, thou hast drowned the ship, & as if thou leadest away the captain from the army, thou haste made the Soldiers to be overcome of their enemies. So like wise if thou takest away the rulers out of the Cities, we shall lead a life more unreasonable than the very brute beasts, ever snatching on● at another, biting & devouring one another, so that the man of the greater power shall subdue the poorer, & the bolder shall overcome the meeker spirited. They therefore that go about to take away the public magistrates, may justly seem to be the most extreme pestilences of the common weal, & to destroy that, which is no less profitable for our preservation, safeguard and health, than the son, fire, or water is, or what so ever can be reckoned most necessary for this our needy life. 
Behold what commodities we receive by the high power.  For by them is public innocency, honest behaviour, godly learning, virtuous knowledge, sincere erudition, necessary arts, fruitful occupations, maintained. By them we live in tranquillity & peace. By them we enjoy our own possessions without any disturbance. By them we are preserved from all injuries & cruel oppressions. By them our Realms are defended from the invasion of cruel tyrants. By them the glory of God flourisheth. By them the Gospel of Christ triumpheth, & all sects & heresies are extyrped & plucked up by the roots. To conclude, by them God worketh his most divine pleasure in his elect & faithful people, & all good things chance unto us. For their judging place is the throne of God. 
Pro. xvi.  Their mouth & sentence is the organ and instrument of God's truth. They are the vicar's of God. They are the lyvish Image of God. They are the ministers of God for our wealth. 
Rom. xiii. Psal. xviii. Deut. i.  They represent the parson of God. They exercise the judgement of the LORD. They are the fathers of the country. They are the pastors of the people. They are the maintainers of peace. They are the rulers of justice, and patrons of all true innocency. They therefore, which will not approve, commend and allow the impery, rule and dominion of the public magistrates & head officers, may worthily be judged twice frantic, & to much estranged from all kind of humanity. Thus have ye heard in few words, how necessary the high powers are for the right institution & godly administration of the public weal.  Theo. 
We see now right well, that without they regiment & governance, nothing that is godly & virtuous can stand, but all wicked things must needs spring up & arise in those Realms, where the public Magistrates want.  Phil. 
Truth it is, that ye say, well, now for the just & perfect accomplishment of my promise heretofore made, I will declare consequently unto you, what your duty is ●owarde the high powers, I mean, our most sovereign Lord the king & all the other rulers, that govern under his most noble empire and dominion.  Chri. 
I pray you heartily let it so be.  Phil. 
Ye remember well, I am sure, that your flower, which I I gave you last, is this. 
Rom. xiii.  Let every soul be obedient to the powers, that bear rule. etc.  Euse. 
We remember it well.  Phil. 
Here is Faithful obedience required of you toward the high powers and rulers of the common weal. 
Of faithful obedience.  For as it is their office to rule, so is it our duty to obey, & that not feignedly but with sincerity of conscience & pureness of mind without any dissimulation or Hypocrysy. 
Note.  For there is no power but of God. 
Rom. xiii.  The powers that be are ordained of God. Therefore Who so ever resisteth the power, resisteth the ordinance of God. And they that resist, shall get tothen selves damnation. Butte I pray you mark, what your flower saith, Let every soul be obedience to the powers that bear rule. Note that it is said, Let every soul be obedient. Here see you, that no parson, be he spiritual or temporal, as they use to call them, is excepted from obedience toward the high powers. 
No parson is excepted from obedience unto the powers.  All are under subjection. All own obedience, fear, honour & tribute to the rulers of the common weal. None is free from this subjection. For every soul is here taken after the Hebrew phrase for all men, & for so many as are reasonable creatures, borne & appointed to live under a law. So that the scripture here commandeth all men both spiritual & temporal, both godly and ungodly, both wicked & righteous, both perfect & imperfect, to obey the magistrates & all such ordinances & laws, as are made of them for the glory of God, & the commodity of the public weal, or else they accumulate & heap up to themselves great damnation, as S. Austen saith, 
De correct. Donatist. ad bonifa●. capi. vi.  who soever will not obey the laws of the temporal governors, which are made for the establyshemen● of God's truth, he getteth great damnation. 
The spiritu alte also must obey.   Theo. 
Are the spiritual persons bound to be obedient also to the high powers by the word of God?  Phil. 
Yea verily, there is not one bishop nor pressed within this Realm of England, which oweth not so much obedience to the kings grace's majesty, as the most inferior subject and vile temporal man doth. Neither doth this name spiritual, Archbishop, patriarch, Cardinal, bishop, archdeacon, suffragan, Pressed, deacon, etc. deliver them from subjection & obedience, no more than this word, tailor, Shoemaker, Draper, Merchant, Innekeper, water tankerde bearer, Dauber, Cobbler▪ etc. doth Let every soul, saith the Scripture● be obedient to the powers that bear rule, Here is none excepted, no not that romish Pork, which challengeth so great authority over all parsons in the world, 
O abomination.  that he is not ashamed to suffer kings & Emperors to kiss and lick his pocky feet. O shameless Antechriste. Theophilacte upon the aforesaid place of Paul writeth on this manner: 
Theophilacte.  Here he teacheth all men, saith he, that whither he be Pressed or monk, or Apostle, they should be obedient to the Princes and high powers: Where is any exception now, I pray you? where are the pryvyledges, immunities, fredoms, & liberties now become, which the Butcher of Rome was wont to give so bounteously to his dear spiritual children, that they might sin which out punishment, be free from paying tribute, exempt from all temporal jurisdiction, ●e Lords & kings within themselves, hang and draw at their own pleasure, and do what so ever their beastlike lusts coveted? How well followed they this doctrine of the holy Ghost? Of what spirit, were they named spiritual, which so manifestly fight with the spirit of god? With what forehead durst they be bold to call themselves the successors of the Apostles, saying that contrary to the teaching & practise of all true Apostles, they were disobedient to the high powers, rob them of their authority, led them captive & made them to serve their voluptuous and beastlike pleasures.  Euse. 
Undoubtedly there hath been great abusion in the Clergy concerning the temporal rulars.  Phil. 
It can not be denied but thanks be to our LORD God, which hath in these our days brought it to pass by the revelation of his divine verity, that our most christian King, with certain other Princes, hath very tryumphantely gotten again & recovered their authority given them of God, whereof so many years they have unjustly be deprived by the furious tyranny of that most cruel Romish bishop and his bloody whelps.  Theo. 
The holy scripture, I am sure taught them no such disobedience.  Phil. 
No verily. It rather teacheth them obedience, as ye heard before. For it is written, the king beareth rule over all, 
iii. Esd. iiii.  & he hath dominion over them, so that what so ever he saith to them, they do it. Was not Aharon the high pressed obedient to Moses, 
Exo. xxxii.  whom God appointed rulare over his people, & did what soever he commanded him. Wasnot the high Pressed Achimelech and all the other priests obedient to king Saul, 
i Reg. xxii.  & called themselves his servants, and him their Lord, not once resisting the fury of the king, but rather choosing to suffer death patiently under so great a tyrant, than once to resist him disobediently? What need I speak of David, Solomon, Ezechias, josaphat, 
two. Pa. viii. two. Pa. nineteen. two. Par. xxix thirty. xxxi.  josias, Alexander, Demetrius, Antiochus. etc. which everhad the bishops, priests, Levites, & other spiritual ministers in subjection which out any resistance? How can our spiritualty than be free from obedience & subjection?  Chri. 
