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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

things most vnhonorable yea worthy of death Exo. 21.17 Exo. 22.18 Prou. 20.17 How honour is to be giuen to magistrates in talking with them And as honour is to be giuen and exhibited to higher powers and states in talking of them so is it also in talking to and with them as in giuing them their honorable right and iust titles thereby in speach to declare a due and worthy reuerence and estimation of them when any talke is had with or before them 1. Pet. 3.6 Mark 10.17 1. Sam. 14.15 In letting them speak before vs. Iob. 32.6.7.17 in keeping a reuerent silence in courts and iudgment places in their presence vntill we be bidden speake and then not to be sawsie or malapert in words before them The third kind of honour due vnto superiours Act. 24.10 The third thing way or meanes by which superiours are to be honored may appeare in the subiects behauiour and gesture in their presence as in bowing the knees to them Mark 10.17 Gen. 18.2 In standing by them when they sit downe Gen. 18.8 Exo. 18.13 In giuing them the chiefe feats 1. King 2.19 Luk. 14.7.8.9 In reuerent rising vp before them as they passe by Leu. 19.32 In meeting them as they come towards vs. The fourth kind of honour due vnto superiours Gen. 18.2 1. King 2.19 Fourthly they are to be honored inwardly in the very secret mind and affection that is their subiects are to thinke honorably louingly and reuerently of them from their very hearts acknowledging them to be the deputies and ministers of God prouided and sent of God for their weale and the rather to moue subiects more willingly and readily to yeeld them their due honour they must learne know and consider that whosoeuer honoureth the deputie is counted thereby to honour him that appointed the deputy and whosoeuer despiseth him whom God hath sent despiseth therin God the sender and whosoeuer perswadeth himselfe that externall honouring of his Prince is sufficient Eccl. 10.20 though inwardly in his heart he foster harbour a contemptuous malicious and rebellious thought that man is altogether deceiued in such his conceite for that subiects conscience that is guilty of dishonorable and quarrelsome thoughts against his supreme head and gouernour though he keepe it neuer so secret is wreacked and such a one is giuen ouer vnto other vncōscionable faults Epist Iud. 8 as S. Iude witnesseth That they are filthy persons that despise gouernment And therfore as subiects do feare to be deliuered vp into a reprobate mind The beginning of all conspiracies treasons c. arise from the heart that first faileth in honouring the highest povvers and tender the works of godlines in themselues let them tenderly keepe the houourable reuerence of their Prince in their minds inward affections and in the reines of their consciences for the neglect and smal regarde and care hereof hath bin the very fountaine and well-spring of all conspiracies treasons and open rebellions to the ruine and vtter confusion of thousands And thus farre concerning the third thing due vnto Caesar CHAP. IIII. Concerning prayer the fourth duty of a loyall subiect AS euery faithfull and loyall subiect is to giue vnto Caesar obedience feare honor as here before in this present treatise you haue hard it plainly laide downe prooued so likewise for a fourth duty are all true harted subiects boūd taught and commaunded by God in his blessed and sacred word to pray and call vpon him for the prosperous estate good successe and long continuance of kings 1. Tim. 2.1.2 Iere. 29.7 Baru● 1.11 princes and all such as are set in authority that the societie and companie of mankinde may liue quietly and peaceably vnder them considering how burthensome crownes scepters how hard the welding of them is and how difficult a matter it is to discharge them well whether it be in respect of themselues or of their subiects They must be prayed for that they may haue Gods fauour and his needfull protection from all wicked treacherous and rebellious assaults both of forreine enemies and home-borne desperate male-contented dissembling hypocritish corner-creeping conspiratours they must be prayed for vnto the Almightie that he would direct guide and lead them in such wayes as are most acceptable to himselfe that he would preserue them from all euill What things especially are to be prayed for in the behalfe of kings princes c. they must be prayed for that they may haue the honour and feare of God before their eyes as the only marke to aime at in all their proceedings and purposes and that they may be endued from aboue with the gifts of knowledge prudence Iustice temperance fortitude vpright seueritie discreet clemencie and an earnest zeale of Gods glorie Gods truth and of the welfare of their poore subiects committed to their charge They are to be prayed for that like as God hath deliuered and put his sword into their hands so he would take their hearts into his hands Things to be begged by praver in the behalfe of kings princes c. and so temper and guide them that they may vse his sword according to his owne will and pleasure for the cherishing and praise of their wel-doing subiects but to take vengeance on them that do euill and finally that they may set before their eyes meditate and consider well of the good and imitable examples of good godly and vertuous Kings Princes Iudges and gouernours as of Dauid Ezechias Iosias Moses and such other like vnto these commended in holy scriptures whose paths they may tread whose famous godly and zealous actes they may follow Thus in old time God commaunded the Iewes to pray for the life of Nabuchodonazer and for the prosperitie of Babilon as in Ierem. 