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YOure fyrste floure is plucked out of the fyrste Epistle of S. Peter,* 1.1 & it is this, Haue Humilite and loulynes of mynde engraffed in you. For God resisteth the proude, but to the humble he gy∣ueth grace.
This is a godly swete floure, & garnysshethe the lyfe of a christen man very muche.
The holy Apostle S. Peter ī this place exorteth all christen mē vnto humi∣lite
& lowlynes of mynde. And this is your flour that I call, Vnfayned hu¦milite., euen that lowelynes whiche procedeth from a pure mynde with out ony Hypocrisye or doublenes.* 1.2 And ī gyuīg vs exhortacion to en¦brase humylyte, he also absterreth & frayethe vs from all arrogancy, pride, & elaciō of mīd, which is y• hed sprynge of all euel, & he sheweth the cause why we ought to enhalse Hu¦milite, and reiecte pryde. For God, sayth he, resisteth the proud, but to the humble he gyueth grace.* 1.3 I shal make this more euidente anone by examples and Histories of the holy Scriptures.
But I pray you before ye procede in this matter de¦clare vnto vs, what Humilite is.* 1.4
Humilite, after the mynde of S. Bernarde, is a vertue, wherby euery one brought into the k••••••e∣ledge of hymselfe, waxeth vyle and lothesome to hymselfe.
He that
on this wyse is humble, can not no¦rysh ony pryde in his herte.
Ye saye trueth.* 1.5
I meruayle than how it cōmethe to passe, y• so muche pryde reygneth now a dayes amōg vs.
Uerely bycause the people are not brought īto ye true knowle¦ge of thē selues. If they were, they would not stōd so much ī theyr own cōceate as they do, but rather be hū¦ble, lowly, gentle, & meke toward al men, euen the moost simple & inferi¦our. But in asmch as this knowe∣ledge wanteth, therfore are they in¦flated & puffed vp withe pryde lyke vnto Lucifer, which so exalted him¦selfe, that he would haue bene lyke vnto the moost hygh God:* 1.6 The mā of honour is proude of his promo∣cion, the rytch man of his rytches, the stronge man of his strengthe, ye learned man of his learnynge, the beautiful of theyr beauty.* 1.7 &c. This cōmeth to passe, bycause they know
not, what they are of them selues, & that all that they haue is the gyfte of God, as S. Paule & Iames testi¦fye.
I praye you declare to vs, by what meanes we maye obtayne this celestiall gyfte of humllite.
That ye maye haue the more courage to desyre this moost preci∣ous vertue, & to practyse it in your lyuynge, I wyl fyrst declare to you the excellency of it, and shew what great profyt ensuethe of it, & after∣warde declare to you, by what mea¦nes ye maye come by it.
Let it be so▪
The scripture shewethe ye whan Adam & Eue had transgres∣sed the commaundement of God in Paradyse thorowe the subtyle per∣swasion of Satan,* 1.8 & perceaued thē selues naked,* 1.9 they ranne away frō the face of God & hyd themselues, that they myghte not be sene.
We remēber this well.
Behold nowe the Humilite of God, conioy∣ned
with vnmesurable mercye.* 1.10 He beyng God & such a LORDE, as at y• presence of whome al thynges both in heauen, earth & hell trēble, shake & do reuerence, hūbly & lowly came & sought thē vp, sayeng, where arte thou Adā? And not onlye this, but whan they were ashamed of theyr nakednes, he made them garmen∣tes of skynnes, & put them on them to couer theyr filthynes. Must not Humilite nowe be a vertue of won¦derfull excellency, seyng that God hymselfe dyd fyrst of al practyse it?* 1.11 Who dare boste hym selfe to be the sonne of this celestiall father ▪ & yet not endewedde withe Humilite? GOD myghte haue suffered them to haue perysshedde, or elles taken vengeaunce on them streyghtway¦es accordyng to theyr desertes but he woulde not, but rather gentyl∣ly and lowly sought them vp, appa¦relled them, & by this meanes pre∣serued
them. O example worthy to be followed of all the faythfull.
