COR VNUM VIA una The right honourable Sr William Cecil Knight, Baron of Burghley Knight of the honourable Order of the Garter Master of Her highness' Ward's and Liveries one of the Lords of her Majesty's Privy Counsel and Lord High treasurer of England. PRECEPTS, OR, Directions for the well ordering and carriage of a man's life, through the whole course thereof: left by William, Lord Burghly, to his Son, at his death, who was sometimes Lord Treasurer of this Kingdom. Also some other Precepts and Advertisements added, which sometimes was the jewel and delight of the right Honourable Lord and Father to his Country, FRANCIS, Earl of Bedford, deceased. In two Books. LONDON, Printed for Thomas jones, and are to be sold at his shop in the Strand, near York House, 1636. To the Right Honourable, Richard, Lord Buckhurst, eldest Son and heir apparent to the Right Honourable, Edward, Earl of Dorset, Lord Chamberlain to her Majesty, one of his Majesty's most Honourable Privy Council, and Knight of the most Noble order of the GARTER. My good Lord: MVltiplicity of words begets multiplicity of errors: especially in those whose tongues were never polished by Art. It is true, I have much Learning, but that is in my Shop, and it is as true that I am ignorant, having not the happiness to be bred a Scholar. Non cuivis homini licet adire Corinthum. This little Book (my Lord) being formerly printed, hath received good entertainment: and now that it goes under your protection▪ I doubt not, but it will be much more welcome. The cause of this dedication is to express part of my thankfulness for the goodness I have received from the Noble Earl your Father, the right virtuous Countess your Mother, and your Honourable self, for which the height of my ambition is only to be styled Your Honour's most humbly devoted to serve you Tho. jones. THE INDUCTION. BEloved Son, the many religious and moral virtues inherent in your matchless Mother, under the wings of whose prudent and Godly government, your infancy hath been trained and guided up, together with your Education, under so zealous and Learned a Tutor, put me rather in assurance then hope (as Tully sometime exacted from his Son, from the only hearing of Cratippus his Master) that you are not ignorant of that summary bond, wherein you stand obliged to your Creator and Redeemer, which is only able to make you happy, both here and hereafter, in life and death: In mentioning whereof, I mean not only a bare and Historical knowledge, but with a real and practical use adjoined, without which, though with a seemly assumption, you could express to the world in a former habit and living portraiture, all Aristotle's Moral virtues, and walk that whole book in Life and Action: yet are you but a vain and wretched creature, the fairest outside of the miserablest inside, that ever was concealed by Tomb, or shadowing: And although I nothing doubt, your youth being guided, and your green vessel seasoned by such wholesome documents and instructions, derived from so all-sufficient Teachers, that you are not unfurnished of such needful helps, as may be furtherers to your life and conversation: yet that I may the better retain and express the zealous affection, beseeming a Father to his Son, or that you should be forced to derive your stay and advice, rather from the rule of strangers, then from him from whom you are produced, and brought forth. Out of these foregoing considerations therefore, thinking it not unmeet, I have essayed from the affection of a Father, to give you such good advertisements and rules for the fitting and squaring of your life, as are gained rather by my long experience and observation, than by much reading or Study, being such (in my hope) with that good assistance, that shall season your Youth like the dew of Age: to the end that you entering into this exorbitant and entangling World, may be the better furnished to avoid those harmless courses; whereinto these dangerous times, and your experience may easily ensnare you: and because I would not confound your memory, I have reduced them into ten Precepts, which if next to Moses Tables, you imprint in your mind, you shall reap the benefit, and I the end of my expectation and content. And thus they follow. The Contents of this Book. Precept 1. FOr choice of your Wives. 2 The education of your Children. 3 For household provision, and the choice of Servants. 4 How to entreat your Kindred and Allies. 5 Adviseth to keep some great man to your friend: and how to compliment him. 6 How and when to undertake suits. 7 Advertiseth for suretyship. 8 How to behave a man's self. 9 How far to disclose a man's secrets. 10 Adviseth not to be scurrilous in conversation. An addition of some short Precepts and sentences, not impertinent to the former. An addition of some fourfold short remembrances, which every man may experience daily in his life. A Conference between a Philosopher and a justice. A handful of short questions, with their resolutions. The genealogy of Pride. BURGHLEY HOUSE From the Gardens. PRECEPT 1. For the choice of your Wives. FIrst, when it shall please God to bring you to Man's estate, making you capable of that Calling, use great providence and circumspection, in choice of your Wives, as the root from whence may spring most of your future good or evil: For it is in the choice of a Wife, as in a project of War, wherein to err but once is to be undone for ever: And therefore be well advised before you conclude aught herein; For though your Error may teach you wit, it is uncertain whether you shall ever find time to practise it: Therefore the more securely to enter herein, First, well consider your estate, which, if in a true survey, you find firm and settled, Match near home, and with deliberation: but if otherwise crazy and Rent, then far off, and with quick expedition: be informed truly of their inclination, which that there may be a more equal Sympathy; compare it with your own, how they agree: for you must know, that every good woman makes not for every man a good wife, no otherwise then some one good Dish digesteth with every stomach. After that, inquire diligently of her stock and race, from whence she sprung, and how her parents have been affected in their youth. Let her not be poor, how generous so ever: For Generosity without her support, is but a fair shell without her kernel, Because a man can buy nothing in the Market without money. And as it is the safest walking ever between two extremes, so chufe not a wife of such absolute perfection and Beauty, that every carnal eye shall be speak you injury: neither so base and deformed, that breed contempt in others, and bring you to a loathed bed. Make not choice of a Dwarf or a Fool, for from the one you may beget a race of Pigmeyes, as the other will be your daily grief and vexation: for it will irk you so oft as you shall hear her talk, and you shall continually find to your sorrow, that feel that Cross, that There is nothing so fulsome as a she-foole. Touching the government of your House, let your Hospitality be moderate, equalled to the measure of your estate, rather bountiful then niggardly, yet not prodigal, nor over-costly, for though some who having otherwise consumed themselves with secret vices, have endeavoured to colour their riots upon their virtue, yet in my observation, I have not heard nor known any man grow poor, by keeping an ordinary, decent, and thrifty Table. Banish drunkenness out of your Houses, and affect him not that is affected thereunto: for it is a vice that impairs health, consumes wealth, and transforms a man into a beast: a sin of no single rank, no ordinary station, that never walks unattended with a train of misdemeanours at the heels: beside for the credit thereof, to induce a man, I never heard other commendation ascribed to a Drunkard, more than the wel-bearing of his drink, which is a Commendation fitter for a Brewer's horse, or a Dray-mans' back, than either for Gentlemen or Servingmen; for especially, the latter being taken tardy herein is thereby doubly divorced from himself; for, being first sober, he is not his own man, and being drunk, he falls short by two degrees. Beware thou spend not above three of the 4 parts of thy revenue, nor above one third part thereof in your house: for the other two parts will but defray extraordinaries, which will always surmount your ordinaries by much: for otherwise you shall live like Beggars in continual wants, and the needy man can never live happily, nor contented, being broken and distracted with worldly cares: for then every least disaster makes him ready to Mortgage or sell: and that Gentleman that sells an Acre of Land, looseth an ounce of credit: for Gentility is nothing but ancient Riches: So that if the Foundation do sink, the Building must needs consequently fall. PRECEPT 2. For the Education of your Children. BRing your children up in obedience and learning, yet without too much austerity, praise them openly, reprehend them secretly: give them good countenance, and convenient maintenance, according to your ability: for otherwise your lives will seem their bondage, and then as those are censured, that defer all good to their end: so that portion you shall leave them, they may thank death for, and not you. Marry your Daughters betimes, lest they marry themselves. Suffer not your Sons to pass the Alps: for they shall exchange for their foreign travel (unless they go better