29.7 And in Baruch 1.11 Pray saith he for the life of Nabuchodonazer king of Babilon for the life of Baltazar his sonne that their dayes may be on earth as the dayes of heauen c. Thus many yeares afterward did S. Paul exhort 1. Tim. 2.1.2.3 that supplications prayers intercessions and giuing of thankes be made for all men for Kings and for all that are in authoritie that wee may lead a quiet and a peaceable life in all godlinesse and honestie for this is good and acceptable in the sight of God our Sauiour And who was that King Nabuchodorazer What a kinde of king Nabuchodonazer vvas for vvhō God cōmanded prayer to be made that the Prophet so exhorted the people to pray so for him and his sonne Baltasar It was euen such a one as had with sword and fire ouer-runne their whole land burned their countrie their townes and cities yea euen Hierusalem it selfe wherein was the holy temple of the Lord that they trusted so much vnto such a one as had slaine their king their nobles their parents children kins folkes and friends and had carryed them away captiues to Babylon he was an Heathen king a

way and meanes towards disloyaltie marke such well and auoide them nay not onely that but moreouer be he neuer so noble neuer so popular neuer so welbeloued neuer so mightie nay if he were the sonne of thine owne mother or thine owne sonne or thy daughter or thy wife that lyeth in thy bosome or thy dearest friend which is to thee as thine owne soule if any of these yea if all these should entise thee allure thee or goe about cunningly to with-drawe thee from any one iot of true and dutifull allegiance yet keepe thou diligently thy thoughts thy words and thy deeds from yeelding vnto them keepe diligently the passages of thy sences so that they make not an entrie into thine heart resist the enemie rather without the gates then within the walls consent not to any such entisers heare them not with thine care pittye them not with thine eye keepe not their secrets in thine heart Treason is not to be hid and cōcealed for any mans sake but discouer their plotting conspiracies and trayterous patching practisies be he or she neuer so neare neuer so deare vnto thee yet shew rather thine obedience to God thy true loyaltie to Caesar and thy christian loue to thy Countrie from which let not all thy friends in the world withdrawe thee for as that good and most famous father of his country Cicero said once very wel Cicero in Laeliosuo Nulla est excusatio peccatisi amici causa peccaueris It is no excuse for thyne offence if for thy friendes sake thou do amisse Take example and learne of Mordacai who with all expedition detected the conspiracie of Bigton and Teresh against their king Assuerus Ester 2.2 which their treason should haue beene put in execution the next daye at the kinges next going abroade had not faithfull Mordacai disclosed the same and that as soone as euer he knew it Delay is dangerous especially in fire and in treason 1. Kin. 8 3 Subiects in whom true allegiance hath taken sure roote must be most carefull herein yea euen in the very beginning for in fire and treason Moratrahit periculum lingering delayes in this case are perilous Finally as wise Salomon praied vnto God to turne the hearts of his people to him so like a good subiect pray thou to thy God to conuert and turne the hearts of all subiects to their kings and pray thou likewise to the most high and mighty king of kinges to direct thy heart thy secret thoughts and therewithall thy words and proceedings to the performance of all loyall obedience and reuerent duties to Caesar and see that thou breake not thine allegiance to him in thoughts nor wordes much lesse in open actions So doing amonge manifold other graces fauours and blessings which shall follow thee ouertake thee in earth Pro. 22.11 What vse is to be made by the examples of bad subiects proceedings and of their end Absolon his example of treason of his end 2. Sam. 15.2.3.4 c. What outward practises Absolō vsed to bring his wicked rebellion about And were foure 1. Slander 2. Flatterie this is one promised to him that loueth purenesse of heart that the King shall be thy friend Pro. 22.11 and in heauen thy felicity shal be to see God by the promise of Christ Iesus his own mouth as in Mat. 5.8 Thus much for the good and imitable examples of the obedience of the best subiects and of the maner of true obedience And now a while