Ye say truth But all these histories hitherto alleged, 
i Math. x. xiiii. seven.  you have borrowed of the old Testament. We would be glad to hear this thing proved by the authority of the new Testament. For there have been, 
The anabaptists.  neither yet want, which think it a matter of absurdity and a thing very unfitting, that temporal rulars should reign over the spiritualty.  Phil. 
O disobedient hearts. 
Luke. two.  Did not Mary the mother of Christ & joseph obey the commandment of Augustus the Emperor, when the whole world should be taxed and went into their city Bethleem? 
Math. xvii. Math. xxii. Mar. xiiii. Luke. xxii. joan. xviii. Act. xxiii. xxv.  Did not Christ himself teach obedience toward the high powers? Did not he pay tribute? Was not he content to die under the temporal rulers, & confess that their power was given them from above? Did not the Apostles so in like manner both teach and do? did not Paul willingly ever obey the public magistrates Flestus & Faelix. & c? Did not all the bishops and ministers of God's word so likewise do & teach in the primative church, 
Dan. ix. Esa. xi. two. Thes. two.  until that wicked man the son of perdition came, which exalted himself above all that is called God, in so much that he sitteth in the Temple of God, boasting himself to be God? But the LORD shall slay him with the breath of his mouth, & shall put him to flight with the clearness of his coming. Let it come to pass, O LORD, yea and that shortly.  
Furthermore was not this the Commandment of Christ: 
Math. xxii.  pay that to the Emperor that is due to the Emperor, what is due to the Emperor, that is, to the temporal governor, but obedience, fear, honour, tribute. etc. How than cann● any man be excepted from the obedience of the temporal power, 
Rom. xiii.  be he called spiritual or otherwise? Let every soul, saith S. Paul, as ye heard before, be obedient to the powers the bear rule. Again he saith warn them that they submit themselves unto Princes & to the higher authority, 
Titus. two.  to obey the Officers, S. Peter also saith, submit yourselves to all manner of ordinance of men for the lords sake, 
i Pet. two.  whither it be unto the king as unto the chief head, or unto rulers, as unto them that are sent of him for the punishment of evil doers, but for the praise of them that do well. For so is the will of God. Are not all these authorities selected out of the new Testament sufficient to declare what obedience all kind of people own to the higher powers?  Euse. 
Yies in good faith, & that no man from this true & faithful obedience is excepted.  Phil. 
Very well said. So here do ye now learn▪ what is one point of your duty toward our most redoubted king, 
What our duty is toward the high powers.  & other head officers  Chri. 
This is truly & faithfully with all humility & submission of mind to be obedient unto them, & gladly to execute, perform & do, the which they command and require of us.  Phil. 
Than do ye perceive right well that as it is the office of the public magistrates for to rule, so is it your duty to obey.  Theo. 
We perceive that right well, and that we may by no means resist the high powers, in asmuch as they are ordained of GOD. 
Rom. xiii.  For who so ever resisteth the power, resisteth the ordinance of GOD. And they that resist, shall get to them selves damnation.  Phil. 
It is well said. But I will now go forth to declare unto you, what your duty is more toward the high powers.  Chri. 
I pray you let it so be.  Phil. 
It is not only required of us by the word of God, 
Offea●.  that we should be obedient to the head rulers, but also that we fear them. For saint Paul among all other things, which we of very duty own to the higher powers, rehearseth fear. So that it is our duty also to fear, unless we attempt any thing, that should derogate their princelike authority, or in any point displease them. For the rulers are not fear, 
Rom. xiii  saith he, to them that do well, but to them that do evil. Wilt thou not fear the power? Do that is good, & thou shalt receive praise of it. For he is the minister of god unto thy wealth. But if thou dost that which is evil than fear. For he bearet he not the sword in vain. He is the minister of God, a taker of vengeance to punish him that doth evil. Wherefore ye must needs obey, not only for punishment but also for conscience sake. 
Pro. xx  And this is it that Solomon saith the King ought to be feared as the roaring of a Lion. Whoso provoketh him unto anger, offendeth against his own soul. Again he saith, my son fear thou the LORD & the king. Behold how he joineth the fear of God & of the King together because we should walk ever with a reverent fear toward him, 
Pro. xxiiii  
Mark well.  always being afeard either to think, breath, speak or do, that should be contrary to the kings grace's pleasure. How grievously they have be punished that walked as seditious parson's without any godly fear toward the public magistrates, 
Numer. vi. three Reg. xvi.  the Histories of Dathan & Abyron, of Zambry & Baasa show manifestly. Neither have we wanted experience of this thing now a days. For what, I pray you, 
Experience of our time.  hath ever been muttered or secretly conspired against the kings grace's majesty at any time either among men of nobility, or yet of the base sort, that hath not come to light, & wrought destruction to the Authors thereof? This is undoubtedly the provision of God. 
God watcheth upon his ministers, that no evil chance unto them.  GOD defendeth his ministers, as a good master doth his servants. God waiteth upon the Kings graces health. He defendeth him from his enemies. He keepeth all his bones, 
Psal. xxxiii. Math. x. Luke. xii.  as the Psalmograhe saith, that not one of them shall be broken. He hath numbered the hears of his head, so that not one of them shall perish without the good will of our heavenly father. He hath with out doubt hitherto, & shall continually preserve his most gracious majesty from all the crafty conspirations & subtile assaults of all his enemies, so that they shall never prevail against him, but his grace shall ever be preserved in safe estate, & have perpetually the triumphant victory over all his enemies unto the great glory of God, the fruitful promotion of Christ's Gospel, 
Note this s●●militude.  and the prosperous tranquillity & wealth of all us his most loving subjects. For as it is impossible to hinder or let the course of the Son or moon so is it impossible for them to escape, which imagine or work any violence or treason against his grace. Certes there is no evasion nor way to escape, as the wise man saith. For God alway preserveth his ministers, 
Eccl. seven.  and will not suffer them to escape unpunished, that contemn disobey, or labour to destroy his ordinance, Would God therefore that all men would remember this saying of the preacher: wish the king no evil in thy thought, 
Eccl. x.  and speak no hurt of the rich in thy privy chamber. For a bird of the air shall betray thy voice, and with her feathers shall she bewray thy words. There is nothing hid, that shall not come to light, neither is there any secret, 
Math. x. Luke. xii.  that shall not come to revelation.  Euse. 
If they would set before the eyes of their mind this most godly & wise sentence, than should they never offend, but ever fear once to think any thing that should be prejudicial to the kings graces honour.  Phil. 