fortified) but others vices for their own virtues, Pride, Blasphemy, and Atheism, for Humility, Reverence, and Religion: and if by chance, out of a more wary industry, they attain unto any broken Languages, they will profit them no more, then to have one meat served in diverse dishes. Neither by my advice shall you train them up to Wars: For he that sets up his rest to live by that profession, in mine opinion, can hardly be an honest man, or a good Christian; for, Every war of itself is unjust, the good cause may make it lawful: besides it is a Science no longer in request then use: for Soldiers in Peace, are like Chimneys in Summer, like Dogs past Hunting, or Women, when their beauty is done. As a person of quality once noted to the like effect, in these Verses following. Friends, Soldiers, Women in their prime, Are like to Dogs in Hunting time: Occasion, Wars, and Beauty gone, Friends, Soldiers, Women here are none. PRECEPT 3. For household Provision, and of the choice of Servants. LIve not in the Country without Corn and cattle about you: For he that must present his hand to his purse for every expense of household, shall as hardly keep money therein, as it is for one to hold water in a Sieve. And for your provision, lay to buy it at the best hand, for there may be sometimes a penny saved, between buying at your need, or when the season most fitly may furnish you. Be not willingly attended, or served by Kinsmen or Friends, which will seem to be men, as it were entreated to stay: for such will expect much, and stead little, neither by such as are amorous: For their heads are commonly intoxicated. Keep rather too few, than one too many, feed them well, and pay them with the most, so may you lawfully demand Service at their hands, and boldly exact it. PRECEPT 4. How to entreat your Kindred and Allies. LEt your Kindred and Allies be welcome to your Table: grace them with your countenance, and ever further them in all their honest actions, by word, liberality, or industry: for by that means you shall double the bond of Nature: be a Neighbour to their good, as well as to their blood: By which reasonable deservings, you shall find them so many Advocates, to plead an Apology for you behind your back, so many witnesses of your virtues, whensoever others shall seek to deprave you: but shake off the Glow-worms, I mean, Parasites and Sycophants, who will feed and fawn on you, in the Summer of your prosperity, but in any adverse Storm, will shelter you no more, than a Cloak of Taffatay, or an Arbour in Winter. PRECEPT 5. Adviseth to keep some great Man to your Friend, and how to compliment him. BE sure you keep some great Man always to your Friend: yet trouble him not for Trifles: Compliment him often, present him with many, yet small gifts, and of little charge. And if you have cause to bestow any great gratuity on him, then let it be no Chest commodity, or obscure thing: but such a one as may be daily in sight, the better to be remembered: for otherwise you shall live but like a Hop without a Pole, or a Vine without her Elm, subject to injury and oppression, ready to be made a Football, for every superior insulting companion to spurn at. PRECEPT 6. How and when to undertake suits. Undertake no suit against a poor man, without receiving of great wrong, for therein you make him your Competitor: besides that, it is held a base Conquest, to triumph upon a weak adversary; neither undertake law, against any man, before you be fully resolved you have the right on your side, which being once so ascertaind, then spare neither cost nor pains to accomplish it: for a cause or two being so close followed, and well accomplished, may after free you from suits a great part of your life. PRECEPT 7. Advertiseth for suretyship. BEware of suretyship for your best friend: for he that payeth another man's debts, goeth the way to leave other men to pay his, and seeketh his own overthrow. Therefore if he be such a one, that you cannot well say nay, choose rather then, to lend that money from yourself upon good bonds, though you borrow it: so many you pleasure your friend, and happily secure yourself. In borrowing of money, be evermore precious of your word: for he that hath a care to keep day of payment, is Lord commander many times of another man's purse. PRECEPT 8. How to carry a man's self toward his Superiors, and Inferiors. TOward your Superiors be humble, yet generous; with your equals familiar, yet respective; towards your inferiors, show much humility, with some familiarity, as to bow your body, stretch forth your hand, uncover your head, and such like popular compliments: the first prepares way to advancement: the second will make you known for a man well bred: the third gains a good report, which once gained, may easily be kept; for high humilities are of such respect in the opinion of the multitude, as they are easilier won by unprofitable courtesies, than by churlish benefits: yet do I not advise you, overmuch to affect or neglect popularity. PRECEPT 9 How far to disclose a man's secrets. TRust no man with your credit, or estate: for it is a mere folly for a man to enthral himself further to his friend, than that he needs not fear him being his enemy. PRECEPT 10. BE not scurrilous in conversation, nor Stoical in your wit; for the one makes you unwelcome to all companies, as the other pulls quarrels on your head, and makes you hated of your best friends. jests, when they do savour of too much truth, leave a bitterness in the minds of those that are touched. And although I have already pointed at these inclusive; yet I think it necessary to leave it to you as a caution, because I have seen many so prone to quip and gird, as they had rather lose their friend than their jest: and if by chance their boiling brain yield a acquaint scoff, they will travel to be delivered of it, as a woman with child: but I think those nimble apprehensions, are but the froth of the wits. An Addition of some short Precepts and sentences, not impertinent to the former. GO as thou wouldst be met, sit as thou wouldst be found, wear thy apparel in a careless, yet a decent seeming: for affectedness in any thing, is commendable in nothing; and endeavour to be so far from vainglory, that thou strive in any thing rather to be in substance without show, then in show without substance. 2 Strive not to enrich thyself by Oppression, Usury, or other unlawful gain: for, if a little evil gotten, shall not only melt away itself like dew against the Sun, but shall likewise consume with itself that which was more lawful: how then shall it hast without stay, when all the whole lump is corrupted? Surely, (if experience fail not) with a swifter speed, than either by the prodigal hands of a third or second Heir; and for such a one that ungodly dies rich, well he may have mournens to his Grave; but shall be sure to find few Comforters at his judgement. 3 Be industrious and studious in thy youth, knowing, that if by thy Labour thou accomplish any thing that is good, the labour passeth, but the good remaineth to thy comfort, as if by the contrary for thy pleasure, thou shalt do any thing that is evil, the pleasure passeth, but the evil remaineth to thy torment: and withal, because it is a less pain to be studious in thy youth, than a grief to be ignorant in thy age. Corrupt company is more infectious than corrupt air: therefore be advised in thy choice: for that Text of thyself that could never so be expounded, thy companion shall as thy commentary lay open to the world, and withal, because we see it by experience. That if those that are neither good nor evil, accompany with those that are good, they are transformed into their virtue. If those that are neither good, nor evil, consort with those that are evil, they are incorporated to their vice. If the good company with the good, both are made the better, if the evil with the evil, both the worse. For according to the Proverb, Such as the company, such is the condition. 4 Whatsoever good purpose thou intendest at thy death, that do in thy life: for so doing, it shall be more acceptable to God, and commendable to man: for he that gives when he cannot hold, is worthy of thanks when one cannot choose: beside, in so doing, thou shalt see thy intent brought home to thy aim, and ne'er craze the Conscience of Executor or Overseer to pervert it thou deceased, to some sinister respect or private end. Whatsoever thou shalt purpose, be silent in thy intentions, lest by the contrary thou be prevented and laughed to scorn. 6 Strive to subdue the affections of thine own heart, which are oftentimes harder than to conquer a Kingdom: and forbear whatsoever is dear unto thy body, being any way prejudicial unto thy soul. 7 Abuse not thy body in youth by surfeit, riot, or any other distemper, through an overweening ability of strength: for youth and nature pass over many infirmities that are growing till their age. 8 Live virtuously, that thou mayest dye patiently, for, who lives most honestly, will dye most willingly: and for thy longer days, and better health upon earth, afflict not thy body with too much unnecessary Physic; but furnish thy mind in time of plenty, to lay up for itself and others in time of want: for surely that man's end shall be easy and happy, that death finds with a weak body, but a strong soul. 6 Nor be thou dismayed though thou groan under the hand of sickness, for as sometimes it purgeth the body from nocent humours: so doth it often times the soul from more dangerous security: and the rather with this thought, that by the Physicians own rule, and our too common experience, there is no perfect health in this world, but a neutrality between sickness and health, as no absolute pleasure is more, than to avoid pains, according as one thus writeth to the same purpose. There is no health, Physicians say, that we at best enjoy, but a Neutrality: And can there be worse sickness than to know, That we are never well, nor can be so? 10 The eyes are the instruments of lust: therefore make a Covenant with them, that they betray not thy heart to vanity. 