A LOYAL SUBJECT'S LOOKING-GLASS, Or A good subjects Direction, necessary and requisite for every good Christian, living within any civil regiment or politic state, to view, behold, and examine himself 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 subject to his King, and to arm himself against all future Siren songs, and alluring enticements of subtle, disloyal, dissembling, and unnatural conspiraters, traitors, and rebels.  
Collected for the most part out of both old and later writers, whose names are in the next page set down.  
Whereunto are briefly added six special causes of undutiful subjects disloyalty.  
By WILLIAM WILLYMAT.  
AT LONDON Printed by G. Eld for Robert Boulton, and are to be sold at his shop at Chancery lane end near Holborn.   

The names of the Authors out of which this present Treatise hath for the most part been collected.  



Augustine.  
Ambrose.  
Theophilacti.  
Caluine.  
Musculus.  
Marlorate.  
Hyperius.  
Hemingius.  
Piscator.    
jacobus Rex.  


Bullinger.  
Bucer.  
corvinus.  
Luther.  
Vrsinus.  
M.H. Latimer.  
Perkinsus.  
Turnbull.      

To the right virtuous, excellent, and most High and Noble Prince HENRY, by the grace of God Prince of Wales, Duke of Cornewell, Earl of Chester, and heir apparent to the Realms of England, Scotland, France and Ireland, etc.  
THE late gracious acceptance, most worthy young Prince (with so prompt & well-willing hand, so amiable and pleasant a countenance, and so kind and courteous words,) of those mine hasty and bold attempted labours, in translating into Latin and English verse the several Precepts and Instructions of our dread Sovereign your Father's majesties ΒΑΣΙΛΙΚΟΝ ΔΩΡΟΝ, for your own sake, and unto your own self by him so Christianly, fatherly, painfully and learnedly first penned: that Prince's Looking-glass, or Prince's direction, (for that title or inscription I then thought best befitting such an argument) so benignly accepted of, hath animated and encouraged me once again, to publish under your Grace's Patrociny, an other Looking-glass, to wit, this present Loyal Subjects Looking-glass, or a good subjects Direction, a treatise I suppose in these our last days and perilous times, very requisite and necessary for all Christian subjects, like as was the other for a Christian Prince. A fault I confess is by me here committed, by this my second so bold an enterprise, but yet Priùs perspecta clementia, & lenitate tua fretus, in good hope you will bear with my wants and imperfections, and accept and respect mine heart, and plain simple well meaning will, and rather poised the quantity of mine affection and zeal to do good, (according to the gain of that one poor talon that the Lord God hath committed unto me,) then the quality of mine offence, I have adventured towards the help and instruction of the rude and ignorant sort of subjects, who want both good books and good teachers, to publish this my silly Treatise befitting silly subjects, lest through ignorance of their duties in true allegiance, they might the sooner be seduced, deceived, and withdrawn from giving unto Caesar that which is Caesar's. Simple and plain indeed is this my work, I must simply confess, but yet an instrument of mine inward good affection, and a faithful witnessing messenger before both God and man, of my well-willing and wellmeaning heart, Qui si non potui maxima parva dedi. And if your Grace (according to your former clemency) shall happily vouchsafe it that good success as to come abroad to the view of the world under the wings of your benign defence and favourable protection, than I doubt not but of the better sort it shall be the better accepted, and also from the nipping cankered Caterpillars the more freely escape untaunted, whose natural inclination is rather to pry at the moats in other men's eyes, and to carp and find faults with other men's doings, then to respect and perceive beams in their own eyes, or endeavour to profit God's Church and their country with any their own better labours. The everliving God for his anointed Christ jesus his sake, grant you his eternal favour, grace, and blessing, long and many happy years, with your own hearts desired felicity, to the advancement of God's honour and glory, to the joy and comfort of all good faithful Christian hearts, to the terror of all your, and our foreign enemies, and home-born conspirators, and to the happy conversion or utter confusion of the public and private adversaries of Gods eternal truth.  
Your Grace's most loyal and daily humble Orator: WILLIAM WILLYMAT.   

To the Christian Reader.  
GReat, sundry, and manifold (good Christian Reader) are the enormities, inconveniences, and mischiefs, which the lack of the right use of Gods most sacred word, and the diligent care to be governed and overruled by the same, do bring, breed, and engender among mortal men. O subtle serpent, o deceitful and too diligent Satan, evermore and every where prying, seeking, and hunting like an hungry and roaring Lion for thy prey, when irreligious Machevillians apt scholars of that Italian hellhound, desperate careless Atheists, obstinate dissembling corner-creeping Papists, temporising carnal and verbal Protestants, brainsick, heady, and malcontented Puritans, and such other like right borne children of this world, have once cast of the care, the knowledge, the use and practise of that true lightsome Lantern of God's word, which should have served to guide their actions, and given light unto their feet, whereby they might have trodden in the right paths of all goodness, how busy, diligent, and ready art thou then with thy legions of reprobate Angels, to stuff and possess, the blind, ignorant, obstinate, wilful, rebellious, malcontented hearts, and busy brains of such men, with ambition, envy, malice, heart burning, discontentment of mind, murmurings and grudge, dislike and contempt of the most Christian, and best government, as not fitting nor agreeing with their humours. slandering, evil speaking, and backbiting, such as are in lawful authority, conspiracy, treason, sedition, rebellion, and infinite other mischiefs, too many and too tedious here to recite. How true this is, as at sundry other times heretofore, so also now hath it proved itself by these last discoveries of some of our English disloyal, unnatural and traitorous plotting practices and conspiracies. The buildings, and very foundations whereof, the close and cunning conveying whereof, yea though it were in the very fruit of a tree, the mighty Lord God our only buckler, shield and sure fortress, according to his former accustomed goodness and merciful dealings (in our late Queen Elizabeth's reign) hath unto us, revealed, and detected, yea dissipated, frustrated, & utterly confounded, he for his holy names sake work in our hearts unfeigned thankfulness for the same. Now for as much as God hath appointed admonitions and exhortations to encounter temptations, lest perhaps the devil that old experienced and thoroughly practised enemy of mankind, the chiefest author of these and all other such wicked and abominable attempts should again suggest and ingest the like lewd motions into the hearts of any more, either foreign malignant supplanters, or home-born malicious, ambitious, and malcontented conspirators. I have here endeavoured myself to set forth for an admonition or warning before the eyes of all such as have not consented nor yielded to any such wicked and devilish enterprises of treasons and conspiracies, this present treatise following, A loyal subjects Looking-glass, or a good subjects direction, wherein every true hearted & good meaning, yea and every wavering minded, unstable and simple ignorant subject may behold, see, and learn how to behave himself, and dutifully to live under the government of higher powers, whether they be supreme Magistrates, Emperors, Kings and Princes, or else inferior subordinate magistrates and officers, adhibited by the higher powers to the administration of things for the government of the commonwealth. Herein I have laboured to set before the eyes and hearts of all sorts of subjects, what duties they own, and are bounden by the plain and express word of God, to perform to their superiors, of what degree or place so ever: A treatise I suppose very requisite and necessary for these our envious, malicious, ambitious, self-loving, self-wilie proud and rebellious days. Those good & learned authors both old and of later times, whom I have principally leaned unto as my chief guides, directors and good masters, in the penning of this present Looking-glass, ye may see set down by their several names before the epistle dedicatory. I have herein followed the manner of those Cooks which coming into Gardens to gather herbs, cast their eyes round about them, and look upon all, and crop and take but those only which are most convenient and needful for their use and purpose at that time: Likewise have I chosen & excerpted out of the forenamed writers, but those things only which I thought would serve best, and most conveniently befit this present matter and time, and them for the help of the memory of the readers, and for the ready finding out, and speedy turning unto any several point or matter herein entreated of, I have digested into several chapters, according unto the several duties which are due unto Magistrates set in authority. I am not ashamed to yield and plainly to confess, that I have collected this present treatise, for the most part thereof (though not all) out of the drift, sense and meaning, yea and now and then the very words of other men's writings, for I deem it a sounder, a surer, and a safer course, to walk in the paths and tread in the steps of former learned and allowed writers, that so I might always have sufficient authority for mine opinions and allegations, then to range at random in writing, and setting abroach mine own inventions, seeing that, Nihiliam dici potest quod non sit dictum prius. I weigh not, and I pass not for the virulent and malicious cavils, of never pleased Momus-like envious backbiters, so that by my labours I may do any good, or be an instrument to help to avoid any evil in this Church and commonwealth wherein I live: which happy success that this my present treatise may have, I pray thee gentle reader help me with thy zealous prayers to the Almighty, the only giver of all good gifts, to whom only be all worthy honour, praise and dominion for ever and ever.   

The chief and principal matters contained in the first six chapters of this Book following.  

In the first Chapter is contained.  
WHat Emperors, Kings, Princes, etc. are: by whom they were and are ordained, and wherefore. page 3. & 4.  
Of and from whom tyrants and evil Kings and Princes are: and wherefore such are exalted. pag. 4.  
Obedience the first thing due unto Caesar, belongeth unto all higher powers, kings and principalities, yea although tyrannical and evil governors. pag. 56.  
Arguments & reasons to persuade unto obedience to magistrates. Idem. Magistrates called Gods. idem.  
Of the defermities, and ugliness of rebellion, thereby to dissuade from the same. 6.  
The horrible fins & mischiefs th●t range & reign in rebellion. Idem. Commodities of obedience and peace. 7.  
To what end good examples of obedience do chiefly serve. 8.  
What ●e is chiefly to be made by the examples of evil and rebellious subjects. idem.  
Examples of two of the best and most obedient faithful subjects, most worthy to be imitated. 8. 9 10.  
Example of David's behaviour towards king Saul, what it doth teach 9  
A question concerning obedience resoluen. 11.  
What it is or a subject to foster and cherish an evil thought in his heart against his Sovereign. 12.  
What is to be done when a man is enticed or drawn by any kind of means to yield to treason. 14.  
Treason and treacherous plottings, and practices are not to be hid nor concealed for any man's sake whosoever he be. idem.  
Delay is dangerous in hiding fire or treason. 15.  
Examples of Absalon and of divers other traitors, and of their bad success and confusion. 15. 16. 17.  
Learn to take warning by other men's falls. 18.  
divers manners of punishments of traitors & disloyal subjects. 18. 19  
Cyp●ian his bridle against going on and continuing in sins. 20  
The last argument or reason to move to obedience, drawn from Beasts, Birds, Fishes, etc. 21.   

In the second Chapter is contained.  
HOw necessary and profitable a thing fear is. pag. 22.  
To fear the king, commanded in holy Scriptures. idem.  
Two kinds of fear. 23.  
The profies of good fear. pag. 23.  
The nature of the good and childlike fear, explicated by two apt similitudes. 24.  
The virtues or effects of the good fear, expressed by the effects of the fear of a Scholar towards his Schoolmaster. Idem.  
divers & sundry effects of fear of a subject towards his sovereign. i'd.  
How private men are to behave themselves towards such as be in authority, though they be never so bad and evil disposed. 26  
Fear, though it be a very necessary thing to be yielded unto the higher powers and Magistrates, yet may it be abused: and of the first abuse of this fear. 28.  
Of the second kind of fear. 29.  
The use and profit of servile fear. 30.   

In the third Chapter is contained.  
HOnour, the third thing belonging to Caesar, what it signifieth. 31.  
The actions of honouring are manifold, and wherein they do consist. ibidem.  
The first kind of honour due to Magistrates. ibidem.  
The second kind of honour due to Magistrates. 32.  
The third honour due to superiors. ibid.  
The fourth honour due to superiors. ibid.  
The beginnings of all conspiracies, etc. arise for the most part from the heart, that beginneth to fall away from honouring the higher powers. 33   

In the fourth Chapter is contained.  
PRayer the fourth thing belonging to Caesar commanding subjects in holy scriptures. page 33.  
What things especially are to be prayed for in the behalf of kings, Princes, etc. 34.  
What kind of kings & rulers God commanded to be prayed for. ibid.  
What it is not to pray for kings, etc. 35.   

In the fift Chapter is contained.  
TRibute, taxes, subsidies, and other such like royal customs, the sift thing due unto Caesar. 36.  
The causes for which subsidies, taxes, etc. are grievous and odious among the common people. ibidem.  
Tributes, subfidies, taxes, etc. amongst all nations of old, have been usually paid, and wherefore. 37.  
Theophilactus and Bucer their opinions for payment of tribute, taxes, etc. 38.  
The only help and lawful remedy for not payment of Subsedies, taxes, etc. ibidem.  
divers causes wherefore tribute, subsidies, taxes, etc. are to be paid. 39  
divers great benefits and blessings which subjects receive by their kings, rulers, etc. 40.  
How kings may both take and employ tributes, taxes, subsidies, and such like customs. 41.  
Lessons necessary for kings, Princes, etc. to observe, note, and practise concerning the exacting of impositions, taxes, etc. ibid.  
Lessons necessary for the common people and subjects to observe, note, and practise, concerning their behaviour and conceits against kings, Princes, etc. for lifting and demanding of subsidies, taxes, etc. ibid.  
A necessary question concerning such subjects as being of wealth and substance, will seek and practise false and lying shifts and evasions, to escape, or to diminish their right and due payments of taxes, subsidies, etc. partly by defrauding the king, and partly by oppressing and wring their poor neighbours: and the answer thereunto. 41.42.  
Doctor Martin Luther his opinion concerning the subjects duty, if kings, princes, etc. shall happen to impose and exact any grievous & overchargeable taxes, subsidies, or other customs & payments 43.  
And also S Ambrose his opinion, and likewise king james his opinion in the same case. 45.  
Of mutual love and agreement between Prince and people, and of the good thereof. 46.  
King James his majesties most loving, Christian and excellent counsel to his son Prince Henry, concerning lifting of subsidies, etc. idem   

In the sixth Chapter is contained,  
Private men may not intermeddle nor take upon them the office of a Magistrate without some lawful calling thereunto. pag. 47.  
The people of every kngdom, country, or city, divided into 3. sorts. idem.  
Two things especially to be considered in the sixth duty of subjects unto Caesar. 48.  
The revenge of any injury to whom it properly belongeth. idem.  
The six causes of undutifulness of subject; added and briefly entreated of, in the end of this loyal subjects Looking-glass. 