Moreouer what Humilite and lowlynes was ther also ī his derely beloued sōne our lord & sauiour Ie¦sus Christ? Who is able to expresse his humilite, lowlynes & mekenes? It is not without a cause sayde of hym, learne of me,* 1.12 for I am meke & lowly in herte. For what doth hys whole lyfe shew but humilite?* 1.13 Was he not borne of a poore mayde, euen that blyssed virgyne Marye?* 1.14 Dyd he not suffer his moost precious bo∣dy to be wrapped ī vyle and simple cloutes?* 1.15 * 1.16 Dydde he disdayne to be borne in a stable,* 1.17 & to lye in a maū∣ger among brute bestes?* 1.18 Was not he subiecte & obedient to Ioseph & Mary his mother?* 1.19 * 1.20 Was not he cir∣cūcysed and baptized for our sake? Was not he so poore,* 1.21 that he hadde not where to reste his heade? Dyd not he kepe company wyth Publi∣cans,
synners and harlottes,* 1.22 that he myghte brynge them to grace?* 1.23 whome other so greatly dyd abhor∣re?* 1.24 Dyd not he touche the Lepers, whome other would scasely vouch∣safe once to looke vpō?* 1.25 * 1.26 Dyd not he frequent and vse the companye of al diseased,* 1.27 that he might heale thē? Dyd not he go,* 1.28 whyther so euer he was desyred?* 1.29 Dyd not he graunt ye peticions of the faythful?* 1.30 Dyd not he come rydynge mekely into Ieru¦salem vpon an Asse withoute onye pompe or pryde?* 1.31 * 1.32 Dyd not he washe his Disciples feete?* 1.33 Dyd not he be¦yng in the shape of God and equall with God make hym selfe of no re∣putacion,* 1.34 * 1.35 & toke vpon hym ye shape of a seruaunt,* 1.36 became lyke another man, & was founde in his apparell as a manne? Dyd not he so humble hymselfe, that he became obediente vnto the deathe, euen the deathe of the Crosse? Dyd not he suffer hys
moost spytefull enemies to renne & teare his moost blyssed body so cru∣elly,* 1.37 so vnmercyfully, so without al pytie, that they also dyd shedde the moost precious bloud of his herte? O vnspeakable humilite. O lowly¦nes rather to be wondred at, than able of ony man to be followed. Nei¦ther wanteth this humilite in hym at this present.* 1.38 Is he not euē nowe also content, althoughe glorified, & receaued īto ye moost blyssed throne of hys celestiall father, to becomme our intercessoure, mediatour & ad∣uocate?* 1.39 At the daye of iudgemente also is not he contente to come and featche vnto glory both the bodyes & soules of so many as ī this world haue vnfaynedly beleued in hym, & studiously wroght his diuine wyl?
Al these thinges are true that ye haue spokē.
Were it not thā a thynge of much absurdite & very vnsyttynge for vs, whiche professe
this our LORDE Christ to be moost alienated & estraunged from that vertue, which he in his quotidiane conuersacion moost principally ex∣ercised?
Yies verelye. For S. Iohn̄ saythe, he that sayth, that he abydeth in Christ,* 1.40 ought to walke, euē as he hath walked.
Trueth it is, and Christ hymselfe saythe, I haue gyuē you an example, that as I haue done to you,* 1.41 so ye lykewyse shoulde do.
Ryght well neygh∣bours. Looke ye do nowe therfore accordynge to your knoweledge.
* 1.42Furthermore what Humilite was this in y• holy Ghoste, to come downe so manifestly vpon the Apo¦stles of Christ at the feast of Pente∣choste? to replenyshe them with all gyftes of grace & to enspire īto thē the knowledge of so many tonges? was not this a wonderful token of Humilite? Doth not that moost ho¦ly spirite, euen at this daye vouche¦safe
also to dwell in the hertes of ye faythfull,* 1.43 as S. Paule witnesseth Do not ye knowe, sayth he, that ye are the Tēple of God, & the spiryte of God dwelleth in you? Agayne do ye not knowe that youre members are the Temple of the holy Ghoste, whiche is in you, whome ye haue of god, and ye are not of your selues? Seynge than that this vertue Hu¦milite was fyrst vsed & practised of God, & so styl remayneth, howe can it otherwise thā be a thīge of great excellency?
it is trueth. GOD graunt vs to remember these thin¦ges, that we maye not only professe God by mouthe, but also lyuely ex∣presse hym in our actes & dayly con¦uersacion.
Well as concernyng the vertue & strength of this youre floure, called, Vnfayned humilite, it shal appeare euidently vnto you by de∣claring what great profyt ensueth therof.
This thyng is very ne¦cessary
to be knowne. Let vs ther∣fore heare it,* 1.44 I praye you.