11 Be ever diligent in some vocation: for continual ease, as it is more dangerous, is more wearisome than labour, and it is no freedom to live licentiously, nor pleasure to live without some pain. 12 Indifferent superiority is the safest equality, as the sobrest speed is the wisest leisure. 13 He is worthy to fall that tempts himself: and therefore shun occasion of Evil, and thou hast half overcome thine enemy. 14 Labour to keep a good Conscience to thy Comforter: for he that is disfurnished thereof, hath fear for his Bed-fellow, Care for his Companion, and the sting of the guilt for his torment. 15 In all thy attempts let Honesty be thy aim: For he that climbs by privy deceit, shall fall with open reproach: and forget not in thy youth to be mindful of thy end: For though the old man cannot live long, yet the Youngman may dye quickly. 16 The waste of Time is a dear expense, and he that seeks for means to pass it unprofitably, spurs a forward Horse without reason, to the overthrow of his Rider: for whosoever wasteth many years, and purchaseth little knowledge, may be said to have had a long time, but a short life. And whatsoever thou dost, do it wisely, and forecast the end: For who thinks before he do, thrives before he think. 17 Use such affability and convenient compliment, as common Civility, and usual courtesy requireth, without making thyself too dear to thy Friend, or thy Friend too cheap to thee. 18 Be steadfast in thy promise, and constant in a good resolution, and if at any time thou hast engaged thy Word, perform it, (being lawful) though to thy loss: So shall thy Promise be as forcible as another's Bond, thy Word as another Oath: For it is the Man that gives credit to his Oath, more than the Oath to the Man. 19 Ask confidently that thou requirest: For he that asketh doubtingly, teacheth the way to be denied. 20 Make not Law thy practice to injury, or instrument to uphold thy spleen against any man without due occasion, lest in the end it prove to thee no greater refuge, than did the Thicket of brambles to the flock of Sheep, that driven from the plain by Tempest ran thither for shelter, an● there lost their Fleeces. 21 Though I think no day amiss to undertake any good enterprise, or business in hand; yet have I observed some, and no mean Clerks, very Cautionary, to forbear these three mondays in the year, which I leave to thine own consideration, either to use or refuse, viz. 1 The first Monday in April, which day Cain was born, and his brother Abel slain. 2 The second Monday in August, which day Sodom and Gomorrah were destroyed. 3 Last Monday in December, which day judas was born, that betrayed our Saviour Christ. An Addition of some fourfold short remembrances which every man may experience daily, in his Life Time. Use four things so much as you can, So shall you please both God and Man. Praying, Reading, and Hearing, and in good works labouring. Use four things as little as you can, So shall you please both God and man. Eating, Drinking, Sleeping, and to spend much time in trifling. There be four causes▪ for the which a Man is borne into the world: and the first is chiefest of all. To serve God and his Country, his Parents & his Friends. There be four virtues, which we must strive to attain. That is, to be Just and Constant, Wise and Temperate. There be four vices which a man must earnestly shun and avoid. slothfulness and carelessness, vain curiosity, and niceness. There be four things in this world earnestly desired, and never obtained. Mirth, without mourning. Health without Sickness. Travel without wearisomeness, and all goodness without evil. There be four things to be greatly desired, and earnestly followed. In Behaviour, soberness, in Promise, steadfastness, in Conversation, meekness, and in Love, contentedness. There be four things most needful, and the same most harmful. Wit, and Words, Drink, and Company. There be four things much worth, and little weighed, Time, and Health, Truth, and Quiet. There be three things Saint Austin was sorry he lived not to see. First, Rome in her flourishing Estate. Secondly, to see Christ in the Flesh. Thirdly, to hear Saint Paul preach. Plato gave thanks to Nature for four things, and what were they? 1 That he was a Man, and not a Beast. 2 That he was a Man, and not a Woman. 3 That he was a Grecian, and not a Barbarian. 4 That he lived during the Time of Socrates. There be four things of the most, most desired, and unto many most dangerous. Authority and ease, Women, and delights. There be four things greatly sought, dangerously gotten, fearfully enjoyed, and justly repent. Unlawful Lust and Lucre, immoderate Wealth, and Revenge. There are four kind of people (according to David,) that are most indebted unto God for their lives. 1 Those that have escaped from a Dearth. 2 Prisoners their Bonds. 3 Those which are preserved from a mortal Sickness. 4 Seafaring Men, that are neither among the living nor the dead. There be four thoughts, by the which a man may best reclaim his careless and dissolute life. 1 By thinking, that if one must give account of every idle Word, what exaction shall be required for his idle deeds? 2 That if those shall be condemned who have done no good, what shall become of those who have done nothing but evil? 3 That if those shall not be held guiltless, that have not given their own goods, where shall they appear, that have wrongfully taken others? 4▪ That if Ignorance without zeal, shall not be pardoned, where shall knowledge with neglect be condemned? There be five thoughts which should ever be in the mind of every good Christian. First, to think of pleasure, to despise it. Secondly, of Death to expect it. Thirdly, of judgement, to escape it. Fourthly, of Hell, to prevent it. Fiftly, of Heaven, to desire it. There be four things very easy to do oft, but very hard to do well. To desire, to command, to counsel, and to judge. There be four things better to give than to take. Pardon, Physic, Allowance, and Rewards. There be sour as great evils in the world unpunished, as those that are punished. First, Untemperatenesse: secondly, Unshamefastnesse: thirdly, unfaithfulness: fourthly, Unthankfulness. There be four things we cannot but set by, and yet can hardly be sure of. Health, Wealth, another's love, and our own life. There be four things the poor man hath equal with the Prince. Health, Sleep, Thought, and lasting life. There be four things we may be grieved with, but should not grudge at. The Ordinance of God, the Will of a Prince, the sentence of a judge, the finding of our faults. There be four things which cannot well be demanded with reason, and therefore may be denied with honesty. A Master's message, a Lover's affection, a Friend's Counsel, our own thoughts. There be four things good to use, but nought to need. Law, Physic, our friend's purse, and our own patience. There be four servants of the heart, that show the disposition of their Master. The Eye, the Tongue, the Foot, and the Hand. There be four things best matched, but not oftenest married. Graciousness with Greatness, Discretion with Learning, Beauty with Chastity, Wit with Virtue. There be four sorts of people, that fear is never long from. The Ambitious, the Vicious, the Covetous and the jealous. There be four things the more you take, the more you leave. Light of a Candle, Instruction of the Learned, Wit of the Wise, and Love of a Friend. There be four things, fit for all those that desire a quiet life. Busily to find no faults, Contentiously to lay no Wagers, Disdainfully to make no comparisons, Wickedly to maintain no opinions. There be four mothers bring forth four very bad daughters. Truth, Hatred; Prosperity, Pride; Security, Peril; Familiarity, Contempt. There be four joys to be desired, and the last is above all. Secure quietness; Quiet joyfulness; joyful blessedness, and blessed everlastingness. A Conference between a Philosopher, and a justice. Philosopher. What Goddess art thou? Just. justice. Philo. Why lookest thou with so stern a Countenance? justice. Because I know not how to be bowed with words, or moved with tears. Phil. From whence descended? justice. From Heaven. Philosopher. What are thy Parents? justice. Faith and good Conscience. Philos. Why hast thou one ear open, and another shut? justice. The one lies open to Truth, and the other is shut to her Enemy. Philosopher. Why bearest thou a Sword in one hand, and a pair of balances in the other? justice. With the one I meet out right, and with the other I punish her opposers. Philos. Why walkest thou alone? justice. Because good Company is scarce. Philos. Why art thou in so poor a habit? Just. Because he that covets to get much riches, can never be just. Upon whose Conference one inserted these Verses. In old time justice was portrayed blind. To signify her