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kingdom_n	great_a	prince_n	see_v	2,671	5	3.3571	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22030	A looking glasse for England VVherein those enormities and foule abuses may most euidentlie be seene, which are the destruction and ouerthrow of euery Christian common-wealth. Likewise, the onely meanes howe to preuent such daungers: by imitating the wholsome aduertisements contayned in thys booke. VVhich sometime was the iewell and delight of the right honourable Lorde and father to his countrey, Fraunces Earle of Bedforde, deceassed.; De duodecim abusivis. English.	Lesse, Nicholas.; Augustine, Saint, Bishop of Hippo, attributed name.; Cyprian, Saint, Bishop of Carthage, attributed name.	1590 (1590)	STC 84.5; ESTC S118999	17,805	50

indeede namelie an vniust or a wicked King or Prince for a King must not be wicked or vniust but correct and punish the wicked and in his owne person defend and maintaine the dignitie of his name For by the name of a King is vnderstood that he may rule well all his subiects which are vnder him But how can he correct and rebuke other who doth not amend his own manners if they be wicked For in the righteousnes and iustice of a King is his seat exalted and in the fidelitie and trueth of a Prince is his gouernment and rule established and made strong Wherin appeareth the righteousnesse of a King The righteousnes iustice of a King is to oppresse no mā wrongfully by power to iudge and giue sentence betweene man and man indifferentlie without affection of any person to defende Strangers Orphane children and widdowes to see that robberie and theft raigne not in his Realme to punishe straightly adulterous and fornicating persons not to promote and exalt such as are wicked Esay 10.33 to giue no liuing to such as are vnchaste persons and makers of vicious pastimes to destroy out of his land al that are wicked against God and their Parents to suffer no murderer or man queller to liue much lesse such as doo kill either father or mother to defende the Church to comfort the poore with déedes of charity to take héede that his Officers vnder him be iust good men to haue of his Counsell auncient wise and sober men to giue no eare to Sooth-sayers Witches or Enchaunters not to keepe anger in his stomack to defend his Country iustlie and valiantlie against aduersaries to put his whole trust and confidence for all things in God not to be the prouder in hart if things doo succéed after his mind and to beare the contrarie pacientlie to keepe stedfastlie the Catholique or vniuersall Faith not to suffer his children to doo wickedlie to bestow certain howers daily in prayer not to eate and drink out of season Esay 30.19 For woe be to that Lande as the Prophet saith whose King is a child and whose great men doe rise vppe earlie to eate and drinke How happy the King and kingdome is beeing thus gouerned The kéeping of these things maketh a kingdom in this world to be prosperous and afterward bringeth the king himself to a more excellent and royall kingdome But hee that ruleth gouerneth not his Kingdome after this prescript dooth maintaine suffer and beare many euills inconueniences and aduersities in hys Realme whereinto it falleth for the lack of good rule The discommodities which happen to a Realme where is an vnrighteous Prince Because oftentimes héereby the peace of tranquilitie of the people is broken and the Realme euill spoken of the fruites of the grounde are diminished and the ground made bare and finally it causeth the people to be negligent in dooing their duetie Manie and sundry sores doo infecte a Realme and hindereth the prosperous weale thereof The death and losse of freendes and children doo bring sadnesse and heauines vnto mens harts for when enemies doo inuade the Countrey they waste impouerish the land on all sides they sley vppe the Cattell great small Againe troublesome wether and great winds doe hinder the groweth increase of the ground it maketh also the Sea as troubled and vnable to doo seruice yea oftentimes blasts and lightnings wither the Corne on the grounde and blossoms on the trees How daungerous the vnrighteousnes of a King is But aboue all thinges the vnrighteousnesse of a King dooth make darke and clowdie the face of his whole Realme being the cause oftētimes thorow his iniquitie wicked gouernment that his Nephewes yea nor his children after him doo inherit the Crown of their Father The Lord for the offence of Salomon deuided the Kingdome of the house of Israell out of the handes of his children Behold what great goodnes commeth of a righteous and good Prince there is none so blinde but may sée it if they will What goodnes ensueth by a righteous Prince Of him commeth the peace of the people he is the defence of his Country the safegard libertie of his people the strength of the whole Nation the remedie of all sorrowes the ioy of men the temperatnes of the wether the stilnes of the sea the fruitful increase of the earth the help and comfort of the poore the sure heritage of his children and finallie to himselfe it is a certaine argument and hope of eternall felicitie to come A notable lesson for Kings and Rulers But yet let euery King take this lesson with him and marke it well that as amōg men he is set highest in his throne so if he minister not iustice hee shall be déepest in paine For in this life as many transgressours offenders as hee had vnder him so many in the time to come shall he haue aboue him to his extreame sorrow and paine remedilesse two with thee that in the mouth of two or three all words may be ratified If hee will not heare them tell the Church And if hee will not heare the Church take him as an Ethnike and a Pulicane After such an order must he be driuen out which will not obey the Bishop and teacher and hee that is thus expulsed ought not to come in companie either of Teacher or Bishop For it is written of the Priest in the Law Leuit. 