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[Page]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 y^e 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[Page]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[Page]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[Page]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 [Page]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 y^u 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 coū ­sell: 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.

[Page]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 [Page]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. [Page]Which no man euer can haue, except hée comfort the poore.

Let not him therefore sleepe vpon his riches, which may doo good vnto y^e 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.

[Page]What reason haue wee to loue those thinges which wee cannot alwaie haue with vs? when we euidently behold, that the landes and substaunce of a rich man, doo declare him to be without witte and iudgment, because he loueth those things with the desire of his whole hart, which neuer doo render him loue againe. For if a man loue gold, siluer, lands, dainty fare, fine meates, and brute beastes, the natu­rall course of things doo teache vs, that none of these can yeeld him loue againe. What thing is then further from al rea­son, then to loue that which cannot loue thee againe, and to neglect that, which giueth to thée all thinges with loue? For that cause, God commaunded vs to loue, not the worlde, but our neighbour, sith that he can render loue againe for loue: which thing worldly goods cannot doo, it is well knowne. Euen so GOD com­maundeth vs to loue our enemy, that the same loue may make him of our enemie, our freende.

Let euery couetous rich man there­fore, who would haue euerlasting riches, distribute (while he is heere) to the poore[Page]and needie, those riches which are but temporall, and doo not continue for euer. For if a man will not sell y^e thing which he loueth, how can another man bye that thing which hee coueteth? Couetous men are called curs­sed of GOD.and therefore the couetous men are called curssed of the most righteous Iudge, because they which past by them, did not say vnto thē: The blessing of God be vpon you, and we doe blesse you in the name of God. Therfore the couetous men are cursed & vn­happy: who for transitory goods doe goe to euerlasting damnation.

But on the other side: Math. 5.7. Blessed are the pittifull, for they shall finde mercie and pittie. In deedes of charitie, the wil is taken for the deede, where the power is not to shew the deede.Happie is that man that is merci­full, for so much as God (in this vertue) doth not looke vppon the substaunce and riches: but vppon the affection and hart of man.

The fift abuse. A woman without shamefast­nesse. Cap. 5.

PRoceeding to the fift notorious kind of abuse, I finde it to be a Woman without modestie or shamefastnes. For euen as wisedome doth bothe gette and keepe good manners in men, so in Women, shamefastnes dooth bring foorth, nourish and keepe, all honest and good works.

The effects of shamefastnes.Shamefastnesse keepeth them chaste and pure, it plucketh in warie respect of life, it refraineth from strife and debate, it asswageth anger, it quencheth the de­sire of the flesh, it doth moderate the de­sire of the minde, it chasteneth wanton­nes, it banisheth drunkennes, it maketh few words, it brideleth the greedie desire of the gut, and vtterly condemneth theft, what more? It brideleth and tameth all vice, it nourisheth all vertues, and what­soeuer is before God and man accepta­ble.

A life which is vnchaste, is neither[Page] The reward of immodestie. praised of men in this world, nor rewar­ded of God in the world to come. The reward of a chaste life.But the contrarie, which is a chaste life, is well spoken of among men, and reioyceth also in the hope of the blisse to come. It dooth winne the looue of men which are liuing and doo perceiue it, and to them which come after, if leaueth a goodly example of imitation, being a pleasant and a god­lie memorie. It delighteth alway in good manners, and agreeth vnto them, euer­more refreshing the soule with continu­all reading and meditation of the holie Scriptures. Like doth well agree with like.And besides this, it keepeth the examples of good which are gone, be­ing alway acquainted and ioyned in com­panie with them that are perfect and ho­nest.

By what to­kens a man shal perceiue the vertue of shame­fastnes in a woman.The exercise of shamefastnesse, con­sisteth in two things, that is to say, in the outward behauiour of the body, and the inward affection of the minde. In the bo­die, by giuing good examples before men, as the holy Apostle saith: and in y^e mind, before God wee doo prouide and beginne good works. The properties of shamefastnesFor the shamefastnesse and chastitie of the body is, not to couet other [Page]mens goods, and to flie all vncleannesse: not to eate and drink but in time: not to be a gigler and a prouoker of other men to laughter: no speaker and teller of false and vaine tales: to be soberly apparrel­led, all things beeing sette in comely or­der, according to godlines in all parts of the bodie, as wel in the haire on the head as in the rayment. Not to company with the vngodlie, neither to looke proudlie or disdainfully vppon any man, nor yet wantonlie to cast vppe the eyes, to the e­uil prouocation of other: not to goe nice­ly and trypping in the streete, hauing a pace like as it were in a game or a play, to be séene, and to tempt other therwith.