Hu∣milite maketh vs to be humble and lowly both ī herte & body. It expel∣lethe the fowle vice of pryde, & cau∣seth that Philantia, that is to say, the loue of our selues or the stōding in our owne conceate, reygneth not in vs. It maketh vs to abstaine frō dissolute laughing. It causeth that we speke nothyng vnaduisedly. It prouoketh vs to graūt that we are more vile than ony other, & vnwor¦thy or vnprofitable vnto ony good thynge. It makethe vs lytyll to e∣steme our selues, & all our enterpri¦ses, & hyghly to auaunce & set forth other. It makethe vs not to haue ony delectacion to fulfyll our owne wyll. It gyuethe vs an occasion to feare God, and to endeuour our sel¦ues to do that, which he requirethe of vs. It causeth vs to be obedient to our superiours, & to gyue them
all reuerence & honour. It maketh vs paciently to sustayne all iniuri∣es & wronges, that are done vnto vs. It engraffeth in vs all kynde of vertues. So that it maye ryghte well be named, the mother & nurse of al goodnes & honeste. Moreouer Humilite bringethe the grace & fa∣uour of God to vs, as ye hearde be¦fore of S. Peter, which sayth,* 1.45 God resistethe the proude, but to the hū∣ble he gyuethe grace. It causethe ye God hath a respecte vnto vs, as he sayth by the Prophet,* 1.46 vnto whome shall I looke, but to the hūble & bro¦ken in spirite, & vnto hym that fea∣reth my wordes? It makethe that GOD heareth our prayers, as the Psalmograph sayth,* 1.47 God doth be∣holde the supplicacions of the hum¦ble, and he hathe not despised theyr prayers. Also the wise mā,* 1.48 the pray¦er of hym that humbleth himselfe, shall pearse the cloudes. It causeth
vs to be exalted,* 1.49 as the moost blys∣sed virgin syngeth, He hathe putte downe the mighty frō theyr seate, & exalted the humble. And Christe sayth:* 1.50 euery one that exalteth him∣selfe, shall be made low. And he that humbleth hymselfe, shall be exalted S▪ Peter also sayth, humble youre selues before God,* 1.51 that he maye ex∣alte you.* 1.52 To be shorte, it bryngethe vs vnto the kyngedome of heauen. For Christ sayth:* 1.53 Excepte ye turne & become as litle chyldrē ye shal not enter into the kyngedom of heauē, Who so euer therfore shall humble hymselfe, as this lytyl chylde, he is greatest in the kyngdome of heauē.
This vndoubtedly is an excel∣lent vertue, and a floure of muche strength, & bryngethe to them that haue it, manye goodly pleasures & godly cōmodities.* 1.54
Agen marke I praye you, what made the oblaci¦on of Abel to be so acceptable in the
syght of God, but Humilite? Agen, what was the cause, that ye Sacri∣fice of Caim was abhorred of God, but his arrogante & proude herte, stuffed full of rancour & malice to∣warde his brother? What was the occasiō that Nohe wyth fewe other were saued from drowenynge,* 1.55 but that they were humble in herte and feared god? Agayne, what was the cause,* 1.56 that all the whole worlde be∣sydes thē were drowned, but theyr pryde & volupteous manner of ly∣uynge?* 1.57 what prouoked God so ofte to walke with Abrahā, but his Hu∣milite & lowlynes of mynde? What moued God to saue Lothe and cer∣tayne other for hys sake from that most greuous & terrible plage,* 1.58 that fell on Sodome & Gomorre, but ye Humilite of him, conioyned with a reuerent feare toward god? Agen, what caused God to take vengeāce
on the Sodomites and to consume them with fyre & brymstone frō hea¦uen, but only theyr pryde coupled wyth all kynd of volupteous, beast lyke, yea vnnaturall pleasure? What preserued Abraham fromme sleaynge his Sonne Isaac,* 1.59 but his humble & obedient herte, redy to ac¦complysh the wyll of God in al thin¦ges? What made Abraham, Isaac, Iacob, Ioseph, with al the holy Pa¦triarches to be so gētylly dealte wt al & fauoured both of god & mā, but theyr Humilite? What was ye cause that Dauid was made of a Shep∣pard a kynge▪* 1.60 but Humilite. Agen, what abiected Saul frō his kinge∣dome,* 1.61 empire & dominiō, but his ar¦rogant & proude herte, cōioyned wt disobedience towarde the commaū∣dement of God? What caused kinge Asa,* 1.62 Iosaphat, Ezechias, Iosias to worke that which was good in the sight of God, but theyr humilite, bi¦cause
they preferred ye wyll of God before theyr owne carnall iudgemē¦tes? Agayne,* 1.63 what was the cause yt many kynges, as Roboam, Ierobo¦am, Abia, Nadab,* 1.64 Achab Ochozias Achas, Manasses, Amō, Ioiachim, Sedechias, Nabuchodonosor. &c. dyd yt which was euell before God, but theyr puffed vp hertes & proud myndes, castyng awaye all feare of God from theyr eyes? What exal∣ted the moost glorious virgin Ma∣ry so hygh, that she became the mo¦ther of Christe, & was alone founde worthy to beare the sonne of God, but her humilite, as she herselfe wit¦nesseth: My soule magnifiethe the LORDE, sayth she. And my spirite, hath reioysed in GOD my Saui∣our. For he hath looked vpon ye Hu∣milite of his hande mayd, beholde, bycause of this all generations shal call me blessed. Agayne,* 1.65 what dyd caste downe Lucifer from Heauen
into hell,* 1.66 from ioye into payne, but pryde? What prouoked Christe to chose poore fyssher mē & the vile peo¦ple of this world to set forth the glo¦ry of his father, but theyr humili∣te? How came it to passe, that those simple men, yea & euen the fooles of the worlde were replete with god∣ly knowlege, & the proud Pharises the galant Bysshops, the huffe no∣sed prestes, the lusty lawers, ye saw∣sy Scribes, with all the glisteryng sorte of Hypocrites, whiche lyued at that tyme, coulde not attayne vnto this science of the diuine mi∣steries, whan not withestandynge they chalēged to them selues alone the knowlege of Gods lawe, and ye true vnderstandynge of the same? Was not theyr pryde & arrogancy the cause of this theyr blyndenes? What is the cause in these our day¦es,* 1.67 that the proude papisticall Ro∣manistes can not perceyue ye verite
of Gods worde, & here in Englond & suche other lyke places euen ye ve∣rye poore & base sorte of people are godly learned & espy the truethe of Gods wyl? Is not pryde cause of ye one, & Humilite occasiō of ye other? As I maye returne vnto the holye Scriptures & make an ende,* 1.68 what was the cause, that the Publicane went home more iustified than the Pharise, but that the one was hū∣ble, & the other proud? Ifwe marke diligently, we shall easely perceaue yt all good thynges haue euer come to passe thorowe Humilite, & that pryde hath alway ben ye original be¦gynnynge of all wickednes & mys∣chefe.
