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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

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

in this case of obedience behaued themselues whose examples in this tempestuous and blustering world may serue as they were anckers or staues to stay and as it were firmely to stablish wauering minded subiects by and also examples of the worst sort of subiects whese ambitious aspiring mindes and enuious rebelling heads haue procured both their owne and their posterities most miserable ruine and vtter ouerthrowe that such like affected subiects as they were might by their precedent falles learne in time and beware and stoppe the beginnings of all disobedient rebellious and seditious practises For the better sort of subiects Tvvo of the best examples of obedient and dutifull subiects let Dauid his behauiour whiles he was yet a subiect out of the olde Testament and Christ Iesus his behauiour when he yet in his manhood wandred for a time and conuersed with vs here on earth out of the new Testament be set before our eyes to view and consider of for our learning and instruction in the steed name of all the rest as most fitte and liuely paternes for all good loyall and true hearted subiects to shape fashion and frame their duties by whereof Dauid when God had deliuered his bitter persecuting enemie King Saul into his hands in a Caue where Dauid and his men had hid themselues from the presence of Saul 1. Sam. 24.4.5.6 when and where Dauid wanted neither fit occasions nor exasperating counsaile to haue kild his aduersatie the King being so neare him that he had cut off the lap of his garment yet he abstained from so vndutifull a fact praying the Lord to keepe him from doing any such thing vnto his maister the Lords annoynted and with earnest entreatie ouercame his seruants that they should not arise against their King 1. Sam. 26 The like also fell out an other time not long after when Dauid and Abishai entred King Sauls camp both the King himselfe and all his hoast being cast on a deepe sleepe and came so neare the kings body that Abishai carnestly prayed Dauid to giue him leaue to smite the king with his owne speare affirming that he would lay it on so soundly that one stroake should serue to make him sure for euer yet Dauid would not consent vnto this Learne of Dauid not to yeeld to bad counsaile although it seeme neuer so good and necessarie but prayed the Lords as before to keepe him from laying his hands on the Lords annoynted Many examples before this had Dauid shewed of his prompt and ready obedience to his Soueraigne Lord and maister King Saul yea euen to the often hazerding of his bloud and life against the Kings enemies the Philistins as the bookes of Samuel in diuers chapters do testifie And here now in these two examples of sparing the Kings life being so straunglie deliuered into his hands he setteth forth a generall rule and lesson for all subiects in the world among all posterities What Dauids example doth teach not in any wise to resist higher powers nor by their owne priuate authoritie to take the sword in hand nor to consent to the taking of the sword in hand to kill or hurt any King or other supreme ruler and gouernour no not although it lye in their power neuer so easilie without any bloud shedding tumults or great broyles to effect the same This good subiect Dauid was so louing and kinde yea euen vnto a bad King his vndeserued enemie and euery where hunting after and thirsting for his innocent bloud that at the very last cast of King Saul when an Amalekite by his consent and request had slaine him and brought the first tidings thereof to Dauid supposing to haue receiued some great reward at Dauids hands for his newes vpon the knowledge there of Dauid after he had a while mourned and lamented the death of Saul he asked the messenger whether he were not affraide to laye hands on the Lords annoynted to destroy him and presently commanded one of his seruants to kill him for that act by his owne mouth confessed O Dauid Dauid thou most worthy mirrour of obedience and dutifulnesse to Gods substitutes here on earth what if thou were aliue in these our dayes Thou that didst so readilie obay so reuerently vse so paciently forbeare so sorrowfully mourne and weepe for the death and so willingly reuenge the death of a wicked King that had beene so disobedient to God and whom God had therefore vtterly cast off with what reproachfull termes and irefull words wouldst thou not exclaime vpon and reuile yea with what tortures and torments of most shamefull death wouldst thou not destroy such forlorne diuelish bloudie hel-hounds such desperate treacherous conspiratours and viperous rebels as most naughtilie vnkindly and vnnaturally against Gods Church their natiue countrie the Kings Maiesties person and estate will attempt to hazard the liues of so many thousands of men women and children by deposing or murthering so kinde naturall and louing a King as is now our most noble Soueraigne Lord King IAMES Concerning King Iames and his lurking aduersaries so gratious a King so carefull and prouident for the good and welfare euen of his worst subiects such a mainteiner of blessed peace and quietnesse not only at home but also with forraine nations and neighbour countries round about such a fauourer of all humanitie and learning such a Mecoenas of the learned most bountifull to all goodmen yea though to his owne priuate losse hinderance and charges and so necessarie a head for the whole body and state of all his realmes kingdomes and dominions Let this one notable example of Dauid that good and obedient subiect serue in this place for all other out of the old Testament Out of the new Testament what more excellent and worthy example can be produced to be considered or meditated vpon The most vvorthy example of Christ Iesus for obedience to magistrates Mat. 22.21 Mar. 12.17 Luk. 20.25 Rom. 13. and carefully to be imitated of all good Christian subiects then that of Christ Iesus himselfe who all the time that he wandred vp and downe on earth in our flesh though he were very God as well as man yet he neuer disdained to reuerence and obey such as were in authoritie in his time he neuer behaued himselfe seditioustie nor rebelliouslie but rather taught and commaunded to giue vnto Caesar the things which vnto him belonged openly he taught the Iewes to pay tribute vnto the Romane Emperours openly for himselfe and his Apostles he payed tribute yea when he wanted money Mat. 17.27 rather then he would faile in paiments due and accustomed to the higher power he miraculouslie caused a Fish to bring him xx pence to discharge such duties for himselfe and his companie And he himselfe and his Apostles receiued many and diuerse iniuties at the hands of wicked and faithlesse magistrates yet neither he nor any of them euer moued nor stirred vp any sedition or rebellion against any gouernours

