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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	child_n	good_a	perform_v	1,396	5	7.2423	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15494	A loyal subiects looking-glasse, or A good subiects direction necessary and requisite for euery good Christian, liuing within any ciuill regiment or politique state, to view, behold, and examine himselfe in, that he may the better frame the course of his life, according to the true grounds of the duties of an honest and obedient subiect to his king, and to arme himselfe against all future syren songs, and alluring intisements of subtill, disloyall, dissembling, and vnnaturall conspirators, traitors, and rebels. Collected for the most part out of both olde and later writers, whose names are in the next page set downe. Wherevnto are brieflie added sixe speciall causes of vndutifull subiects disloyaltie. By William Willymat.	Willymat, William, d. 1615.	1604 (1604)	STC 25761; ESTC S120179	57,436	78

any mo either forrein malignant supplanters or homeborne malitious ambitious and male-contented conspirators I haue here endeuoured my selfe to set forth for an admonition or warning before the eies of all such as haue not consented nor yeelded to any such wicked and diuilish enterprises of treasons and conspiracies this present treatise following A loyall subiects Looking-glasse or a good subiects direction wherein euery true hearted good meaning yea and euery wauering minded vnstable and simple ignorant subiect may behold see and learne how to behaue himselfe and dutifully to liue vnder the gouernment of higher powers whether they be supreame Magistrates Emperours Kings and Princes or else inferior subordinate magistrates and officers adhibited by the higher powers to the administration of things for the gouernment of the common-wealth Herein I haue laboured to set before the eyes and hearts of all sorts of subiects what duties they owe and are bounden by the plaine and expresse word of God to performe to their superiours of what degree or place so euer A treatise I suppose very requisite and necessary for these our enuious malicious ambitious self-louing self-wilie proud and rebellious dayes Those good learned authors both olde and of later times whom I haue principally leaned vnto as my chiefe guids directors and good maisters in the penning of this present Looking-glasse yee may see set downe by their seuerall names before the epistle dedicatory I haue herein followed the maner of those Cookes which comming into Gardens to gather herbes cast their eyes round about them and looke vpon all and crop and take but those only which are most conuenient and needfull for their vse and purpose at that time Likewise haue I chosen excerpted out of the forenamed writers but those things only which I thought would serue best and most conueniently befit this present matter and time and them for the helpe of the memorie of the readers and for the readie finding out and speedy turning vnto any seuerall point or matter herein entreated of I haue digested into seuerall chapters according vnto the seuerall duties which are due vnto Magistrates set in authoritie I am not ashamed to yeeld and plainly to confesse that I haue collected this present treatise for the most part thereof though not all out of the drift sence and meaning yea and now and then the very words of other mens writings for I deeme it a sounder a surer and a safer course to walke in the pathes and tread in the steps of former learned and allowed writers that so I might alwayes haue sufficient authoritie for mine opinions and allegations then to range at randon in writing and setting abroach mine owne inuentions seeing that Nihiliam dici potest quod non sit dictum prius I weigh not and I passe not for the virulent and malicious cauils of neuer pleased Momus-like enuious back-biters so that by my labours I may do any good or be an instrument to helpe to auoide any euill in this Church and common-wealth wherein I liue which happie successe that this my present treatise may haue I pray thee gentle reader helpe me with thy zealous prayers to the Almightie the onely giuer of all good gifts to whom only be all worthy honor praise and dominion for euer and euer The chiefe and principall matters contained in the first sixe chapters of this Booke following In the first Chapter is conteined WHat Emperours Kings Princes c. are by whom they were and are ordeined and wherefore page 3. 4. Of and from whom tyrants and euill Kings and Princes are and wherefo●e such are exalted pag. 4. Obedience the first thing due vnto Caesar belongeth vnto all higher powers kings and principalities yea although tyrannicall and euill gouernours pag. 56. A●guments reasons to perswade vnto obedience to magistrats Idē Magistrates called Gods idem Of the defermities and vglinesse of rebellion thereby to disswade from the same 6. The horrible finnes mischiefes th●t range raigne in rebelliō Idē Commodities of obedience and peace 7. To what end good examples of obedience do chieflie serue 8. What ●e is chieflie to be made by the examples of euill and rebellious subiects idem Examples of two of the best and most obedient faithfull subiects most worthy to be imitated 8. 9. 10. Example of Dauids behauiour towards king Saul what it doth teach 9. A question concerning obedience resoluen 11. What it is or a subiect to foster and cherish an euill thought in his heart against his S●ueraigne 12. What is to be done when a man is entised or drawne by any kinde of meanes to yeeld to treason 14. Treason and treacherous plottings and practises are not to be hid nor conceiled for any mans sake whosoeuer he be idem Delay is dangerous in hiding fire or treason 15. Examples of Absolon and of diuers other traito●s and of their bad successe and confusion 15. 16. 17. Learne to take warning by other mens falles 18. Diuers manners of punishments of traitors disloyall subiects 18. 