strict impartial Doom: And in her hand she held a Scale, to find By weight, which part did most remove the loom. She is blind and deaf, yet feels apace. Her Scale now weighs the Fees, and not the Case. A handful of short questions, with their Resolutions. Question. Why are Citizens commonly of less stature than other men? Ans. Because they live most in the shade. Q. Whether the Egg or bird was first? A. The Bird, for the first course of creatures were immediately from God without secondary causes. Q. What waters of all others ascend highest? A. The tears of the faithful, which God gathers into his bottle. Q. Of all fishes in the Sea which do our Naturalists observe the swiftest? A. The Dolphin, which swims faster than either Bird or arrow flies; which Fish is most dangerous to Mariners. Q. What breaks the shell at the coming out of the Chicken? A. By the ordinary time of sitting upon, the shell becometh very tender and brittle, so that the least stirring effecteth it: but the principal reason is, the defect of nourishment, which at the end of that time is wasted in the shell, which the Chicken missing, exposeth herself to find, and so breaketh it. As likewise the defect of Nutriment is the natural cause of all other births. Q. Christ bids us be wise as Serpents, wherein consists their Wisdom? Answ. 1. That in the Spring, she casts off her old skin, to invest her in a new. 2 That she will defend her head above all things. 3 That carrying Poison in her mouth, she ever puts it out before she drink. 4 That she stops her ears at the voice of the Charmer. Q. What is that that is too hard for one to keep: enough for two, and too much for three? Answ. Secret. Qu. To whom may a man best commit his secret? Answ. To a common Liar, for he, though he disclose it, shall not be believed. Quest. What were the Names of those two Thiefs that were crucified with Christ? Ans. The Scripture nominates them not: Yet some Writers give them these names: Dismas and Gesmas; Dismas, the happy: and Gesmas the infortunate: and according to the Poet: Gesmas damnatur, Dismas ad Astra levatur. Qu. How may a man drink much wine, and strong drinks, and not be drunk? An. By eating before some bitter Almonds, whose nature is to suppress the strength thereof downwards. Q. Aristotle being demanded, what was the fruit to himself of all his study and Philosophy? Ans. Answered, to do those things out of a natural willingness, that others do by compulsion. Q. Why cannot the heart of a man be filled, although he should enjoy the whole World? Ans. Because the whole Globe of the World is round, and Man's heart a Triangle receptacle for the Trinity: For as one saith: Cor Camera Omnipotentis Regis. Qu. By what means may a man best withdraw his affection where he loves, in spite of his hate, and cannot choose? Ans. By striving to divide it with some other at the same time: for he that loves overmany, never loves overmuch. Qu. By what means may the coals of Beauty be best quenched, that they burn not to unlawful desire? Answ. By this highest contemplation, that if the picture be so amiable, needs must the pattern be most admirable: and if the lesser so please, how would the greater Content; which unlawful pursuit of the one here, may justly exclude from the other hereafter. Q. Why is Homo, a common name for all Men? An. Because it is a Synonyma to Humus, the earth: the common matter all men are made of. Q. Whence is the derivation of Cadaver, a dead carcase? Ans. Of Caro data vermibus. Qu. What three Letters are those that make us both Bondmen and Free? Ans. They are EVA, which inverted, are Ave, the Angel's Salutation. Qu. What two Letters are those that your Infants first cry out upon? An. They are E. and A. according to our note. Clamabunt E. A. quotquot nascuntur ab Eva. Qu. Whether the current or the stay of Farthing Tokens have been more beneficial or prejudicial to the poor? An. This question shall be answered by the blind beggar of Saint Giles in the next Edition. Q. What strumpet of all other is the most common prostitute in the World? Ans. Lingua, that common-whore: for she lies with all men. Qu. What Lady is that that may be kissed, and handled, but not clipped? Ans. Lady Pecunia, by whose favour all these may be yours. The genealogy, offspring, progeny, and kindred, the household, the family, the servants and retinue of Pride, cum tota sequela sua, with all her train and followers. 1 Self-love, selfe-liking, self-pleasing, self-will, singularity. 2 Covetousness, unlawful desire, Concupiscence, inordinate lust, barbarous unlawful getting. 3 Ambition, climbing aspiring affectation. 4 Hatred, malice, envy, disdain, haughtiness, contempt, scornfulness, scoffing, unkindness. 5 In wrath, fury, madness, outrage, hastiness, fretfulness, eagerness, wildness. 6 Frowardness, wilfulness, waywardness, elvishnesse, impatience unruliness, untowardness, disobedience. 7 Stateliness, lordliness, loftiness, high looks, surliness, sternness, vengeance, revenge. 8 Cruelty, tyranny, domination, usurpation, oppression, wrong, injustice, iniquity, rashness. 9 Profaneness, irreligion, atheism, contempt of God, foolishness, disobedience. 10 Error, heresy, superstition, schism, sects, pharisaisme, puritanism, idolatry. 11 Contention, discord, division, brawling, scolding, railing. FINIS. A GLASS Wherein those enormities and foul abuses may most evidently be seen, which are the destruction and overthrow of every Christian Commonwealth. Likewise the only means how to prevent such dangers: by imitating the wholesome advertisements contained in this Book. Which sometimes was the jewel and delight of the right honourable Lord, and Father to his Country, FRANCIS, Earl of Bedford, deceased. LONDON, Printed for THOMAS JONES, 1636. The Contents of this Book showeth those Abuses which are the destruction of every Christian Commonwealth. 1 A Wise man without works. 2 An old man without devotion. 3 A young man without obedience. 4 A rich man without charity. 5 A woman without shamefastness. 6 A Master or Ruler without virtue. 7 A Christian man full of contention 8 A poor man proud. 9 A wicked and an unjust King. 10 A negligent Bishop. 11 A people without discipline. 12 A people without law. A Glass wherein those blemishes and abuses may be perfectly seen, which are the destruction and overthrow of every Christian Commonwealth. The first abuse. Chap. 1. A wise man without works. AMong those several maims and blemishes in any estate whatsoever, the first that presenteth itself, is a wise man or a Preacher without good works: that is to say, such a one as doth not work according to his teaching, and to the wisdom which he delivereth with his own tongue. For the hearers do despise the good and wholesome doctrine, if they perceive that the works of the Preacher do differ from his teaching. And the authority of the Preacher shall never be good, except (by example of good life) he fasten it in the heart of the hearer: especially when the Preacher himself is fallen into the love of sin, and will not apply the wholesome salves of other Preachers to his own wounds. The Lord therefore willing to instruct his Disciples both in doctrine and good works, taught them how they should take heed thereunto, saying. If the salt be unsavoury, wherein shall it be made savoury? that is to say, if the Preacher be out of the way, and do not as he ought to do, what Preacher shall bring him in again? And if the light that is within thee is become darkness, how great then shall the darkness be itself? If the eye have lost the use and office of sight: what man can require that same service of the hand or foot, or any other member of the body? Therefore let Preachers take heed, that they incur not a sharper vengeance, if they be the greater occasion to many that they do perish. For Solomon himself, while he did transgress, and work contrary to his great wisdom: was the cause, that by his salt only, the kingdom of all the people of Israel was divided. Wherefore those persons to whom many things are committed, have the greater los●e if they bestow not that well, which they have received of their head and Governor: and therefore he that hath the greater charge, shall make the greater answer and reckoning. For the servant which knoweth the will of his Master and doth it not, shall suffer sharp scourges and bitter punishments. The second abuse. Chap. 2. An old man without devotion and godly fear. THe second stain and shameful abuse, is an old man that hath no holiness in him: but when the members and parts of his body be old and feeble, the limbs of his mind, that is to say, of the inward man, are nothing the stronger. It is decent and comely, that old men should give themselves to more perfect holiness and devotion, than other men, whom the flourishing time of this world hath not as yet forsaken. The example may be gathered in wood, that even as the Tree is accounted naught and evil, which after it hath blossomed, bringeth forth no good fruit: so among men, he is a wicked and evil person, who when the flower of his youth is past, doth not in the old time of his body, bring forth ripe works of good fruits. For what thing can be more ridiculous, than a man's mind not to endeavour to attain strength and perfection, when all the parts of his body (by age) are come to defection and end? When his eyes wax dim, his ears hard of hearing, his head bald, his cheeks withered through lack of blood: when he