Ye say truth. provide therefore that ye your selves remember it well, 
What fear we ought to have toward the high powers.  & ever set before your eyes this fear, and that not constraynte, servile, bond or churlish, but reverent, gentle, obsequious, willing, yea & even such a loving fear, as a dear Son hath toward his most heartily beloved father, so that ye would fear to offend though there were no law nor punishment at all, even for the love that ye hear toward virtue, true innocency & purity of life. If ye have this fear, ye shall easily have the true obedience & all other things, which most of all become faithful & loving subjects. And with out this fear know that ye can none otherwise but precipitate & throw headlong yourselves into all kind of mischief, apparel, danger & destruction.  Chri. 
God mought en grasfe in our hearts this reverent fear toward our most excellent Prince, that we by no means may offend him neither in thought, word nor deed.  Theo. 
Amen, 
Ofhonour.  good LORD I beseech the.  Phile. 
Moreover besides this obedience and fear, we own also to the high powers, honour, as S. Paul witnesseth in the aforesaid text. 
Rom. xiii.  And S. Peter saith, 
i Pet. two.  honour all men, love the brotherhood, fear God, honour the king. Here are we also commanded to honour the king. 
What it is to honour the king.   Euse. 
What meaneth the scripture by that, I pray you?  Phil. 
To honour the king, is not only to pretend & show an outward humility & humble obeisance toward him, as by putting of our cap to him, reverently to speak to him, to kneel unto him, to grant him freely & willingly what so ever he requireth of us, but also with heart & mind to wish well unto him, to desire all good & prosperous things unto him, to pray for him, to desire long life unto him, to pray that God may rule & govern all his councils, enterprises & affairs, to watch diligently that no harm, disturbance or incommodity chance unto him, and in all our acts either public or private, open or secret, to seek the honour of him, as of our most sovereign LORD. This honour showed David to king Saul, 
i Reg. xxvi.  which knowing Saul to be his utter enemy, & one that sought his life, would notwithstanding so much as once hurt him, nor yet suffer any other to do it, although he had sufficient opportunity & occasion divers times to have slain him, if he had been so minded. The Lord forbid me, saith he, that I should lay mynhand on him. Again, kill him not. For who saith he, shall lay hands on the LORDS anointed, and be not guilty? The LORD liveth, he dieth not, except the LORD smite him, or that his day be come to die, 
two. Reg. i.  or else go to battle, & there perish He also afterward commanded the young man to be slain, which came & told him, that he had killed king Saul, thinking by this means to have picked a great thank or obtained some beneficial reward at David's hand. 
Note.  Here was true honour. For it is not lawful for any man being a subject to arise against his Prince, & to avenge his own quarrel, be he never so much a Tyrant, or sustaineth he at his hand never so great injuries & wrongs, but patiently to suffer all things, yea rather death, 
Deut. xxxii. Rom. xii. Heb. x. Rom. xiii.  than he should once resist, leaving the vengeance unto him, which saith, vengeance is mine, & I will reward. For he that resisteth the ordinance of God, getteth to himself damnation. And they that dishonour the high powers, shall fall into ignobilite, & prove a miserable end.  Chri. 
They therefore dishonour greatly the magistrates, which excite & store up seditions, make commotions, & trouble the tranquillity of the common weal, wysshing that there were no temporal governor over them, but that they might licentiously do what so then lusteth.  P. 
Such sekers of carnal & best like liberty hitherto have, & still shall receive a reward worthy their labour. But learn you (most dear brothers) utterly to reny & forsake the pestiferous & wicked manners of such seditious schismatics & disobedient Rebellions, and study unfeignedly to give that true obedience fear & honour to our most christian & bounteous Prince, that the scripture requireth of us, as I have taught you before, and to so many also as are appointed of him to rule under his grace's dominion. So shall ye both please God, and also lead a good and quiet life in this world.  Euse. 
God forbid that the contrary should be found in us.  Phil. 
Now remaineth the fourth thing to be declared unto you, 
Of tribute  which all we subjects from the highest to the lowest owe to our most excellent king.  Theo. 
What is that I pray you?  Phil. 
verily, tribute. For this causealso, saith S. Paul, 
Rom. xiii.  must ye pay tribute. For they are Gods ministers which maintain the same defence. give therefore to every man his duty, tribute to whom tribute belongeth, custom to whom custom is due, fear to whom fear belongeth, honour to whom honour pertaineth.  Chri. 
I pray you, what mean ye by this word, tribute?  PHIL. 
By tribute I understand all payments that are due to the civil magistrates, 
What is meant by this word tribute.  as tenths, fifteens, rents, tasks, subsidies, customs. etc. All these are we bound by God's commandment to pay without any tumult or grudging, & that not without a cause. 
Note why we ought to pay tribute  For saying that the high powers take so great pains for to defend us & to keep all that we have in safeguard against the violence of our enemies, again to maintain virtue & to expulse vice, which thing can not be brought to pass without prudent, wise & learned governors, it is expedient that we, which receive these commodities of them, do minister again unto them freely, abundantly, and liberally, what soever they require of us for the preservation of the public weal and maintenance of their dignity. Neither can we deny them this except we will transgress Gods precept and fall into the danger of damnation, and show that we be most extreme enemies to our selves. 
Math. xvii. Math. xxii.  For Christ willing to give us an example of this thing, paid tribute himself, and commanded other so to do, saying: pay that which is due to Cesar unto Cesar, understanding by the name of Cesar every magistrate and temporal power generally.  
And that the kings grace may lawfully without any scruple or grudge of conscience take such charges of us as I rehearsed before, and that we ought not once to mutter against his grace's pleasure & will in this behalf, it is manifest by these words, 
i Reg. viii.  which god spoke unto Samuel: This shall be the law or right of the king, saith he, that shall reign over you. Your sons shall he take for his charettes & for horsemen to run before his Chariots, and to be rulers & Captains, to be plough men to till his land, & to be repers in his harvest, & to make his harness, & such things as belong to his Chariots As for your daughters, he shall take them to be apothecary's Cooks & Bakers. Your best land & vineyards, and oylegardens shall he take, & give unto his servants. Of your seeds also & vineyards shall he take the tithes, & give unto his Chamberlains & servants. And your servants & your maids & your best young men, & your Asses shall he take, & do his business with all. Of your flocks shall he take the tithes, & ye shall be his servants. Are not these words manifest and plain enough to declare what right, title, & power by the word of God, our most excellent Prince hath to challenge and require of us such costs & charges, as he sustaineth for the common weal, & that all that ever we have, is at his commandment, & that we ought by no means to resist or say him nay.  Chri. 
They are more clear than the Son, & more open than the light.  Theo. 
Yet have I heard some say, 
An objection  that we are made free by Christ, & aught to serve no man, nor to be charged with payments to any parson, but all things ought to be common among christian men.  Phil. 