Uerelye this is easye to perceaue.
The excellency and vertue of this flour is so great, that it causethe S. Austen to crye oute on this manner,* 1.69 O holye and wor∣shypfull Humilite, thou madest the sonne of God to come downe into
the wombe of holy Marye the vir∣gine. Thou madest hym to be inuol¦ued & wrapped in vile cloutes, that he myght clothe vs wyth the orna∣mentes of vertues. Thou dyddest circumcyse hym in the flesh, that he shoulde circūcyse vs in the mynde. Thou dydest scourge hym corporal¦ly, that he myghte delyuer vs from the scourge of synne. Thou dyddest crowne hym with thornes, that he should crowne vs with his eternal Roses. Thou madest hī to be sycke which was the Phisicion of all mē, healyng all thynges with his word alone, that he myght heale thē that are sycke. Humilite, sayth Saynte Bernarde,* 1.70 is the stedfast foundaciō of vertues, whiche if it be omitted & let passe, the cōgregacion & gathe∣rynge togither of vertues, is none other thynge, than a very ruine or decay of them.* 1.71 For it debelleth and valeauntly ouercōmeth the enemy
of all grace, I meane pryde, whiche is the begynninge of all synne. S. Gregory sayth also,* 1.72 that Humilite is the beginnyng of vertues in vs, & that they which know not Humi¦lite, that is the mother of vertues, loose ye vse & profyt of theyr labour Agayne he sayth,* 1.73 he that gathereth togyther vertues without Humili¦te, maye well be compared to hym, that bringeth dust into the wynde. Thus haue I declared vnto you y• excellency & great vertue of youre fyrst floure, & what cōmodities en∣sue of it.
If these thynges hers taught were knowne vnto al men, it woulde vndoubtedly encourage them to reiecte P••ide & enbrase Hu¦milite.
Alas dere neyghbours, wherfore or wherof shoulde we be proude? Of oure wisdome or ryt∣ches?* 1.74 Who amonge mortall menne was euer able to cōpare with Sa∣lomō eyther in wisdome or rytches
Yet for all that vnto what poynte came he?* 1.75 Dyd not he faull vnto all kynde of dissolute & volupteous ly∣uynge? Dyd he not forsake y• God of Israell, & fell vnto Idolatry? It is not withoute a cause sayde,* 1.76 Let not the rytche mā glory in his rit∣ches, nor the wyse man in his wys∣dome. For what are rytches & wys∣dome,* 1.77 yf they be not godly & iustely vsed, but only instrumentes of ty∣rāny & vnrighteousnes? The wyse man is indued wythe wyt for thys purpose, that with his wisdome he shoulde healpe the simple & playne people, which want the perfecte ex¦perience of thynges, or elles that haue no capacite to attayne vnto the knoweledge of suche trauaye∣les, as are expediente for them, and not to deceaue them, to crafte with them, to poll & pyll them, & to make hauoke of them. The ritche man al¦so hath rytches gyuē vnto him vn∣to
to this ende, that he should ye more franckely noryshe the pouerte, and distribute them to the indigēt, and not that he shoulde hourd them vp in corners, glory in them, boast and crake of them, and thynke hymselfe better thā any other, bycause he ex¦celleth in thaboundance of worldly goodes.* 1.78 Bothe rytches & wisdome encrease dampnacion to the posses∣sours of them, yf they be not vsed, as God hath commaunded, that is, vnto the profyt of our neyghbour▪ What cause haue we than for to be prowde of them? If we vse thē wel, we do but our duty, yf we do other wyse, the greater is our damnaciō. Agen,* 1.79 maye we be proud of our ho∣lynes and vertuous lyuyng? Who was more holye thē Dauid? yet for all his holynes commytted he both manslaughter & whoredome.* 1.80 Christ wyllethe vs to recount oure selues vnprofitable seruauntes,* 1.81 whan we
haue done all that euer we canne. Shoulde we reioyse of worldly ho∣nour,* 1.82 & be proud of that? Who may be compared to Kynge Nabuchodo¦nosor, whose glory & renowme ret∣ched vp euen vnto Heauen for the fame of it? was not he deiected and caste downe so lowe, that he beynge expulsed from his empyre, became a brute beaste, & dyd eate grasse wt the beastes of the felde? Rede the hi¦story.* 1.83 Maye we be proude of marti∣all affayres, as of stronge Castelles sure holdes, myghtye Bulwarkes, greate Gunnes, sharpe Speares, swyfte arrowes, two edged swear∣des, innumerable thousādes of va∣leaūte Souldiours? Howe vnapte theise thinges are to haue ony per∣fecte affiaunce or truste reposed in them, who so readeth the Histories of the holy Scripture, shall easelye perceaue.* 1.84 Let this one History of ye proud Tyraunt Holofernes suffice