27.7 Let him not take a wife that is a whore or polluted nor put from her husband for such an one is vnholie vnto his God He meaneth the spirituall ministration which they haue in punishing sinne Therefore hee that dooth ioyne to him in companie such a bodie being excommunicated by a faithfull Minister without the consent of him breaketh the Law of holie Priest-hoode which is an elect kind of Christian men After this fashion must a Bishop behaue himselfe ouer them to whom hee is a watchman but what manner of man he must be himselfe the Apostle S. Paule sheweth in this wise 1. Tim 3 2 3.4.5.6 What a Bishop ought to be A Bishop must be blamelesse and husband of one wife watching sober comelie apparrelled a louer and maintainer of hospitalitie apt to teach Not giuen to ouermuch Wine no striker not greedie of filthie lucre but gentle abhorring fighting abhorring couetousnes One that ruleth well his owne house hauing children in subiection with al grauitie cleannes of life Not a young Scholler least he being puffed vppe fall into the snares of the deuill He must also haue a good report of thē which are with out least he fall into the rebuke and snare of the deuill that he may shew in worke that thing which he teacheth in doctrine Therefore let negligent Bishoppes take heed for in the time of vengeance the Lorde complaineth by the mouth of hys Prophet saying Ezek. 34.2 My Pastours haue ground my people to powder

A Looking Glasse for Englande VVherein those enormities and foule abuses may most euidentlie be seene which are the destruction and ouerthrow of euery Christian Common-wealth ⸪ Likewise the onely meanes howe to preuent such daungers by imitating the wholsome aduertisements contayned in thys Booke VVhich sometime was the Iewell and delight of the right honourable Lorde and father to his Countrey Fraunces Earle of Bedforde deceassed AT LONDON Printed by Iohn C. for Henry Car and Thomas Butter Anno. Dom. 1590. To the right Honourable Sir Thomas Henage Knight vize Chamberlaine to her excellent Maiesty Treasurer of her royall Chamber and one of her highnesse most honourable priuie Counsell all happines in this life and the fulnesse of felicitie in the life to come hartily wished and prayed for NEedlesse vvere it for me right honourable to trouble your learned eares vvith any friuolous dyscourse concerning the manifolde vertues contained in this little Booke because the vvork sufficiently declares it selfe your iudgment exceedeth my simple demōstration As for the noble man vvho sometime made account of this vvorthy Ievvell and kept it as hath beene knovvn vvith no little care declaring in his ovvn honorable course of life the perfect imitation of so singuler precepts as he vvas generally reputed a fatherlie freend to his Countrey a bright shining star in his Princes Courte Let this christall mirrour vvherein may be seene the liuely shapes of vertue and vice honourable Syr Thomas bee patronized by you for noble Fraunces Earle of Bedfordes sake let this his dailie and hourlie looking glasse be the more welcome to you Manie are the copies in writing hereof secretely deliuered abroade among both noble and other who for the matter it selfe and intire affection to the man while he liued keepe them as the apple of theyr eye and are fearefull to loose such excellent documcnts Long did I trauaile to gette a copie of this famous worke yet all in vaine tyll being sent for to a deere freend of mine that lay vnder the fatherlie correction of God vpō his death bedde and for he had nothing of greater esteeme to leaue his friend albeit he had the blessing of God in some measure gaue mee thys sweete Booke wherof I was more glad than had he giuen mee vvhat terrestrial affectiō to much coueteth Beeing possessed of this noble Bedfordes Iewell vvhose name I honour vvhile I liue for many benefits receiued I coulde not conceale it to my selfe but shewing it to diuers my freendes who dailie desired copies thereof as I my self had doone and finding my selfe vnable to furnish the desire of so many as well to satis-fie them as other vvho I know are in like sort affected I was perswaded to make the same common by impression and so haue doone to their no litle contentment And for your honours forvvard zeale to vertue fauouring all such as are true professors therof as also for defence of this Booke frō wicked detractors I make as humble present therof to your honor that as you are in liuely follower of that vvoorthy Earle and Counseller in life so pray I that your rewarde may be vvith him in the kingdom of Heauen A looking Glasse for Englande VVherein those blemishes and abuses may be perfectly seene which are the destruction and ouerthrowe of euery Christian Common-wealth The first abuse A wise man without works Capit. 