to speake of some examples of worsse kinde of subiects of their contempt disobedience conspiracies and rebellions against the higher powers whose ends bad successe and shamfull confusions may be warnings and caueats for all posteritie to take heede of the like disloyall and traiterous enterprises least they bring the like ends with them And among these first to begin with Absolon the worst sonne of the best father that euer we read of in these cases a double traitor a traitor to his father and a traitor to his King though all against the onely person of Dauid his father who first by slandering secondly by flatterie thirdly by faire promises and fourthly by hypocrisie attempted most high treason First by slandering his fathers gouernment as though therein were to iustice ministred nor any body deputed to heare and determine matters in controuersie Secondly by flatterie in dooing obeysance putting forth his hand 3. Faire promises taking and kissing such as came neare vnto him Thirdly by faire promises that if he were made a iudge he would do iudgmēt to euery one that should haue any matter or controuersie 4. Hypocrisie And fourthly by hipocrisie counterfaiting holinesse to go to Hebron to serue the Lord there by performing of a vow and offering a peace offering whereas in deed he meant no such matter but only in that place vnder that colour to drawe an heade of his fathers subiects to depose his father from his kingly throne and himselfe to vsurpe the same O most vile traiterous and double vnnaturall fact but marke the end what became of it The end of all Absolon his cunning and traiterous practises what successe had he how prospered he Ahitophel his chiefe counsailer hanged himselfe twentie thousand of his followers poore seduced common people were slaine in the field by king Dauid his seruants God fauoring a righteous cause and Absolon himselfe though a man of very goodly person dearly beloued of his father who for all his rebellon yet gaue commaundement to saue his life and also mightely fauoured and followed of the common people so that by all likelyhood no man would or durst lay but the weight of one finger on him to hurt him But yet notwithstanding all this God aboue the king of all kings disliking this rebellion and forbidden disobedience against such as he in his wisdome setteth vp in authoritie to leaue an euerlasting memoriall and a terrible example of his vengeance against all such to the end of the world did not only confound and ouerthrow all his conspiracie treason and rebellion but also rather then there should want a gallowes or gibbet or an halter to trusse vp one that had so wel deserued such a death God prouided an Oake tree to serue that turne in steed of a gallowes 2. Sam. 18.9.14 as he was fleeing by the way to hange him on by the haire of his owne head insteed of an halter vntill Ioab hasting to the place with three darts thrust him through so ended him 2. Sam. 20.22 whom he founde hanging aliue when he came first to him And what better speed had Sheba an other traiterous rebell against the same king Dauid lost he not his head had he not his head cut from his shoulders and sent for a present by the citizens of Abel vnto Ioah Dauids chiefe captaine And what shall I write more It would make this my Looking-glasse too large and too heauie if I should as fully as of such

any thing seeme to be for the safety of the common-weale For the better vnderstanding of this duty subiects must learne and note that all the people in a common-wealth in any kingdome country or citie may be sorted into three seuerall kinds of people and there is none but they appertaine and belong to one of those three and those are first Emperours The people of euery kingdom countrie or city may be deuided into three sorte Kings and Princes within their seuerall empires kingdoms and iurisdictions secondly subordinate or subalternall magistrats who haue and hold their commissions and authorities from the first and thirdly priuate subiects which are to be ruled and gouerned by the first and second sorts of men hauing no publike charge nor office to attend vpon but only each of them his owne priuate busines according as his owne place function and calling requireth So then here you see the difference betweene the prince the magistrate and the priuate man Now this sixt duty which here is to be entreated of concerneth neither the first nor the second kind of men but only the third which is the priuare man or common subiect without any lawfull calling to any authority or office this last kinde of men may not intrude themselues without any lawfull calling into any manner of action or office that of right belongeth vnto the lawfull magistrate for that is not to Giue vnto Caesar that which is Caesars but rather to take and vsurpe that which is Caesars vnto his owneselfe Two things to be considered vnder this sixt dutie of subiects to Caesar Vnder this duty are conteyned especially two things whereof the first is that moderation which all priuate persons ought to obserue in publique affaires