A Looking Glass for England. Wherein those enormities and foul abuses may most evidently be seen, which are the destruction and overthrow of every Christian Commonwealth. (βΈͺ) Likewise, the only means how to prevent such dangers: by imitating the wholesome advertisements contained in this Book. Which sometime was the jewel and delight of the right honourable Lord and father to his Country, France's Earl of Bedforde, deceased. AT LONDON, Printed by john C. for Henry Car, and Thomas Butter. Anno. Dom. 1590. To the right Honourable Sir Thomas Henage, Knight, vice to her excellent Majesty, Treasurer of her royal Chamber, and one of her highness most honourable privy Counsel: all happiness in this life, and the fullness of felicity in the life to come, heartily wished and prayed for. Needless were it for me (right honourable) to trouble your learned ears with any frivolous discourse, concerning the manifold virtues contained in this little Book: because the work sufficiently declares itself, & your judgement exceedeth my simple demonstration. As for the noble man, who sometime made account of this worthy jewel, and kept it (as hath been known) with no little care, declaring in his own honourable course of life, the perfect imitation of so singular precepts, as he was generally reputed a fatherly friend to his Country, & a bright shining star in his Prince's Court: Let this crystal mirror, wherein may be seen the lively shapes of virtue and vice (honourable Sir Thomas) be patronized by you, for noble France's Earl of Bedfords sake, let this his daily and hourly looking glass, be the more welcome to you. Many are the copies in writing hereof, secretly delivered abroad among both noble and other, who for the matter itself, and entire affection to the man while he lived, keep them as the apple of their eye, and are fearful to lose such excellent documcnts. Long did I travail to get a copy of this famous work, yet all in vain, till being sent for to a dear friend of mine, that lay (under the fatherly correction of God) upon his death bed: and for he had nothing of greater esteem to leave his friend (albeit he had the blessing of God in some measure) gave me this sweet Book, whereof I was more glad, than had he given me what terrestrial affection to much coveteth. Being possessed of this noble Bedfords jewel, whose name I honour while I live, for many benefits received: I could not conceal it to myself, but showing it to divers my friends, who daily desired copies thereof, as I myself had done, and finding myself unable to furnish the desire of so many: as well to satisfy them, as other (who I know are in like sort affected) I was persuaded to make the same common by impression, and so have done to their no little contentment. And for your honours forward zeal to virtue, favouring all such as are true professors thereof, as also for defence of this Book from wicked detractors: I make as humble present thereof to your honour, that as you are in lively follower of that worthy Earl and Counsellor in life: so pray I, that your reward may be with him in the kingdom of Heaven. A looking Glass for England: Wherein those blemishes and abuses may be perfectly seen, which are the destruction and overthrow of every Christian Commonwealth. The first abuse. A wise man without works. Capit. 1. 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 & 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. Math. 5.13. 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. Example of a wise man without works. 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 loss 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 & doth it not, shall suffer sharp scourges and bitter punishments. The second abuse. An old man without devotion and godly fear. Cap. 2. The weaker and more old a man is in his body, the younger and more strong should he be in his soul. THe second stain and shameful abuse, is an old man that hath no holiness in him: but when the members & 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 nought 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 were 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, then how they might soonest obtain the felicity of the life to come. Although the time of death be uncertain to all men, yet it is most natural to old men. For to young men, the end of their life is always at hand and uncertain, but unto old men it is more ripe & natural, as also agreeable to their age. Two things in a man never wax old. Wherefore a man must take heed of two things, which never do were old in his flesh, and do draw the whole man unto sin: that is to say, the heart and the tongue. For the heart 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. A young man without obedience. Cap. 3. Disobedience is the disorder of all the world. Here must we entreat on the third eye sore, 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. Example of our Saviour Christ his obedience. 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 thou 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. The vocable father is taken four manner of ways. 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. Gene. 31.42. 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. Deut. 32. 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. Deut. 10.12. 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? Obedience is the mother of discipline. 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, Example of obedience. 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. A rich man without charity. Capit. 4. 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. Math. 19.21. If thou wilt be perfect, go and sell all that thou hast, and give it to the poor, and come and follow me, & 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, The nature of man is sustained with small things. 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 & 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 earthly abode, everlasting joy shall attend upon us, and felicity without limit or ending. What reason have we to love those things which we cannot alway 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 brute 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, then 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 the thing which he loveth, how can another man buy that thing which he coveteth? Covetous men are called cursed of God. 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 & unhappy: who for transitory goods do go to everlasting damnation. But on the other side: Math. 5.7. Blessed are the pitiful, for they shall find mercy and pity. In deeds of charity, the will is taken for the deed, where the power is not to show the deed. 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 fift abuse. A woman without shamefastness. Cap. 5. PRoceeding to the fift 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. The effects of shamefastness. 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 The reward of immodesty. praised of men in this world, nor rewarded of God in the world to come. The reward of a chaste life. 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, if 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. Like doth well agree with like. 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. By what tokens a man shall perceive the virtue of shamefastness in a woman. 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. The properties of shamefastness 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 appareled, 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 in 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 chastity of the soul, and the properties thereof. The shamefastness and chastity of the soul, is to do those things which thou dost, more for the sight of GOD, then 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 to 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: & 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. What especial benefits ensue by shamefastness. 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 & 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. A Master or a Ruler without virtue. Capit. 6. Virtue consisteth not in the outward, but inward strength 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 & power to rule, thorough the negligence of the inward part: as it appeared by Eli the Priest, 1. Kings. 2 32. Ely was punished for his children. 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. Three necessary points for a Ruler. 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. Which way a Ruler must get the love of his subjects. Therefore thorough 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. Except the foundation be good, the building decayeth. 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 & itself also, thorough 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. Promotions do change conditions, either to the better or worse. 