1 Pride.  
2 Ambition.  
3 Envy.  
4 Lack of wisdom and knowledge.  
5 Discontentment of mind.  
6 Misliking and inveighing against the punishment of malefactors.     

The aforesaid six causes of subjects undutifulness contained in these vi. verses following.  
The cause why subjects duties fail, who lists to have descried,  
Let him give ear, and mark a while, the first cause it is Pride:  
The second is Ambition: Envy the third place will have,  
The fourth is want of knowledge sure, & want of wisdom grave,  
The fift cause who desires to know, is mind's discontentment,  
The sixth is the unjust dislike of lewd men's punishment.   

〈…〉 contained in the 6. causes of subjects undutifulness, added in the end of this treatise.  
AS Satan of a glorious Angel, through Pride became anuglie devil, forsaking his loyalty to God, so the same Satan by the same pride, daily tempteth man to fall away from loyalty to higher powers ordained of God for man's good. pag. 50.  
Pride wherein it consisteth idem.  
Honourable hours and great men in the world, through pride have wrought their own utter confusion. 51.  
The devils craft and subtlety to ensnare men through pride, & to bring them thereby to treason, conspiracy and rebellion. ibid.  
Of Ambition the second cause of the undutifulness of subjects, & here what ambition is, and who are said and noted to be ambition. 52.  
Notable examples of ambitious men's filles and of the manifold most notorious mischiefs and inconveniences that many have fallen into through ambition. 54.  
Of Envy the third cause of subjects undutifulness: from whence Envy springeth, and of the fruits thereof. 55.  
divers similitudes describing the nature of Envy. ibid.  
None never so virtuous escape the virulent and sianderous nipping of the envious crew. 56.  
Of want of wisdom and knowledge, the fourth cause of subjects undutifulness. 58.  
The great inconveniences that fall out through want of wisdom and knowledge in undiscreet subjects. idem.  
Prince's purposes, policies & proceed, not yet published & known abroad, are not to be condemned and misconstrued. 58.  
Of discontentedness of mind, the fift cause of subjects undutifulness. 60.  
Two sorts of subjects especially troubled with discontentment of mind, etc. idem.  
The wicked nature and ungodly, undurifull and disloyal positions, and evil corrupting words of desperate godless Athrists, prodigal spendals, and roisting cavaliers, bewraying their contempt of God, and undutifulness to higher powers and magistracy 60 & 61.  
Counsel and directions for unthrifts and waste ales to take another course. 62.  
Misliking of due & deserved punishment of malefactors, the sixth cause of the undutifulness of subjects, and of their errortherein. idem.  
Advise, counsel, and necessary directions for busy mislikers and undiscreet inveighers, against the punishment of evil doers, etc. 63.64.    

A loyal subjects Looking-glass.  

The Preface.  
A Most Christian King, a most sincere professor, 
I Rex. in his treatise of the true law of free Monarchies.  and defender of God's eternal truth, yet at this day living, (and maugre the heads of the most subtle suggesting serpent, and all his wicked, traitorous, and rebellious imps, long may he live) hath written, that next the knowledge of God, the right knowledge of subjects allegiance according to the form of government established among them, is a thing most necessary to be known. The ignorance hereof, 
The effects of the ignorance or contempt of the right knowledge of subjects alledgeance.  or (that which is worse) the reckless and wilful contempt hereof hath bread the heavy calamities, the endless troubles, and the most miserable wreak and overthrow of sundry flourishing commonwealths, and also the worthily deserved fall and confusion of the state, lands, goods, lives and blood of many disloyal, infatuated, maliciously given, malcontented, ambitious, traitorous conspirators, and rebels, in many heretofore flourishing commonwealths, kingdoms, and monarchies. Examples hereof, and that divers within the kingdoms of England and Scotland, are yet greener, fresher, and more common, both in the hearts and mouths of thousands yet huing, who have been both eyed and eared witnesses of the same, then that they can easily be forgotten. Lest therefore any other subjects now living, 
The special causes that moved the author to write this present treatise.  or their posterity, or any other generation yet unborn, should be hereafter trapped in the like snares, and so become subject to the like confusions, (the natural zeal that I bear to my native country, and the great grief I have to hear and see my poor countrymen, either so ignorant, or so careless of true loyal subjects duties, me there unto special moving) I have here done mine endeavour to set down in this present treatise, the true grounds of the most special duties, which natural subjects are found to perform to higher powers, whether they be supreme Magistrates, 
Magistrates and governors are of two sorts.  as Emperors, Kings, and Princes, Gods own lieutenants, 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 government of men, that under them they might lead a quiet and a peaceable life in all godliness and honesty.  
The grounds of this present treatise, or Loyal subjects looking-glass (for so not incongruently I have entitled it in the beginning) I purpose through God's assistance to draw out of the words of Christ jesus his own mouth, 
From whence the grounds of this present treatise are drawn.  which I have thought not impertinent here to insert. Give unto Caesar the things which are Caesar's. By the which word Caesar, (for so were the Roman Emperors called, like as the Kings of Egypt were always called Pharaos') is not only to be understood the person of the Emperor Tiberius Caesar then reigning and ruling, 
What is to be understanded by the word Caesar. The Anabaptists than never learned of Christ to disallow Magistracy.  but also every other Emperor, King, Prince, and civil Magistrate, temporal ruler, worldly governor, or officer whatsoever. Moreover by these words of our Saviour Christ, it is further to be understanded and learned, that he misliked not, nor condemned, but approved, allowed and confirmed all civil regiment, politic state, and order with all things that to it appertain.  
Now for the things which are Caesar's, that is for all duties which subjects do owe and aught to perform to all their superior governors and magistrates, that is the matter which I have here specially to deal with, that is the mark which I have chiefly to shoot at, and those things by diligent reading, searching, and observing of learned authors, both divine and profane, I find to be espedially fix, to wit: 

1. 
Six things especially due unto Caesar.  Obedience.  
2. Fear.  
3. honour.  
4. Prayer.  
5. Tribute, taxes, subsidies, etc.  
6. Not rashly to take in hand (or intermeddle) with any part of Magistrate's office without a lawful calling.    
Which said six duties of subjects due unto their Caesar, I have comprehended in these verses following.  

Six things by right are unto Caesar due,  
1. Obedience first unto his just decrees,  
2. Next fear insixt in hearts of subjects true,  
3. The third is honour due from all degrees,  
4. The fourth for happy state of Prince to pray, That God with peace may still his life prolong:  
5. And fifthy tribute willingly to pay, Whereby his wealth may daily grow more strong,  
6. The six that none presume for glories sake, Vuc●lde the parts of Magistrates to take.    