beginneth to want his teeth, to have his breath strong and earthly, his breast stuffed with phlegm, evermore troubled with the cough: and finally, when his legs do fail under him as he goeth, by age, and swelling with diseases: the inward man that feeleth no age, being also pained with the self same diseases. And all these sicknesses and infirmities rehearsed, are signs and tokens before, that the house of this body shall shortly decay. What have we to do then, while the end of this life draweth so fast on? but that such as are old, should desire to covet nothing else, than how they might soon obtain the felicity of the life to come. For to young men, the end of their life is always at hand and uncertain, but unto old men it is more ripe and natural, as also agreeable to their age. Wherefore a man must take heed of two things, which never do wax old in his flesh, and do draw the whole man unto sin: that is to say, the heart and the tongue. For the hart is always imagining of new thoughts, and the tongue is evermore swift in speaking whatsoever the heart doth imagine or think. Let old men therefore beware, that these young members do not bring the whole harmony of their bodies out of tune: causing the other parts of the body (which do show gravity) to be laughed to scorn. For every man ought to take heed, what becometh the age which he beareth, that he may do those things which shall cause, that neither his life, age nor behaviour may be touched with despising. The third abuse▪ Chap. 3. A young man without obedience. HEre must we entreat on the third eyesore: namely, if a young man be found without obedience, whereby the world is brought out of good order. For how doth he think to be reverenced when he cometh to age, that in his youth will show no obedience or reverence to them which are old? And therefore it is a common saying among old men, that he can never play the Master well, who hath not one way or other declared himself serviceable and obedient to some other before. For the which cause, our Lord jesus Christ, in the time of his being upon the earth in his flesh, till the lawful time and age of a teacher, that he should teach: did serve and minister obediently to his Parents. Likewise then, as gravity, sadness and perfect godly manners, are looked for and beheld in old men, so to young men belongeth (of right) humble service, subjection and obedience. Wherefore in those precepts and commandments of the Law, which appertain to the love of our neighbour, the first is the honour of Father and Mother, being commanded unto us: that although the carnal father be not alive, or is unworthy, yet you must to some other which is alive, show obedience and give honour, till such time thou comest to an age, worthy to be honoured thyself. For this word Father is taken four manner of ways in the Scripture, that is to say, by nature: by the nation or people: for counsel: and for age. Of the natural father, jacob speaketh to Laban, saying. If the fear of my father Isaac had not been here, thou wouldst have taken all that I have. Of the father of the people, it is said, when the Lord spoke to Moses out of the bush. I am the God of thy Fathers, the God of Abraham, the God of Isaac, the God of jacob. Of the father for age and counsel, it is likewise written. Ask the Father, and he shall tell thee; and the Elders, and they shall show unto thee. Wherefore, if thy natural Father be dead, and so not worthy to be obeyed, if any other old man do give thee good counsel, thou must show the obedience of a young man unto him. For how shall he be honoured in his old age, which refused to follow the good lessons of obedience, when he was a young man himself? Whatsoever a man doth labour, that shall he reap and gather. In like manner, all discipline (at the first) seemeth to be unpleasant and painful: but afterward it shall give to them that have exercised themselves therein, the most pleasant and quiet fruit of right and justice. For like as there is no fruit found on that Tree, which first did bear no blossoms: so in age, that man shall never have the due honour to age, who in his youth hath not first been exercised with some discipline. And which way can discipline be without obedience? It followeth then, that a young man without obedience, is a young man without discipline: for obedience is the mother of all discipline. It requireth great exercise: example and rule whereof, it hath taken by our Lord jesus Christ, who being obedient unto his father, yea to the death, and that to the death of the cross, took upon him gladly ignominy and rebuke. The fourth abuse. Chap. 4 A rich man without charity. NExt ensueth the fourth argument of evil, which is a rich man destitute of alms deeds or charity: such a one as doth hide and lay up till the time to come, more than is sufficient for him, distributing nothing to the poor and needy, and so while he useth so great diligence, in keeping the goods gathered on the earth, he loseth the treasure which is everlasting of the heavenly Country. Whereto our Lord jesus called the rich young man, who demanded of him the way to perfection, saying to him. If thou wilt be perfect, go and sell all that thou hast, and give it to the poor, and come and follow me, and thou shalt have treasure in heaven. Which no man ever can have, except he comfort the poor. Let not him therefore sleep upon his riches, which may do good unto the poor, for although a rich man have gathered together great store of goods, yet can he not enjoy them all alone, in respect the nature of man is sustained with few and small things. Then what greater folly can there be in the world, then for the excessive feeding and clothing of one man, to lose all the pleasures of the kingdom of heaven, and so to purchase the everlasting pains of hell, without hope of any comfort or help? That thing therefore which of necessity thou must once forsake, in hope to be rewarded again everlastingly, do thou distribute willingly and cheerfully. For all things which we behold with our eyes, are temporal, but those which we see not, are eternal and everlasting. For so long as we are temporal, things of like quality do us service, but when we depart from this earthy abode, everlasting joy shall attend upon us, and felicity without limit or ending. What reason have we to love those things which we cannot always have with us? when we evidently behold, that the lands and substance of a rich man, do declare him to be without wit and judgement, because he loveth those things with the desire of his whole heart, which never do render him love again. For if a man love gold, silver, lands, dainty fare, fine meats, and bruit beasts, the natural course of things do teach us, that none of these can yield him love again. What thing is then further from all reason, than to love that which cannot love thee again, and to neglect that, which giveth to thee all things with love? For that cause, God commanded us to love, not the world, but our neighbour, sith that he can render love again for love: which thing worldly goods cannot do, it is well known. Even so God commandeth us to love our enemy, that the same love may make him of our enemy, our friend. Let every covetous rich man therefore, who would have everlasting riches, distribute (while he is here) to the poor and needy, those riches which are but temporal, and do not continue for ever. For if a man will not sell that thing which he loveth, how can another man buy that thing which he coveteth? and therefore the covetous men are called cursed of the most righteous judge, because they which past by them, did not say unto them: The blessing of God be upon you, and we do bless you in the name of God. Therefore the covetous men are cursed and unhappy: who for transitory goods do go to everlasting damnation. But on the other side: Blessed are the pitiful, for they shall find mercy and pity. Happy is that man that is merciful, for so much as God (in this virtue) doth not look upon the substance and riches: but upon the affection and heart of man. The fifth abuse. Chap. 5. A woman without shamefastness. PRoceeding to the fifth notorious kind of abuse, I find it to be a Woman without modesty or shamefastness. For even as wisdom doth both get and keep good manners in men, so in Women, shamefastness doth bring forth, nourish and keep, all honest and good works. Shamefastness keepeth them chaste and pure, it plucketh in wary respect of life, it refraineth from strife and debate, it assuageth anger, it quencheth the desire of the flesh, it doth moderate the desire of the mind, it chasteneth wantonness, it banisheth drunkenness, it maketh few words, it bridleth the greedy desire of the gut, and utterly condemneth theft, what more? It bridleth and tameth all vice, it nourisheth all virtues, and whatsoever is before God and man acceptable. A life which is unchaste, is neither praised of men in this world, nor rewarded of God in the world to come. But the contrary, which is a chaste life, is well spoken of among men, and rejoiceth also in the hope of the bliss to come. It doth win the love of men which are living and do perceive it, and to them which come after, it leaveth a goodly example of imitation, being a pleasant and a godly memory. It delighteth always in good manners, and agreeth unto them, evermore refreshing the soul with continual reading and meditation of the holy Scriptures. And besides this, it keepeth the examples