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

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

and such as were in authoritie but paciently without resistance put vp digested and quietly suffered all vexations slaunders and wrongs knowing that the authoritie of power was instituted and ordeined of God and therfore both with their words they taught obedience and in all their doings they gaue examples of the great reckoning and account that they made of the same Among many other examples of the new testament this only may suffice which our Lord Iesus Christ hath giuen for an eternall example to all manner of subiects to teach them to yeeld this christian and dutifull obedience to all Soueraigne Emperours Kings and Princes yea though strangers wicked and wrongfull if God at any time for our sinnes sake place such ouer vs. But some man may here aske a question and say how and in what maner should a subiect obay his soueraigne in such sort that he may be assured that his obedience shal be accepted before God A question concerning obedience resolued and dutifully discharged before man To whom I answere A faithfull and a true hearted subiect must be carefull and heedfull to serue and obaye his soueraigne in thought in word or deed A faythfull and a true hearted subiect must be watchfull and warie that he offend not that he breake not his allegiāce neither in thought neither in word nor in deed And first concerning thought Note this Ephe. 6.6 that if God will haue seruants obedient to their maisters in singlenesse of heart not with eie seruice as men-pleasers but from the heart Ephes 6.6 how much more fit and meete is it that subiects should obay serue their so ueraigne with the like singlenesse and simplicitie of heart and not with outward shewes only where their hartes concurre not with their outward appearances And God is a spirite Io. 4.24 and will haue himselfe worshipped in spirit and in truth so let no subiect doubt of it but that he will likewise haue his owne chosē deputies his owne sword bearers to haue their due yeelded them from the heart he himselfe knoweth the imaginations of the heart and all the secret thoughts therein 1. Chro. 28. Pron he himselfe sayth Da mih●cor Giue me thy heart And shall not they whom the same God hath ordeyned appoynted and substituted to be his deputies vizegerents and ministers to supplie his roome and place among men haue and be serued with the verie hearts of their subiectes Surely they are very vngodly men and as the holy ghost calleth them the sonnes of Belial 1. Sam. 10.27 that is vnyoaked persons which refuse to draw in the yoake of loyall and dutiful obedience and that euen from the very heart which is that part of man that God most chiefly respecteth And note this moreouer that God in plaine and expresse words prohibiteth cursing of the king yea euen in secret thought Eccl. 10.20 thence then wee may plainly gather and learne that as God will not haue a king to be cursed no not so much as in the secret thought of a subiect so no doubt on the other side the same God will haue a king to be serued and obayed yea euen in secret thought Christian godly wise and dutifull subiects ought to represse and suppresse in themselues euery insurrection in minde and all deprauing and light account of their Soueraigns a disloyall thought ought not to haue any place or possession in any corner of their hearts for the reuerence of the king hath God setled and seated immediatly vpon the conscience of the subiect so that what subiect soeuer deiecteth the King out of his conscience deiecteth God himselfe who requireth to sit in his conscience and that subiect which willingly wittingly and seeingly yeeldeth to entertaine in his thought an vnreuerent estimation of his Soueraigne What it is for a subiect to foster and cherish an euill thought in his heart against his soucraigne cannot be excused in that very acte from despising and despiting of God for though the externall subiection and obedience be neuer so great and strict yet his contemptuous thought though the disreuerence be neuer so secret cānot stand without the contempt of God and that conscience that is guilty of despightfull and quarrelsome thoughts against the Lordes annointed how closely so euer it lurketh is filthy Epist Iude. verse 8. as Saint Iude saith And therefore as true loyall subiects doe tender the quiet and safe keeping of their owne consciences they must tenderly and carefully keepe the obedience and reuerence of their King in the reines of their thoughts which is the very originall fountaine of all true obedience flowing and issuing out first from the very internall thoughts of the heart Pro. 4.23 Keepe thine heart with all diligence saith the wisedome of God by Salomon for as the heart is eyther pure or corrupt so is the whole course of a mans life A man that would haue water sweete cleane and wholesome for his meate drinke or any other his necessarie vse must be carefull to keepe the very spring-head cleane cleare and free from all poyson and corruption Euen so a good subiect must alwayes be mindefull to preserue the thoughts of his heart pure and free from any contemptuous rebellions or disloyall conceits against his supreame head and so shall he easilie by such custodie of the heart preserue and keepe the purer both his wordes and all the actions of his life both for duties towards God and towards Caesar Wee finde it and prooue it too true by our deare bought experience Ier. 17.9 Gen. 6.5 8.21 and the holy-ghost doth teach vs the same in plaine termes that the heart of man is deceitfull and wicked aboue all things O how needfull then is the counsaile of Salomon before cited To keepe the heart with all diligence with inward diligent keeping and with outward diligent keeping with inward diligent keeping least corruption arising from the inward thoughts of the heart burst out from thence to the polluting and defiling of our words and deedes in duties towards our Soueraigne with outward diligent keeping least from without from ouer-familiar conuersing and company-keepings with the ambitious rebellious and other wicked disloyall and male-contented persons the deuils outwarde meanes which he vseth to the seducing of good subiects by them by their counsailes and entising perswasions to corrupt infect and poyson the very intrailes of the heart and secret thoughts Full wise and very necessarie is the counsell of the Poet Obsta principijs sero medicina paratur Cum mala per longas conualuêre moras Quid And an other saith Stoppe the beginnings so shalt thou be sure All dangerous diseases to helpe and to cure If any impious irreligious fawning flattering Absolon-like natured subiect with faire speeches flatterie great promises assault thy simple and plaine meaning heart What is to be done when a mā is entised or drawne by any kind of meanes to yeeld to treason drawing by any