To answer unto every part of this your sentence, 
Theanswer  requireth many words, & asketh much time. But to be short, know that who so ever maintaineth that kind of doctrine, dissenteth much from the christian religion, corrupteth the word of God, soweth false teaching, 
Our libert● is spiritual & not carnal  hunteth a carnal liberty, and desireth to live in all kind of sin without punishment. Truth it is, that we are made free by Christ, but this our liberty is spiritual and not temporal. By Christ we are delivered from the damnation of the law, 
Rom. x. Gala. three i Cor. xv. Ose. xiii. Heb. two. Act. x. joan. viii. Gala. v. i Pet. two.  but not from the observance ofit. By Christ we are made free from the power of Satan sin, death, desperation and hell, but not from the power of the civil magistrates. By Christ have we received our manumission & freedom's from the condemnation of all those things, into the which we were cast by the sin of our first father Adam. So that by Christ we are spiritually made free, if we abide in his words, as we read in the Gospel of Iohn & in divers other places of the holy scripture. But this spiritual liberty maketh us not free from our obedience & duty toward the temporal power, to whom we own both our selves and all that ever we have, as ye ●eard before. For this were a thing of to much absurdity & contrary to all good order, & the teaching both of Christ & of his Apostles. Yea so should God be the Author of confusion & not of order, of dissension and not of concord. S. Austen saith, 
In li●. ad Rom. prop●sit. lxxii.  if any man thinketh, that because he is a christian man, he ought to pay no custom or tribute, nor show any honour to the high powers, he falleth into a great error, & is very much deceived. 
Contra aux entium. xi. Quest. i. Canon, sitributi●n.  S, Ambrose also saith, if the temporal governor asketh tribute, we deny it not, let the lands of the church pay tribute. If the rulare desireth the lands, he hath power to challenge them, let him therefore take them, if he will, I give them not to the Emperor but neither do I deny them. Again he saith, it is a great & special document or point of teaching, whereby christian men are taught to be subject to the higher powers, because that no man should think that the constitution or ordinance of an earthly king ought to be loosened or broken. 
Ibidem. Can magnum.  
Math. xvii.  For if the son of God paid Tribute, of what great authority art thou, which thinkest that thou oughtest not to pay? Theophilacte also saith, 
In Lucam. cap. xx.  that we corporally obey him, that hath power on our bodies, whither he be king or Tyrant, it hyndrethe us no thing, that we should spiritually well please the God of spirits. 
Math. xxii.  For Christ saith, pay unto the Emperor, the which is the Emperors, & pay unto god that, which is Gods. Mark that he saith not, give, but pay. It is, saith he, debt. pay therefore thy debt. Thy Prince keepeth the from thine enemies, & he causeth that thou livest in quiet. Thou therefore for these things owest tribute to him.  
Thus see you proved both by the holy Scripture & the ancient Doctors, that they, which profess Christ, 
Mark well.  are not so made free, but that they are bound to be subject & obedient to the high powers in all godly and decent matters. Again, that all things ought not to be common among them, or that they be excepted from such corporal charges, as the rulers require of them, but that they ought to pay tribute, custom, task, subsidy, or any thing else, that is required of them by the temporal governors, seeing chiefly it make●he so greatly unto their own advancement, profit & commodity. They therefore, that deny these things or grudge to pay them, when time requireth & occasion is given, verily they are far from true Christian men, and shall for their disobedience receive damnation, except they repent and amend.  Euse. 
God forbid, but that every man should pay with a willing heart, what so ever is required of him for the mayntaynaunce and conservation of the public weal.  Theo. 
Certes we were unworthy to live under the dominion of so puissant a governor, if we should not in all points satisfy even unto the uttermost his godly and reasonable requests, seeing we have & still daily do receive innumerable commodities & pleasures at his grace's hand.  Phil. 
The charges which the Kings graces majesty sustaineth daily for the wealth of all us his subjects, 
The charges, which the kings grace fu●tayneth for the common weal.  are infinite, & far exceed the unexpert capacity of the rude simple people, as we may see before our eyes, & learn by the constant fame & common report of all men (as I may leave of to speake of the building of many Castles, Block houses, strong holds, Bulwarks, fortresses. etc. & of men appointed unto the defence of the same, with all things pertaining thereunto, again of the common Schools & the teachers of them, of sending forth Preachers into every part of his Realm, of procuring learned magistrates, of giving exhibition to many virtuous & learned men, & of a thousand things more, which his most gracious majesty doth for the wealth of us, & for the conservation of this his most flourishing Realm) therefore ought we to suppeditate and minister again unto him abundantly what so ever his grace requireth of us at any time, or else we grievously offend God, & walk not according to the order of charity, but are manifest transgressors of Gods most holy will, which commandeth us & all that we have to be subject to the Kings graces pleasure.  Chri. 
This is truth, & nothing more true  Phil. 
I believe verily, that what soever the subjects have, are the goods of such a righteous and godly Prince, 
Note.  as we have now reyning among us. Yea if the high powers were very tyrants, and altogether unmerciful, yet might we deny them no thing at all of our goods if they required them of us, 
job. xxxiiii. Pro. xxviii.  but deliver them up into their hands freely, to be used as it shall please them, being persuaded that it is for our sins, that God suffereth such tyrants to reign over us & therefore ought they to be obeyed in all things, 
Esa. iii. Act. iiii. v.  that fight not with the word of God, nor obscure the divine glory, though they seem to be never so full of tyranny & unmercifulness. But seeing we have such a prince as loveth his faithful subjects noless, than a gentle father doth his natural son, cherisheth them no less, than a nurse doth her child, preserveth them without danger no less than a trusty shepparde seakethe to keep his sheep from the ravening teeth of the wolf, & utterly giveth himself altogether unto us & unto our commodity & profit, what should be the cause, that we might deny any thing to this our Emperor so merciful, so gentle, so bounteous, so prudent, so wise, and so circumspect in all things, that pertain unto our commodity & wealth. To much beastlike are they, that consider not the bounty of so excellent a Prince. blessed is that land, saith the wise man, 
Eccle. ●.  whose king is a man of nobility, & whose Princes eat in due season for strength & not for lust. But woe be unto that Realm, whose King is but a child and whose Princes are early at their banquets.  
Thus neighbours have I declared unto you according to my promise your duty toward our most excellent king, & such as he appointeth to be governors under him. Look therefore that ye be obedient unto them, fear them, honour them, & pay what so ever is required of you. For unto all these things ye are bound by the holy Scripture, which if ye do, the blessing of God is upon you: If ye do not, the curse & vengeance of God will fall on you, so that your end shall be miserable both before God & man.  Euse. 
What soever ye have hitherto taught us, we will labour to the uttermost of our power to fulfil it in our quotidian & daily conversation, that we may walk blameless bothbefore God and our Prince.  Phile. 
Now doth convenient order require, that I bring forth your fourth flower to you, seeing that hitherto ye have learned your duty both towards yourself, GOD, and our King.  Theo. 
I pray you let us see it.   

¶ The fourth flower/ called/ Ready assistance.  Philemon. 
Behold here it is. Let every man look not for his own profit, 
Phil. i●.  but for the profit of other. How doth the savour of this flower please you?  Euse. 