To be also inferior vnto no man in good workes, to be occasion to no man of reproche or shame, to blaspheme or slaū ­der no man: to hate none that is good, nor to scorne such as are olde, not to med­dle with those things which thou know­est not, nor to contend or striue with thy better: and finally, not to blab abroade all thinges that thou knowest. These things doo make a mā loued of his neigh­bor, and acceptable in the sight of God,

[Page] The chastitie of the soule, and the properties thereof.The shamefastnes and chastitie of the soule, is to doo those thinges which thou doost, more for the sight of GOD, then to be séene of men: to stay the desire of euill thoughts: to esteeme euery man better then thy selfe: not to infect thy iudgment with false doctrine: to agree with them that are to the Catholique and vniuersal faith: to cleaue only to God: to presume nothing of thy selfe, but to commit al thy dooings to the help of God: to be alwaies humble in his sight: to offer to our Lord Iesus Christ, the chastitie of thy inward minde: neuer to make an end, or to cease from good works during thy life: & with a strong hart to despise the present tribu­lations of thy minde: of things worldly, to loue nothing but thy neighbor: to set and lay vp the treasure of all thy loue in heauen: and finallie, to be assured, that for thy well dooing, thou shalt not leese the reward in heauen.

What especiall benefits ensue by shamefast­nesse.Shamefastnes, is a goodlie ornament of noble persons. It exalteth those which be humble, making them noble. It is the beautie of thē that are féeble and weake: the prosperitie of them which be sick, the[Page]comfort of them that are in heauines, the increase of all beautie: the flowre of Re­ligion: the defence & buckler against sin: a multiplier of good deedes: and to bee short, it is the onely paramour and dar­ling of God the creator of all.

The sixt abuse. A Maister or a Ruler without vertue. Capit. 6.

Vertue consi­steth not in the outwarde, but inward strengthIN this place followeth the sixt abuse, namelie: a Lorde or Maister 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[Page]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[Page]him, and made him to be a stronger man, whereby to beare the burdens of many. Except the foū ­dation 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[Page]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 [Page]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 [Page]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 louedAnd therefore a man may perceiue, there is no cōtention but for that which[Page]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 y^e world, are alwayes se­parated.For the loue of God, and the loue of the world, cannot dwell toge­ther in one hart: An apte simili­tude.euen as the eyes of a man cannot behold the heauen aboue, and the earth beneath, both at once with one looke.

But let vs search and see, whether there be in the world, any thing indeede that is to be loued, and what is y^e world which the speech of God forbiddeth vs to loue. What we are commanded to loue in y^e earth.We are not commaunded to looue the earth, nor the things which come out of the earth, but onely our neighbor, for whose sake all thinges are made. Him thou art commaunded to loue: for all o­ther things which doo perrish and fade a­way, cannot goe vppe with vs to heauen.[Page]But our neighbour is heyre (as well as wee) of the kingdome which shall neuer fayle: and therefore wee must loue toge­ther one another hartilie.

For so much therefore as wée shall not continue alway in the world, but shall fayle also with the worlde: Wherfore we are commaun­ded to looue our neighbour.we are com­maunded not to loue the worlde but our neighbour, because (yea, being on earth) he is a part and portion of the heauenlie kingdome, although hee be among these lowe Elements, which makes him wor­thy to be loued of all such as are desirers of the heauenlie blisse: forsomuch as in the high Country, which is the kingdom of heauen, he shall be heyre with his bre­theren for euer. Why the loue of the world is forbid.For this cause God doth forbid vs to looue this worlde: least hee which so loueth, be seperated and made a stranger frō the loue of God. That thing then shoulde not be striuen for, which a man may not looue, because a man bea­ring the name of Christ, must see that he haue also the selfe 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 maners and[Page]good liuing. As touching Christ, the pro­phet dooth write of himselfe these words. Esay, 42.1.2. Beholde the childe whom I haue chosen, mine elect, my soule is well pleased in him: I will send my spirit vpon him. He shall not striue, he shall not be an outcry­er, nor extend his voice in the streete.

Behold, Christ dooth not striue or crye out: therefore if thou doo couet to be like him in maners, striue not, least thou ap­peare to doo nothing, but abuse the name of Christ in the Church. For God com­maundeth them which follow him, say­ing. Math. 23.8.9.10. Be not ye called Maisters, for there is but one your Maister, who is in heauen. And call ye not father vpon the earth, for ye haue one father which is in heauē. For yee are altogether bretheren: whom hee commaundeth to make common suppli­cation, and prayer after this manner. Math. 6.9. O our father which art in heauen, hallowed be thy name. &c.