19 Cyp●ian his bridle against going on and continuing in sinnes 20 The last argument or reason to mooue to obedience drawne from Beasts Birdes Fishes c. 21. In the second Chapter is conteined HOw necessarie and profitable a thing feare is pag. 22. To feare the king commanded in holy Scriptures idem Two kinds of feare 23. The profies of good feare pag. 23. The nature of the good and child-like feare explicated by two apte similitudes 24. The vertues or effects of the good feare expressed by the effects of the feare of a Scholler towards his Scholemaister Idem Diuers sundry effects of feare of a subiect towards his soueraine I de Hovv prinate men are to behaue themselues tovvards such as be in authoritie though they be neuer so bad and euill disposed 26 Feare though it be a very necessarie thing to be yeelded vnto the higher povvers and Magistrats yet may it be abused and of the first abuse of this feare 28. Of the second kinde of feare 29. The vse and profit of seruile feare 30. In the third Chapter is conteined HOnour the third thing belonging to Caesar what it signifieth 31. The actions of honouring are manifold and wherein they doe consist ibidem The first kind of honour due to Magistrates ibidem The second kinde of honour due to Magistrates 32. The third honour due to superiours ibid. The fourth honour due to superiours ibid. The beginnings of all conspiracies c. arise for the most part from the heart that beginneth to fall away frō honoring the higher powers 33 In the fourth Chapter is conteined PRayer the fourth thing belonging to Caesar commaunding subiects in holy seriptures page 33. What things especially are to be prayed for in the behalfe of kings Princes c. 34. What kinde of kings rulers God commanded to be praied for ibid. What it is not to pray for kings c. 35. In the fift Chapter is conteined TRibute

the one good and very necessarie the other naughtie and very pernicious this good feare said they turneth men away from wicked prohibited dishonest things The profits of good feare and maketh them staied and well aduised in all their actions Plutarke writing of this kinde of good feare calleth it one of the elements or grounds of vertue Plutarke his opiniō of the good feare affirming it to be most needfull requisite for thē who cary a mind rather to feare the practise of euil thē to feare the punishment for the same because the first which is the practise of euill is the cause of the later that is of the punishmēt for euill to so many as wallow in wickednesse which neuer escapeth without it iust reward sooner or late Therfore a prudent wel aduised loyall subiect ought to haue this feare alwaies before his eies Timor filialis this feare I may not vnaptly call a childly or child-like feare because it is vnseperable ioyned with true loue a reuerent estimation of the thing feared This I take to be the same feare which the wisdome of God by Salomon required as due both vnto God king Pro. 24.21 This is the same feare which the good subiects of wise king Salomon gaue vnto him after that he had giuen so wise a sentence and iudgment betweene the two harlots pleading for the liuing childe where it is thus said All Israel heard the iudgment which the King had iudged 3. King 3. vers 28. and they feared the King for they sawe that the wisedome of God was in him to doe iustice In this feare in this kinde of feare loue and a reuerent regarde or account and feare do all three concurre and meet together and that in such a ioynted and vnseperable a sort that you can not seuer them one from an other The dutie of this filiall or child-like feare of this good and profitable feare is to cause and stirre vp good subiects to haue an eye vnto the good and safetie of higher powers and magistrats to loue them as well as to feare them and therewithall to account of them esteeme and regard them in most reuerent maner alwaies being carefull and watchfull least through any disobedience or disloyall action they should offend The nature of the good or child-like feare explicated by two similitudes euen like as the good and dutifull child is afraide to offend or incur the displeasure of his good kind louing and naturall parents or as the good and louing wife is afraid to misbehaue her selfe either by saying or doing any thing that her louing and kind husband may iustly take offence at The duties or effects of the good or child-like feare The duty of this good feare is to make men both apter readier to vndertake to execute all good godly vertuous and laudable matters whensoeuer any good and iust occasion shal be ministred also more stayed and better-aduised not rashly wilfully and inconsideratly to take in hand any wicked vnlawfull vniust ambitious malicious disloyall and rebellious practises and attempts that by the sequile thereof may procure dammage danger wreake confusion or ouerthrow of our kings rulers gouernours or of the common wealth or perhapps of our selues our lands goods and bloud for euer If wee conferre and compare together the workings and effects of the feare of a towardly scholler to his schoolmaster and of his good feare What feare in the scholer worketh towards his schoolemaister the like doth the feare of the subiect towards his soueraigne it shall helpe greatly both to the better and plainer vnderstanding hereof and also it shall greatly auaile to stirre vp and induce the hearts of all circumspect and wise subiects to make more accompt of it the more willingly to embrace it First a reuerent feare imprinted in the hart of a scholler towards his schoolmaster bridleth restraineth him frō the contempt of his master expelleth from him all carelesnes and negligence Euen so this feare bridleth restrayneth a good subiect from all contempt carelesnesse negligence of his loyall and bounden duty towards his Soueraigne Emperor King Prince or any other subordinate magistrats The first vse of feare in a subiect Secondly the feare in the scholler to his maister causeth him to be the more attentiue to heare and the more diligent to learne whatsoeuer his maister enioyneth him Euen so this feare in the subiect towards his supreame