of good which are gone, being always acquainted and joined in company with them that are perfect and honest. The exercise of shamefastness, consisteth in two things, that is to say, in the outward behaviour of the body, and the inward affection of the mind. In the body, by giving good examples before men, as the holy Apostle saith: and in the mind, before God we do provide and begin good works. For the shamefastness and chastity of the body is, not to covet other men's goods, and to fly all uncleanness: not to eat and drink but in time: not to be a gigler and a provoker of other men to laughter: no speaker and teller of false and vain tales: to be soberly apparelled, all things being set in comely order, according to godliness in all parts of the body, as well in the hair on the head, as in the raiment. Not to company with the ungodly, neither to look proudly or disdainfully upon any man, nor yet wantonly to cast up the eyes, to the evil provocation of other: not to go nicely and tripping in the street, having a pace like as it were a game or a play, to be seen, and to tempt other therewith. To be also inferior unto no man in good works, to be occasion to no man of reproach or shame, to blaspheme or slander no man: to hate none that is good, nor to scorn such as are old, not to meddle with those things which thou knowest not, nor to contend or strive with thy better: and finally, not to blab abroad all things that thou knowest. These things do make a man loved of his neighbour, and acceptable in the sight of God. The shamefastness and chastity of the soul, is to do those things which thou dost, more for the sight of God, than to be seen of men: to stay the desire of evil thoughts: to esteem every man better than thyself: not to infect thy judgement with false doctrine: to agree with them that are of the Catholic and universal faith: to cleave only to God: to presume nothing of thyself, but to commit all thy doings to the help of God: to be always humble in his sight: to offer to our Lord jesus Christ, the chastity of thy inward mind: never to make an end, or to cease from good works during thy life: and with a strong heart to despise the present tribulations of thy mind: of things worldly, to love nothing but thy neighbour: to set and lay up the treasure of all thy love in heaven: and finally, to be assured, that for thy well doing, thou shalt not lose the reward in heaven. Shamefastness is a goodly ornament of noble persons. It exalteth those which be humble, making them noble. It is the beauty of them that are feeble and weak: the prosperity of them which be sick, the comfort of them that are in heaviness, the increase of all beauty: the flower of Religion: the defence and buckler against sin: a multiplier of good deeds: and to be short, it is the only paramour and darling of God the creator of all. The sixth abuse. Chap. 6. A Master or a Ruler without virtue. IN this place followeth the sixth abuse: namely, a Lord or Master that is without virtue. For it profiteth nothing to have power and authority, or to rule, if the Master have not in himself, the direct and orderly sway of virtue. But this virtue consisteth not so much in the extern and outward strength of the body, which is very requisite and necessary for such as are worldly Rulers, as it is to be exercised in the inward strength, in good and virtuous manners. For often times a man doth lose the might and power to rule, through the negligence of the inward part: as it appeared by Eli the Priest, who while he punished not his children with the rigorous and straight rod of justice, when they did sin: God, (as one that would be revenged for their wickedness upon him) sharply punished him, as one that consented to their naughtiness. Therefore it is necessary, that Rulers have these three things in them, that is to say: terror to be feared, good governance, and love. For except the Governor be feared and loved, his ordinance and rule cannot stand. Therefore through his goodness and honest familiar conditions, let him procure to get the love of them which are under him, and also by just and discreet punishment. Not that he would or should appear to revenge his own quarrel or injury: but that the transgression or breaking of the Law of God, might be punished, and so to be had in fear. Wherefore, while many persons do depend and hang upon him, he himself must altogether depend and hang upon God, and cleave only to him: who hath set him in that rule: who hath established him, and made him to be a stronger man, whereby to bear the burdens of many. For except a beam be laid fast and sure, upon a stronger thing which is able to bear it, all that is laid upon it shall fall down: yea and itself also, through the very bigness and weight of itself, shall fall to the ground with the burden thereof. So a Prince or Ruler, except he stick fast to his maker, both he himself, and all that is with him doth quickly perish. There be some, who after they be set in authority, do become better men, and do cleave more near to God, than they did before: and some are chose thereby made the worse. For Moses after he was made Governor of the people, he had communication with God more familiarly than he had before. But Saul the son of Cis, after he was King, through his pride and disobedience, highly sinned and offended against God. King Solomon, after he sat in the seat of his Lord and father King David, God increased and made him rich with the gift of wisdom, to govern over innumerable people. And chose, after that jeroboam the servant of Solomon, had usurped part of the kingdom of the house of David, he turned ten Tribes of the people of Israel, which were in the part of Samaria, from the true and right worship of God, to the wicked and devilish worshipping of Idols. By which examples, it is apparent and manifest, that some men when they do come to dignity, do grow more perfect and better: and some again, through pride of their advancement and rising up, do fall and wax worse. By both the which is to be understood, that they which increase in goodness, do it by the virtue and godly disposition of the mind, even by the only help of God: and the other, that they do fall by the weakness of the mind, through the negligence and small regard they have to virtue, which no man can have without the help of God. The man that hath many things under him, whereof he hath charge, and hath not the strength and virtue of the mind, is no way able to fulfil or perform what he should do. For many things do bring with them many troubles and vexations. Therefore let every man that is a Ruler, procure first with all industry of his mind, that in all things he may be sure of the help of God. For if in his doings he have the Lord and governor of all Lords and Governors to his helper, no man can set light or despise his ordinance and rule, because there is no power but of God. He lifteth up the poor and needy out of the very dunghill, and maketh him to sit with the Princes of his people. Likewise he casteth down the mighty from their seat, exalting them which are meek and lowly: that all the world might be obedient unto God, & his glory only exalted. The seventh abuse. Chap. 7. A Christian man full of brawling and contention. A Most irksome and pernicious thing is this seventh abuse, which now we have in hand: to wit, a Christian man full of contention, who by faith and baptism, being a partaker and a bearer of the name of Christ, doth (against the sayings and mind of Christ) delight in pleasures of the world, which are transitory, and do daily fall away. Because all manner of things for which a man doth strive, do cause the same strife, either for the love that is borne to them, being a covetous desire for himself, or for the love of some other thing, which lieth hid under an odious and hateful matter. As for example, war, although it be odious and an hateful thing, yet is it holden and maintained on both sides with a bold and fierce courage, for the love and desire which men have to win the victory, and for the purchasing of liberty. In like manner, many other things are desired and sought after, with contention, who may have them first before another: by no less hateful and painful labour, yea and fear, than the other which are got by most detestable war. And therefore a man may perceive, there is no contention but for that which is loved, that is to say, for a loving and a friendly reward, which followeth to their mind after it is ended. Whosoever therefore striveth for any manner of thing of this world, showeth evidently and plainly, that he loveth this world. How then doth the holy Ghost by the mouth of Saint john, forbid that this world should be loved? to whom he saith, Love not the world, nor the things that be in the world. For the love of God, and the love of the word, cannot dwell together in one heart: even as the eyes of a man cannot behold the heaven above; and the earth beneath, both at once with one look. But let us search and see, whether there be in the world, any thing indeed that is to be loved, and what is the world which the speech of God forbiddeth us to love. We are not commanded to love the earth, nor the things which come out of the earth, but only our neighbour, for whose sake all things are made. Him thou art commanded to love: for all other things which do perish and fade away, cannot go up with us to heaven. But our neighbour is heir (as well as we) of