1. AMong those seuerall maimes and blemishes in any estate whatsoeuer the first that presenteth it selfe is a wise man or a Preacher without good works that is to say such a one as dooth not worke according to his teaching and to the wisedome which hée deliuereth with his own tongue For the hearers doo despise the good wholsome doctrine if they perceiue that the works of the Preacher do differ from his teaching And the authoritie of the Preacher shall neuer be good except by example of good life hee fasten it in the hart of the hearer especially when the Preacher himselfe is fallen into the loue of sin and will not apply the wholsome salues of other Preachers to his owne woundes The Lorde therefore willing to instruct his Disciples bothe in doctrine and good works taught them how they shold take héede thereunto saying Math. 5.13 If the salt be vnsauorie wherein shall it be made sauorie that is to say if the Preacher be out of the way and doo not as hee ought to doo what Preacher shal bring him in again And if the light that is within thee is become darknes how great then shall the darknes be it self If the eye haue lost the vse and offyce of sight what man can require that same seruice of the hand or foote or any other member of the body Therfore let Preachers take héede that they incur not a sharper vengeance if they be the greater occasion to manie that they doo perrish Example of a wise man without workes For Salomon himselfe while hee did transgresse and worke contrarie to his great wisedome was the cause that by his salt onely the kingdom of all the people of Israell was deuided Wherefore those persons to whom many things are committed haue the greater losse if they bestow not that wel which they haue receiued of their head and Gouernour and therfore he that hath the greater charge shall make the greater answere and reckoning For the seruaunt which knoweth the will of his Maister doth it not shal suffer sharpe scourges and bitter punishments The second abuse An olde man without deuotion and godlie feare Cap. 2. The weaker and more olde a man is in his body the younger and more strong shoulde hee be in his soule THe second staine and shamefull abuse is an olde man that hath no holinesse in him but when the members parts of his body be olde and féeble the limmes of his minde that is to say of the inward man are nothing the stronger It is decent and comelie that olde men shoulde giue themselues to more perfect holines and deuotion then other men whom the florishing time of this world hath not as yet forsaken The example may be gathered in wood that euen as the Trée is accounted naught and euill which after it hath blossomed bringeth forth no good fruite so among men he is a wicked and euill person who when the flower of his youth is past doth not in the olde time of his body bring foorth ripe works of good fruites For what thing can be more ridiculous then a mans mind not to endeuour to attaine strength and perfection when all the parts of his bodie by age are come to defection and ende When his eyes were dimme his eares harde of hearing his heade balde his cheekes withered through lacke of bloode when he beginneth to want his teeth to haue his breath strong and earthlie his breast stuffed with phlegme euermore troubled with the cough and finally whē his legs doo faile vnder him as he goeth by age and swelling with diseases the

inward man that féeleth no age beeing also pained with the selfe same diseases And all these sickenesses and infirmities rehersed are signes and tokens before that the house of this bodie shal shortlie decay What haue we to doo then while the ende of this life draweth so fast on but that such as are olde shoulde desire to couet nothing els then howe they might soonest obtaine the felicitie of the life to come Although the time of death be vncertaine to al men yet it is most naturall to olde men For to young men the end of their life is alway at hand and vncertaine but vnto olde men it is more ripe naturall as also agreeable to their age Two things in a man neuer wexe olde Wherefore a man must take heede of two things which neuer doo were olde in his flesh and doo drawe the whole man vnto sinne that is to say the heart and the tongue For the hart is alway imagining of new thoughts and the tongue is euermore swifte in speaking whatsoeuer the hart doth imagine or thinke Let olde men therefore beware that these young members doo not bring the whole harmonie of their bodies out of tune causing the other parts of the body which doo shew grauitie to be laughed to scorne For euery man ought to take heede what becommeth the age which he beareth that he may doo those things which shall cause that neither his life age nor behauiour may be touched with despising The third abuse A young man without obedience Cap. 3. Disobedience is the disorder of al the world HEere must wee intreat on the thirde eye sore namely if a young man be founde without obedience whereby the world is brought out of good order For how dooth he think to be reuerenced whē he commeth to age that in his youth wil shew no obedience or reuerence to them which are olde And therfore it is a common saying among olde men that he can neuer play the Maister well who hath not one way or other declared himselfe seruiceable and obedient to some other before Example of our Sauiour Christ his obedience For the which