CHAP. I.  
Concerning Obedience, the first duty of a loyal subject.  
ALL Emperors, Kings, Princes, and other supreme Powers, and Magistrates, of what names or titles so ever, according to the fashions and custom of all nations, and languages, that dwell in all the world, are God's Viceroy's, Vizegerents Lieutenants and Deputies here on earth, and all subordinate and inferior Magistrates and Governors, having their commission out of their principal commissions, though but durant beneplacito, at the will and pleasure of the higher power, 
Wherefore magistrates were ordained.  yet for their time they are also ordained and appointed of God: All such both supreme and inferior civil magistrates are ministers armed both with laws and sword, to be nursers to God's Church or people, and Fathers to the commonwealth, to guide, govern and order the people within their several circuits and charges, whose hearts are in the Lords hands, and the Lords sword in their hands, to execute justice and discipline, as well in Ecclesiastical, as in all other causes, for the benefit and good of the good and the punishment of the bad. These are exalted and enthroned only by the will and ordinance of God: 
By whom the higher powers are ordained. Prou. 8.15. Wis. 6.23.  So God himself protesteth saying: By me King's reign, and Princes decree justice. So doth the Wisemen tell and teach: Give ear ye that rule the multitudes, and glory in the multitude of the people, for the rule is given 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 clear is it then light itself, that not only good emperors Kings, and Princes, are of God: but also very tyrants and the worst Kings, and Princes, be they never so great an evil, be they never so great a plague to their own subjects, or to their neighbour nations.  
Good Kings are given of God in his great mercy, 
Tytants & bad Kings are also set up and ordained of God, and wherefore.  and evil Kings in his wrath and justice: for the fins of the people he giveth an evil king in his anger, Hoseas. ● 3.11. for the sins of the people he suffereth an hypocrite to reign, job. 34.30. Evil Princes are the instruments of God's justice, and the executioners of his vengeance, as their very titles declare, for so was Ashur called the Rod of God's wrath, Esa. 10.5. So was Nabuchodonozar King of Babel called God's Servant, jerem. 27.6. So did Attyla that most valiant Scythian Prince, conqueror of diverse countries, kingdoms and nations, call himself Flagellum Dei; the Scourge of God. So was Tamburlaine that cruel tyrant King of Parthia called Ira Dei and Terror orbis; the wrath of God, and the terror of the world. Unto these and all such like were they good or bad, among divers other duties doth God himself appoint and command every Christian subject, 
Obedience due unto bad kings.  of what rank or degree so ever to yield obedience. This is one of those things which our Saviour Christ spoke of, when he said, Give unto Caesar the things which are Caesar's. 
Rom. 13.1.  Thus saith his chosen vessel S. Paul; Let every soul be subject to the higher powers, for there is no power but of God, and the powers that be ordained of God, Rom. 
Tit. 3.1.  13. Also he writeth unto Titus after this manner; Put them in remembrance that they be subject unto Principalities and powers, and that they be obedient, etc. Tit. 3.1. Saint Peter also taught by the same spirit, saith; Submit yourselves unto all manner ordinance of man for the Lords sake, whether it be to the King as to the superior, or unto Governors, as unto them that are sent of him, for the punishment of evil doers, and for the praise of them that do well: for it is the will of God that by well doing ye may put to silence the ignorance of the foolish men. 1. Pet. 2.13.14.15. divers and sundry are the reasons and causes which should move and stir up Christian loyal subjects to this duty of obedience, 
Three arguments or reasons to persuade to obedience: out of Rom. 13.1, 2, 3. etc.  whereof the Apostle Paul in the before noted place, Rom. 13. useth three several arguments to persuade thereunto. The first drawn from the excellency or worthiness of the first author or ordainer of Magistrates, which was God himself; and therefore whatsoever God himself first instituted, ordained and founded, that is most worthy to be embraced, received, regarded and obeyed. The second reason he there useth, is taken from the penalty and punishment that followeth such as neglect, reject, and contemn this obedience to the higher powers, and that is judgement, which is not only the judgement of earthly judges, but also the vengeance of God for their resistance & rebellion against God's ordinance. The third argument is also drawn from the end; for which Magistrates were ordained and set up by God, which is for the praise and good of such as do well, but on the otherside to terrify and take vengeance on such as do evil, for the sword is not put into their hands for nought, or to do nothing therewith. 
Two arguments or reasons ●o persuade to obedience: out of 1 Pet. 2.13, etc.   
Two of the very same reasons to induce and persuade to this dutiful obedience useth the said S. Peter in the before alleged place. 1. Pet. 2.13. Moreover to move subjects the more readily and willingly to yield obedience unto these higher powers, God hath adorned and beautified the state & persons of Magistrates, with most honourable titles, recommending unto men the dignity thereof, in that he vouchsafeth them sometimes his own name and style, as in Psalm. 
Magistrates called gods a● in Psal. ●2. 6. and wherefore.  ●26. I have said ye are Gods. Whence we see then, that men placed in authority are called Gods, because they represent his Majesty in ruling and governing his people, this is a reason of no small importance to work obedience to Magistrates in God's people, if so be that they be of God indeed. God so honoureth rulers and governors, that in token thereof he investeth them with his own name, to teach their subjects that they should obey them as they would do him, to whom that name doth of best right belong.  
To stir up and draw on good subjects the more readily and willingly to obedience, let them view and behold, yea though it be but a little and a far off, 
Of the deformities & ugliness of rebellion, and whereunto it is likened.  the deformities and ugliness of rebellion, and the heinousness of disloyalty, which may not unaptly be called Monstrum horrendum, inform, ingens, cui lumen ademptum; An horrible, great, blind, and an ill favoured monster: which not unfitly resembleth that confused Chaos spoken of by Hesiodus the Greek Poet, and described by Ovid to be Congestaeôdem non bene iunctarum discordia semina rerum: or most fitly it resembleth even hell itself; 
Aug. lib. ser. sermon. 26.  as S. Augustine writeth of it, to be a place Plenus ardore incomparabili, plenus saetore intollerabili, plenus dolore innumerabili, ubi tenebrae, ubi horror aeternus, ubi nullus ordo, ubi omnis miseria. So that Tuchydides the Greek historiographer writeth full truly of it, 
E. N.  that Rebellion is all kind of evil. And as truly saith a later writer of it; that Rebellion is not only a sin, but even the sink of all sin; for herein lurketh the puddle of all filthy sins whatsoever, against God & man, against God's andointed Vizegerents, Deputies and Lieutenants, against country and countrymen, against parents, children, kinsfolks, and friends. 
In rebellion is open and manifest perjury.  In rebellion is apparent perjury, whereby Gods holy name is contemned and dishonoured, by breaking of oaths, and renouncing allegiance before sworn to lawful Kings and Princes, by calling to witness the name and Majesty of God. 
In rebellion is swearing and blasphemy.  In rebellion most wicked, detestable, vain swearing and blaspheming of God's holy name, and of the parts & members of the blessed body of Christ jesus, break out without either fear of God or any controlment of laws. 
In rebellion is profaning of the Sabbath.  In rebellion you shall see the Lords day neglected, unhallowed, and the reverent use thereof profaned, not only by the rebels themselves, but also by those Christians that would full gladly and withal their hearts keep it holy, and yet hereby are forced to assemble and meet armed in the field, to save themselves, their goods, houses, wives and children against the invasion and fury of rebels. 
In rebellion are thefts, murders, robbing & spoiling, whoredom, ravishments of widows, wive, and maids, etc.  Most errand thefts, desperate robberies, and most cruel murders, with spoiling and bloodshedding violence, not against a few, but whole and infinite multitudes, do then most range, when rebellion beareth the sway. Damnable whoredoms, adulteries, fornication, sorcible rapes and ravishments, violating and deflowering of matrons, widows, men's wines, daughters, virgins and maids, are most rife in time of rebellion among most horrible and damnable rebels. And finally among these most impious & atheistical rebels, 
In rebellion is the breach and contempt of both God's laws and man's laws.  are all laws both divine and humane, broken, contemned, and trampled under foot, and all manner of sins possible to be committed against God and man are set abroach. Who then is so blind but he may even with half an eye, see and easily discern the wonderful difference between this beastly mother sin, this terrible monster of rebellion, insurrection, disloyalty and disobedience to higher powers, and the most excellent, sweet, amiable, and most precious gift of God, blessed Peace, the daughter of Christian, faithful, and dutiful obedience. For by the one, namely rebellion, shall men reap such unsavoury, such infected and poisoned fruits, as you here before have read or heard of: By the other, to wit, 
Commodities of peace and obedience.  Peaceable obedience shall good loyal subjects dwell without fear, every man under his Vine, and under his Fig tree, from Dan unto Bersheba: from Portsmouth in the South parts of England, to Dungisbie in the North parts of Scotland, and so through out the utmost parts of all good King james his fortunate kingdoms and dominions. How foolish, how be witched, and how insatiated are then those subjects, that will not lay hold on, follow and embrace this so commanded, necessary, profitable, dutiful and loyal obedience, 
Ambabus vel utrisque manibus.  and that obuijs ulnis & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (quod aiunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.)  
To persuade and allure subjects to dutiful obedience, both holy Scriptures and divers learned profane writers have sundry examples, most manifestly setting before men's eyes, 
To what end good examples of obedience do chiefly serve. What use to make of the examples of disobedient & rebellious subjects.  and consideration of their hearts, both how the best sort of subjects have in this case of obedience behaved themselves, (whose examples in this tempestuous and blustering world may serve as they were anchors or staves to stay, and as it were firmly to 'stablish wavering minded subjects by) and also examples of the worst sort of subjects, whese ambitious aspiring minds, and envious rebelling heads have procured both their own and their posterities most miserable ruin and utter overthrow, that such like affected subjects as they were, might by their precedent falls, learn in time, and beware, and stop the beginnings of all disobedient, rebellious and seditious practices.  
For the better sort of subjects, 
Two of the best examples of obedient and dutiful subjects.  let David his behaviour whiles he was yet a subject, out of the old Testament: and Christ jesus his behaviour, when he yet in his manhood wandered for a time, and conversed with us 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 fit and lively patterns for all good, loyal, and true hearted subjects, to shape, fashion and frame their duties by: whereof David when God had delivered his bitter persecuting enemy King Saul into his hands in a Cave where David and his men had hid themselves from the presence of Saul, 
1. Sam. 24.4.5.6.  when and where David wanted neither fit occasions nor exasperating counsel to have killed his aduersatie the King, being so near him that he had cut off the lap of his garment, yet he abstained from so undutiful a fact, praying the Lord to keep him from doing any such thing unto his master the Lords anointed, and with earnest entreaty overcame his servants that they should not arise against their King. 
1. Sam. 26  The like also fell out an other time not long after, when David and Abishai entered King saul's camp, both the King himself and all his host being cast on a deep sleep, and came so near the king's body, that Abishai earnestly prayed David to give him leave to smite the king with his own spear, affirming that he would lay it on so sound, that one stroke should serve to make him sure for ever, yet David would not consent unto this, 
Learn of David not to yield to bad counsel although it seem never so good and necessary.  but prayed the Lords as before to keep him from laying his hands on the Lords anointed. Many examples before this had David showed of his prompt and ready obedience to his Sovereign Lord and master King Saul; yea even to the often hazerding of his blood and life against the King's enemies the Philistines, as the books of Samuel in divers chapters do testify. And here now in these two examples of sparing the King's life, being so strangely delivered into his hands, he setteth forth a general rule and lesson for all subjects in the world among all posterities, 
What David's example doth teach.  not in any wise to resist higher powers, nor by their own private authority 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 governor, no not although it lie in their power never so easily, without any blood shedding, tumults, or great broils to effect the same.  
This good subject David was so loving and kind, yea even unto a bad King his undeserved enemy, and every where hunting after, and thirsting for his innocent blood, that at the very last cast of King Saul, when an Amalekite by his consent and request had slain him, and brought the first tidings thereof to David, supposing to have received some great reward at David's hands for his news, upon the knowledge there of David after he had a while mourned and lamented the death of Saul, he asked the messenger whether he were not afraid to lay hands on the Lords anointed to destroy him; and presently commanded one of his servants to kill him for that act by his own mouth confessed. O David, David, thou most worthy mirror of obedience and dutifulness to God's substitutes here on earth; what if thou were alive in these our days? Thou that didst so readily obey, so reverently use, so patiently forbear, so sorrowfully mourn and weep for the death, and so willingly revenge the death of a wicked King, that had been so disobedient to God, and whom God had therefore utterly cast off, with what reproachful terms and ireful words wouldst thou not exclaim upon, and revile, yea with what tortures and torments of most shameful death wouldst thou not destroy, such forlorn devilish bloody helhounds, such desperate treacherous conspirators, and viperous rebels, as most naughtily, unkindly, and unnaturally against God's Church, their native country, the King's majesties person and estate, will attempt to hazard the lives of so many thousands of men, women, and children, by deposing or murdering so kind, natural, and loving a King, as is now our most noble Sovereign Lord King JAMES, 
Concerning King james, and his lurking adversaries.  so gracious a King, so careful and provident for the good and welfare even of his worst subjects, such a maintainer of blessed peace and quietness, not only at home, but also with foreign nations, and neighbour countries round about, such a favourer of all humanity and learning, such a Maecenas of the learned, most bountiful to all goodmen, yea though to his own private loss, hindrance and charges, and so necessary a head for the whole body and state of all his realms kingdoms and dominions? Let this one notable example of David that good and obedient subject serve 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 upon, 
The most worthy example of Christ jesus, for obedience to magistrates. Mat. 22.21 Mar. 12.17 Luk. 20.25 Rom. 13.  and carefully to be imitated of all good Christian subjects, then that of Christ jesus himself, who all the time that he wandered up and down on earth in our flesh, though he were very God as well as man, yet he never disdained to reverence and obey such as were in authority in his time, he never behaved himself seditioustie, nor rebelliously, but rather taught and commanded, to give unto Caesar the things which unto him belonged; openly he taught the jews to pay tribute unto the Roman Emperors, openly for himself and his Apostles he paid tribute, yea when he wanted money, 
Mat. 17.27  rather than he would fail in payments due and accustomed to the higher power, he miraculously caused a Fish to bring him xx. pence to discharge such duties for himself and his company. And he himself and his Apostles received many and diverse injuries at the hands of wicked and faithless magistrates, yet neither he nor any of them ever moved nor stirred up any sedition or rebellion against any governors, and such as were in authority, but patiently without resistance put up, digested, and quietly suffered all vexations, slanders, and wrongs, knowing that the authority of power was instituted and ordained of God, and therefore both with their words they taught obedience, and in all their doings they gave 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 jesus Christ hath given for an eternal example to all manner of subjects, to teach them to yield this christian and dutiful obedience to all Sovereign Emperors, Kings, and Princes, yea though strangers, wicked and wrongful, if God at any time for our sins sake place such over us. But some man may here ask a question and say, how and in what manner should a subject obey his sovereign in such sort that he may be assured that his obedience shallbe accepted before God, 
A question concerning obedience resolved.  and dutifully discharged before man? To whom I answer. A faithful and a true hearted subject must be careful and heedful to serve and obey his sovereign in thought, in word, or deed. A faithful and a true hearted subject must be watchful and wary that he offend not, that he break not his allegiance neither in thought neither in word, nor in deed. And first concerning thought: Note this, 
Ephe. 6.6.  that if God will have servants obedient to their masters in singleness of heart, not with eye service as men-pleasers but from the heart. Ephes. 6.6. how much more fit and meet is it, that subjects should obey & serve their so veraigne with the like singleness and simplicity of heart and not with outward shows only, where their hearts concur not with their outward appearances. And God is a spirit. Io. 4.24. and will have himself worshipped in spirit and in truth, so let no subject doubt of it, but that he will likewise have his own choose deputies, his own sword bearers, to have their due yielded them from the heart, he himself knoweth the imaginations of the heart and all the secret thoughts therein, 
1. Chro. 28. Pron.  he himself saith, Da mih●cor; Give me thy heart. And shall not they whom the same God hath ordained, appointed, and substituted to be his deputies, vizegerents, and ministers, to supply his room and place among men have and be served with the very hearts of their subjects? Surely they are very ungodly men, and as the holy ghost calleth them the sons of Belial, 
1. Sam. 10.27.  that is unyoaked persons, which refuse to draw in the yoke of loyal and dutiful obedience, and that even from the very heart, which is that part of man that God most chief respecteth. And note this moreover, that God in plain and express words prohibiteth cursing of the king, yea even in secret thought: 
Eccl. 10.20.  thence than we may plainly gather and learn that as God will not have a king to be cursed, no not so much as in the secret thought of a subject, so no doubt on the other side the same God will have a king to be served and obeyed yea even in secret thought. Christian, godly, wise, and dutiful subjects ought to repress and suppress in themselves every insurrection in mind, and all depraving and light account of their Sovereigns, & a disloyal thought ought not to have any place or possession in any corner of their hearts, for the reverence of the king hath God settled and seated immediately upon the conscience of the subject, so that what subject soever dejecteth the King out of his conscience dejecteth God himself who requireth to sit in his conscience, and that subject which willingly, wittingly, and seeingly yieldeth to entertain in his thought an unreverent estimation of his Sovereign, 
What it is for a subject to foster and cherish an evil thought in his heart against his soucraigne.  cannot be excused in that very act from despising and despiting of God, for though the external subjection and obedience be never so great and strict, yet his contemptuous thought (though the disreverence be never so secret) cannot stand without the contempt of God, and that conscience that is guilty of despiteful and quarrelsome thoughts against the Lords anointed (how closely so ever it lurketh) is filthy, 
Epist. jude. verse 8.  as Saint Jude saith.  
And therefore as true loyal subjects do tender the quiet and safe keeping of their own consciences, they must tenderly and carefully keep the obedience and reverence of their King in the reins of their thoughts, which is the very original fountain of all true obedience, flowing and issuing out first from the very internal thoughts of the heart. 
Pro. 4.23.  Keep thine heart with all diligence, saith the wisdom of God by Solomon: for as the heart is either pure or corrupt, so is the whole course of a man's life.  
A man that would have water sweet, clean, and wholesome, for his meat, drink, or any other his necessary use, must be careful to keep the very springhead clean, clear, and free from all poison and corruption: Even so a good subject must always be mindful to preserve the thoughts of his heart pure and free from any contemptuous rebellions or disloyal conceits against his supreme head, and so shall he easily by such custody of the heart, preserve and keep the purer both his words, and all the actions of his life, both for duties towards God and towards Caesar. We find it and prove it too true by our dear bought experience, 
jer. 17.9. Gen. 6.5. & 8.21.  and the holy-ghost doth teach us the same in plain terms, that the heart of man is deceitful and wicked above all things.  
O how needful then is the counsel of Solomon before cited, To keep 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 deeds in duties towards our Sovereign: with outward diligent keeping, least from without from overfamiliar conversing, and company-keeping with the ambitious, rebellious, and other wicked, disloyal and malcontented persons, the devils outward means, which he useth to the seducing of good subjects by them, by their counsels and enticing persuasions to corrupt, infect, and poison the very entrails of the heart and secret thoughts.  
Full wise, and very necessary is the counsel of the Poet: 
Obsta principijs sero medicina paratur  
Cum mala per longas convaluêre moras. 
Quid:   And an other saith: 
Stop the beginnings, so shalt thou be sure,  
All dangerous diseases to help and to cure.  If any impious, irreligious, fawning, flattering Absolon-like natured subject, with fair speeches, flattery, & great promises assault thy simple and plain meaning heart, 
What is to be done when a man is enticed or drawn by any kind of means to yield to treason.  drawing by any way and means towards disloyalty, mark such well and avoid them, nay not only that, but moreover, be he never so noble, never so popular, never so well-beloved, never so mighty, nay if he were the son of thine own mother, or thine own son or thy daughter, or thy wife that lieth in thy bosom, or thy dearest friend which is to thee as thine own soul, if any of these, yea if all these should entice thee, allure thee, or go about cunningly to withdraw thee from any one jot of true and dutiful allegiance, yet keep thou diligently thy thoughts, thy words and thy deeds, from yielding unto them, keep diligently the passages of thy senses so that they make not an entry into thine heart, resist the enemy rather without the gates, then within the walls: consent not to any such entisers, hear them not with thine care, pity them not with thine eye, keep not their secrets in thine heart, 
Treason is not to be hid and concealed for any man's sake.  but discover their plotting conspiracies and traitorous patching practises, be he or she never so near, never so dear unto thee: yet show rather thine obedience to God, thy true loyalty to Caesar, and thy christian love to thy Country, from which let not all thy friends in the world withdraw thee, for as that good and most famous father of his country Cicero said once very well, 
Cicero in Laeliosuo.  Nulla est excusatio peccatisi amici causa peccaveris. It is no excuse for thine offence, if for thy friends sake thou do amiss. Take example and learn of Mordacai who with all expedition detected the conspiracy of Bigton and Teresh against their king Assuerus: 
Ester. 2.2.  which their treason should have been put in execution the next day at the kings next going abroad had not faithful Mordacai disclosed the same, and that as soon as ever he knew it. 
Delay is dangerous especially in fire and in treason. 1. Kin. 8, 3  Subjects in whom true allegiance hath taken sure root must be most careful herein, yea even in the very beginning, for in fire and treason. Moratrahit periculum, linger delays in this case are perilous. Finally as wise Solomon prayed unto God to turn the hearts of his people to him: so like a good subject pray thou to thy God to convert and turn the hearts of all subjects to their kings, and pray thou likewise to the most high and mighty king of kings to direct thy heart, thy secret thoughts, and therewithal thy words and proceed to the performance of all loyal obedience, and reverent duties to Caesar, and see that thou break not thine allegiance to him in thoughts, nor words much less in open actions. So doing among manifold other graces, favours, and blessings which shall follow thee & overtake thee in earth, 
Pro. 22.11. What use is to be made by the examples of bad subjects proceed, and of their end. Absalon his example of treason, & of his end. 2. Sam. 15.2.3.4. etc. What outward practices Absalon used to bring his wicked rebellion about. And were four: 1. Slander. 2. Flattery.  this is one promised to him that loveth pureness of heart, that the King shall be thy friend, Pro. 22.11. and in heaven thy felicity shallbe to see God, by the promise of Christ jesus his own mouth as in Mat. 5.8.  
Thus much for the good, and imitable examples of the obedience of the best subjects, and of the manner of true obedience. And now a while to speak of some examples of worse kind of subjects, of their contempt, disobedience, conspiracies and rebellions, against the higher powers, whose ends, bad success, and shameful confusions, may be warnings and caveats for all posterity to take heed of the like disloyal and traitorous enterprises, lest they bring the like ends with them. And among these, first to begin with Absalon, the worst son of the best father that ever we read of in these cases, a double traitor; a traitor to his father, and a traitor to his King, though all against the only person of David his father, who first by slandering, secondly by flattery, thirdly by fair promises, and four by hypocrisy attempted most high treason. First by slandering his father's government, as though therein were to justice ministered, nor any body deputed to hear and determine matters in controversy. Secondly by flattery, in doing obeisance, putting forth his hand, 
3. Fair promises.  taking and kissing such as came near unto him: Thirdly by fair promises, that if he were made a judge he would do judgement to every one that should have any matter or controversy: 
4. Hypocrisy.  And four by hypocrisy counterfeiting holiness to go to Hebron, to serve 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 under that colour to draw an head of his father's subjects to depose his father from his kingly throne, and himself to usurp the same. O most vile, traitorous, and double unnatural fact: but mark the end what became of it, 
The end of all Absalon his cunning and traitorous practices.  what success had he, how prospered he? Ahitophel his chief counsellor hanged himself, twenty thousand of his followers poor seduced common people were slain in the field, by king David his servants, (God favouring a righteous cause) and Absalon himself though a man of very goodly person, dearly beloved of his father (who for all his rebellon yet gave commandment to save his life) and also mightily favoured and followed of the common people, so that by all likelihood, no man would or durst lay but the weight of one finger on him, to hurt him: But yet notwithstanding all this, God above the king of all kings, disliking this rebellion and forbidden disobedience against such as he in his wisdom setteth up in authority, to leave an everlasting memorial, and a terrible example of his vengeance against all such to the end of the world, did not only confound and overthrow all his conspiracy, treason and rebellion, but also rather than there should want a gallows or gibbet, or an halter to truss up one that had so well deserved such a death; God provided an Oak tree to serve that turn in steed of a gallows, 
2. Sam. 18.9.14.  as he was fleeing by the way, to hang him on by the hair of his own head instead of an halter, until joab hasting to the place, with three darts thrust him through, & so ended him, 
2. Sam. 20.22.  whom he found hanging alive, when he came first to him. And what better speed had Sheba an other traitorous rebel against the same king David, lost he not his head? had he not his head cut from his shoulders, and sent for a present by the citizens of Abel unto joah, David's chief captain? And what shall I write more? It would make this my Looking-glass too large and too heavy if I should as fully, as of such matter there is store, display herein the vile treacherous beginnings, the most horrible, envious, malicious, ambitious, and rebellious proceed, and the worthily deserved shameful ends of Korah, 
Num. 16. 1. King. 16. 2. King. 15. 2. King. 21.  Dathan and Abiram, of captain Zimbri, of Shallum the son of jabesh, of Pelah the son of Remaliah, of the servants of king Ammon that slew their master the king. And in profane hisstories of Brutus & Cassius that conspired the death of Caesar after whose death they never had quiet day till blood was requited with blood. 
Brutus and Cassius.  Of Engenius that rebelled against the Emperor Thcodosius, 
Trip. hist. lib. 9 ca 4●.  whose rebellious army the Lord consumed and dismayed, whereby Eugenius was in the end forced to fall down at the feet of Theodosius, where notwithstanding he was slain & had his rebellious head cut off from his shoulders. Of Procopius against the Emperor Valens, 
Trip. hist. lib. 7. ca 15.  of whom Procopius being taken in open fight in the field, he had for his just reward his two legs tied to two young trees growing near together and bowed down by strength, which being suddenly let rise, rend Procopius the rebel asunder. 
Lib. eccls 10 cap. 19  Of Magnensius the rebellious tyrant against Constans the Emperor who never enjoyed good day after his rebellion till he was utterly destroyed by Constantius the emperors brother. And in our English Chronicles of diverse Dukes, Earls, Lords, and Knights, and thousands of their followers. And likewise in the Scottish I need not to bestow neither time, paper, nor ink (it being lately heretofore done by others) upon the description of the unnaturalness barbarity, and high traitorous, and viperous attempts of divers Earls, Lords, Knights, and Gentlemen of late time, & of many of the common inferior treacherous sort, adhering and ready at command of the said Noble men and their complices, 
Gen. 27.16.17.  all of them differing far from the spirit of Moses that man of God who was more troubled in his spirit (being forewarned of God of the time of his death) for a governor for his people then for the loss of his own life, whereas these on the otherside showed themselves very forward, earnest and busy, though with danger of the loss of their lives, lands, and goods, to deprive the people their neighbours, countrifolks, and friends of a most christian virtuous, wise, and learned governor, and to set all upon seven and a leaven, for the effecting and bringing to pass of their devilish, wicked, desperate and unnatural treacherous enterprises. But seeing that both sacred and profane histories, both English and Scottish Chronicles may furnish us, as it were with whole clouds of such examples for caveats and warnings in this case, let all English, Scottish, Irish, and all other good king JAMES his now living subjects, 
Learn to take warning by other men's falls  and their succeeding posterity lay to their hearts, consider, take warning, and learn to be wise by such conspiracies, factions, seditions, commotions, rebellions, lewd dispotions, inconsiderate and wicked attempts, foolish and rash actions, recorded Ad perpetuam rei infamiam: 
Faelix o nimium faelix aliena pericla  
Quem cautum reddunt quemque cavere docent.  
O happy are those subjects sure,  
whom rebels harms make ware:  
Full quietly may they take rest,  
when rebels catke and care.   
Full truly didst thou write o Ignatius, 
Ignatius epist. 2. ad Magnesianos.  thou good old christian and constant martyr of jesus Christ in the primitive church, No man ever remained unpunished which lifted up himself against his betters, his superiors, his princes: Agreeing herein with the doctrine of the holy ghost by S. Paul: They that resist shall receive to themselves judgement, 
Rom. 13.2.  that is not only the punishment of judges here in this life, but also the eternal vengeance of God in the life to come: 
Two kind of punishments of treasons.  For the punishments of disobedience & treason are of these two sorts; either punishments of and by God, or punishments of or by man. The punishments of men are mediately laid upon conspirators, rebels, & traitors, by men whom God doth use as his rods and instruments against them to correct & scourge them by: The punishments of God, are those which are sent from God immediately, whereof there wants not many terrible, fearful, and extraordinary examples, as hereafter anon you shall more at large here of them by diverse their several sorts and kinds. The punishments that falls upon such treacherous offenders mediately by man, are punishments in death, punishments in blood or posterity, 
The manner of the death of traitors, & what is signified by that kind of death.  punishments in name, punishments in burial, punishments in body, punishments in offices, punishments in houses, lands, and goods. The punishment in death is by a special appointed manner of death, not common after the common sort of other offenders deaths, but as they offend against no common person, but against the head of the commonwealth, so is their death for the most part by the head being taken from the rest of the body, as in their life time they conspired, practised, and sought to cut off their supreme Sovereign head, even so by most just death they suffer Legem talionis, the Law of like for like, for affecting though very seldom effecting (Interueniente plerumque prounclis suis protectione divina) the most wicked, bloody, irreligious & impious subversion, and utter downfall of kings and princes, whom God hath set up to be rulers, governors, and heads over his people. 
Punishments of traitors in blood and posterities.  The punishments in blood and posterity, is when their children, and children's children, their blood, and all their posterity through the attendor and shameful fall of their traitorous parents and ancestors, are so stained and dishonoured, & their ancient houses, lands, & goods so dissipated & overthrown, that their posterity though they spare with open mouths to exclaim upon them curse and ban, yet they cannot choose but even volentes nolentes at one time or other burst out, & to future ages bewail and lament their ancestors treacherous disloyalty to their Princes and country. 
Punishment of traitors by nature, how it is.  Punishment in name, is when the very name of rebels & traitors giveth a most odious scent and smell throughout the whole land, and reacheth also unto the ears of the inhabitants of neighbour nations, leaving every where behind it so unhappy, so hated, and so infamous, and so reproachful a memory, that the traitor's bird may say of his Sire and lewd progenitor; 
Gen. 34.30  Thou hast made our favour to stink before the inhabitants of the Land.  
Punishment in burial or rather through want of burial, 
Punishment of traitors in burial.  is when traitors bodies are dismembered by piece-meal, and being fixed upon the gates and walls of great cities, are exposed to the eyes and reserved for a fresh remembrance among all men, who seeing their mangled and unburied limbs might learn by such woeful examples to beware of the like offences.  
Punishment in bodies is by the imprisonment, 
Punishment of traitors in body, and how.  by torments, tortures, and rackings of those bodies which in the time of their health, wealth, prosperity & liberty, they yielded to become bondslaves to most brutish passions and devilish affections against God and his anointed. Finally, punishments in offices, houses, lands and goods, are by forfeitures and loss of houses, lands and goods, from themselves, from their heirs and seed for ever.  
The second sort of punishments which are imemdiatly from God upon traitors, 
jerem. 27.8 Num. 16. 2. Sa. 18.9.  rebels, and conspirators, are famine, pestilences, leprosy, fiery serpents, earth opening to swallow up, confederacy of unreasonable and senseless creatures, deprivation of a good conscience, tormenting with an evil conscience: finally casting out of the inheritance and state of the kingdom of heaven, besides many other worldly crosses and calamities by God himself laid on the necks and shoulders of this lewd rebellious generation, for si sera tamen certa vindicta Dei. Though God's vengeance be slack & long in coming, yet when it cometh, it lighteth on sound and surely.  
Wherefore as Saint Cyprian wrote, 
Cyprian his bridle against going an end in sin.  Si quam turpem cogitationem in mentem tuam venire animaduertis, sulcipe statim judicij extremi salutarem commemorationem. If thou once perceivest any filthy by-thoughts to enter into thy mind, strait way call to remembrance the day of doom or last judgement of God. Even so would I wish, that when traitorous thoughts and conceits do once arise and creep into your minds, you would oftentimes think on and daily speak of those sundry and manifold judgements and punishments which resisters and rebels have received, suffered, and been made subject unto, through God's stroke and just judgement for their disobedience and disloyal practices.  
Besides those things heretofore noted, 
another reason or argument to move to obedience.  to move and stir up men to dutiful obedience, I may also add this, an other forcible argument to obedience; that if we do but a little look about us and consider we shall easily spy that very natural instinct hath wrought, framed, and planted this obedience, awe and fear, in reasonless beasts, fowls, & fishes, to one or other superior in their several kind, as among beasts to the Lion, among the birds to the Eagle, among fishes of the sea to the Whales, & in pools to Pikes, yea even among the poor Bees, there is a king whom all the rest of that company most willingly accompany, wait upon, follow, and obey. And shall man only degenerate and in this point show himself inferior and worse than beasts, fowls, fishes, yea even then the poor little creature the Bee. But if I should here stand upon this point of obedience at large, and set down here all that of this matter may be said or written, answer all objections, and refute all adversaries, than should this one chapter concerning obedience unto Caesar grow rather into an huge volume, or large book, then contain itself within the ordinary bounds of a chapter: and therefore having 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 remembrance (for that In bonis obliviosi sumus plerumque omnes) of this so necessary a duty to be performed by subjects unto Caesar's, I will here end this first chapter, referring the christian reader that is desirous to learn more than is here touched and set down, to the reading of those learned and painful authors in the page before the beginning of this present chapter set down, where he at large may be satisfied out of such places as they entreat of obedience for any doubts, questions, objections, or controversies, which for want of time or for any other considerations are here omitted.   