Hée then contendeth and laboureth in vaine to haue a father in earth, when hee professeth, that both his Country and fa­ther is in heauen, which Countrey no man can possesse and enioy, but hee that [Page]refuseth to set all his care on this world, as one passing not for it.

The eyght abuse. A poore man proude. Cap. 8.

TO beholde a poore man proude, may worthilie in this place stande for the eyght abuse: because although hee haue nothing, yet is he puffed vp with an high aspiring minde, which thing, euen they that are riche men are forbidden to doo: Math. 23.12. That they shoulde not be high minded. What thing is more foolish, then that he who through great pouerty & extreame misery is brought low, and as it were to the very ground, because (that in respect of that consideration) hee might behaue himselfe lowlie: should in this meane e­state beare a proud hart against GOD? The Angels cast down from heauē for pride.For this fault, euen they that were crea­ted in the high habitacle of heauen, were deiected and thrown downe from thence.

Wherefore then will he be proud and high minded heere on earth, as though he[Page]were a man of exceeding great power: who (before al other men) shold cary and behaue himselfe both humble and lowly?

But that the poore people shall not beare their pouertie heauenlie, with sor­rowfulnes and sadnes of heart: let them heare what they shall receiue of God, hee saith. Math. 5.3. Blessed are the poore in spirit, for theirs is the kingdome of heauen. For the mercifull Iudge dooth handle all thinges so indifferently, that to them to whom he hath not giuen the riches of this worlde, he giueth the kingdom of heauen, that he may be a rich man in y^e glorious place, who on earthlie things hath not sette his care or delight.

A christian ca­ueat for poore men.Poore men therefore must take héed, least while in pouertie & neede they passe ouer the pleasure and kingdome of thys world: they should (through the lacke of wisedome) leese also the kingdom of hea­uen. Marke this well, and it will returne to thy benefite.For although by the order and dis­pensation of God, they doo liue in earthly pouertie, yet they may endeuour to bee poore and meeke in spirit. For the king­dome of God is not promised to all poore men, without exception indifferentlie:[Page]but to them onelie, in whome the humble and lowly meekenes of the hart, dooth ac­companie the want and lack of outwarde riches. Why the poore are called poore in spirit.Because an humble poore man, is called poore in spirit, who whē he is out­wardlie poore & needie, doth not inward­lie extoll himselfe with a proude heart, for the lowlines of the mind shal do more to the attaining of the kingdome of hea­uen, then the temporall pouertie & lacke a worldlie riches. For meeke and lowly men possessing riches, may be called poore in spirit: whereas those that are proude, and yet haue nothing, without doubt are dispossessed of the blessing, which is pro­mised to the poore in spirit.

Of bothe these sorts, the holy Scrip­ture speaketh on this wise. Prouerb. 13.7. Some make themselues rich, although they haue no­thing, and some make themselues poore, albeit they haue neuer so great riches.

The rich man then béeing poore in spi­rit, is as a poore man notwithstanding al his riches: and y^e poore man that is proud in hart, is as a rich man although hee be naked and poore. Hūblenes of the minde is a glo­rious pouertie.It followeth, that hum­blenes of the minde, is a noble and glo­rious[Page]pouertie, and the proude stubborn­nesse of the hart, a foolish kinde of riches. Therfore poore men must haue in mind what they are, and because they cannot obtaine in worldly goods what they wold haue, let not their hearts be puffed vppe with pride, as though they had all that they cannot haue.

The ninth abuse. A wicked and an vniust King. Capit. 9.

The office of a King, and what his name im­porteth.NOw come we to a capitall abuse 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[Page]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[Page]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[Page]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. [Page]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[Page]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, the sheep­heards did not feed my flocke, but they did feede themselues.

Gods flocke must be fedde in due season.But rather let them whom the Lorde hath set ouer his familie, procure to giue them meate in due season: a measure of Wheate, that is to say, pure and true doctrine, that when the Lord commeth, they may deserue to haue these comfor­table wordes. Math. 25.21. My good and faithfull ser­uaunt, because thou hast beene faithfull[Page]ouer a fewe, I shall sette thee ouer manie, enter into the ioy of the Lord.

The eleuenth abuse. A people without discipline. Capit. 11.