head and his substitutes which also are the ordinance of God The second vse of feare in a subiect causeth him to be much more willing attentiue diligent to read heare learne and vnderstand the proceedings lawes ordinances acts and statutes of his king that he may the better know what is there allowed or forbidden and so liue in the more obedient subiection and not through either ignorance or w●lfull obstinatenesse to preferre his owne will before his lawfull magistrates and higher gouernours will What it is to disobay Princes gouernors lawes or rather before Gods will for when a subiect doth any thing stubbornly against the decrees lawes ordinances set forth by his naturall king and his most honorable counsellers not repugning but agreeable to Gods lawes then that subiect in so doing preferreth his owne will not only before the will of the king and his counsell as though he onely were wiser then they all but euen also before Gods will and so sinneth very dangerously against both God and man Therefore I say that this good and necessary feare helpeth greatly to stirre vp euery faithfull subiect heart to be contented both to learne and know so consequently to be ruled by good and wholsome politicall lawes and so therby to declare his subiection to Gods appointed deputies and vicegerents and therein euen to God himselfe But here some stubborne and foolish ignorant subiect in whose garden the seede of this good feare was neuer sowne An obiection may perhaps replie and say vnto mee O sir if the king himselfe commaunded me to do such a thing or such a thing then it would neuer grieue me to do it and obay but now such a one calleth on and would vrge me to it not so good a mans childe as I am or a base borne fellow worse then my selfe what shall I be subiect to such a one and obay what he will no no I will sooner do yea mary will I I wot what first To the replication of such an haughty broyling spirited An answer to an obiection and obstinate stubborne rebellious minded subiect I reioynd after this manner O thou man voide or ignorant of all dutifull feare belonging vnto Caesar learne and obserue that worthy and in this case that necessary Canon of God by S. Peter 1. Pet. 2.13 Submit thy selfe not onely vnto the King as to thy superiour but also vnto gouernours sent of the king And learne likewise of an other of

to set downe in this present treatise the true grounds of the most speciall duties which naturall subiectes are found to performe to higher powers whether they be supreame Maiestrates Magistrats and gouernours are of tvvo sorts as Emperors Kings and Princes Gods owne lieutenaunts vicegerents and deputies or whether they be their subordinate magistrates and inferior officers which also in their degrees and places are the ordinance of God for the good gouernment of men that vnder them they might lead a quiet and a peaceable life in all godlinesse and honestie The grounds of this present treatise or Loyall subiects looking-glasse for so not incongruently I haue entituled it in the beginning I purpose through Gods assistance to draw out of the words of Christ Iesus his owne mouth From vvhence the groūds of this present treatise are drawne which I haue thought not impertinent here to insert Giue vnto Caesar the things which are Caesars By the which word Caesar for so were the Romane Emperours called like as the Kings of Egypt were alwayes called Pharaos is not onely to be vnderstood the person of the Emperour Tiberius Caesar then raigning and ruling What is to be vnderstanded by the vvord Caesar The Anabaptists then neuer learned of Christ to disalovve Magistracy but also euery other Emperour King Prince and ciuill Magistrate temporall ruler worldly gouernour or officer whatsoeuer Moreouer by these words of our Sauiour Christ it is further to be vnderstanded and learned that he misliked not nor condemned but approoued allowed and confirmed all ciuill regiment politique state and order with all things that to it appertaine Now for the things which are Caesars that is for all duties which subiects doe owe and ought to performe to all their superiour gouernours and magistrates that is the matter which I haue here specially to deale with that is the marke which I haue chieflie to shoote at and those things by diligent reading searching and obseruing of learned authors both diuine and prophane I finde to be espedially fixe to wit 1. Sixe things especially due vnto Caesar Obedience 2. Feare 3. Honor. 4. Prayer 5. Tribute taxes subsidies c. 6. Not rashlie to take in hand or intermeddle with any part of Magistrates office without a lawfull calling Which said sixe duties of subiects due vnto their Caesar I haue comprehended in these verses following Sixe things by right are vnto Caesar due 1. Obedience first vnto his iust decrees 2. Next feare insixt in hearts of subiects true 3. The third is honour due from all degrees 4. The fourth for happie state of Prince to pray That God with peace may still his life prolong 5. And fifthy tribute willingly to paye Whereby his wealth may daily growe more strong 6. The sixe that none presume for glories sake Vuc●lde the parts of Magistrates to take CHAP. I. Concerning Obedience the first dutie of a loyall subiect ALL Emperours Kings Princes and other supreame Powers and Magistrats of what names or titles so euer according to the fashions and custome of all nations and languages that dwell in all the world are Gods Vizeroyes Vizegerents Lieutenants and Deputies here on earth and all subordinate and inferiour Maiestrates and Gouernours hauing their commission out of their principall commissions though but durante beneplacito at the will and pleasure of the higher power Wherefore magistrates vvere ordained yet for their time they are also ordained and appointed of God All such both supreme and inferiour ciuill magistrates are ministers armed both with lawes and sword to be nursers to Gods Church or people and Fathers to the common-wealth to guide gouerne and order the people within their seuerall circuites and