CHAP. II.  
Concerning Fear, the second duty of a loyal subject.  
SOme men (though not very advisedly nor considerately) do blame and find great fault with the affection of Fear, as a thing unprofitable, hurtful also, and not falling for, nor beseeming a wise nor a valiant man; whereas it is naturally given of God to all flesh, and is not only profitable for the estate of man, but also expedient and necessary for religion, 
How necessary a thing fear is, & how profifable.  and for all civil policy and government among men. Take away the fear of evil, and the awe of chastisement, correction and punishment, & what way shall there be left to rule and order unbridled youth, or to restrain the wickedness and unruliness of ill disposed subjects in any commonwealth? 
Oderunt peccare mali formidine paenae.  Is it said for nought, that the evil do fear to offend for dread of pain? Or doth the holy-ghost in vain teach by his Apostle: In cave thou do amiss then fear, for the sword is not carried in vain. To what end both in sacred and profane writers are the examples of such written, as for their evil and naughty lives and deeds have fallen into great mischiefs and utter overthrows, if there shall be no use of fear in us, by which we may be restrained and made the more wary, lest we by the like doings fall in't o'th' like inconveniences as they have done before? God himself as appears in holy-writ, doth admonish us and teach us to fear the King, 
Pro. 24.21. Rom. 13.4.  and to fear the higher powers, which he would never have done unless that fear had been both necessary and profitable for the children of God. How true this is, it may appear both in Pro. 24.21. My son fear the Lord and the King. And in Rom. 13.3. Princes are not to be feared for good works, but for evil: wilt thou then be without fear of the power? do well, so shalt thou have praise of the same. 4. For he is the minister of God for thy wealth, but if thou do evil, fear, etc. Here hence then it may easily be gathered and concluded, that fear, & that not without good cause & great reason, may be reckoned & accounted among the number of those duties which all loyal subjects are bound to yield & give unto higher powers, Emperors, Kings, Princes, and other magistrates, and that it is comprehended within that precept of our Lord Christ; Give unto Caesar the things that are Caesar's. This fear is out of question one of those things which is Caesar's, and therefore to be given unto Caesar. But that you may the better understand the circumstances of this fear, and so become the more thoroughly resolved in the duty of a true subject herein; you must observe, that the ancient Grecians which for arms and arts flourished most in those days among other nations, 
Two kinds of fear.  have distinguished fear into two kinds, the one good and very necessary, the other naughty and very pernicious: this good fear said they turneth men away from wicked, prohibited, & dishonest things, 
The profits of good fear.  and maketh them stayed and well advised in all their actions Plutarch writing of this kind of good fear, calleth it one of the elements or grounds of virtue, 
Plutarch his opinion of the good fear.  affirming it to be most needful & requisite for them who carry a mind rather to fear the practice of evil, them to fear the punishment for the same, because the first which is the practice of evil, is the cause of the later, that is, of the punishment for evil to so many as wallow in wickedness, which never escapeth without it just reward sooner or late. Therefore a prudent & well advised loyal subject, aught to have this fear always before his eyes: 
Timor filialis.  this fear I may not unaptly call a childly or childlike fear, because it is unseparable joined with true love & a reverent estimation of the thing feared. This I take to be the same fear which the wisdom of God by Solomon required as due both unto God & king. 
Pro. 24.21.  This is the same fear which the good subjects of wise king Solomon gave unto him, after that he had given so wise a sentence and judgement between the two harlots pleading for the living child, where it is thus said. All Israel heard the judgement which the King had judged, 
3. King. 3. vers. 28.  and they feared the King, for they saw that the wisdom of God was in him to do justice. In this fear, in this kind of fear, love, and a reverent regard or account, and fear, do all three concur and meet together, and that in such a jointed and unseparable a sort, that you can not sever them one from an other. The duty of this filial or childlike fear, of this good and profitable fear, is to cause and stir up good subjects to have an eye unto the good and safety of higher powers and magistrates, to love them as well as to fear them, and therewithal to account of them, esteem and regard them in most reverent manner, always being careful and watchful lest through any disobedience or disloyal action they should offend: 
The nature of the good or childlike fear, explicated by two similitudes.  even like as the good and dutiful child is afraid to offend or incur the displeasure of his good, kind, loving, and natural parents, or as the good and loving wife is afraid to misbehave herself either by saying or doing any thing that her loving and kind husband may justly take offence at. 
The duties or effects of the good or childlike fear.  The duty of this good fear, is to make men both apt & readier to undertake & to execute all good, godly, virtuous and laudable matters, whensoever any good and just occasion shallbe ministered, & also more stayed and better-aduised: not rashly, wilfully, and inconsiderately to take in hand any wicked, unlawful, unjust, ambitious, malicious, disloyal and rebellious practices and attempts, that by the sequile thereof may procure damage danger, wreak, confusion or overthrow of our king's rulers, governors, or of the common wealth, or perhaps of ourselves, our lands, goods, and blood for ever. If we confer and compare together the workings and effects of the fear of a towardly scholar to his schoolmaster and of his good fear, 
What fear in the scholar worketh towards his schoolmaster: the like doth the fear of the subject towards his sovereign.  it shall help greatly both to the better and plainer understanding hereof, and also it shall greatly avail to stir up and induce the hearts of all circumspect and wise subjects to make more account of it, & the more willingly to embrace it.  
First a reverent fear imprinted in the heart of a scholar towards his schoolmaster, bridleth & restraineth him from the contempt of his master, & expelleth from him all carelessness and negligence. Even so this fear bridleth & restraineth a good subject from all contempt, carelessness, & negligence of his loyal and bounden duty towards his Sovereign Emperor. King, Prince, or any other subordinate magistrates. 
The first use of fear in a subject,  Secondly the fear in the scholar to his master causeth him to be the more attentive to hear, and the more diligent to learn whatsoever his master enjoineth him. Even so this fear in the subject towards his supreme head and his substitutes which also are the ordinance of God, 
The second use of fear in a subject.  causeth him to be much more willing, attentive, & diligent, to read, hear, learn and understand, the proceed, laws, ordinances, acts and statutes of his king, that he may the better know what is there allowed or forbidden, and so live in the more obedient subjection, and not through either ignorance or wilful obstinateness to prefer his own will before his lawful magistrates and higher governors will, 
What it is to disobey Princes & governors laws.  or rather before Gods will: for when a subject doth any thing stubbornly against the decrees, laws & ordinances, set forth by his natural king and his most honourable counsellors, not repugning but agreeable to God's laws, than that subject in so doing preferreth his own will, not only before the will of the king and his counsel, as though he only were wiser than they all, but even also before Gods will, and so sinneth very dangerously against both God and man. Therefore I say that this good and necessary fear, helpeth greatly to stir up every faithful subject heart to be contented both to learn and know, & so consequently to be ruled by good and wholesome political laws, and so thereby to declare his subjection to Gods appointed deputies and vicegerents, and therein even to God himself. But here some stubborn and foolish ignorant subject, in whose garden the seed of this good fear was never sown, 
An objection.  may perhaps reply and say unto me: O sir if the king himself commanded me to do such a thing, or such a thing, than it would never grieve me to do it and obey, but now such a one calleth on and would urge me to it, not so good a man's child as I am, or a base borne fellow worse than myself, what shall I be subject to such a one and obey what he will? no, no; I will sooner do, yea mary will I, I wots what first. To the replication of such an haughty broiling spirited, 
An answer to an objection.  and obstinate, stubborn, rebellious minded subject, I rejoined after this manner: O thou man void or ignorant of all dutiful fear belonging unto Caesar, learn and observe that worthy, (and in this case) that necessary Canon of God by S. Peter. 
1. Pet. 2.13  Submit thyself not only unto the King as to thy superior, but also unto governors sent of the king. And learn likewise of an other of God's chosen vessels S. 
Titus. 3.1.  Paul, not to swell against, not to threaten and crack, but rather in steed of that to pray, not only for kings, but also for all that are set in authority under them. And learn that not only the king and supreme magistrates, but also that even likewise subordinate, subalternal and inferior magistrates and officers are ordained by special institution according to Gods will revealed: and that although inferior persons have their authority derived unto them but by virtue of a commission out of a commission in the respect of the Prince, yet so long as the prince sendeth him and alloweth and confirmeth his authority, so long is he called and sent from God, in respect of thy conscience: thou art bound to obey for thy conscience sake, thou may not resist for receiving to thyself condemnation or judgement, of what parentage, birth, or degree soever he be, yea or of carriage or behaviour otherwise soever he be, be he never so bad a fellow as thou takest him after in thine own humorous construction, 
Private subjects of what note so ever, may not control or resist magistrates or their officers though they be very bad men.  for Quid haec adte, ti●i hic non est concessum iudiciunt, si m●●o ●ger●, habot iudi●●m cui in di● illo rationem reddit? What hast thou to do or meddle to censure his birth, his preferment, his parentage, or who hath appointed thee a judge for his other bad qualities, or misbehaviour. If he do amiss he shall be suit to have a judge which one day shall call him to an account of his steward-ship: In the mean time none of these by matters nor hot protended excuses can discharge thy duty and obedience: Nisi cogeret te contra dei praeceptum quippiam agere, hic obedientia reprimenda est & dicendum est oportet deo plus obedire quam tibi: Always provided if he go about to enforce thee by virtue or under colour of his office, to attempt any thing against God's express commandment and will, here in this case only art thou not bound to obey: but thou may answer with the Apostles Peter and john, I must obey God rather than you, 
Acts. 4.19.  here only art thou exempted from obedience, and herein yet thou mayst not in any wise draw thy sword against any magistrate, thyself being a private person; for Christ himself in this case saith unto thee that which he once spoke to Peter: 
Mat. 26.52  Put thy sword up into his sheath, for all that take the sword shall perish with the sword.  
Thirdly the fear which the scholar hath of his master maketh him careful to do those things which are right and good, and to avoid the contrary according to his master's appointment. 
The third use of fear in a subject.  Even likewise this aforesaid good and necessary stars, frameth and fashioneth in every faithful and true subjects heart, an earnest desire to obey those whom God hath set over him in all good and godly things, which they command to be done, and eschewing those evil things which they have by their laws in any wise prohibited and forbidden, yea although there be no penalty at all set thereon.  
Fourthly like as the fear in a scholar maketh him in the end to become learned and loving to his master of whom ●he hath received both learning and good manners the effects and fruits of learning, although at the first he were forced thereunto with fear contrary to his own mind, will, and froward nature. 
The fourth use of fear in a subject  Even so this good fear in a good subject bringeth him into an habit of all dutifullnesse unto his magistrates, maketh him to be come cunning and skilful in the knowledge of a true subjects allegiance a thing (as is aforesaid) most necessary for every subject to be acquainted with: 
It is aforesaid in the first page.  next the knowledge of God's laws, and moreover it causeth and worketh in every loyal subject a reciproke love towards his King, Prince, etc. in li●w and regard of the manifold and great blessings and benefit, which he receiveth & daily & hourly enjoyeth by his superiors good protection and government.  
Filtly and lastly like as a scholars fear which he hath, always moving and stirring him up to all dutiful obedience and love of his master, draweth a certain good liking, inclinatton, and kind affection, love, and good commendation from the master to the scholar, upon the first trial, and continued proofs of these virtues issuing and proceeding first from his reverent fear. 
The fit use and profit of fear in a subject.  Even so experience may every day teach every one that will give his mind to note and consider hereof, that this loyal subjects dutiful fear, after a time of trial and due taste thereof, and of the effects and virtues thereof arising, will win and draw out of the hearts of the king or other supreme heads and magistrates, a certain reciproke mutual love and good liking of the higher powers, towards all such dutiful and loving subjects as shall turn to their great and singular comfort, if not to his preferment, to his exaltation, and the lifting up of his head amongst his brethren and felow-subiects. Now as for the most part there is not lightly any thing so good, profitable and necessary amongst men, but it may be corrupted, depraved and decline to the worse part through the abusing of the same; Even so likewife this fear having all these before named most excellent qualities, 
Fear although it be a necessary thing to be given to Caesar, yet may it be abused.  fruits, and effects, yet if you look not well unto it, through the devils suggesting and man's natural corruptions and infirmities, this so good and necessary a virtue may notwithstanding be divers ways be abused: as first the abuse of this fear ariseth of the unmeasurableness thereof, for as the common saying is, Omne nimium vertitur in vitium, 
The first abuse of fear.  too much of any thing is faulty, than they incur a manifest abuse of this fear which go so far forward therein that they stand in greater awe and fear of the power of men then of God's power, which are thoroughly touched with a bodily fear of man, which if they do the worst, can but kill the body, but God who is able to kill both body and soul, they fear not at all, or at the leastwise not so much as men. This perverse abuse of fear doth Christ himself correct and reprove, as appeareth in Mat. 10.28. Fear ye not them which kill the body, but are not able to kill the soul: but rather sear etc.  
The second abuse of this fear is when the penal laws statutes, forfeitures, 
The second abuse of fear.  and losses of trifles and things of no moment nor weight in comparison, devised and set down by men as for the breach of any good orders, or of Gods ●●ait commandment, is more feared, and greater account made of it, then of God's severe threatening & curse for the very self same offence, as for example; Let either magistrate or private person within his own charge, set down the forseiture but of one penny, yea though it be less, disbutsed and paid to the poorman's box or any other use, for every vain oath unnecessarily sworn, and that shall prevail more to fear many from blasphemous and vain needless swearing, then can the grievous threatenings of God, to cast both soul and body for ever from the joys of heaven to the torments of hell, and all for the self same fault and vice. Lo here a marvelous abuse of fear: yea and as it is in this example so it holdeth likewise in many more other of the like nature.  
The third abuse of this fear is, 
The third abuse of fear.  when God either commandeth any good thing, or forbiddeth any ill, yea and that with either a gracious promise annexed for the doing of the one, or a grievous punishment for the other: And man commandeth or forbiddeth the same, yet these things are done, or left undone the sooner & with greater care & fear of the commanding or forbidding by some great men, whom the world is afraid of or honoureth and loveth, than they were for either the fear or love of God: before that any such great man in the world undertook to deal in those things. Examples good store, such as in the last second abuse is set down, for this third might be produced, but the case is so plain that every man but of mean capacity may easily see and understand it.  
Let this suffice concerning the good, profitable, and necessary kind of fear, 
Of the second kind of fear.  spoken of before in my distinguishing of fear into two kinds, and now a while to the later or second kind, which was the pernicious or naughty fear, and this the Grecians also express by these two words, to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the one signifling trouble, the other a band, as if they would have said, that it held the soul wholly troubled and bound, they describe this fear also to be as it were a giddiness and as it were an alienation of the mind from the right sense, making the soul idle, dead and void of every good exploit, or effect whatsoever. And this latter kind of fear worketh in the wicked a fear of pain and punishment appointed for offending, whereby they are as it were kerbed and kept back as with a bridle, and restrained from presuming to commit their wicked hearts, desired villainies, and damnable purposes.  
This fear is of some called a servile fear, 
Of the servile fear.  which worketh neither by love nor reverence, nor any other virtuous quality, as doth the former filial or childlike fear, but only through an horror of punishment which holdeth back from practising mischievous purposes. Of this spoke the Philosopher Py hag●ras, when he said, that he that is letted from doing of evil 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 fear Princes, 
Rom. 13.4.  if they do evil, because the magistrates bear not the sword for nought. This same canon for this kind of fear is very necessary for the preservation of human society, for if this were not, all would run on heaps (as they say) through the licentious, shameless, and naughty disposed natures of the wicked, 
The use & profit even of servile fear in some sort.  perverse sort of people, wherewith the whole world now in these last days swarmeth. And we must think and consider, that it is far better that the reprobate wicked ones of the world should through this kind of fear be bridled from the accomplishing of their vile wil●s and desires, then that they should have full liberty at their pleasures without all fear, to put them in execution, albeit that yet they cannot be so holden for excused before God, 
It is not only to fear evil, and to reframe evil for fear only.  who requireth it at all men's hands, that both evil should be avoided, and good should be done of all inwardly with heart and spirit, as well as outwardly for any ca●e or consideration so ever. And yet nevertheless we see it oft tunes fall out by common experience in the world, that such kind of fear doth not always so stay them from doing of evil, but that though they forbear and hold under for a while, yet so much the more they are inwardly inflamed, and kindled with a desire to satisfy their corrupt wills, which at the length violently burst out, and evidently then may the world see what mischiefs they harboured and secretly sostered in their hearts a long time before.   