namely that they may not of their owne motion without any calling busie themselues in publike affaires nor intermeddle in the gouernment nor reformation of them nor take vpon them rashlie any part of the Magistrates office nor attempt any publike thing If they espie any fault in the common policie that needeth amendment they must not stirre at all therin nor take to themselues authority to redresse it or once vncalled to put to their helping hand hauing their hands in that respect as it were bound behinde them but they are to shew it to the superiour who onely hath his hands lose to dispose and order publique matters and if the superiour do then commaund them and giue them libertie and authoritie to deale therein they may put it in execution as being furnished with publike authoritie The second thing conteined in this sixt duty is the casting off or laying away all vindictiue resolutions The reuenge for iniuries to whom it belongeth properly all taking vp of reuenge for a mans owne proper iniurie is here forbidden for the reuenge for iniuries receiued or any wrong committed against any priuate person belongeth properly to God who saith Vengeance is mine I will repay to the Magistrates Gods deputies to whome God hath committed the sworde not for nought but to be Gods minister to take vengeance on them that do euill that offend by doing wrongs and iniuries to others in this case then when any priuate person takes vpon him to reuenge and requite an open iniurie done to himselfe he giueth not vnto Caesar that which is Caesars but by reuenging with his owne hand he forgetteth a loyall subiects dutie and committeth a manifest wrong against the King and his Magistrates by vsurping their office vnto whom only the sworde belongeth for reuenging of all iniuties committed against any of his people So that to conclude in few words this sixt dutie of a loyall subiect it is that priuate men may not attempt any publique Magistrates office without a lawfull commission or calling neither to reforme any thing amisse nor to doe any good in the common-weale nor yet to reuenge himselfe against his aduersarie for any receiued wrong for vengeance is to be committed only to God and to the higher powers to whom only it doth by right appertaine TO THE CHRISTIAN reading Subiect IT is not to be doubted nay there is nothing more sure good Christian subiect then that Sathan as he hath beene vsed to do euer of old so he will still hold on and busie himselfe to withdraw thee from the regarde of some or of euery of these my before handled loyall subiects duties and to trumpe in thy way by casting before thee many stumbling blocks and causes of vndutifulnesse thereby to cause thee to forget or else to neglect and omit these before noted sixe duties Of the which causes of vndutifulnesse by that our mortall and deadly foe very much and oftentimes suggested and vrged I haue thought it good for thy learning and warning to giue thee heere a taste of sixe of thē in this little Pamphlet following whereby thou maiest take a scantling of the residue and so be thereby the better awaked and more excited to beware of them all in time W.W. CHAP. I. Concerning Pride being the first cause of the vndutifulnesse of subiects THe most writers do agree and consent and the greatest and most reasons may be alleaged The cause of the fall of Angells that the first and chiefest cause of the fall and vnrecouerable ouerthrow of some of Gods most glorious angels wherby they lost their glorious state and so became terrible and most ougly deuils was pride whereby they being but creatures began to rebell and to exalt themselues against God their creator Now the subtill crafty cozening enuious deuill being become a mortall enemie to mans welfore and blessed state hauing experience in himselfe that pride was a chiefe cause of his owne fall he ceaseth not to vse the same as an engine or weapon for the ouerthrowing of mortall men in this world euen to blow them vp with pride as it were with Gun-power for as wee see it come to passe when the enemies lay siege to win or beate downe castels walles and the strongest holds amongst their batteries forces of shot and other stratagems and feats of warre they vse this also as their surest remedie and pollicie to vndermine them and blowe them vp with traines of Gun-powder Euen so likewise is it the deuise and pollicie of Satan among his other traines to attempt assault and blow vp men with pride as it were with Gun-powder Pride wherein it consisteth Now this pride consisteth in the great loue and liking of our owne selues of our owne excellencie worthinesse a disdainfull contempt and despising of others in comparison of our selues A fitte instrument is this then for Sathan to worke with in this case for as the wisedome of God doth teach by Salomon Prou. 13.10 Onely by pride doth man make contention which commeth to passe when as euery man contendeth to haue the preheminence and will not giue place vnto an other So that that man which hath his heart once insected and poysoned through pride he can in