charges whose hearts are in the Lords hands and the Lords sword in their hands to execute iustice and discipline as well in Ecclesiasticall as in all other causes for the benefit and good of the good and the punishment of the bad These are exalted and enthroned onely by the will and ordinance of God By whom the higher povvers are ordeined Prou. 8.15 VVis 6.23 So God himselfe protesteth saying By me Kings raigne and Princes decree iustice So doth the Wisemen tell and teach Giue eare yee that rule the multitudes and glorie in the multitude of the people for the rule is giuen you of the Lord and power by the most high Wisd 6.23 So the Prophet Daniel speaketh of God saying Dan. 2.25 He taketh away Kings and setteth v● Kings Yea more cleare is it then light it selfe that not onely good Emperours Kings and Princes are of God but also very tyrants and the worst Kings and Princes be they neuer so great an euill be they neuer so great a plague to their owne subiects or to their neighbour nations Good Kings are giuen of God in his great mercie Tytants bad Kings are also set vp and ordeined of God and wherefore and euill Kings in his wrath and iustice for the finnes of the people he giueth an euill king in his anger Hoseas ● 3.11 for the sinnes of the people he suffereth an hypocrite to raigne Iob. 34.30 Euill Princes are the instruments of Gods iustice and the executioners of his vengeance as their very titles declare for so was Ashur called the Rod of Gods wrath Esa 10.5 So was Nabuchodonozar King of Babel called Gods Seruant Ierem. 27.6 So did Attyla that most valiant Scythian Prince conquerour of diuerse countries kingdomes and nations call himselfe Flagellum Dei the Scourge of God So was Tamberlaine that cruell tyrant King of Parthia called Ira Dei and Terror orbis the wrath of God and the terrour of the world Vnto these and all such like were they good or bad among diuers other duties doth God himselfe appoint and commaund euery Christian subiect Obedience due vnto bad kings of what ranck or degree so euer to yeelde obedience This is one of those things which our Sauiour Christ spake of when he said Giue vnto Caesar the things which are Caesars Rom. 13.1 Thus saith his chosen vessell S. Paul Let euery soule be subiect to the higher powers for there is no power but of God and the powers that be ordeined of God Rom. Tit. 3.1 13. Also he writeth vnto Titus after this manner Put them in remembrance that they be subiect vnto Principalities and powers and that they be obedient c. Tit. 3.1 Saint Peter also taught by the same spirit saith Submit your selues vnto all maner ordinance of man for the Lords sake whether it be to the King as to the superiour or vnto Gouernours as vnto them that are sent of him for the punishment of euill doers and for the praise of them that doe well for it is the will of God that by well dooing yee may put to silence the ignorance of the foolish men 1. Pet. 2.13.14.15 Diuers and sundrie are the reasons and causes which should mooue and stirre vp Christian loyall subiects to this dutie of

remembrance among all men who seeing their mangled and vnburied lims might learne by such wofull examples to beware of the like offences Punishment in bodies is by the imprisonment Punishmēt of traitors in body and how by torments tortures and rackings of those bodies which in the time of their health wealth prosperitie libertie they yeelded to become bond-slaues to most brutish passions and deuillish affections against God and his annointed Finally punishments in offices houses lands and goods are by forfeitures and losse of houses lands and goods from themselues from their heires and seed for euer The second sort of punishments which are imemdiatly frō God vpon traitors Ierem. 27.8 Num. 16. 2. Sa. 18.9 rebels and conspiratours are famine pestilences leprosie fierie serpents earth opening to swallow vp confederacie of vnreasonable and sencelesse creatures depriuation of a good conscience tormenting with an euill conscience finally casting out of the inheritance and state of the kingdome of heauen besides many other worldly crosses and calamities by God himselfe laid on the necks and shoulders of this lewde rebellious generation for si sera tamen certa vindicta Dei Though Gods vengeance be slack long in comming yet when it commeth it lighteth on soundly and surely Wherefore as Saint Cyprian wrote Cyprian his bridle against going an end in sinne Si quam turpem cogitationem in mentem tuam venire animaduertis sulcipe statim iudicij extremi salutarem commemorationem If thou once perceauest any filthy by-thoughts to enter into thy minde straight way call to remembrance the day of doome or last iudgmēt of God Euen so would I wish that when traiterous thoughts and conceits do once arise and creepe into your mindes you would often-times thinke on and dayly speake of those sundrie and manifolde iudgements and punishments which resisters and rebels haue receiued suffered and beene made subiect vnto through Gods stroake and iust iudgment for their disobedience and disloyall practises Besides those things heretofore noted An other reason or argument to moue to obedience to mooue and stirre vp men to dutifull obedience I may also adde this an other forcible argument to obedience that if wee do but a little looke about vs and consider we shall easily spie that very naturall instinct hath wrought framed and planted this obedience awe and feare in reasonlesse beasts fowles fishes to one or other superiour in their seuerall kind as among beasts to the Lyon among the birds to the Eagle among fishes of the sea to the Whales in pooles to Pikes yea euen among the poore Bees there is a king whom all the rest of that companie most willingly accompany wayte vppon follow and obay And shall man only degenerate and in this poynte shew himselfe inferiour and worse then beasts fowles fishes yea euen then the poore little creature the Bee But if I should here stand vpon this poynt of obedience at large and set downe here all that of this matter may be saide or written