CHAP. III.  
Concerning Honour, the third duty to be performed and given by a loyal subject to the higher powers.  
THe third duty due unto Caesar, as is to be gathered & learned both by the fift commandment (as generally all that have written thereon, both old and later writers have noted) and also by the doctrine of the two before named Apostles Peter and Paul, is Honour the King. This honour due unto Kings, Prince, Governouts, etc. is by their subjects over whom God hath placed them many ways to be given and performed. The word honour, by a figure, 
Honour what it signifieth.  signifieth all that duty, whereby the digni●ie, credit, and estimation of all, but especially of superiors is or can by any means be preserved and kept untouched or undefaced. 
The actions of honour are divers.  The actions whereof are many, and consist in many points: as first, that subjects of what rank, sort or degree soever should humbly submit, give over themselves, yield up & resign all their actions, wills, 
Of the first kind of honour due unto magistrates.  & affections unto their superiors, to be willingly without resistance ruled & guided by their commandments, by their laws, acts, statutes, ordinances, & decrees: so they be not wicked, impious, and repugnant to God's express will and commandments, and of this manner of honour 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 showed, 
Of the second kind of honour due to Magistrates.  and wherein it consisteth, is in talk or speech, either of them or with them; in talk or speech of them, that is, that the subjects communication and talk of and concerning magistrates, rulers, and governors, be always honourably and with reverence towards them, that they take heed and beware that they do not diminish nor impair their excellency or dignity, by unseemly, unreverent, and contemptuous words, and herein also is included the abstaining & forbearing of all manner of evil speaking, mocking, scorning, scoffing, deriding, reviling, cursing, or banning of superiors, as things most unhonourable, yea worthy of death, Exo. 21.17. Exo. 22.18. Prou. 20.17. 
How honour is to be given to magistrates in talking with them.  And as honour is to be given and exhibited to higher powers and states in talking of them, so is it also in talking to and with them, as in giving them their honourable right and just titles, thereby in speech to declare a due and worthy reverence and estimation of them when any talk is had with or before them 1. Pet. 3.6. Mark. 10.17 1. Sam. 14.15. In letting them speak before us. job. 32.6.7.17 in keeping a reverent silence in courts and judgement places in their presence, until we be bidden speak, and then not to be saucy or malapert in words before them. 
The third kind of honour due unto superiors.  Act. 24.10.  
The third thing, way, or means by which superiors are to be honoured, may appear in the subjects behaviour 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 down. Gen. 18.8. Exo. 18.13. In giving them the chief feats 1. King. 2.19. Luk. 14.7.8.9. In reverent rising up before them as they pass by. Leu. 19.32. In meeting them, as they come towards us. 
The fourth kind of honour due unto superiors.  Gen. 18.2. 1. King. 2.19. Fourthly they are to be honoured inwardly in the very secret mind and affection, that is, their subjects are to think honourably, lovingly, and reverently of them from their very hearts, acknowledging them to be the deputies and ministers of God, provided and sent of God for their weal, and the rather to move subjects more willingly and readily to yield them their due honour, they must learn, know, and consider, that whosoever honoureth the deputy, is counted thereby to honour him that appointed the deputy, and whosoever despiseth him whom God hath sent, despiseth therein God the sender, and whosoever persuadeth himself that external 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 deceived in such his conceit, for that subjects conscience that is guilty of dishonourable and quarrelsome thoughts against his supreme head and governor (though he keep it never so secret) is wreacked, and such a one is given over unto other unconscionable faults: 
Epist. jud. 8  as S. Jude witnesseth, That they are filthy persons that despise government. And therefore as subjects do fear to be delivered up into a reprobate mind, 
The beginning of all conspiracies, treasons, etc. arise from the heart that first faileth in honouring the highest powers.  and tender the works of godliness in themselves, let them tenderly keep the honourable reverence of their Prince in their minds, inward affections, and in the reins of their consciences: for the neglect and small regard and care hereof, hath been the very fountain and wellspring of all conspiracies, treasons, and open rebellions, to the ruin and utter confusion of thousands. And thus far concerning the third thing due unto Caesar.   