How so ever it pleaseth me, I think verily, the air & breath of this flower is so strong, the few at this present time can abide the savour of it.  Phil. 
Why so? It is the saying of Saint Paul to the Philippians.  Euse. 
I know that well, but ye should rather have rehearsed this saying in the same Epistle. All seek their own advantage, & not that, which is jesus Christ's. For this flower do men now a days bear chiefly in their bosom, as we may see by daily experience. Their noses are stopped, and they have lost one of their five wits, when any such flower is offered them for to smell upon, as ye have now given us. They have rooted other herbs in their hearts, upon whom they smell daily, 
Eccl. x. Lato. lib. i. Menander. Inuenalis.  even such as these are. Pecuniae obediunt omnia. Bonus est odor lucri ex re qualibet. Semper tibi proximus esto. Tantum fidei, quantum pecuniae. Nummi virum faciunt. Virtus post nummos. Miser est, qui nummos non habet. Quisquis habet nummos, secura naviget aura Fortunamque suo temperet arbitrio. That is to say, all things are obedient to money. The savour of lucre is good, how so ever a man come by it. Be ever nearest & most friend to thyself. A man shall even be so much trusted, as he hath money. Money maketh the man. first money, and afterward virtue. He is a wretch that hath no money. Who soever hath money, may go where he list, & do what so ever he will at his own pleasure.  
The savour of these flowers, hath so infected the senses of many now a days, that they can by no means smell on this flower, which ye have now given us.  Phil. 
It is the more pity. Not withstanding neighbours, be not ye infected with like pestiferous contagion. Remember your profession, and follow not the common fashion, unless ye fall into damnation, and lose the favour of GOD.  
Smell well on this your flower, 
Phil. two.  Ready assistance. Let every man look not for his own profit, but for the profit of other. For saying ye have hitherto learned your duty both toward yourself▪ God, & our king, ye must now learn also your office & duty toward your neighbour. For God hath also given us a commandment to love our neighbour. 
Levit. x●x. Math. xxii. Rom. xiii.  Thou shalt love thy neighbour as thyself, saith the scripture. That thou wilt not another should do to thee, 
jacob. two i. joan. iiii.  do thou not the same to him. And this commandment have we of God, that he, which loveth God, should also love his neighbour. For he the loveth not his brother, whom he seeth, God, whom he hath not seen, how can he love?  
That ye might natively & unfeignedly on this sort love your● neighbour, I have selected this sentence of s. Paul to put you in remembrance of your duty. 
Phil. two.  Let every man look not for his own profit, but for the profit of other. 
Mat. xxiiii   Chri. 
It is a very hard saying, & followed but of few iniquity doth so abound, & the love of many abateth and waxeth cold.  Theo. 
Me think, S: Paul would here have no man provide for himself, but for other. And this is contrary to his own saying, 
i Tim. v.  where he saith, If any man doth not provide for them that do pertain unto him he hath forsaken the faith, andis, worse than an Infidel.  Phil. 
God forbid that any contrariete should be found in the words of so noble & worthy Apostle. In your flower he doth not forbid you, but that ye may with good conscience provide for yourself & for yours But to admonish men of this so straightly as of the other, it was not needful nor expedient. 
Mark well.  For we are naturally bend to seek our own profit, yea & that many times to the great hindrance & utter decay of our neighbour, neither need we a spur to prick us forward in this behalf. Which thing, S. Paul replete with god's spirit considering, exhorteth men rather to seek for their neighbour's profit, than for their own, meaning that they should not be so bend to seek their own advantage, 
Phil. two.  that they should utterly neglect the profit of their christian brother. For the very same mind ought to be in us that was in Christ jesus which being in the shape of God, thought it not robbery to be equal with God, but made himself of no reputation, & took upon him the shape of a servant, became like another man, & was found in his apparel, as a man. He humbled himself, & became obedient unto the death, even the death of the cross. Here is your flower, Ready asistence. Here is an example that ye should be ready to assist & help your neighbour at all times. How did our most blessed Saviour Christ utterly neglect & cast away, as I may so speak, his own glory, honour and worship, to seek our health, comfort & salvation? This ready assistance & help ought also to be in us, if we pertain unto Christ. For we ought to have y● care for our neighbour, that Christ had for us, or else we walk not according to charity. This ready assistance also see we in that Samaritane of the Gospel, 
Luke. x.  which saying a certain man spoiled, rob, grievously wounded and half dead, had pity on him, came unto him, bound up his wounds, powered in oil & wine, & laying him on his beast brought him unto an Inn, & made provision for him. Here is another godly example of ready assistance. Here is a mirror for all men to look in. Here is a pair of spectacles for to show every man, what his duty is toward his neighbour. 
What our duty is toward our neighbour   Euse. 
As how I pray you for an example.  Phil. 
Certes as this Samaritane did. To be bend at all times to help so many as hath need of our help, & to procure no less the health & furtherance of other, than of ourselves. As for an example. Art thou a judge, 
The duty of a judge, justice of peace.. etc.  a justice of peace, a Constable, a bailiff, or any other common officer: So haste thou the law in thy hand. Matters of controversy are brought before the. Look therefore, that thou judgest all things according to equity. Be not partial. Favour not one part more than another. Show indifferency. Do as right require. give no wrong sentence, neither for fear nor love of any parson. Practise none iniquity: Condemn not the innocent for lucre's sake. Be not corrupt with gifts. Eat not the poor man, neither devour thou his substance, but help to sustain him in his right against the violence of the wicked Tyrants and cruel oppressors according to thy office, if thou dost this, than hast thou this flower, Ready assistance. about thee, & dost to thy neighbour, as thou art bound by the commandment of God. If thou dost this, that is, judge contrary to equity, suffer the poor to be oppressed for favour or lucre's sake, or else because thou bearest a cruel heart and spiteful stomach against the part, so gettest thou the great displeasure of God, & hepest up to thyself everlasting damnation.  
Art thou a bishop, 
The office of a Bishop priest or spiritual minister.  priest or spiritual minister of God's word? look than well to thy office. Remember that it is thy duty reverently to minister the most blessed Sacraments of Christ's church, and to preach the word of God to the flock upon whom the holy Ghost hath made the overseare, to govern the congregation of God, whom he purchased with his blood. 
Act. x●. joan. xxi.  Remember that it is said unto thee, Pasce, Pasce, Pasce, fede, fede, fede. Feed there fore thy Paryshe with good example of virtuous living. Feed them which the pure Euamgelion & true Gospel of Christ. Feed them also which corporal food thorough the maintenance of hospitality. Teach them to forsake all Idolatry & superstition, & only to cleave to the true & living God, the alone and omnisufficient saviour. Teach them to honour & call on the name of their LORD God in all their adversities and troubles. Teach them faithful obedience toward their superiors. Teach them to love their wives as their own flesh, & to bring up their children & family in the fear & nurture of the Lord. Teach them to labour for their living, & not to takeaway any man's goods unjustly. Teach them to testify the truth, & to bear no false witness. Teach them to be no man●lears, but to love all men with a pure heart. Teach them to live of their own, & not to covet that which pertain to other men. Teach them to walk straight in the path ways of the LORD all the days of their life, unless the fierce plagues & cruel vengeance of God fall both upon the & them. 