answere all obiections and refute all aduersaries then should this one chapter concerning obedience vnto Caesar grow rather into an huge volume or large booke then conteine it selfe within the ordinarie bounds of a chapter and therefore hauing herein as it were pointed at the grounds of this matter with some few reasons examples and exhortations to teach the ignorant and to put all others in remembraunce for that In bonis obliuiosi sumus plerumque omnes of this so necessary a duty to be performed by subiects vnto Caesars I will here end this first chapter referring the christian reader that is desirous to learne more then is here touched and set downe to the reading of those learned and painfull authors in the page before the beginning of this present chapter set down where he at large may be satissied out of such places as they intreat of obedience for any doubts questions obiections or controuersies which for want of time or for any other considerations are here omitted CHAP. II. Concerning Feare the second dutie of a loyall subiect SOme men though not very aduisedly nor considerately do blame and finde great fault with the affection of Feare as a thing vnprofitable hurtfull also and not falling for nor beseeming a wise nor a valiant man whereas it is naturallie giuen of God to all flesh and is not onely profitable for the estate of man but also expedient and necessarie for religion How necessary a thing feare is how profifable and for all ciuill pollicie and gouernment among men Take away the feare of euill and the awe of chastisement correction and punishment what way shall there be left to rule and order vnbrideled youth or to restraine the wickednesse and vnrulinesse of ill disposed subiects in any common-wealth Oderunt peccare mali formidine paenae Is it said for naught that the euill do feare to offend for dread of paine Or doth the holy-ghost in vaine teach by his Apostle In cave thou doe amisse then feare for the sworde is not carryed in vaine To what end both in sacred and prophane writers are the examples of such written as for their euill and naughtie liues and deeds haue fallen into great mischefes and vtter ouer-throwes if there shall be no vse of feare in vs by which we may be restrained and made the more warie least we by the like doings fall in t o the like inconueniences as they haue done before God himselfe as appeares in holy-writ doth admonish vs and teach vs to feare the King Pro. 24.21 Rom. 13.4 and to feare the higher powers which he would neuer haue done vnlesse that feare had beene both necessary and profitable for the children of God How true this is it may appeare both in Pro. 24.21 My sonne feare the Lord and the King And in Rom. 13.3 Princes are not to be feared for good workes but for euill wilt thou then be without feare of the power do well so shalt thou haue praise of the same 4. For he is the minister of God for thy wealth but if thou do euil feare c. Here hence then it may easily be gathered and concluded that feare that not without good cause great reason may be reckoned accounted among the number of those duties which all loyall subiects are boūden to yeeld giue vnto higher powers Emperours Kings Princes and other magistrates and that it is comprehended within that precept of our Lord Christ Giue vnto Caesar the things that are Caesars This feare is out of questiō one of those things which is Caesars and therefore to be giuen vnto Caesar But that you may the better vnderstand the circumstances of this feare and so become the more throughly resolued in the duty of a true subiect herein you must obserue that the ancient Grecians which for armes and arts flourished most in those dayes among other nations Two kinds of feare haue distinguished feare into two kindes

Gods ●●ait cōmandement is more feared and greater account made of it then of Gods seuere threatning cursse for the very selfe same offence as for example Let either magistrate or priuate person within his owne charge set down the forseiture but of one peny yea though it be lesse disbutsed and paid to the pooremans box or any other vse for euery vaine oth vnnecessarily sworne and that shall preuaile more to feare many from blasphemous and vaine needlesse swearing then can the greeuous threatnings of God to cast both soule and body for euer from the ioyes of heauen to the torments of hell and all for the selfe same fault and vice Lo here a marueilous abuse of feare yea and as it is in this example so it holdeth likewise in many moe other of the like nature The third abuse of this feare is The third abuse of feare when God either cōmaundeth any good thing or forbiddeth any ill yea and that with eyther a gracious promise annexed for the doing of the one or a greeuous punishment for the other And man commaundeth or forbiddeth the same yet these things are done or left vndone the sooner with greater care feare of the commaunding or forbidding by some great men whom the world is afraid of or honoureth and loueth then they were for eyther the feare or loue of God before that any such great man in the world vndertooke to deale in those things Examples good store such as in the last second abuse is set downe for this third might be produced but the case is so plaine that euery man but of meane capacity may easily see and vnderstand it Let this suffice concerning the good profitable and necessary kind of feare Of the second kinde of feare spoken of before in my distinguishing of feare into two kinds and now a while to the later or second kind which was the pernicious or naughty feare and this the Grecians also expresse by these two words to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one signifling trouble the other a band as if they would haue said that it held the soule wholy troubled and bound they describe this feare also to be as it were a giddines and as it were an alienation of the minde from the right sence making the soule idle dead and voide of euery good exploit or effect whatsoeuer And this latter kinde of feare worketh in the wicked