CHAP. FOUR  
Concerning prayer, the fourth duty of a loyal subject.  
AS every faithful and loyal subject is to give unto Caesar obedience, fear, & honour, as here before in this present treatise you have hard it plainly laid down & proved, so likewise for a fourth duty, are all true hearted subjects, bound, taught and commanded by God in his blessed and sacred word to pray and call upon him for the prosperous estate, good success, and long continuance of kings, 
1. Tim. 2.1.2. jere. 29.7. Baru●. 1.11  princes, and all such as are set in authority, that the society and company of mankind may live quietly and peaceably under them, considering how burdensome crowns & sceptres, how hard the wielding of them is, and how difficult a matter it is to discharge them well, whether it be in respect of themselves, or of their subjects. They must be prayed for, that they may have God's favour and his needful protection from all wicked, treacherous and rebellious assaults, both of foreign enemies and home-born, desperate malcontented, dissembling, hypocritish, corner-creeping conspirators, they must be prayed for unto the Almighty, that he would direct, guide, and lead them in such ways as are most acceptable to himself, & that he would preserve them from all evil: 
What things especially are to be prayed for in the behalf of kings, princes, etc.  they must be prayed for that they may have the honour and fear of God before their eyes, as the only mark to aim at in all their proceed and purposes, and that they may be endued from above with the gifts of knowledge, prudence, justice, temperance, fortitude, upright severity, discreet clemency, and an earnest zeal of God's glory, God's truth, and of the welfare of their poor subjects committed to their charge.  
They are to be prayed for, that like as God hath delivered and put his sword into their hands, so he would take their hearts into his hands, 
Things to be begged by praver in the behalf of kings, princes, etc.  and so temper and guide them, that they may use his sword according to his own will and pleasure, for the cherishing and praise of their well-doing subjects, but to take vengeance on them that do evil; and finally that they may set before their eyes, meditate and consider well of the good and imitable examples of good, godly and virtuous Kings, Princes, judges and governors, as of David, Ezechias, josias, Moses, and such other like, unto these commended in holy scriptures, whose paths they may tread, & whose famous, godly, and zealous acts they may follow.  
Thus in old time God commanded the jews to pray for the life of Nabuchodonazer, and for the prosperity of Babylon, as in jerem. 29.7. And in Baruch. 1.11. Pray (saith he) for the life of Nabuchodonazer king of Babylon, & for the life of Balthasar his son, that their days may be on earth, as the days of heaven. etc.  
Thus many years afterward did S. Paul exhort, 
1. Tim. 2.1.2.3.  that supplications, prayers, intercessions, and giving of thanks be made for all men, for Kings, and for all that are in authority, that we may lead a quiet and a peaceable life in all godliness and honesty, for this is good and acceptable in the sight of God our Saviour.  
And who was that King Nabuchodorazer, 
What a kind of king Nabuchodonazer was, for whon God commanded prayer to be made.  that the Prophet so exhorted the people to pray so for him and his son Balthasar? It was even such a one as had with sword and fire overrun their whole land, burned their country, their towns and cities, yea even Jerusalem itself, wherein was the holy temple of the Lord, that they trusted so much unto, such a one as had slain their king, their nobles, their parents, children, kins folks and friends, and had carried them away captives to Babylon, he was an Heathen king, a tyrant, a cruel oppressor, and a bloody murderer of many thousands of their nation.  
And who were chief rulers, 
What kind of rulers they were for whom Paul exhorted  and had the supreme authority in those days, that the holy spirit of God by Paul exhorted that prayer and supplications should be made for such. Truly about that time reigned the emperors Caligula, Clodius, and Nero, no Christians but Pagans, and that was worse, most cruel persecutors, martyrs, and murderers of godly professed Christians. And doth God himself command, charge, and exhort their subjects to pray unto him for such Emperors, Kings and Rulers, as were strangers, Pagans, Heathen, Infidels, murderers, tyrants, cruel oppressors of them, ransackers and destroyers of their country and friends whatsoever: How deeply then are good Christians, and all loyal subjects bound continually to pray unto God, and to praise God, for the blessed and most happy government of godly, zealous, and most Christian Kings and Governors, and for infinite benefits and blessings powered upon them by such government? 
What it is not to pray for kings, princes etc.  Surely to fall into such extreme ingratitude, and seeinglie, willingly, and wittingly, to incur such reckless and profound obliviousness of Gods most bountiful blessings through want of prayer & thanksgiving in this case, what is it else then to commit a most heinous and grievous sin against God, against such gracious governors, and against their own country, against themselves and the common wealth, & thereby to provoke God to take away such blessings, and to cause them to feel many things, that willingly they would not, and to bear burdens of griefs, that otherwise they should not, and that worthily too: This was an exercise in the time of the primitive church both highly regarded and fervently followed, their forward and prompt inclination to pray for Magistrates may appear by due testimony of diverse godly writers in those days, 
In the 30. chap of his Apology.  whereof let only Tertullian at this time speak for the rest, who saith thus: We pray always for all Emperors, desiring God to give them long life, a sure reign, a safe house, valiant armies, faithful counsellors, honest subjects, a quiet world, and what soever else a man or Emperor may desire. The king of kings for his son Christ his sake, grant true Christian subjects the like fervent zeal and willing spirits, to be the more diligent, watchful, and mindful herein, that Caesar may have his due, and God his glory, for ever and ever.   