for this present, which conqueryng all the world, was at the laste moo••t miserably slayne of a woman, & all his men put to flyght. A kynge shal not be saued, saythe Dauid,* 1.85 by hys owne great hoost, neyther shal a gy¦aunt be holpen in the abundans of his owne strength. A horse is but a deceauable thyng to saue a man, it is not y• power of his strength, that can delyuer hym. Beholde, the eies of the LORDE are vpō them yt feare hym, & put theyr trust in his mercy Uerely excepte the LORDE byld the house,* 1.86 he labourethe in vayne that bildeth it. Excepte the LORDE kepe the citie he watcheth in vayne that kepeth it.* 1.87 What shall we saye of the fauour of great men? May we glo¦ry, boste, & be proud of that? Rede ye History of Amon, which was so hye in his kynges fauoure, yt he mighte do, what he lyst, kyll, saue, exalte, de¦presse, lyfte vp, plucke downe, and
as we saye commonlye,* 1.88 bynde bea∣res, & yet was not he shortely after caste oute of fauoure on suche sorte that he was immediately hāged on ye same gallowes, which he had new¦ly prepared for another? Maye sūp¦tuous mansions and delicate fare cause vs to be proude?* 1.89 Na verely. For what other thyng is costly byl¦dynge, than a great heape of stones gathered togyther,* 1.90 pleasaunt for ye tyme, but shortely returnyng agen vnto duste? As for the moost delici∣ous meates that can be gotten, af∣ter they be once chawed & digested, what is more vyle, more stynkyng, more vnsauery, lesse pleasaunt to ye eyes,* 1.91 and more odious to the nose? shall I speake of gorgious apparel and goodly beuty? wherof so many nowe a dayes very vaynely and no lesse folyshly bost and glory? Is ony thynge in them, wherfore we maye lyft vp our brystles, & auaunce our
selues before other, euen the moost vile & deformed? I praye you what other thynge is gaye and gorgious rayment than a very instrumēt of pryde, as a certen lerned mā sayth. They were gyuen vs of God to co∣uer our fylthy nakednes,* 1.92 and we a∣buse them vnto pleasure & volupte¦ousnes. O preposterous iudgemēt. O extreme blyndnes. Glory not in thyne apparell at ony tyme,* 1.93 saythe the wyse mā. As for the vanite and beautye, what nede I make many wordes?* 1.94 It is more britle thā glasse more transitorye than the floure, more inconstante than the wynde, more vayne then the smoke, & more flyttynge awaye then the tyme, to conclude, it is as the Poetes cal it, Fragile bonum, that is,* 1.95 a frayle good thynge, so that it is not wythout a cause sayde of Salomon, fauour is deceytful, & beauty is a vayne thīg Howe doth one lytyll feuer, make ye
woman of the worlde, the fowlest & moost vnpleasaunt in aspecte? And to saye the trueth, is beauty any o∣ther thynge,* 1.96 than as Lodouicus Viues sayth, as lytyll thynne skynne well coloured. If the inwarde partes sayth he, coulde be sene, howe great fylthynes would there appeare, euē in the moost beautyful person. Nei¦ther is the fayreste body in ye worlde any other thyng, than a donge hyll couered with a clothe of whyte and purple coloure.* 1.97 For this cause the wyse men of ye Grekes were wonte to call a fayre & beautyfull woman Hyperiphainon cacon, that is, a plesaūt or glysterynge euell. What shall I saye vnto the Nobilite and gentyll bloude,* 1.98 as they call it? Maye this be an occasion of exaltynge our sel∣ues?* 1.99 Kyng Dauid sayth: what pro¦fyt is there in my bloud, seyng I go downe vnto corrupcion? And the wyse man sayth, why arte yu proude
O thou earthe & asshes?* 1.100 we are all earth & asshes. We shall returne vn¦to corrupcion, & be so consumed, as concernyng our bodyes as though we had neuer ben. The Prophet al∣so sayth, all flesshe is grasse,* 1.101 & all his glory is lyke a floure of the felde. O LORDE GOD, what cause haue we nowe to be proude of ony thyng in this worlde, seyng that all thynges are so vayne & transitory, nothing durable & perpetuall? Certes yf we cōsyder well the gyftes,* 1.102 wherwith God hath indewed vs, what soeuer they be, pertaynynge eyther to the body or to the soule, we shall easely fynde that we haue no cause to be proude of them, but rather ye more hūble, takynge euer thought, howe we maye spende well the talent com¦mytted vnto vs,* 1.103 vnlesse we be caste with that vnprofitable seruaunt of the Gospell into vtter darkenesse, where wepynge and gnasshynge of¦tethe
shall be. The more that we do excell other in gyftes, the more daū¦gerous is oure state, and the more diligence ought we to gyue for the ryght bestowyng of thē. To whom muche is gyuē, much shallbe requi∣red of hym.
