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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	evil_a	good_a	tree_n	33,809	5	11.7409	5	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

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

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 and needie those riches which are but temporall and doo not continue for euer For if a man will not sell the 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 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 the mind before God wee doo prouide and beginne good works The properties of shamefastnes For the shamefastnesse and chastitie of the body is not to couet other 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 slaūder 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 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 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 strength IN this place followeth the sixt abuse namelie a Lorde or Maister