a feare of paine and punishment appointed for offending whereby they are as it were curbed and kept backe as with a bridle and restrained from presuming to commit their wicked hartes desired villanies and damnable purposes This feare is of some called a seruile feare Of the seruile feare which worketh neither by loue nor reuerence nor any other vertuous qualitie as doth the former filiall or child-like feare but onely through an horror of punnishment which holdeth back from practising mischieuous purposes Of this spake the Philosopher Py hag●ras when he said that he that is letted from doing of euill for no other respect but only because he would not be punished is very wicked And yet whereas the Apostle Paul in the before cited place biddeth to feare Princes Rom. 13.4 if they do euill because the magistrates beare not the sword for naught This same canon for this kinde of feare is very necessarie for the preseruation of humane societie for if this were not all would runne on heapes as they say through the licentious shamelesse and naughty disposed natures of the wicked The vse profit euen of seruile feare in some sort peruerse sort of people wherewith the whole world now in these last dayes swarmeth And we must thinke and consider that it is farre better that the reprobate wicked ones of the world should through this kind of feare be brideled from the accomplishing of their vile wil●s and desires then that they should haue full libertie at their pleasures without all feare to put them in execution albeit that yet they cannot be so holden for excused before God It is not onely to feare euill and to reframe euill for feare onely who requireth it at all mens hands that both euill should be auoyded and good should be done of all inwardly with heart and spirit as well as outwardly for any ca●e or consideration so euer And yet neuerthelesse we see it oft tunes fall out by common experience in the world that such kind of feare doth not alwaies so stay them from doing of euill but that though they forbeare and hold vnder for a while yet so much the more they are inwardly inflamed and kindled with a desire to satisfie their corrupt willes which at the length violently burst out and euidently then may the world see what mischiefes they harboured and secretly sostered in their hearts a long time before CHAP. III. Concerning Honour the third dutie to be performed and giuen by a loyall subiect to the higher powers THe third dutie due vnto Caesar as is to be gathered learned both by the fift commaundement as generally all that haue written thereon both olde and later writers haue noted and also by the doctrine of the two before named Apostles Peter and Paul is Honour the King This honour due vnto Kings Prince Gouernouts c. is by their subiects ouer whom God hath placed them many wayes to be giuen and performed The word honour by a figure Honour what it signifieth signifieth all that dutie whereby the digni●ie credit and estimation of all but especially of superiours is or can by any meanes be preserued and kept vntoucht or vndefaced The actions of honour are diuers The actions whereof are many and consist in many points as first that subiects of what rank sort or degree soeuer should humbly submit giue ouer themselues yeeld vp resigne all their actions wills Of the first kind of honour due vnto magistrates affections vnto their superiours to be willingly without resistance ruled guided by their commaundements by their laws acts statutes ordinances decrees so they be not wicked impious and repugnant to Gods expresse will and commaundements and of this maner of honor is at large spoken before in this treatise in the describing of the first duty in the first chapter The second action whereby this honour is to be shewed Of the second kinde of honour due to Magistrates and wherein it consisteth is in talke or speach either of them or with them in talke or speach of them that is that the subiects communication and talke of and concerning magistrates rulers and gouernours be alwayes honorably and with reuerence towards them that they take heed and beware that they do not diminish nor empaire their excellency or dignitie by vnseemely vnreuerent and contemptuous words and herein also is included the abstaining forbearing of all manner of euill speaking mocking scorning scoffing deriding reuiling cursing or banning of superiours as

onely to their power and office for their power and authoritie is good in as much as it is ordeined and instituted of God Neither is there any cause why thou shouldest finde fault with power if at any time thou be oppressed with tyrants for whereas they abuse the power giuen them of God they shall surely be compelled to giue an account thereof the abuse of a thing doth not make that thing euill which is in it selfe good A chaine of Golde is good neither is it therefore made worse for that an harlot weareth it about her neck or if one should put out thine eye with it is the fault therefore in the chaine In like maner the power of the Prince must be borne for if he abuse his office he is not to be counted as no Prince neither belongeth it to the subiect to reuenge or to punish it in him The subiect must obay him for Gods cause onely for he representeth the place of God how greeuous things so euer therefore Magistrates shall exact the subiect for Gods cause must beare them all and obay them so farre forth as they be not contrary to Gods commandements If they do iustly or vniustly in due time it shall appeare Wherfore if thy substance body or life and whatsoeuer thou hast should be taken from thee by the Magistrate thou maist say thus I willingly yeeld them vnto you and acknowledge you for ruler ouer me I will obay you but whether you vse your power and authoritie well or ill see you to that Such as this was the doctrine of S. Ambrose cited by B. Iewell in his defence of the Apologie of the Church of England If the Prince saith he happen to be wicked or cruell Defense of the Apolcgie pag. 18 or burthenous we teach with S. Ambrose