CHAP. V.  
Concerning tribute, taxes, subsidies, etc. being the fift thing due unto Caesar.  
THe fift among those things which are due to be yielded unto Caesar, that is, to every King, 
The causes for which taxes, subsidies, etc. are grievous and odious among the common subjects.  Prince, civil Magistrate, & temporal ruler, is tribute, subsidies, taxes, and other such like customs, a thing I know very grievous to the ears, & no less odious to the hearts of a sort of simple ignorant people, & that partly because that at such payments the poorer sort of the commonalty are oftentimes forced by the richer and more able sort (as it is Vox populi, and would to God it were not too true) to beat the heat and burden of the day, and to sustain the greatest charge and payments, whereas they that are ten times the more able, are nothing the like, for their substance rateably ceased, but can easily invent, devise, and use divers cunning subterfugies and starting shifts to draw their necks out of the heaviest part of the yoke, verifying the old saying; The weaker must be thrust to the wall. And partly also because that lightly in all ages there have ever started up (if not in deeds, at leastwise in contumelious, slanderous, undutiful, 
Acts. 5.  and disloyal speeches) some such Theudasses and judasses as doctor Gamaliel spoke of in Act. 5. mutinous reformers, grudging and malcontented revolters, viperous conspirators, & routing, rioting, rebels, which under pretence of the common good of all men, and bearing the people in hand that they sought for, and coveted only a reformation of disorders and a redress of commonwealth matters, have spoken against the payment of tributes, subsidies, and such like taxes, which appertain to kings and princes, affirming them to be oppression and extreme poulling of the poor commonalty, and so have drawn the silly ignorant unconstant sort of people at leastwise to murmur, grudge, & exclaim against them, if not to take arms upon them: Yet notwithstanding what soever can be devised to be said to the contrary upon the heads or by the means of any such lewd, wicked, malcontented and insurrectious authors, who both they themselves and their seduced silly followers through out all ages have come ever to a bad end. This have I read, and this I wish all true loyal subjects to consider of, which for my own part I dare not nor I cannot but with all mine heart allow of, to wit, 
Hyperius in Rom. 13.6.  that Ius pendendi vectig alia apud omnes gentes fuit semper receptissimum: The law of tribute paying amongst all nations evermore hath been a thing most usual and accustomed: and unto this in the same writer this reason is added, Recte perpendunt omnes ac fatentur, quantum & quam utile sit humanae societati magistratuum officium, dum ij pro salute hominum sine intermissione invigilant, atque hoc nomine vectigalia haud gravatim omnes illis pendunt. All men do right well consider, and confess, how great and how profitable the office of rulers and magistrates is for the maintaining of the society or fellowship of men, whiles that they watch and take pains for the safety of men, and for this cause they pay their tributes most cheerfully and not grudgingly: 
The same Hyperius upon the Rom. 13.  And again he saith, Hoc scripturae approbant, hoc leges civiles communi gentium omnium consensu recipiunt: This do the scriptures allow of, (writing there of tributes paying.) This do the civil laws with the common consent of all nations accept of. And a none after he concludeth this matter of tribute paying with these words, Vectigalia juxta receptissimum omnibus gentibus ius sunt danda, idque pro quadam contestatione obedienciae magistratibus debitae, ob beneficia quae per cosdem in communi vita obueniunt. tributes according to the law admitted among all nations are to be paid, and that for a certain witnessing of obedient magistrates, for the benefits which in common life befall by them. 
Theophilactus and Bucer their opinions concerning tributes, taxes, etc.  And Theophilactus an ancient, a learned, and approved author commenting upon the Epistle to the Rom. chap. 13. upon the words of the Apostle Reddite tributum saith thus, verbo reddendi significat debitum quod inexcusabile subditis impositum est. And Bucer a latter writer yet of great reckoning, reading, and learning, agreeing with the same Theophilact saith: Non damus sed reddimus quicquid ex officio cuiquam damus, etc. As who would say, subsidies and taxes are not gifts but debts, a gift is a thing in the free choice & liberty of a man whether he will give it and departed with it to an other yea or no, and if he will not give it, yet no man hath any remedy or course by law, to constrain him to give: but debt is a thing which no man can choose whether he will pay it yea or no, it must of necessity be paid, the laws will force a man to pay it, will he, nill he, & of this nature are subsidies, taxes and such like unto Kings, 
The only lawful remedy against subsidies, taxes, etc.  Princes, and supreme governors, debts, not gifts, due and payable by the laws both of God and of all nations: no with-standing, no pleading to the contrary, no denial, no excuses will serve. There is no remedy for to free subjects from them, but only the compassion, pity, and bountifulness of the king, prince, etc. in pardoning and remitting the same, 
diverse causes wherefore tributes, subsidies, etc. are to be paid.  Tributes, subsidies, and such like customs, according to the accustomed orders of that country and common wealth wherein any subjects do dwell, are to be paid for diverse causes, as first for the maintaining and upholding of that royal estate which God hath given to Emperors, Kings, Princes, etc.  
Secondly, tributes and customs are to be paid by subjects for the defence and maintenance of the common wealths, in quietness, peace, and security, and to the intent that they may be preserved the better, especially in time of wars, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 2. How necessary money is in the wars  necessary provision must be then had, and as our most noble king James hath very truly written, especially money is to be had in a readiness, for that it is Neruus belli, without which wars cannot be borne out, and through want of it, kings and princes shall either be forced to yield unto most dishonourable and disaduantageous peace, or lie open, both themselves and their subjects to the open rapine and outrageous violence and spoil of foreign invaders and bloodthirsty enemies; so that their goods, wives, daughters and lives shall be made common and commanded by others, 
Customs, subsidies, taxes, etc. are sinews of the commonwealth saith Vlpian.  and as the same noble and learned King calleth money Neruus belli, so before him Ulpian that most famous writer of law cases hath called tributes and customs Nerui reipublicae, the very sinews and strength of the commonwealth, without which it can neither consist nor be well governed, for according to the old said saying; A great bird hath need of a great nest, what or who is able to reackon up or truly to number how many ways and upon how many occasions the king's money must still be running: little wottes, and full little considers the common private people, what affairs their governors have to use money in, and to exhaust not only their purses but their coffers, and that Pro aris et focis, for the good, safety, & safe keeping even of them and theirs, that most murmur, mutter and grudge at the payments of such customs, by which such things cannot otherwise be effected.  
Thirdly tributes are to be paid by loyal and faithful subjects, 
The third cause of paying of Tribute, Taxes, etc.  thereby to contestate and acknowledge their subjection to their Sovereign, who for his good and royal preservation hath power to command them, their goods, their lands, their lives and whatsoever they have, their souls only excepted, for that is to be resigned only to God animam deo, corpus regi.  
Fourthly and lastly, these tributes and taxes are to be paid by good subjects, yea and that with good and reverent affections to their Princes, in regard of thankfulness for benefits by them and by their means received. As David in his lamentation for the death of king Saul, 
2. Sam. 1.24  calling to remembrance the benefits which his subjects had reaped by him in his life time, said to the daughters of Israel, Weep for Saul which clothed you in scarlet with pleasures, and hanged ornaments of Gould upon your apparel. 
Lam. 4.20. The benefits that come by a King, etc.  And again as the prophet jerem. said of king josiah, that he was the breath of their nostrils, and that under his shadow they had been preserved alive among the Heathen. Even so may I say and write unto all wise and discreet loyal subjects, were it not for the care, vigilancy, pains, and circumspect government of your kings, princes, etc. what would become of your brave and fine attire, of your costly & gorgeous garments, of your most exquisite fine linen, of your silks, of your velvets, your skatlets, of your exceeding sumptuous clothings, your ornaments of gold, your surpassing apparel, 
The benefits that subjects receive by their king and governor.  and of all your pleasures that yourselves, your sons, and your daughters do take therein. Nay more than this, what would become of the breath of your nosestrills, that is of your very lives, than which what can be more precious unto you, and how were it possible for you to be preserved alive among your enemies so greedily on every side hunting for your lands, your goods, and all those treasurers whereof you make most account, were it not that you are shadowed under the wings of the lords anointed of king, princes etc. unto whom for these and exceeding many more benefits received, and discommodities and mischiefs avoided, too many for me hear to repeat by name, (next under God the primary author of all goodness) you are altogether beholding for these so great blessings, which none knows nor considers how great they are but such as have taffed and smarted for the want of them. Let subjects therefore be think themselves in their consciences how much they are bound to their sovereigns, and study to be thankful again to them, as in all other duties and obediences, so also in this point of cheerful and willing payments of tributes, taxes, etc.  
Tributes and taxes are the lawful revenues of Princes, 
Caluin in his institut. lib. 4 ca 20. sect. 13.  which they may chiefly employ to sustain the common charges of their office: which yet they may likewise use to their private royalty which is after a certain manner conjoined with the honour of the princely state that they bear. But yet always so provided that Kings and Princes should on the otherside have this for their parts-still in remembrance, that their exchequers, and treasure-chambers, are not so much their own private coffers, as the treasuries of the whole land. Let not this doctrine that Tributes are so necessarily and strictly to be paid, be an occasion to encourage Princes to wasteful and unnecessary expenses, 
A lesson necessary for Kings and Princes to observe and practise.  to riot and excessive abuse of the treasuties, or rather the sweat of the brows, and the very blood of their people, which not to spare is cruel and tyrannical unnaturalness, & let them no otherwise think but that those impositions, taxes, tributes and charges of money or provision which they receive from their subjects, are especially to be supports, shields, and bucklers for public necessity, wherewith continually without intermission to burden and weary out the poor commonalty, especially without some great cause is tyrannical extorsion. 
A lesson for subjects to note & observe.  Neither on the otherside let this doctrine concerning Princes be an occasion for common people and private men, little acquainted with prince's affairs, rashly and stubornly to intermeddle with judging of condemning or censuring of Prince's expenses, although in their silly simple judgement they exceed and offend in lavish excess in many things, and many times Ne suitor ultra crepidas. In deed subjects must help and aid their civil Magistrates, especially the higher powers, whensoever occasion and necessity shall so require, yea though it were with the bestowing of their bodies, lives and blood, much more with the tribute of some small portions of their goods.  
The Saints did gather their goods in common to help the Magistrate, 
Bullinger in his second Decade upon the 5. and 6. commandments.  so oft as public safeguard did so require. The Isiaelites of all ages did always fight for their judges, for their Kings and other Magistrates, and likewise did all other people upon good advise taken: and on the otherside, so did the Princes for the people, such hath been the force of the reciproque and mutual love and duty, such hath been the zealous and godly naturalness in cities, kingdoms, & commonwealths, between Kings, Princes, judges and governors, and their natural and good loving subjects. Taxes and tributes and other payments of the like nature, as learned writers, and reverend authors do teach, ate due to Magistrates as the hire of their labours, and as it were (as before was noted out of Ulpian) the sinews of public tranquillity and commonwealth, for who goeth to warfare on his own proper costs, every man liveth by that labour wherein he is occupied. The Prince taketh pains in governing the commonweal and preserving it in peace, he neglecteth his own private & household business whereby he should live and provide for himself and his family, by looking and attending on his country affairs. It were against reason therefore but that he should be maintained upon the public treasure and cost of his country. It is most requisite also that kingdoms and commonwealths should be sufficiently provided and furnished with money and substance to help in distresses, as in wars especially, in famine, dearth, and other such like common calamities besides maintaining of Ministers of laws and justice for the just government and deciding of controversies amongst subjects, as judges, Sergeants, and such like: and at one word, to be brief, there is such great wants of so many things in the well ordering of a commonwealth, that unless money be still at hand in a readiness, there can no kingdom nor commonweal stand long in any good order. They therefore that murmur, giudge, and deny & withdraw other to deny the payments of tribute, go the next way to work to subvert & overthrow the commonweal, and to bring all to nought. 
A question necessary to be considered on and looked unto in these our days.  But what shall we here say of such a kind of subjects, as in the sight of the world in their corn, cattle, sheep and other goods, are deemed worth two or three hundred pounds, yea that will not stick if he can here of a good purchase of land to give two or three hundred pounds for a piece of land, and as much to the marriage of his daughter, and will crack that he hath an hundred pound to bestow on his enemy at law, if he crosseth his mind and will not suffer him to have his will in every thing that he desireth, and yet so soon as the King's commission cometh forth for subsidies and taxes, this man forsooth stoopeth very low then, and willbe worth no more at the valuation to the king than ten pound, & sore against his heart it is that he is tendtered so far: & besides this he must have bearing money (as they call it in some countries) that is, he must have of his poor neighbours each one somewhat to help him to bear out this great charge and burden of subsidies, & if they refuse he will crack them to make them subsidy men, to put them into the subsidy book with him, and therefore they were better to bear him out, then to be brought in themselves to a far greater charges than he requites at their hands. What shall we say to this kind of men, doth this man rightly Give to Caesar that is Caesar's. 
Master H. Latimer, sometime Bishop of Worcester.  Let a godly learned Doctor of Divinity, sometimes a zealous preaching Bishop in England, & afterwards a martyr (so zealous of maintaining God's truth, that he most willingly and cheerfully gave his body to be burned at a stake, and his heart's blood in miraculous manner, even to the quenching of the fire burning the lower parts of his body to be shed,) come forth and answer this sort of subjects, and he will in plain terms tell them that they are very thieves, that thus they rob their king of his due debt that he ought to have, and that they might with as good a conscience take another man's garments off his back, as so unjustly take and withhold from the king that which the Parliament, the highest court in the land hath given to the King, and that it is due debt, and that upon the peril of their souls they are bound to pay it. And this man of God will further tell them, that if the king should require an unjust request, yet they are bound to pay it, and not to resist nor rebel against the King, and that the King shall be in peril of his soul for ask of an unjust request, and God will in his due time reckon with him for it: but in the mean while the subject must obey the King, and not take upon him to judge him: God is the King's judge, and doubtless will grievously punish him if he do any thing unrighteously. But the subject must pray for his King and pay him his duty, and disobey him not. And know this, that whensoever there is any unjust exaction laid upon him, it is a plague and a punishment for his sins, as are hunger, dearth, pestilence, and such other punishments of God. And unto this sound doctrine in this case subscribeth also Doctor Martin Luther in these words: 
D. Martin Luther upon Math. 22.21.  Whether Kings, rulers, magistrates and officers, use and exercise their rule and authority well or ill, we must have regard only to their power and office, for their power and authority is good, in as much as it is ordained and instituted of God. Neither is there any cause why thou shouldest find fault with power, if at any time thou be oppressed with tyrants: for whereas they abuse the power given them of God, they shall surely be compelled to give an account thereof, the abuse of a thing doth not make that thing evil which is in itself good. A chain of Gold 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 chain? In like manner, 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 subject to revenge or to punish it in him. The subject must obey him for God's cause only, for he representeth the place of God: how grievous things so ever therefore Magistrates shall exact, the subject for God's cause must bear them all, and obey them, so far forth as they be not contrary to God's commandments. If they do justly or unjustly in due time it shall appear. Wherefore if thy substance, body or life, and whatsoever thou hast should be taken from thee by the Magistrate, thou mayst say thus: I willingly yield them unto you, and acknowledge you for ruler over me, I will obey you, but whether you use your power and authority well or ill, see you to that. Such as this was the doctrine of S. Ambrose cited by B. jewel in his defence of the Apology of the Church of England. If the Prince (saith he) happen to be wicked, or cruel, 
Defense of the Apolcgie. pag. 18  or burdenous, we teach with S. Ambrose, Arma nostra sunt preces & Lacbrymae: Tears and prayers be our weapons. This doctrine doth our now most gracious Sovereign King JAMES at large set down in that his treatise of The true law of free Monarchies.  
Behold and see here now O you murmurers, grudgers, deniers, or cunning patching peece-payers of Tributes and other royal customs, in this parcel of this present Looking glass you may behold and see your right and true duties: And yet more over and beside all this, hear and consider of both the example and doctrine of the Doctor of all truth in whose mouth was never found any guile or falsehood, Christ jesus himself, who when he lived here on earth, both taught as before you have heard, Give unto Caesar, etc. And also for this point confirmed it by his own act and deed, by his own example, that it must be paid, when as with his own hand he paid tribute and custom for himself and his company, 
Math. 17.  with that piece of money which Peter found in the fishes mouth. To kick against this therefore is to kick against God himself, against both the instructions and example of Christ jesus, and of his blessed Apostles. And finally if you will proceed herein so far as they did, in the end you are like to have the like success and end as had Theudas & judas of Galilee in the days of the tribute, of whose shameful fall & overthrow, and of them that were seduced by them writeth josephus, both in lib. 18. and in lib. 20. of his antiquities: 
Acts. 5.  In this world you shall make yourselves the ruin of yourselves and of your own blood, houses and families, by your deserved immature death, or else become subject to great slavery and thraull to foreigners and strangers, according to Gods threatening by his Prophet jeremy. 
jerem. 28.  Thou hast broken (saith he) yokes of wood, but in the steed thereof thou shalt have yokes of Iron. And in the world to come you shall procure upon yourselves the heavy wrath of God, and so eternal damnation for ever.  
But now here by the way, 
Bullinger 2. Decade 6. precept. another notable jesson for Kings, Princes, etc.  all Magistrates and Princes must be admonished to love the people subject to their charge & government, to bear with them bountifully, and not to nip them with immoderate exactions: which is easily done if they themselves will be thrifty, and keep themselves moderately from riotous gluttony and oversumptuous pride. Let a good Prince consider what a sin it is to have his own palace abound in riotousness and surfeiting, while his poor subjects are tormented with famine and hunger. Let Magistrates consider that Tributes and subsidies are not the private goods of them in authority, but the public substance of the whole commonweal, God hateth pillars and robbers, God abhorreth immoderate exactions, God curseth polling tyrants, but blesseth profitable and moderate magistrates. Both in peace and wars, agreement and concord are much more available than money unjustly gotten: and stronger is that kingdom, 
Of mutual love and agreement between Prince and people.  and firmer that commonweal which is upheld by the love and agreement of the Prince & commonalty, although the common treasure there be very small, than that country or city which hath innumerable riches heaped up together and wrung out of poor subjects entrails, when as continual grudge and ill will makes the Prince and people at continual variance. And what counsel in all the world may more aptly, fitly and effectually be applied and used in this case than that which our most renowned Sovereign King JAMES commended to his dearest son Henry our Prince, 
In his instructions to Prince Henry his son, l●. 2.  that is, that his liberality should not decline to prodigality, and that above all he should not enrich himself with exactions upon his subjects, but think that the riches of his people were the best treasure: and in case the necessity of wars or any other extraordinaries should compel him to lift subsidies, yet to do it very seldom, employing it only to that it was ordained for, and to use himself in that case a fidus depositorius to his people. Thus much hitherto plainly as I could, have I laid down before all loyal subjects eyes, what is to be yielded and given to Caesar, for this fift point concerning tribute, subsidies, taxes, and such like royal customs and duties.   