People with­out obedience, runne hedlong to perdition.COmming nowe to the eleuenth ble­mish in this life, it is comprehended in these wordes: a people without disci­pline: who when they doo not practise o­bedience in their liuing to good and godly doctrine, doe choke themselues with the common snare of perdition. For they doe not escape the wrath of God, except they earnestly folow those things which they are taught. And therefore the Psalmist saith to the people which will not receiue discipline: Psalm. 2.12. Apprehende and receiue dys­cipline, least God be stirred to anger.

What discipline is.Discipline is a manner of teaching, which leadeth men to the amendement of euill and naughtie manners: it is also a keeping and following of the rules and lessons of our Elders, wherof S. Paule speaketh, saying: Abide and continue in[Page]discipline, God offereth himselfe to you, as to his children. But if yee be out of dis­cipline, whereof ye are made already par­takers, then are ye aduouterers, and not his children. They therefore which are gone from him, and be out of discipline, doo receiue no inheritaunce of the King­dom of heauen: but if children do receiue and beare the correction of their fathers discipline, let them not despayre or doubt, but they shall receiue in time to come, the inheritaunce 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 frō euill and doe good. Wherfore that man is very miserable and vnhappie, which throweth from him discipline: for hée is bolder then the Souldiers which crucifi­ed Christ, and did cut out his garment, for he dooth cut the discipline of Christes Church. And likewise as the coate dooth couer all the bodie sauing the heade, euen so is the whole Church clad and defen­ded with discipline, sauing onelie Christ, who is the head of the Church. And as[Page]that coat was whole without any seame, so is this discipline giuen to the Church whole and sound.

Example of dis­cipline by Chri­stes own wordsOf this discipline, the Lord when hee should ascende vppe to his Father, after he was risen from death, spake to his dis­ciples, saying: Luke. 24.49. Abide ye heere still in the Cittie of Ierusalem, till ye be clad from a­boue with power. The discipline of the Church is the coate of Christ.Then the discipline of the Church is the coate of Christ, and hée which is not within this discipline, is out of the bodie of Christ.

Let vs not therefore cut that coate, but let vs cast lots who shal haue it, that is to say: let vs breake nothing of the cō ­maundements of God, but euerie man whereunto he is called, therein let him constantlie abide with the Lord.

The tvvelfth abuse. A people without Law. Cap. 12.

THe last of this Catalogue of abuses, is a people without Lawe, who while they despise the sayings of God, and the[Page]ordinaunces of his Lawes: doe runne thorow diuers waies of errours, into the snare of transgression and breaking of the Lawes.

As concerning those waies of errour, the Prophet (vnder the person of a trans­gressor) doth lament and bewaile man­kind on this wise. Esay. 54.13. We haue erred (sayth he) and gone astray like sheepe, euerie one after his owne way.

Of these waies it is spoken in the Booke of wisedome, by the mouth of Sa­lomon, saying: Prou. 14.1 Many waies appeare good and straite vnto men: but the last ende of their waies, bringeth them to death. And truelie there are many waies of perditi­on, when men doo not regard the Kinges high way, which is right & straight out, turning neither on the right hande nor on the left: the which way, our Lord Ie­su Christ (who is the end of the Lawe, to the iustification of all that doo beleeue) plainlie sheweth vs, saying. Math. 11.29. I am the way, the trueth, and the life, no man com­meth vnto the Father, but by mee. To which way hee calleth all men without respect, saying: Come vnto me al ye that[Page]labour and are heauie laden, and I will re­fresh you. For there is no exception of persons before GOD, with whom there is neither Iewe nor Greeke, man nor woman, bonde nor free: but Christ is all thinges in all, and all are one in Christ Iesu.

The people without Law, are without Christ.For so much as Christ is the end of the Lawe, those which are without the Lawe, are without Christ: then the people that be without the Lawe, are likewise without Christ.

It is a great abuse, that in the time of the Gospell, any people should be with out the Lawe: for so much as the Apo­stles were commaunded to preach to all Nations, and the thunder-clappes of the Gospell, were heard ouer all the parts of the earth, and the Gentles which sought not after righteousnes, haue receiued it. And finallie, considering that they which were farre off, were made nigh in the bloode of Christ, and they which some­time were not a people, are nowe made the people of GOD in Christ: beeing nowe a glad time, and the day of saluati­on, the time of comfort in the sight of[Page]the Highest.

And sith that euery Nation hath a witnesse of the resurrection, yea, sith the Lorde himselfe beareth witnesse there­vnto, saying: Behold, I am with you al­way to the end of the world. Therefore let not vs be without Christ in this tran­sitorie life, least Christ be without vs in the world to come.