O ye vanite of this world. O ye blīd iugemētes of ye peo¦ple, which so much glory ī vayn frai¦le & trāsitory thīges.
It is not wt out a cause sayde of s. Iohn̄, loue not the worlde,* 1.104 nor those thynges y• are in the world. If ony mā loueth theworlde, the loue of the father is not in hym. For all that is in the worlde, as the concupiscense of the flessh, and the luste of the eyes, & the the pryde of the lyfe, is not of the fa¦ther, but it is of the worlde. And ye worlde passeth awaye, and the con∣cupiscēce therof. But he yt doth the wyll of God, abydeth for euermore.
Nowe accordynge to your pro¦myse, let vs heare I pray you, how
we may come by this vertue Humi¦lite, that we may enioye the commo¦dities therof eniuing, & exchew the inconueniences that ryse of the cō∣trary.
I wyll do it, and that in fewe wordes.* 1.105
Fyrst that ye maye vnfaynedly haue Humilite engraffed in youre breastes, it is expedient that we cō¦syder, what ye are of your selues. As towching your body, ye are mē. Nowe what other thyng is man cō¦cernyng his body, but only,* 1.106 as S. Bernard sayth,* 1.107 a stynkyng sperme or seed, a sacke of dunge, & the meat of wormes. Consider this depely wt youre selues, and it shall cause you to delyght but lytyll in your body, be it neuer so strōge, valeaūt, fayre, goodly, pleasaūt in aspecte, procere & tau••l. It is, sayth S. Bernarde, nothynge but a stynckynge sperme or seed, a sacke of donge, & the meat of wormes. What meane we than
to be sumptuous in the adourning & garnysshyng of the body?* 1.108 God to couer our nakednes at the begyn∣nynge gaue vs cotes of Lether. S. Iohn̄ Baptiste also accordynge to the fyrst appoyntmēt of God,* 1.109 went clad in a Camels skinne with a gyr¦dle of lether about his loynes,* 1.110 But lether & cloth both cā not suffice vs at thys tyme, be it neuer so fyne & costious, excepte we adde therto al kyndes of sylkes & veluettes. But what do I speke of these thinges? Golde, Syluer, Pearle, precious stones, Ouches & what not is now and dayes worne euen of inferiour persons, whan the poore members of Christ haue neyther wherwythe they may cloth themselues, nor yet conforte theyr hungry and thyrsty bodyes. O lamentable case. And what shall I saye of the manifold & straunge fasshions of the garmen∣tes, that are vsed nowe a dayes? I
thīke Satan studieth not so much to inuent newe fasshyons to bryng christen men into his snare,* 1.111 as the Taylours nowe a dayes are cōpel∣led to excogitate, inuēt & ymagyne diuersities of fasshyōs for apparel, that they maye satisfy the foolyshe desyre of certayne lyghte braynes & wylde Otes, which are all togither gyuen to newe fanglenes. O moost vayne vanite. Some tyme we fol∣lowe the fasshyō of the Frenche mē. Another time we wil haue a tricke of the Spanyyardes.* 1.112 Shortely af¦ter that begīneth to waxe nought, we must therfore nowe haue ye Ita∣lyon fasshyon. Within fewe dayes after we are werye of all the fasshy∣ons that are vsed in Christendome, we wyll therfore nowe & God wyll, practyse the manner of goynge a∣mong the Turkes & Saracennes, would God that with the Turkes apparell, we ware not also ryghte
Turkes & Infidels ī our lyfe, cōuer¦saciō & māners. O ye Englōd would once lerne to be ashamed of this va¦nite, & remember this saynge of the Apostle, hauinge meate & dryncke, and wherwith we maye be couered let vs be cōtented.* 1.113 But surely this Hethenysh & vayne garnysshyng of our body engraffeth high Pryde in vs, wherby it cōmethe to passe, that Humilite is clene exiled & putte to-flyght. That ye may not be accom¦bred with this Pestilence,* 1.114 remem∣ber the vtilite of your body, marke what fruytes it bryngeth forth, cō¦syder ye state of it, ponder frō whēce it came, whyther it shall, and what shall become of it. If ye do this, it shall moue you not to glory, nor to be proud of ony external thing, but gladly to embrase Humilite & low∣lynes of mynde.