the kingdom which shall never fail: and therefore we must love together one another heartily. For so much therefore as we shall not continue always in the world, but shall fail also with the world: we are commanded not to love the world, but our neighbour, because (yea, being on earth) he is a part and portion of the heavenly kingdom, although he be among these low Elements, which makes him worthy to be loved of all such as are desirers of the heavenly bliss: forasmuch as in the high Country, which is the kingdom of heaven, he shall be heir with his brethren for ever. For this cause God doth forbid us to love this world: lest he which so loveth, be separated and made a stranger from the love of God. That thing than should not be striven for, which a man may not love, because a man bearing the name of Christ, must see that he have also the selfsame or like manners in him, that Christ had. For no man can worthily be called a Christian man, except he agree with Christ in manner and good living. As touching Christ, the Prophet doth write of himself these words. Behold the child whom I have chosen, mine elect, my soul is well pleased in him: I will send my spirit upon him. He shall not strive, he shall not be an outcryer, nor extend his voice in the street. Behold, Christ doth not strive or cry out: therefore if thou do covet to be like him in manners, strive not, lest thou appear to do nothing, but abuse the name of Christ in the Church. For God commandeth them which follow him, saying. Be not ye called Masters, for there is but one your Master, who is in heaven. And call ye no● father upon the earth, for ye have one father which is in heaven. For ye are altogether brethren: whom he commandeth to make common supplication, and prayer after this manner. O our father which art in heaven, hallowed be thy name, etc. He than contendeth and laboureth in vain to have a father in earth, when he professeth, that both his Country and father is in heaven, which Country no man can possess and enjoy, but he that refuseth to set all his care on this world, as one passing not for it. The eighth abuse. Chap. 8. A poor man proud. TO behold a poor man proud, may worthily in this place stand for the eighth abuse: because although he have nothing, yet is he puffed up with an high aspiring mind, which thing, even they that are rich men are forbidden to do: That they should not be high minded. What thing is more foolish, than that he who through great poverty and extreme misery is brought low, and as it were to the very ground, because (that in respect of that consideration) he might behave himself lowly: should in this mean estate bear a proud heart against God? For this fault, even they that were created in the high habitacle of heaven, were dejected and thrown down from thence. Wherefore then will he be proud and high minded here on earth, as though he were a man of exceeding great power: who (before all other men) should carry and behave himself both humble and lowly? But that the poor people shall not bear their poverty heavily, with sorrowfulness and sadness of heart: let them hear what they shall receive of God, he saith. Blessed are the poor in spirit, for theirs is the kingdom of heaven. For the merciful judge doth handle all things so indifferently, that to them to whom he hath not given the riches of this world, he giveth the kingdom of heaven, that he may be a rich man in that glorious place, who on earthly things hath not set his care or delight. Poor men therefore must take heed, lest while in poverty and need they pass over the pleasure and kingdom of this world: they should (through the lack of wisdom) lose also the kingdom of heaven. For although by the order and dispensation of God, they do live in earthly poverty, yet they may endeavour to be poor and meek in spirit. For the kingdom of God is not promised to all poor men, without exception indifferently: but to them only, in whom the humble and lowly meekness of the heart, doth accompany the want and lack of outward riches. Because an humble poor man, is called poor in spirit, who when he is outwardly poor and needy, doth not inwardly extol himself with a proud heart, for the lowliness of the mind shall do more to the attaining of the kingdom of heaven, than the temporal poverty and lack of worldly riches. For meek and lowly men possessing riches, may be called poor in spirit: whereas those that are proud, and yet have nothing, without doubt are dispossessed of the blessing, which is promised to the poor in spirit. Of both these sorts, the holy Scripture speaketh on this wise. Some make themselves rich, although they have nothing, and some make themselves poor, albeit they have never so great riches. The rich man then being poor in spirit, is as a poor man notwithstanding all his riches: and the poor man that is proud in heart, is as a rich man although he be naked and poor. It followeth, that humbleness of the mind, is a noble and glorious poverty, and the proud stubbornness of the heart, a foolish kind of riches. Therefore poor men must have in mind what they are, and because they cannot obtain in worldly goods what they would have, let not their hearts be puffed up with pride, as though they had all that they cannot have. The ninth abuse. Chap. 9 A wicked and an unjust King. NOw come we to a capital abuse indeed: namely, an unjust or a wicked King or Prince: for a King must not be wicked or unjust, but correct and punish the wicked, and in his own person defend and maintain the dignity of his name. For by the name of a King, is understood, that he may rule well all his subjects which are under him. But how can he correct and rebuke other, who doth not amend his own manners, if they be wicked? For in the righteousness and justice of a King, is his seat exalted: and in the fidelity and truth of a Prince, is his government and rule established and made strong. The righteousness and justice of a King, is to oppress no man wrongfully by power: to judge and give sentence between man and man indifferently, without affection of any person: to defend strangers, Orphan children, and widows: to see that robbery and theft reign not in his Realm: to punish straightly adulterous and fornicating persons: not to promote and exalt such as are wicked: to give no living to such as are unchaste persons, and makers of vicious pastimes, to destroy out of his land all that are wicked against God and their Parents: to suffer no murderer or man queller to live, much less such as do kill either father or mother: to defend the Church: to comfort the poor with deeds of charity: to take heed that his Officers under him be just and good men: to have of his Counsel, ancient, wise, and sober men: to give no ear to soothsayers, Witches, or Enchanters: not to keep anger in his stomach: to defend his Country justly and valiantly against adversaries: to put his whole trust and confidence for all things in God: not to be the prouder in heart, if things do succeed after his mind, and to bear the contrary patiently: to keep steadfastly the Catholic or universal Faith: not to suffer his children to do wickedly: to bestow certain hours daily in prayer, not to eat and drink out of season. For woe be to that Land, (as the Prophet saith) whose King is a child, and whose great men do rise up early to eat and drink. The keeping of these things, maketh a kingdom in this world to be prosperous, and afterward bringeth the king himself to a more excellent and royal kingdom. But he that ruleth and governeth not his Kingdom after this prescript, doth maintain, suffer and bear many evils, inconveniences, and adversities in his Realm, whereinto it falleth for the lack of good rule. Because oftentimes hereby, the peace and tranquillity of the people is broken, and the Realm evil spoken of, the fruits of the ground are diminished, and the ground made bare, and finally, it causeth the people to be negligent in doing their duty. Many and sundry sores do infect a Realm, and hindereth the prosperous weal thereof. The death and loss of friends and children, do bring sadness and heaviness unto men's hearts, for when enemies do invade the Country, they waste and impoverish the land on all sides, they slay up the cattle great and small. Again, troublesome weather and great winds, do hinder the growth and increase of the ground: it maketh also the Sea as troubled and unable to do service, yea, often times blasts and lightnings whither the corn on the ground, and blossoms on the trees. But above all things, the unrighteousness of a King, doth make dark and cloudy the face of his whole Realm: being the cause often times (through his iniquity and wicked government) that his Nephews, yea, nor his children after him, do inherit the Crown of their Father. The Lord for the offence of Solomon, divided the kingdom of the house of Israel, out of the hands of his children. Behold what great goodness cometh of a righteous and good Prince: there is none so blind but they may see if they will. Of him cometh the peace of the people, he is the defence of his Country, the safeguard and liberty of his people, the strength of the whole Nation, the remedy of all sorrows, the joy of men, the temperateness of the weather, the stillness of the sea, the fruitful increase of the earth, the help and comfort of the poor, the sure heritage of his children, and finally, to himself it is a certain argument and hope, of eternal felicity to