Esay. ●viii.  Cry, cease not. Show to the people their sins, offences, & wickednesses. Command the wicked to forsake his iniquity. Exhort the rich man unto the glad & ready distribution of his goods to the poor people. 
i Tim. vi.  
i Pet. v.  Feed the flock of Christ, so much as lieth in thy power. Be an example of the faith full in word, in conversation, in love in spirit, in faith, in purity & cleanness of life. give attendance to thyself & to doctrine, continue in these. Reprove them that sin openly before all men, 
i Tim. iii.  that that other may be afeard. Keep thyself pure, clean & honest. Suffer affliction & trouble as a goodsouldiour ofIesus Christ Study to show thyself acceptable to God, 
i. Tim v. two. Tim. two.  a workman that needeth not to be ashamed, dividing justly the word of truth. Fly the lusts of youth, 
i Tim. v●.  follow righteousness, faith charity peace with them that call on the LORD with a pure heart. Reprove the enemies of truth fearsely, that they may be whole in faith. Speak thou those things, that become wholesome doctrine, but above all things be an example to other of good works. Be not absent from thy benefice. 
Zacha. xi.  Live not dissolutely at the university or else where. Be not that Spheppard and Idol, that forsaketh his flock, but give them meat in due time. 
joan. x.  Suffer not the wolf to devour Christ's sheep, whom he bought with no less price, than with his own most precious blood. Defend the glory of GOD, and not thine own dignity. Strive for the health of thy flock, 
Mark well.  & not for thy rytchers & possessions. The sinful of thy flock, exhort unto faithful repentance. The desperate provoke thou unto the trust of God's mercy. The weak make thou strong. The diseased look thou heal. The bloody wounded look thou cure. The broken look thou make whole. The imperfect, look thou make perfect. The strong in Christ, look thou make ancient. To conclude, if thou be a true Bishop, a faithful overseare, a diligent Curate, a trusty shepherd, rather give thy life, & spend all the blood in thy body, than that one of the lest of Christ's flock should perish thorough thy fault. So mayst thou be sure, 
i Pet. v.  when that Prince of shepherds shall appear to receive the immarcessible crown of glory, if thou dost not these things, which hitherto I have rehearsed, than look thou for none other, but with that unprofitable servant to be cast into utter darkness, where weeping & gnashing of teeth shallbe.  
Art thou a rich man? 
The duty of a rich man.  So hath God set the in a perilous state, except thou be ware. To avoid there fore all danger, look that with thy possessions & riches, thou helpest them that have need. For unto this end hath God endued the with the goods of this world. Be not proud for thy riches sake, 
Eccl xxxv. two. Cor. ix.  nor put not thy trust in uncertain riches, but in the living God. Be rich in good works. Be ready to minister unto the necessity of other, that want For God loveth a cheerful giver. Break thy bread to the hungry, 
Esa. lviii.  & lead in the needy & poor wayfaring into thy house, when thou seest a naked man, cover him, & thou shalt not despise thy flesh. 
Luke. vi.  give to every one that asketh, & from him, that will borrow, turn not away thy face, 
Psal. xiiii. Esa. v.  but lend him thy money, yea & that without any usury. join not house to house, nor land to land Covytte not to reign alone in a town. Suffer other men to live by thee, yea & that of their own. Help them to make provision for their family, that they may keep the better hospitality & be the more able to help the comfortless. Let not out thy lands & houses on such price, that the farmers shall never be able to pay thee, or else to do no good upon them So let them higher thy fermes, that they may not be empoveryshed, as they are now a days for the most part, but rather enriched, that they may be the more able virtuously to bring up their children in good arts & godly sciences, to help their poor neighbours, to keep hospitality, & to bear the charges of the common weal for their portion, when time requireth. For this shall make a flourishing & wealthy Realm, abundant in all things. Thus shalt thou also greatly please God, & he again for this thy bounteous liberality showed toward thy neighbours, will open his hand, bliss the & all that pertain unto thee, favour thee, & make the to be plenteous in all things. 
Deu. xxviii  So that what so ever thou goest about, shall prosper & come unto a fortunate & good end. Neither shalt thou need to doubt of these things. 
Titus. i. Psal. cxliiii  For God hath so promised, which can not lie, but is faithful in all his words. If thou dost contrary hereunto, & abusest the riches, which god hath put into thy hand, & of whom he hath only made the his steward, so that thou art unmerciful & hidest up thy treasure, & knowest not for whom, & wilt by no means bestow them, as God hath appointed thee, than be thou certain & sure, that like an unmerciful thief and cruel bloody Bocher, thou shalt be hanged in hell. 
Esa. lxvi.  The fire, wherewith thou shalt be tormented, shall never be quenched. The worm, that shall gnaw thy conscience, shall never die. The pains shall be infinite, neither shalt thou at any time be relieved of them, but with that unmerciful rich glutton in the Gospel of Luke, 
Luke. xvi.  lyghe crying & wailing in perpetual torments worlds with out end. Therefore beware betimes & say not but that thou art warned.  
To be short, consider with thyself in what state & condition God hath set thee, & use that ever unto the glory of God and the profit of thy neighbour. For know that what so ever God hath given thee, he hath given it the for the profit of thy neighbour also. Hath God given the strength? than must thou help the weakness of thy brother. Art thou wise, & eloquent? So must thou make good, that which wanteth of them in thy neighbour Art thou rich? So must thou comfort the needy. Art thou learned? So must thou instruct and teach the ignorant. Art thou a rulare? So must thou be favourable to them of the inferior sort. Art thou a man of nobility? So must thou not despise them of ignobilite. Hast thou creditors and debtors? So must thou not draw them cruelly straight ways into the law, but favour them, entreat them gently, and give them respite, until they may● pay the conveniently without danger or loss of their substance. Haste thou received any talent or gift at all of God? Use that same to the profit of thy neighbour, & so shalt thou well please God. To make an end, be the very same to thy neighbour, 
A good lesson  that God is to the. Consider what kindness God showeth to thee, & show thou the very same again to thy Christian brother. And wilt thou hear me? Be even another Christ to thy neighbour.  
Thus much dear brothers, have I spoken concerning this your flower, Ready assistance. of the which ye may easily learn to know your duty toward your neighbour, and how ye ought to behave your selves in all points toward him according to the will of God.  Theo. 
Undoubtedly neighbour Philemon ye have given us many godly lessons. I beseech God, we may so walk in our conversation & in all our acts toward our neighbour, that we may in all things follow and practise this your most godly doctrine, & be ready at all times both in thought, word & deed readily to assist & help our neighbours, no less than we desire that god should assist, help & succour us, when we have need.  P. 
It is very godly spoken. God gyveyou grace no less to do & work Now remaineth your last flower to be given to you.  Chri. 