Arma nostra sunt preces Lacbrymae Teares and prayers be our weapons This doctrine doth our now most gratious Soueraigne King IAMES at large set downe in that his treatise of The true lawe of free Monarchies Beholde and see here now O you murmurers grudgers deniers or cunning patching peece-payers of Tributes and other royall customes in this parcell of this present Looking glasse you may beholde and see your right and true duties And yet more ouer and besides all this heare and consider of both the example and doctrine of the Doctor of all trueth in whose mouth was neuer found any guile or falshood Christ Iesus himselfe who when he liued here on earth both taught as before you haue heard Giue vnto Caesar c. And also for this point confirmed it by his owne acte and deed by his owne example that it must be paide when as with his owne hand he paide tribute and custome for himselfe and his companie Math. 17. with that peece of money which Peter found in the fishes mouth To kick against this therefore is to kick against God himselfe against both the instructions and example of Christ Iesus and of his blessed Apostles And finally if you will proceede herein so farre as they did in the end you are like to haue the like successe and end as had Theudas Iudas of Galilie in the dayes of the tribute of whose shamefull fall ouerthrow and of them that were seduced by them writeth Iosephus both in lib. 18. and in lib. 20. of his antiquities Acts. 5. In this world you shall make your selues the ruine of your selues and of your owne bloud houses and families by your deserued immature death or els become subiect to great flauerie and thraull to forreiners and strangers according to Gods threatning by his Prophet Ieremie Ierem. 28. Thou hast broken saith he yoakes of wood but in the steede thereof thou shalt haue yoakes of Yron And in the world to come you shall procure vpon your selues the heauie wrath of God and so eternall damnation for euer But now here by the way Bullinger 2. Decade 6. precept An other notable Iesson for Kings Princes c. all Magistrats and Princes must be admonished to loue the people subiect to their charge gouernment to beare with them bountifully and not to nip them with immoderate exactions which is easily done if they themselues will be thriftie and keepe themselues moderately from ryotous gluttonie and ouer-sumptuous pride Let a good Prince consider what a sinne it is to haue his owne palace abound in riotousnesse and surfetting while his poore subiects are tormented with famine and hunger Let Magistrates consider that Tributes and subsedies are not the priuate goods of them in authoritie but the publique substance of the whole common-weale God hateth pillers and robbers God abhorreth immoderate exactions God curseth polling tyrants but blesseth profitable and moderate magistrates Both in peace and warres agreement and concorde are much more auaileable then money vniustly gotten and stronger is that kingdome Of mutual loue and agreement betweene Prince and people and firmer that common-weale which is vpheld by the loue and agreement of the Prince communaltie although the common treasure there be very small then that countrie or citie which hath innumerable riches heaped vp together and wrunge out of poore subiects entrailes when as continuall grudge and ill will makes the Prince and people at continuall variance And what counsell in all the world may more aptly fitly and effectually be applyed and vsed in this case then that which our most renowmed Soueraigne King IAMES commended to his dearest sonne Henrie our Prince In his instructions to Prince Henry his sonne l● 2. that is that his liberality should not decline to prodigality and that aboue all he should not enrich himselfe with exactions vpon his subiects but thinke that the riches of his people were the best treasure and in case the necessity of warres or any other extraordinaries should compel him to lift subsidies yet to do it very seldom employing it only to that it was ordeined for and to vse himselfe in that case a fidus depositorius to his people Thus much hitherto plainly as I could haue I laide downe before all loyall subiects eyes what is to be yeelded and giuen to Caesar for this fift point concerning tribute subsedies taxes and such like royall customes and duties CHAP. VI. Concerning the absteining from taking in hand or intermedling with any part of the Magistrates office HEmingius in his Euchiridion theologicum reckoning vp all those duties which subiects ought to performe and obserue towards higher powers and lawfull Magistrates maketh this one among the rest Non irrumpers in partes officii magistratus Priuate men may not intermeddle nor take vpon them the office of the magistrates without a lawfull calling sed magistratui cognitionem deferre si quid ad reipublicae salutem pertinere videatur that is to say It is not falling nor fit for a subiect to thrust himselfe into any part of a magistrates office but to tell it to the magistrate and to make him acquainted with it if

taxes subsidies and other such like royall customes the sift thing due vnto Caesar 36. The causes for which subsidies taxes c. are greeuous and odious among the common people ibidem Tributes subfidies taxes c. amongst all nations of old haue beene vsually payed and wherefore 37. Theophilactus and Bucer their opinions for paiment of tribute taxes c. 38. The onely helpe and lawfull remedie for not paiment of Subsedies taxes c. ibidem Diuers causes wherefore tribute subsedies taxes c. are to be paid 39. Diuers great benefits and blessings which subiects receiue by their kings rulers c. 40. Hovv kings may both take and employ tributes taxes subsedies and such like customes 41. Lessons necessary for kings Princes c. to obserue note and practise concerning the exacting of impositions taxes c. ibid. Lessons necessary for the common people and subiects to obserue note and practise concerning their behauiour and conceits against kings Princes c. for lifting and demanding of subsedies taxes c. ibid. A