come. But yet let every King take this lesson with him, and mark it well: that as among men he is set highest in his throne, so (if he minister not justice) he shall be deepest in pain. For in this life, as many transgressors and offenders as he had under him, so many in the time to come shall he have above him, to his extreme sorrow and pain remediless. The tenth abuse. Chap. 10. A negligent Bishop. THe tenth abuse, is a negligent Bishop, which gapeth ambitiously to be honoured and reverenced as a Bishop: but doth not the office, ministration and duty of a Bishop in the sight of God, whole message he is commanded to do. Therefore let us first demand and inquire, what is meant by the name and vocable Bishop, which is a Greek word, and is as much to say, as a man set in a high place, to look far off and round about him, as out of an high Tower. But the cause why he is made a watchman, and what is required at his hand, the Lord himself doth open, when by the mouth of Ezechiel the Prophet, he teacheth a Bishop the reason and cause of his office, speaking on this wise. Thou son of man, I have made thee a watchman over the house of Israel: wherefore when thou hast heard what words I do speak unto thee, thou shall show them to the people, and tell them that I spoke the words. When I shall say unto the wicked, thou shalt surely dye, and thou givest him not warning thereof, nor speakest to admonish the wicked of his evil way, and so to live: then shall the same ungodly man dye in his own unrighteousness, but his blood will I require at thy hand. Nevertheless, if thou give warning to the wicked, and he yet turn not from his ungodliness, and from his wicked way, he shall dye in his wickedness, but thou hast delivered thy soul. It becometh therefore a Bishop, that is set to be a Watchman over all, to look well upon offences, and when he knoweth them perfectly, then to cause them to be amended: if he can, with words and godly counsel, if he cannot, then after the rule of the Gospel, to avoid them out of the fellowship and company of the godly, for the Lord saith in the Gospel. If thy brother do offend against thee, rebuke him between thee and him: if he will hear thee, thou hast won thy brother. If he will not hear thee, take one or two with thee, that in the mouth of two or three, all words may be ratified. If he will not hear them, tell the Church. And if he will not hear the Church, take him as an Ethnic and a Publican. After such an order must he be driven out, which will not obey the Bishop and teacher: and he that is thus expulsed, ought not to come in company either of Teacher or Bishop. For it is written of the Priest in the Law: Let him not take a wife that is a whore, or polluted, nor put from her husband: for such an one is unholy unto his God. Therefore he that doth join to him in company such a body, being excommunicated by a faithful Minister, without the consent of him: breaketh the Law of holy Priesthood, which is an elect kind of Christian men. After this fashion must a Bishop behave himself, over them to whom he is a watchman: but what manner of man, he must be himself, the Apostle Saint Paul showeth in this wise. A Bishop must be blameless, the husband of one wife, watching, sober, comely apparelled, a lover and maintainer of hospitality, apt to teach. Not given to overmuch Wine, no striker, not greedy of filthy lucre: but gentle, abhorring fight, abhorring covetousness. One that ruleth well his own house, having children in subjection with all gravity and cleanness of life. Not a young Scholar, lest he, being puffed up, fall into the snares of the devil. He must also have a good report of them which are without, lest he fall into the rebuke and snare of the devil, that he may show in work, that thing which he teacheth in doctrine. Therefore let negligent Bishops take heed; for in the time of vengeance, the Lord complaineth by the mouth of his Prophet, saying; My Pastors have ground my people to powder, the shepherds did not feed my flock, but they did feed themselves. But rather let them whom the Lord hath set over his family, procure to give them meat in due season: a measure of Wheat, that is to say, pure and true doctrine, that when the Lord cometh, they may deserve to have these comfortable words. My good and faithful servant, because thou hast been faithful over a few, I shall set thee over many, enter into the joy of the Lord. The eleventh abuse. Chap. 11. A people without discipline. Coming now to the eleventh blemish in this life, it is comprehended in these words: a people without discipline: who when they do not practise obedience in their living to good and godly doctrine, do choke themselves with the common snare of perdition. For they do not escape the wrath of God, except they earnestly follow those things which they are taught. And therefore the Psalmist saith to the people which will not receive discipline: Apprehend and receive discipline, lest God be stirred to anger. Discipline is a manner of teaching, which leadeth men to the amendment of evil and naughty manners: it is also a keeping and following of the rules and lessons of our Elders, whereof Saint Paul speaketh, saying: Abide and continue in discipline, God offereth himself to you, as to his children. But if ye be out of discipline, whereof ye are made already partakers, then are ye advouterers, and not his children. They therefore which are gone from him, and be out of discipline, do receive no inheritance of the Kingdom of heaven: but if children do receive and bear the correction of their father's discipline, let them not despair or doubt, but they shall receive in time to come, the inheritance of the Father. Of this discipline Esay speaketh, saying: Cease from doing wickedly, and learn to do well. And the like sentence is found in the Psalmist, who saith: Decline from evil, and do good. Wherefore that man is very miserable and unhappy, which throweth from him discipline: for he is bolder than the Soldiers which crucified Christ, and did cut out his garment, for he doth cut the discipline of Christ's Church. And likewise as the coat doth cover all the body saving the head, even so is the whole Church clad and defended with discipline, saving only Christ, who is the head of the Church. And as that coat was whole without any seam, so is this discipline given to the Church whole and sound. Of this discipline, the Lord when he should ascend up to his Father, after he was risen from death, spoke to his disciples, saying: Abide ye here still in the City of jerusalem, till ye be clad from above with power. Then the discipline of the Church is the coat of Christ, and he which is not within this discipline, is out of the body of Christ. Let us not therefore cut that coat, but let us cast lots who shall have it: that is to say: Let us break nothing of the commandments of GOD, but every man whereunto he is called, therein let him constantly abide with the Lord. The twelfth abuse. Chap. 12. A people without Law. THe last of this Catalogue of abuses, is a people without Law, who while they despise the sayings of God, and the ordinances of his Laws: do run thorough diverse ways of errors, into the snare of transgression and breaking of the Laws. As concerning those ways of error, the Prophet (under the person of a transgressor) doth lament and bewail mankind on this wise. We have erred (saith he) and gone astray like sheep, every one after his own way. Of these ways it is spoken in the Book of Wisdom, by the mouth of Solomon, saying: Many ways appear good and straight unto men: but the last end of their ways, bringeth them to death. And truly there are many ways of perdition, when men do not regard the King's high way, which is right and strait out, turning neither on the right hand nor on the left: the which way, our Lord jesus Christ (who is the end of the Law, to the justification of all that do believe) plainly showeth us, saying. I am the way, the truth, and the life, no man cometh unto the Father, but by me. To which way he calleth all men without respect, saying: Come unto me all ye that labour and are heavy laden, and I will refresh you. For there is no exception of persons before God, with whom there is neither jew nor Greek, man nor woman, bond nor free: but Christ is all things in all, and all are one in Christ jesus. For so much as Christ is the end of the Law, those which are without the Law, are without Christ: then the people that be without the Law, are likewise without Christ. It is a great abuse, that in the time of the Gospel, any people should be without the Law: for so much as the Apostles were commanded to preach to all Nations, and the thunderclaps of the Gospel, were heard over all the parts of the earth, and the Gentiles which sought not after righteousness, have received it. And finally, considering that they which were far off, were made nigh in the blood of Christ, and they which sometime were not a people, are now made the people of God in Christ: being now a glad time, and the day of salvation, the time of comfort 〈◊〉 ●he sight of the Highest. And sith that every Nation hath a witness of the resurrection, yea, sith the Lord himself beareth witness thereunto, saying: Behold, I am with you always to the end of the world. Therefore let not us be without Christ in this transitory life, lest Christ be without us in the world to come. FINIS. LONDON, Printed by Thomas Harper, for Thomas Jones, 1636.