* 1.115Secondly cōsyder also what ye are of your selues cōcerninge your
inward man, I meane your soule.* 1.116 Hathe not that thorowe Adam, be••fore it is regenerate by Christ, lost the fauour of God? Is it not a fyre brande of hell, bonde to eternal dā∣nacion, the chylde of wrath, all car∣nall, breathynge wickednes, ymagi¦nyng mischefe, bent vnto euell, and not able once for to thyncke a good thought?
Thyrdly after we be renewed by the mooste blyssed Sacramente of Baptisme & the holy Ghost,* 1.117 remem¦ber howe sone ye loose agayne that benefites thorow your owne sinne & wickednes, which before ye freely obtayned by Christ. This shall also moue you to cast awaye all pryde & to be humble, lowely & meke, in the syght of God, euer lamētynge your misery, & flyenge continually vnto God with youre feruēt prayers for grace, mercy, fauour & remission of your synnes, vnlesse ye be dampned
for your iniquitie accordīg to your desertes.* 1.118 It shal also not a lytyl pro¦fyt, to remember the paynes of hel, whiche are prepared for them that are proud & disobedient to the wyll of God.* 1.119 Fourthly yf at ony tyme ye desyre of vayne glory shall crepe in to your bosome for the excellencye of vertues and qualities wherewt ye are endewedde, call streyght vn∣to youre remembraunce thys say∣enge of the Apostle, what hast thou that thou haste not taken? If thou haste taken it,* 1.120 why doste yu reioyse, as though thou haddest not taken it? & this shall plucke downe youre combe, as they vse to saye. For who is so madde,* 1.121 excepte he be lyke vnto the Crow of Esope, to bost himselfe of other mennes fethers? The gyf∣tes that we haue, be they neuer so excellente, are not ours but Gods. He maye take them awaye agayne whā it pleseth hym. Thefore ought
we not to be proud of them, but vse them vnto that ende, for the which they were gyuē vs, euer remēbring that yf we vse them well, there is a rewarde layde vp for vs in heauen yf we do not, we shall receaue ye gre¦ter damnacion. So that we haue no cause to be proude of them, but rather the more humble, and lowly in herte.
Finally in all your workes, seme they neuer so good and perfecte, yet thyncke you, yt they are nowe done wt so much purite & clennes of hert as they ought, & therfore ye muste humbly graunt your imperfecciō, & desyre god to fulfil that which lac¦kethe in you for hys Sonne Iesus Christes sake.
If on this wyse ye behaue your selues neyghbours in all your wor¦kes, ye muste nedes despyse pryde & enbrase humilite Yea if on this mā¦ner ye iudge of youre selues, as I
haue here taught you, ye shal with out doubte be made vnfaynedly hū¦ble, meke and lowly. But withoute this knoledge of your selues, know that ye can do none otherwyse, but stond in your owne cōceate, bragge of your qualities, glory in your ac∣tes, be proud of your gyftes, & euer vnthanckefull in the sight of God. S. Bernarde sayth,* 1.122 I knowe that no man is saued without the know¦ledge of him selfe, wherof doubtles Humilite the mother of helth sprin∣geth, and the feare of the LORDE. For as the one is the begynnynge of wisdome▪ so is the other of helth.
I pray God we may so knowe our selues, that we may deserue to haue this moost excellent vertu en¦graffed in our brestes.
Neygh∣bours one worde wyth you, & than an ende of this your fyrst flour. Re¦member that your floure is called, Vnfayned humilite, bycause ye may not
outwardely pretend humilite, and inwardely be inflated wythe Pha∣rasaicall arrogancy, & puffed vp af¦ter the manner of the proud Hypo∣crites, and supercibious Pharises,* 1.123 whom Christ & his Apostles rebuke so oft in ye holy scriptures for theyr fayned holynes. Be no paynted se∣pulchres, outwardely fayre, and in∣wardly full of rotten bones, and al fylthynes. For many,* 1.124 as saynt Ie∣rome sayth, followe the shadowe of Humilite, but fewe the trueth. Let all glosyng wordes be taken away, let all faynynge gestures cease. Pa¦cience sheweth a mā to be truly hū¦ble. Let your humilite therfore not only be expressed wyth gesture and voyce, but also let it procede from ye pure affecte of the herte. So maye ye be sure to haue God gracious & fauourable vnto you, & euer to pro¦sper in all your honest trauayles & godlye affayres. Hytherto haue I
spoken sufficientely of youre fyrste floure called,* 1.125 Vnfayned humilite, and I haue bene the longer aboute it, by∣cause I would be glad to expell the poisonof Pryde out of your hertes which raygneth almoost vniuersal¦ly beyond al measure at this daye, and to engraffe in you this goodly herbe, which is so swete and whole∣some, that wythout it no medicine can ryghtly be ministred. This be∣ynge digested, all other are y• more easye to receyue.