cause our Lorde Iesus Christ in the time of his béeing vpon the earth in his flesh til the lawfull time and age of a teacher that hée should teach did serue and minister obediently to his Parents Likewise then as grauitie sadnes and perfect godly manners are looked for and beheld in olde men so to young men belongeth of right humble seruice subiection and obedience Wherfore in those precepts and commaundements of the Law which appertaine to the loue of our neighbor the first is the honor of Father and Mother beeing commaunded vnto vs that although the carnall father be not aliue or is vnworthy yet thou must to some other which is aliue shew obedience and giue honor till such time thou cōmest to an age worthie to be honoured thy selfe The vocable father is taken foure manner of wayes For this word Father is taken foure manner of waies in the Scripture that is to say by nature by the nation or people for coūsell and for age Of the naturall father Iacob speaketh to Laban saying Gene. 31.42 If the feare of my father Isaack had not beene heere thou wouldest haue taken all that I haue Of the father of the people it is said when the Lord spake to Moses out of the bush Deut. 32. I am the God of thy Fathers the God of Abraham the God of Isaack the God of Iacob Of the father for age and counsell it is likewise written Deut. 10.12 Aske the father and hee shall tell thee and the Elders and they shall shew vnto thee Wherefore if thy naturall Father bée dead and so not worthy to be obeyed if anie other olde man doo giue thee good counsell thou must shew the obedience of a young man vnto him For how shal hée be honoured in his olde age which refused to folow the good lessons of obedience when hee was a young man himselfe Whatsoeuer a man doth labour that shal he reape and gather In like manner all discipline at the first seemeth to be vnpleasant and painfull but afterward it shall giue to them that haue exercised themselues therin the most pleasant and quiet fruite of right and iustice For like as there is no fruite found on that Tree which first did beare no blossoms so in age that man shall neuer haue the due honor to age who in his youth hath not first béene 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 Iesu Christ Example of obedience who being obedient vnto his father yea to the death and that to the death of the crosse tooke vppon him gladlie ignominie and rebuke The fourth abuse A rich man without charitie Capit. 4. NExt ensueth the fourth argument of euill which is a rich man destitute of almes deedes or charitie such a one as doth hide and lay vp til the time to come more then is sufficient for him distributing nothing to the poore and needie and so while he vseth so great dilligence in keeping the goods gathered on the earth hee leeseth the treasure which is euerlasting of the heauenly Country Whereto our Lorde Iesus called the rich young man who demaunded of him the way to perfection saying to him Math. 19.21 If thou wilt be perfect goe and sell all that thou hast and giue it to the poore and come and follow me thou shalt haue treasure in heauen Which no man euer can haue except hée comfort the poore Let not him therefore sleepe vpon his riches which may doo good vnto the poore for although a rich man haue gathered together great store of goods The nature of man is sustained with small thinges yet can hee not enioy them all alone in respect the nature of man is sustained with few and small thinges Then what greater follie can there be in the worlde then for the excessiue féeding clothing of one man to loose all the pleasures of the kingdome of heauen and so to purchase the euerlasting pains of hell without hope of anie comfort or helpe That thing therefore which of necessitie thou must once forsake in hope to bée rewarded againe euerlastinglie doo thou distribute willingly and cheerefully For all thinges which wee beholde with our eyes are temporall but those which wée sée not are eternall and euerlasting For so long as we are temporall thinges of like qualitie doo vs seruice but when wée depart from this earthly abode euerlasting ioy shall attend vpon vs and felicitie without limit or ending What reason haue wee to loue those thinges which wee cannot alwaie haue with vs

that is without vertue For it profiteth nothing to haue power and authoritie or to rule if the Maister haue not in himselfe the direct and orderlie sway of vertue But this vertue consisteth not so much in the externe and outwarde strength of the bodie which is very requisite and necessarie for such as are worldly Rulers as it is to be exercised in the inward strength in good and vertuous maners For often times a man doth leese the might power to rule thorow the negligence of the inwarde part as it appeared by Eli the Priest 1. Kinges 2 32. Ely was punished for his children who while hée punished not his children with the rigorous and strait rod of iustice when they did sinne God as one that wold be reuenged for their wickednes vpon him sharply punished him as one that consented to their naughtines Three necessary poynts for a Ruler Therefore it is necessarie that Rulers haue these three things in them that is to say terror to be feared good gouernaunce and loue For except the Gouernour be feared and loued his ordinaunce and rule cannot stand Which way a Ruler must get the loue of his subiects Therfore