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 contrariwise thereby made the worse. Example of Moses and Saul. 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 Cys, after he was King, thorough his pride and disobedience, highly sinned and offended against God. Example of king Solomon and jeroboam. King Solomon, after he sat in the seat of his Lord and father King David, God increased & made him rich with the gift of wisdom, to govern over innumerable people. And contrariwise, 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. This hath been much seen in our days. 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, thorough pride of their advancement and rising up, do fall and were 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, thorough the negligence and small regard they have to virtue, which no man can have without the help of God. Mark well this lesson. The man that hath many things under him, whereof he hath charge, & 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. Trust in the Lord, & he shall nourish thee. 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 & 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, and his glory only exalted. The seventh abuse. A Christian man full of brawling and contention. Capit. 7. 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 always. Whatsoever a man loveth, it is either for the love of the thing itself loved: or for the love of some other thing got thereby. 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. The reward of contention, is the obtaining of his purpose, for that he loved 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, forbidden that this world should be loved? to whom he saith. 1 john, 2.15. Love not the world, nor the things that be in the world. The love of god and of the world, are always separated. For the love of God, and the love of the world, cannot dwell together in one heart: An apt similitude. 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. What we are commanded to love in the earth. 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: Wherefore we are commanded to love our neighbour. 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: forsomuch as in the high Country, which is the kingdom of heaven, he shall be heir with his brethren for ever. Why the love of the world is forbid. 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 self same or like manners in him, that Christ had. Who is a Christian man. For no man can worthily be called a Christian man, except he agree with Christ in manners and good living. As touching Christ, the prophet doth write of himself these words. Esay, 42.1.2. 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. Math. 23.8.9.10. Be not ye called Masters, for there is but one your Master, who is in heaven. And call ye not 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. Math. 6.9. 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 eight abuse. A poor man proud. Cap. 8. TO behold a poor man proud, may worthily in this place stand for the eight 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: Math. 23.12. That they should not be high minded. What thing is more foolish, then that he who through great poverty & 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? The Angels cast down from heaven for pride. 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 heavenly, with sorrowfulness and sadness of heart: let them hear what they shall receive of God, he saith. Math. 5.3. 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 the glorious place, who on earthly things hath not set his care or delight. A christian caveat for poor men. Poor men therefore must take heed, lest while in poverty & need they pass over the pleasure and kingdom of this world: they should (through the lack of wisdom) lose also the kingdom of heaven. Mark this well, and it will return to thy benefit. 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. Why the poor are called poor in spirit. Because an humble poor man, is called poor in spirit, who when he is outwardly poor & 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 & lack a 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. Proverb. 13.7. 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. Humbleness of the mind is a glorious poverty. 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. A wicked and an unjust King. Capit. 9 The office of a King, and what his name importeth. 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. Wherein appeareth the righteousness of a King. The righteousness & 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: Esay, 10.33. 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 & 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. Esay. 30.19. 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. How happy the King and kingdom is, being thus governed. 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 & 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. The discommodities which happen to a Realm, where is an unrighteous Prince. Because oftentimes hereby, the peace of 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 & impoverish the land on all sides, they slay up the cattle great & small. Again, troublesome wether and great winds, do hinder the groweth & increase of the ground: it maketh also the Sea as troubled and unable to do service, yea, oftentimes blasts and lightnings whither the Corn on the ground, and blossoms on the trees. How dangerous the unrighteousness of a King is. But above all things, the unrighteousness of a King, doth make dark and cloudy the face of his whole Realm: being the cause oftentimes (thorough his iniquity & 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 may see it if they will. What goodness ensueth by a righteous Prince. Of him cometh the peace of the people, he is the defence of his Country, the safeguard & liberty of his people, the strength of the whole Nation, the remedy of all sorrows, the joy of men, the temperateness of the wether, 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. A notable lesson for Kings and Rulers. 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 & 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. 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 Pulicane. 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: Levit. 27.7. 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. He meaneth the spiritual ministration which they have in punishing sin. 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 S. Paul showeth in this wise. 1. Tim 3 2 3.4.5.6. What a Bishop ought to be. A Bishop must be blameless, and husband of one wife, watching, sober, comely appareled, 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 & 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 with out, 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. Ezek. 34.2. My Pastors have ground my people to powder, the shepherds did not feed my flock, but they did feed themselves. God's flock must be fed in due season. 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. Math. 25.21. 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. A people without discipline. Capit. 11. People without obedience, run headlong to perdition. 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: Psalm. 2.12. Apprehend and receive discipline, lest God be stirred to anger. What discipline is. 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 S. 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 adulterers, 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: Esay. 1.16.17. Cease from doing wickedly, & learn to do well. And the like sentence is found in the Psalmist, who saith: Psalm. 36.10. 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. Example of discipline by Christ's own words Of this discipline, the Lord when he should ascend up to his Father, after he was risen from death, spoke to his disciples, saying: Luke. 24.49. Abide ye here still in the City of jerusalem, till ye be clad from above with power. The discipline of the Church is the coat of Christ. 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. A people without Law. Cap. 12. 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 divers 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. Esay. 54.13. 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: Prou. 14.1 Many ways appear good and strait 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 kings high way, which is right & 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. Math. 11.29. 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. The people without Law, are without Christ. 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 with out the Law: for so much as the Apostles were commanded to preach to all Nations, and the thunder-clappes of the Gospel, were heard over all the parts of the earth, and the Gentles 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 in the 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.