I would very gladly see it.  Euse. 
The very same also do I desire.   

¶ The fift flower/ called/ Christian charity.  Philemon. 

i joan. iii.  AT hand it is even here ready▪ Take it I pray you. Let Us not love in word nor tongue, but in work and truth.  Theo. 
This flower may be called Christian charity in deed aright  Phil. 
It is not without a cause, that I have given you this flower. For the savour of all your aforesaid flowers profiteth without this but little. 
Behold the excellency of charity.  This flower is the very same to your Nosegay that a precious stone a costious pearl, a goodly owch, is to a ring or any other jewel. With out this flower all the other will soon wither away, & come to nought. But so long as the beauty of this your flower lasteth, so long can not your nosegay decay & perish. Can any thing be good & godly, where love & charity wanteth? And because ye should know, that I mean none unfeigned love, I have named your flower, Christian charity. For our charity & love ought not to be carnal, fleshly, beastlike, worldly, 
What love we ought to have among us.  feigned, unclean & flitting, but spiritual, ghostly, christian, heavenvly, true, pure, & abiding for evermore. And this is that Christian charity, whereof your flower speaketh, 
i joan. iii.  Let us not love in word nor tongue, but in Work & truth. Without this charity S. Paul affirmeth in his Epistle to the Corinthians, that no work, 
i Cor. xiii.  seem it never so good & godly, profiteth any thing at all. 
Rom. xiii. i Tim. i.  Reed the Chapter when ye come home. Certes this charity & christian love must needs be an excellent thing, saying it is the end of the Commandment, & the fulfilling of all the law, seeing also that Christ in his last sermon, which he made to his Disciples a little before his passhon exhorteth us with so many words unto it. S. Iohn feareth not so greatly to advance and commend charity, 
joan. xiiii. xu.xvi. i joan. iiii.  that he affirmeth God to be charity, saying, God is charity, & he that abideth in charity, abideth in God, & God in him. Unto this true and Christian charity. S. Peter also moveth us on this manner: 
●. Pet. iiii. Rom. xii. Co●. iii.  Before all things, saith he, have fervent charity among you. For charity covereth the multitude of sins. And S. Paul saith, above all things have charity, which is the bond of perfection. For he that hath this christian charity can none otherwise but love God with all his heart, 
What the love of god doth.  mind, strength, power & soul. He can none otherwise but forsake the world, the devil & the flesh, & cleave to God alone as a true and faithful wife doth to her husband. He will by no means swear by the name of his lord god, but reverence honour, worship & praise it. He will not break the Sabbothe day, but sanctify it according to the word of God. Again, 
what the love of our neighbour doth.  he that loveth his neighbour sincerely, will by no means hurt him, nor work any evil against him. He will not disobey his superiors. He will commit no manslaughter, whoredom, theft, nor bear any false witness nor yet covyt that, which should be hindrance to his neighbour, but he will gladly & with a free spirit do unto the uttermost of his power, what so ever the Scripture requireth of him, as Christ saith, if any man loveth me, he will keep my word, and my father shall love him, & we will come to him & dwell with him. He that loveth not me, keepeth not my words. 
Io●n. xiiii.  He that hath my Commandments & keepeth them, he it is that loveth me, & he that loveth me, shall be loved of my father, & I will love him & show myself unto him. How doth this your flower please you?  Euse. 
I never smelled a sweeter and more pleasant odour in my life.  Theo. 
I pray you rehearse it once again. 
i joan. iii.   Phil. 
Let Us not love in word no● tongue, but in work and truth.  Theo. 
Is not this the saying of S. john in his Epistle?  Phil. 
Yies verily.  Theo. 
Me thinketh that he giveth here a commandment that we should not love in word nor tongue but in work & truth.  Phil. 
Ye say truth.  Theo. 
It is not lawful than for us to empress the love that we bear in our hearts towards our neighbour by manifest, open & evident words? as to speak gently, to common friendly, & to wish well with loving words to all men?  Phil. 
S. john in this place forbiddeth no more gentle speech & loving communication, 
Phil. two.  than S. Paul in your other flower did forbid to make provision for you and yours. But his mind is this, they which will crack & boast by outward words, that they love God & their neighbour, & yet show it not in works and truth, they are liars, & have not in them the christian charity, which the Scripture commendeth so greatly in every place. Such are like them, of whom S. Paul speaketh on this manner, they say they know God, but which their deeds they deny it plainly, 
Titus. i.  saying they are obhominable, disobedient and minded unto no good works. 
i joan. iii.  He that hath the substance of the world, saith S. john, & seeth his brother have need, & is moved with no compassion towards him, how doth the love of God abide in him? As though he should say, albeit a man craketh never so much that he loveth God, 
Mark well.  yet if he fulfilleth not that, which God commandeth him, how dare such one boast that he loveth God? A man loveth so much as he worketh. If he worketh no thing, neither doth he love any thing. For as S. Gregory saith in a certain homely, 
Gregory.  the love of GOD is never idle. For he worketh great things, if it be love, but if it seizeth to work, 
i Cor. xiii.  than is it no love in deed. Love, saith S. Paul is patient & courteous. Love envieth not, love doth not frowardly. Love is not puffed up, dealeth not dishonestly, seeketh not her own. Love is not provoked to anger, thinketh not evil, rejoiceth not of iniquity, but rejoiceth in the truth, suffereth all things, believeth all things, hopeth all things, abideth all things. What a point is this of love, to say that I love God, 
Note this well.  & yet run a whorehunting after strange Gods?  
Again what a point of love is this to say, that I honour the name of God, and yet blaspheme it with most shameful & abominable oaths? What love is this toward my neighbour to say that I love him and yet will do no thing for him, when I see him in necessity? Is this love? Perish mought such love. Against these wicked Hypocrites & open dissemblers doth S. john in this place thunder, 
i joan. iii.  when he saith let us not love in word nor tongue, but in work & truth. There were in the time of the Apostles many false Christians, which by words pretended much love both towards God and their neighbour, and yet did they express & show none at all by their outward deeds. Such have we now a days also among us, which stiffly affirm that they love God & his word, yet do their works prove the contrary. The scripture rejecteth that love which is feigned, and is not in spirit and truth, that is to say, first engrafted in the heart, & afterward declared by manifest & evident works, worthy such a love. Therefore neighbours, if ye will smell aright and to your comfort of this your flower Christian charity, provide that your love benot feigned. Let it not only be in word and tongue, but also in work and truth. 
Oflove toward God.  first as concerning your love toward God, it shall appear in nothing more manifestly, than if you labour with all main in all your works to seek the glory of God, the honour of his most blessed name & the promotion of his holy word. Again as touching your neighbour your love shall not be feigned towards him, 
Oflove toward our neighbour.  if ye help him in all such things as he hath need of, as for an example. If ye perceive him ignorant in the law of God, teach him God's word, bring him unto Christ, teach him where, of whom and by what means he shall obtain health & salvation? Declare to him what the true & christian faith is? & of what great strength, virtue, efficacy and power it is. Exhort him unto the true good works, which god approveth by his word, & leaveth not unrewarded. 