thorow his goodnes and honest familiare conditions let him procure to gette the looue of them which are vnder him and also by iust and discreete punishment Not that he would or shold appeare to reuenge his owne quarrell or iniurie but that the transgression or breaking of the Lawe of God might be punished and so to be had in feare Wherefore while many persons doe depend and hang vpon him hee himselfe must altogether depende and hang vpon God and cleaue onely to him who hath set him in that rule who hath established him and made him to be a stronger man whereby to beare the burdens of many Except the foūdation be good the building decayeth For except a beame be laide fast and sure vpon a stronger thing which is able to beare it all that is laide vppon it shall fall downe yea it selfe also thorowe the very bignesse and waight of it selfe shall fall to the grounde with the burden thereof So a Prince or Ruler except he stick fast to his maker both he himselfe and all that is with him dooth quicklie perrish Promotions do chaunge conditions either to the better or worse There be some who after they be set in authoritie doo become better men and doo cleaue more neere to God then they did before and some are contrariwise thereby made the wurse Example of Moyses and Saule For Moses after hee was made Gouernour of the people he had communication with God more familiarly thē hée had before But Saul the sonne of Cys after he was King thorow his pride and disobedience highly sinned and offended against God Example of king Salomon and Ieroboam King Salomon after he sate in the seate of his Lorde and father King Dauid God encreased made him rich with the gifte of wisedome to gouerne ouer innumerable people And contrariwise after that Ieroboam the seruant of Salomon had vsurped part of the kingdome of the house of Dauid he turned tenne Tribes of the people of Israell which were in the part of Samaria from the true and right worship of God to the wicked and deuillish worshipping of Idols This hath been much seene in our dayes By which examples it is apparant and manifest that some men when they doo come to dignitie doo growe more perfect and better and some againe thorow pride of their aduauncement and rysing vp doo fall and were worse By both the which is to be vnderstood that they which increase in goodnes doo it by the vertue and godly disposition of the mind euē by the onely helpe of GOD and the other that they doo fall by the weakenes of the minde thorow the negligence and small regard they haue to vertue which no mā can haue without the helpe of GOD. Marke well this lesson The man that hath many things vnder him whereof he hath charge hath not the strength and vertue of the mind is no way able to fulfil or performe what he should doo For many things doo bring with thē many troubles and vexations Trust in the Lord he shall nourish thee Therfore let euery man that is a Ruler procure first with all industry of his minde that in all things he may be sure of the helpe of God For if in his dooings hee haue the Lorde and gouernour of all Lords and Gouernours to his helper no man can sette light or despise his ordinaunce rule because there is no power but of God Hee lifteth vp the poore and needie out of the very dunghill and maketh him to sitte with the Princes of his people Likewise hee casteth downe the mightie from their seate exalting them which are meeke and lowlie that all the world might be obedient vnto God and his glory onely exalted The seauenth abuse A Christian man full of brawling and contention Capit. 7. A Most yrksome and pernicious thing is this seauenth abuse which nowe we haue in hande to witte a Christian man full of contention who by faith and baptisme being a partaker and a bearer of the name of Christ dooth against the sayings and minde of Christ delight in pleasures of the world which are transitorie and doo dailie fall alway Whatsoeuer a man loueth it is either for the loue of the thing it selfe loued or for the loue of some other thing got thereby Because all manner of thinges for which a man doth striue doe cause the same strife eyther for the looue that is borne to them beeing a couetous desire for himselfe or for the loue of some other thing which lieth hid vnder an odious and hateful matter As for example warre although it bée odious and an hateful thing yet is it holden and maintained on both sides with a bold and fierce courage for the looue and desire which men haue to winne the victory and for the purchasing of liberty In like manner many other thinges are desired and sought after with contention who may haue them first before another by no lesse hatefull and painefull labour yea and feare then the other which are gotte by most detestable warre The reward of contention is the obteyninge of his purpose for that he loued And therefore a man may perceiue there is no cōtention but for that which is loued that is to say for a louing and a fréendly reward which foloweth to their mind after it is ended Whosoeuer therfore striueth for any manner of thing of this world sheweth euidently and plainlie that he loueth this world How then doth the holy Ghost by the mouth of Saint Iohn forbid that this world shold be loued to whom he saith 1 Iohn 2.15 Loue not the worlde nor the thinges that be in the world The loue of god and of the world are alwayes separated For the loue