Neyghboure Philemon, thyncke not, but ye your wordes are reposed euen in ye lowest parte of our hertes, & we trust that ye haue not sowen this seed of God¦des worde in ony stony groūd,* 1.126 but in suche good earth, as shall brynge forth, some an hūdrethe folde, some syxty folde, and some thyrtye folde.
It doth me good to heare this, & to knowe your redy wyll vnto all goodnes & vertu. For in dede neigh¦bours
we had neuer more nede to worcke well, and to do good dedes,* 1.127 than at this tyme. The christen re∣ligion begynneth vtterly to decay. Alas we speke much of Christe, but manye lyue no part of Christ. Uice styl reygneth, vertu hath no place. Well, I wyl gyue you your second floure.
I praye you lette vs haue it.
i. Pet. v.
Pryde is •• heade spring of all euyll
What humi¦lite is.
De grad. Humilit.
Why so much pryde reygnethe nowe a day∣es.
Esa. xiiii.
••. Cor. iiii. Iacob. i.
Gen. iii.
Beholde what synne•• doth.
The good∣nes of God toward mā.
••ote wel.
Math. xi.
Esay. ix.
Math. i.
Luke. i.ii.
Esay. i.
Luke. ii.
Math. viii.
Luke. ix.
Math. ix.
Marke. ii.
Luke. v.
Math. viii.
Mark. i.
Luke. v.
Math. iiii.
Math. ix.
Mark. v.
Math. xv.
Math. xxi
Marke. xi.
Luke. xix.
Ioan. xiii.
Phil. ii.
Mat. xxvii.
Mark. xv.
Mar••. ••v. Luk. xxiii. Ioan. xviii.
Roma. viii. Heb. vii. i. Tim. ii. i. Ioan. ii.
Ioan. vi. Mat. xxv. Acti••••. i. i. Thes. iiii.
••. Ioan. ii.
Ioan. xiii.
Act••m. ii.
i. Cor. iii. ii. Cor. vi.
The vertue & strēgth of humilite.
i. Petre. v.
Esaie. lxvi.
Psal. ••i.
Eccle. xxxv.
Luke. i.
Luke. xiiii.
i. Pet. v.
Mat. xviii.
Marke. x. Luke. viii.
Gene. iiii.
Gen. vii.
i. Petre. ii.
Gen. xii.xv xvii xviii xxii
Gen. ix ii. Pet. ii.
Gene. xxii.
i. Reg. xvi.
i. Reg. xv.
iii. Reg. xv. iii. Reg. xxii.
iiii. Re. xviii ••ix.xx.
iiii. Reg. xxi Eccl••. xlix. iii. Reg. xii. iii. Reg. xv. iii. Reg. xvi. iiii. Reg. i. iiii. Reg. xvi iiii. Reg. xxi. Daniel iiii. Luke. i.
Esaie. xiiii.
Mat. iiii. Iaco. ii. Math. xi. Luke. x. E••ai. xxix Abdō. i. Esa. xxxiii. ••. Cor. i.
Mark wel.
Luk. xviii
Ser. de su∣per.
De Cōsyd. Lib. v.
Epist. ad so∣rorem.
Lib. xvii. Moral.
Ibidem.
iii. Reg. x.
iii. Reg. xi.
Iere. xi.
Of rytches and wysdō Note.
Mark.
Ofholynes & vertuous lyuyng.
ii. Reg. ••••.
Luk. xvii.
Ofworldly honour. Dani. iiii.
Of martial affaires.
Iudith. xiii.
Psal. xxxii.
Psal. cxxvi.
Of the fa∣uour of gret menne. Hester. vii.
Omnium rerum vicis situdo est.
Of sumptu¦ous mansi∣ons, & delica¦te fare.
Note.
Of gorgi∣ous apparel & goodly beu¦tye.
Lodouicus viues.
Eccl. xi.
Mark well
Lib. ii. de arte amādi. Pro. xxxi.
In Introd. adSap.
Menander.
Of nobilite and gentyll bloude.
Psal. xxix
Eccle. x. Gen. iii.
Esa. xl. Iacob. i.
Of ye gyf∣tes of god.
Mat. xxv.
••. Ioan. ii.
How humi∣lite maye be obtayned.
Of ye bodye
Libro de Mediat. What man is.
Gen. iii.
Mat. iii. Mark. i.
Agaynst vayne and sumptuous apparell.
Mark wel.
Noua p••a∣cent.
i. Timo. vi.
Note thys councell.
Of ye soule
Roma. v. Ephe. ii. Ioan. iii. Gen. vi. ii. Cor. iii.
Of synne after Bap∣tysme
Of ye pay∣nes of hel.
Of vertues & qualities.
i. Cor. iiii.
Note.
In Cant. Ser. iii.vii.
Mat. xxiii.
Ep. xxvii.
Wythoute humilite no¦thīg cōmeth wel to passe
Math. xiii. Mar. iiii. Luk. viii.
This tyme hath greate nede of good workes.