necessary question concerning such subiects as being of vvealth and substance will seeke and practise false and lying shifts and euasions to escape or to diminish their right and due paiments of taxes subsidies c. partly by defrauding the king and partly by oppressing and vvringing their poore neighbours and the ansvver therevnto 41.42 Doctor Martin Luther his opinion concerning the subiects dutie if kings princes c. shall happen to impose and exact any greeuous ouerchargeable taxes subsedies or other customes paiments 43. And also S Ambrose his opinion and likevvise king Iames his opinion in the same case 45. Of mutuall loue and agreement betvveene Prince and people and of the good thereof 46. King James his Maiesties most louing Christian and excellent counsaile to his sonne Prince Henry concerning lifting of subsedies c. idē In the sixt Chapter is conteined PRiuate men may not intermeddle nor take vpon them the office of a Magistrate vvithout some lavvfull calling therevnto pag. 47. The people of euery kngdō countrie or city deuided into 3. sorts idē Two things especially to be considered in the sixt dutie of subiects vnto Caesar 48. The reuenge of any iniurie to vvhom it properlie belongeth idem The sixe causes of vndutifulnesse of subiect added and briefly entreated of in the end of this loyall subiects Looking-glasse 1 Pride 2 Ambition 3 Enuie 4 Lack of vvisdome and knovvledge 5 Discontentment of minde 6 Misliking and inueighing against the punishment of malefactors The aforesaid sixe causes of subiects vndutifulnesse contained in these vi verses following The cause vvhy subiects duties faile vvho lists to haue descride Let him giue eare and marke a vvhile the first cause it is Pride The second is Ambition Enuie the third place vvill haue The fourth is vvant of knovvledge sure vvant of vvisdome graue The fift cause vvho desires to knovv is minds discontentment The sixt is the vniust dislike of levvd mens punishment 〈…〉 contained in the 6. causes of subiects vndutifulnes added in the end of this treatise AS Sathan of a glorious Angell through Pride became anvglie deuill forsaking his loyaltie to God so the same Sathan by the same pride dayly tempteth man to fall avvay from loyaltie to higher powers ordeined of God for mans good pag. 50. Pride wherein it consisteth idem Honourable houres and great men in the vvorld through pride haue wrought their owne vtter confusion 51. The deuils craft and subtiltie to insnare men through pride to bring them thereby to treason conspiracie and rebellion ibid. Of Ambition the second cause of the vndutifulnesse of subiects here what ambition is and who are said and noted to be ambition 52. Notable examples of ambitious mens filles and of the manifold most notorious mischiefes and inconueniences that many haue fallen into through ambition 54. Of Enuie the third cause of subiects vndutifulnesse from whence Enuie springeth and of the fruites thereof 55. Diuers similitudes describing the nature of Enuie ibid. None neuer so vertuous escape the virulent and sianderous nippings of the enuious crue 56. Of want of wisedome and knovvledge the fourth cause of subiects vndutifulnesse 58. The great inconueniences that fall out through want of wisedom and knowledge in vndiscreet subiects idem Princes purposes pollicies proceedings not yet published knowne abroade are not to be condemned and misconstrued 58. Of discontentednesse of minde the fift cause of subiects vndutifulnesse 60. Two sortes of subiects especially troubled with discontentment of minde c. idem The wicked nature and vngodly vndurifull and disloyall positions and euill corrupting words of desperate godlesse Athrists prodigall spendals and roysting caualliers bewraying their contempt of God and vndutifulnesse to higher powers and magistracie 60 61. Counsaile and directions for vnthrifts and wast ales to take another course 62. Misliking of due deserued punishment of malefactors the sixt cause of the vndutifulnesse of subiects and of their errortherein idem Aduise counsaile and necessarie directions for busie mislikers and vndiscreete inueighers against the punishment of euill doers c. 63.64 A loyall Subiects Looking-glasse The Preface A Most Christian King a most sincere professor J Rex in his treatise of the true law of free Monarchies and defender of Gods eternall truth yet at this day liuing and maugre the heads of the most subtill suggesting serpent and all his wicked traiterous and rebellious imps long may he liue hath written that next the knowledge of God the right knowledge of subiects alleageance according to the forme of gouernment established among them is a thing most necessarie to be knowne The ignorance hereof The effects of the ignorance or contempt of the right knowledge of subiects alledgeance or that which is worsse the retchlesse and wilfull contempt hereof hath bread the heauie calamities the endlesse troubles and the most miserable wreacke and ouerthrow of sundrie flourishing common-wealths and also the worthily deserued fall and confusion of the state lands goods lifes and bloud of many disloyall infatuated maliciously giuen male-contented ambitious traiterous conspiratours and rebels in many heretofore flourishing common-wealths kingdomes and monarchies Examples hereof and that diuers within the kingdomes of England and Scotland are yet greener fresher and more common both in the hearts and mouthes of thousands yet huing who haue beene both eyed and eared witnesses of the same then that they can casilie be forgotten Least therefore any other subiects now liuing The speciall causes that mooued the author to write this present treatise or their posteritie or any other generation yet vnborne should be hereafter trapped in the like snares and so become subiect to the like confusions the naturall zeale that I beare to my natiue countrie and the great griefe I haue to heare and see my poore country-men either so ignorant or so carelesse of true loyall subiects duties me there vnto speciall moouing I haue heere done mine endeuoure