Psal. xlix.  Charge him to fly unto the name of God as unto a strong Bulwark in all his adversity and trouble. Furthermore if ye perceive that he is given altogether to wickedness and will not gladly hear any wholesome admonition, yette cease not to pray for him, 
Gen. xvii.  as Abraham did for the filthy Sodomites and Moses for the disobedient jews. 
Exo. xxxii.  Yea though he be your extreme enemy and seeketh your life, 
Luke. xxiii. Ac●. seven.  yet wish well unto him, pray for him, and desire God to forgive him, as Christ and Steven did. Again if ye perceive that he is poor & hath need of your help, fail not to succour his misery and to help him in his need even to the uttermost of your power, to make an end, if ye perceive that your neighbour hath need of any thing that ye are able to do for him, I charge you in God's behalf, that ye with all expedition, help and comfort him. If ye do this, than do ye smell aright on this your flower, Christian charity, & shall receive rewards abundant for your good deeds, but if ye do it not know that though ye boast never so much in word and tongue of your love towards god & your neighbour, 
Note.  yet shall ye go to the devil headlong like abominable Hypocrites and wicked dissemblers, & shall receive greater damnation than they which never knew truly no part of God, seeing your love is only in word and tongue, but not in spirit and truth.  Euse. 
As concerning our love toward God, we will employ all our industry and labour to have that love toward him, 
joan. xxii.  which Peter had when he said unto Christ, LORD thou knowest that I love thee, & as touching our neighbour we will labour no less heartily to love him, than jonathas did David, 
two. Reg. xviii  which as the Scripture saith, loved him as his own life.  Phile. 
these are goodly examples undoubtedly neighbours. Look therefore that ye follow them. If ye bring out of your love such deeds, as Peter did, than may ye be bold to say, that ye love God unfeignedly. Again, if ye show by your outward works such love toward your neighbour, as jonathas did to David than need ye not fear to say, that ye love your neighbour in work & truth, & so are ye perfect and true christian men, and may be certain after the departure out of this transitory life, if ye so continue unto the end, for to receive the crown of life, which the LORD hath promised to them that love him, 
Iaco●. i.  as S. james saith.  
Here is now your Nosegay perfect. For I have given you all your five flowers, as I promised you at your first coming.  Chri. 
We thank you right heartily for this Nosegay  Euse. 
I think such a Nosegay was never given before of any man to his friend, as you have now given us.  Theo. 
I beseech GOD give us grace so to smell on this nosegay, that the savour of it may ever abide in us, & never depart nor go away from our hearts. So may we be sure neither at any time to offend ourselves, God, our King, nor our neighbour, but lead such a life, as wherewith both God and man shall be well pleased.  Phil. 
All this that ye have hitherto spoken is true. For I have taught you no thing of mine own brain & fantasy, but only the pure word of God, & the sentences & minds of the holy and catholic Doctors. Therefore I pray you heartily good neighbours be as diligent to observe and keep these flowers as I have been studious to gather them together for you, so shall I both think my labour well bestowed & ye also of all pleasures shall do me the greatest. Well I will now rehearse to you in few words, what your whole nosegay containeth in many.  
Your first flower is called Unfeigned humility. Hereof have ye learned the true knowledge of yourselves, 
A brief rehearsal of the Nose gay.  & that ye ought not to be proud of any thing, but embracing humility & lowliness of mind always confess that what so ever ye have, be it never so good & precious, it is the gift of GOD coming down from the father of lights, and that therefore ye ought studiously to labour above all things that it be bestowed according to the will of God, 
jaco▪ i.  that is, unto the glory of God the profit of your neighbour & the salvation of your own souls.  
Your second flower called, Pure Innocency. Of this ye have learned your duty toward God, & how ye ought to walk before him according to his word and be perfect.  
Of your third flower, which is, Faithful Obedience. Ye have learned your duty toward our most puissant & excellent king, & all those civil magistrates & head officers, which are appointed to rule & govern the matters of the public weal under his grace's majesty. Ye learned also, that by the word of GOD ye own to them obedience, fear, honour and tribute.  
Your fourth flower, called, Ready assistance▪ taught you your duty toward your neighbour, & how ye ought to serve him according to the rule of the Gospel, seeking no less his profit than your own.  
Your fift & last flower, called, Christian charity, declared to you that without this true, christian & pure love, all your other flowers profit but little, neither can any work being done of a malicious heart and out of charity please God. Again ye heard, that your love both toward God & your neighbour was declared to be unfeigned, if ye did express it outwardly in such works as are prescribed of God in the holy Scriptures, this is the whole sum of your nosegay.  
Now dear brothers, I beseech you by the great mercies of God, that ye will by no means suffer the smell, odour & savour of these herbs to fall out of your breasts, but that you alway bear this your Nosegay about which you, & smell on it at all times without ceasing. For these are those flowers, which shall preserve you from all pestiferous and contagious airs, from all perils and dangers, from all mischances and evil fortunes. They also shall inspire and breath into you such comfortable odours & sweet savours, that ye shall by no means be so infected, that ye may either offend yourselves, God, the king, or your Neygheboure, but what so ever ye work, shall be acceptable both to God and man. What will ye have more? Thus much have I done now for you neighbours, and am ready at all times to do, what soever lieth in my power, when occasion shall be given, desiring you favourably to accept this my good will toward you, as of one, which wisheth no less well to you than to himself, tendereth your health no less than his own, seakethe your true knowledge in Christ jesus even as his own, to conclude, which is ready at all times both to give himself and all that he hath, so that ye may be in the most glorious bowels of our saviour Christ, and therein continue until the day o● his triumphant appearing. Which thing (most dear brothers) that it may come to pass, I will not cease neither night nor day to power out my prayers to our LORD god, that he may be present always with you by the assistance of the holy Ghost in all your godly enterprises, which thing also I most heartily desire you, that ye will likewise do for me.  Euse. 
To give you condygne and worthy thank, for your manifold gentletes toward us, we are not able. But this dare I promise you in the name of us all, that what so ever shall lygh in our powers to do for you at any time, we will be glad with all our hearts to do it. And to the uttermost of our strengths we will labour to practise & fulfil that in works, which ye have taught us in words.  Phil. 
So doing neighbours, my good will shall not only continued still, as it is toward you, but also increase daily more & more. Well, now before your departure, I will desire you to tak● the pains ●o drink with me after this our long talk & large communication, that ye may go home again from me being fed both spiritually & corporally.  Theo. 
We thank you neighbour Philimon  Chri. 
Praised be god for this our goodly and pleasant Nosegay.  Euse. 
AMEN. For he alone is worthy all the honour & praise.   
¶ give the glory to God alone.   

¶ Imprinted at London in botulph lane at the sign of the white Bear, by Iohn Mayler for Iohn Gough. Anno. Dni 1543.  
Cum privilegio ad imprimendum solum. Per Septennium.