CHAP. VI  
Concerning the abstaining from taking in hand or intermeddling with any part of the Magistrates office.  
HEmingius in his Euchiridion theologicum reckoning up all those duties which subjects ought to perform and observe towards higher powers and lawful Magistrates, maketh this one among the rest, Non irrumpers in parts officii magistratus, 
Private men may not intermeddle nor take upon them the office of the magistrates without a lawful calling.  sed magistratui cognitionem defer, si quid ad reipublicae salutem pertinere videatur: that is to say, It is not falling nor fit for a subject to thrust himself into any part of a magistrates office, but to tell it to the magistrate and to make him acquainted with it if any thing seem to be for the safety of the commonweal. For the better understanding of this duty, subjects must learn and note that all the people in a commonwealth in any kingdom, country, or city may be sorted into three several kinds of people, and there is none but they appertain and belong to one of those three, and those are first Emperors, 
The people of every kingdom, country or city, may be divided into three sort.  Kings and Princes within their several empires, kingdoms, and jurisdictions: secondly subordinate or subalternal magistrates who have and hold their commissions and authorities from the first: and thirdly private subjects which are to be ruled and governed by the first and second sorts of men, having no public charge nor office to attend upon but only each of them his own private business according as his own place, function, and calling requireth. So then here you see the difference between the prince, the magistrate, and the private man: Now this sixth 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 privare man or common subject without any lawful calling to any authority or office: this last kind of men may not intrude themselves without any lawful calling into any manner of action or office that of right belongeth unto the lawful magistrate for that is not to Give unto Caesar that which is Caesar's, but rather to take and usurp that which is Caesar's unto his ownself. 
Two things to be considered under this sixth duty of subjects to Caesar.  Under this duty are contained especially two things, whereof the first is, that moderation which all private persons ought to observe in public affairs, namely that they may not of their own motion without any calling busy themselves in public affairs, nor intermeddle in the government nor reformation of them, nor take upon them rashly any part of the Magistrates office, nor attempt any public thing. If they espy any fault in the common policy that needeth amendment, they must not stir at all therein, nor take to themselves authority to redress it, or once uncalled to put to their helping hand, having their hands in that respect as it were bound behind them: but they are to show it to the superior, who only hath his hands lose to dispose and order public matters; and if the superior do then command them and give them liberty and authority to deal therein, they may put it in execution, as being furnished with public authority. The second thing contained in this sixth duty, is the casting off, or laying away all vindictive resolutions, 
The revenge for injuries to whom it belongeth properly.  all taking up of revenge for a man's own proper injury is here forbidden, for the revenge for injuries received, or any wrong committed against any private person belongeth properly to God, who saith, Vengeance is mine, I will repay: & to the Magistrates Gods deputies, to whom God hath committed the sword, not for nought, but to be God's minister, to take vengeance on them that do evil, that offend by doing wrongs and injuries to others; in this case then, when any private person takes upon him to revenge and requite an open injury done to himself, he giveth not unto Caesar that which is Caesar's, but by revenging with his own hand, he forgetteth a loyal subjects duty, and committeth a manifest wrong against the King and his Magistrates, by usurping their office unto whom only the sword belongeth for revenging of all injuries committed against any of his people. So that to conclude in few words, this sixth duty of a loyal subject, it is, that private men may not attempt any public Magistrate's office without a lawful commission or calling, neither to reform any thing amiss, nor to do any good in the commonweal, nor yet to revenge himself against his adversary for any received wrong, for vengeance is to be committed only to God and to the higher powers, to whom only it doth by right appertain.    


TO THE CHRISTIAN reading Subject.  
IT is not to be doubted, nay there is nothing more sure (good Christian subject) then that Satan as he hath been used to do ever of old, so he will still hold on, and busy himself to withdraw thee from the regard of some, or of every of these my before handled loyal subjects duties, and to trump in thy way by casting before thee many stumbling blocks, and causes of undutifulness, thereby to cause thee to forget, or else to neglect, and omit these before noted six duties. Of the which causes of undutifulness by that our mortal and deadly foe, very much and oftentimes suggested and urged, I have thought it good for thy learning and warning, to give thee here a taste of six of them in this little Pamphlet following, whereby thou mayest 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 undutifulness of subjects.  
THe most writers do agree and consent, and the greatest and most reasons may be alleged, 
The cause of the fall of Angels.  that the first and chiefest cause of the fall and unrecoverable overthrow of some of Gods most glorious angels, whereby they lost their glorious state and so became terrible and most ugly devils, was pride, whereby they being but creatures began to rebel and to exalt themselves against God their creator. Now the subtle, crafty, cozening, envious devil, being become a mortal enemy to man's welfore and blessed state, having experience in himself that pride was a chief cause of his own fall, he ceaseth not to use the same as an engine or weapon for the overthrowing of mortal men in this world, even to blow them up with pride, as it were with Gunpower, for as we see it come to pass, when the enemies lay siege to win or beat down castles, walls, and the strongest holds, amongst their batteries, forces of shot, and other stratagems and feats of war, they use this also as their surest remedy and policy, to undermine them and blow them up with trains of Gunpowder: Even so likewise is it the devise and policy of Satan, among his other trains, to attempt, assault, and blow up men with pride as it were with Gunpowder. 
Pride wherein it consisteth.  Now this pride consisteth in the great love and liking of our own selves, of our own excellency & worthiness, & a disdainful contempt, and despising of others in comparison of ourselves. A fit instrument is this then for Satan to work with in this case: for as the wisdom of God doth teach by Solomon; 
Prou. 13.10.  Only by pride doth man make contention: which cometh to pass when as every man contendeth to have the pre-eminence and will not give place unto an other. So that that man which hath his heart once infected and poisoned through pride, he can in no wise brook it to be at command, and to submit himself willingly (according to God's ordinance and appointment) to the obedience of magistrates, rulers, and governors, be they never so well worthy of the place. 
Pride and haughtiness of stomach in great men what work they make.  here-hence it oftentimes cometh to pass that Dukes, Earls, Lords, Knights and such like being once possessed with this pride, upon never so light occasions, nay rather taking offences, then tarrying until offences be justly given, will contenine, disdain, and unreverently and dishonourably use, yea and oftentimes also conspire against, take up arms, and seek the life and blood, or at leastwise the deposing of the Lords anointed, their supreme heads, ordained and placed in such rooms by God himself: and here-hence likewise it falleth out, that many private persons among the common people will not stick to vilipend, disdain and contemptuously to abuse the inferior subordinate magistrates, thinking themselves in the pride of their own hearts, 
The devils craft and subtlety to ensnare men through pride and to bring them thereby to conspiracy & rebellion, described by a similitude of a fisher: blinding & deceiving the poor● fishes.  far better men & more worthy to command and rule, then to be by others (whom they think to be worse men than themselves) commanded and ruled. It is the manner of fishers who use to take fish with standing nets in running waters, that look where they choose a fit place to plant their net in, there round about their net, will they first blunder and muddle the waters, so that thereby their net cannot easily be seen by the fish, then will they go somewhat higher into the river and with their long poulleringe staves will they beat and dash in the stream and drive down the fish towards their net, into the which the silly deceived fish soon shooteth itself, and so at unwares is ensnared, by reason that the net could not be seen, the water about it being before thickened and blundered by raising up of the mud.  
Even this is the case of many subjects in the world, The cunning crafty devil is the fisher, he sets the net of disobedience to magistrates within the circuit and walk of such as he means to catch therein, than he blinds their hearts with pride, so that they therewith having their senses and reason darkened, rush forward headlong, the d●uill forcing them on a pace in their mad mood, into the net, which they silly souls never perceive nor consider of till they be surely snared past all help of retiring back again and so are they cast away ere they be aware. 
A caveat.  O subjects, subjects, of what estate soever you be, noble or ignoble, high or low, rich or poor, look to it in time, beware of this net, take heed of this pride the devils own engine: To handle every particular point of pride would make a larger discourse than here now I purpose, let this suffice therefore for so much concerning pride being the first cause of undutifulness, as it doth or may prejudice loyal subjects duties to higher powers.   

CHAP. II.  
Concerning Ambition, the second cause of undutifulness of subjects.  
AN ancient Latin christian divine hath written, 
Hugo Victorinus li. 1 de anima.  that Pride riding in a coach, hath her coach drawn with four horses, the fore-horse is Ambition, the second Vainglory, the third Contempt, and the fourth Disobedience. Ambition therefore an attending servant on dame Pride may I not unaptly here set down in degree next unto Pride for the second cause of subjects undutifulness: And this ambition may well be defined to be a most vehement, 
What ambition is.  strong, disordered and an unreasonable desire of glory, an insatiable & anunbrideled greediness to rule: It is a vice of excess fight full, but against modesty which is a part of temperance, for a modest man (as Aristotle saith) desireth honour as he ought, and as becometh him, 
Who is ambitious.  but he that desireth otherwise then he ought by unlawful means is ambitious and car●ed away with a perturbation of intemperance. Of such as these there are many examples (which may serve to instruct and warn loyal subjects) both in sacred and profane histories, amongst whom cometh here to my remembrance the notable story of Korah that seditious headed and ambitious minded Israelite, whose rebellion Moses at large setteth down, 
Num. 16.1.2.3. etc.  with his bad success, and strange punishment: In which ambitious man, (like as it commonly falleth out with all such as are infected with that vice) there was first a male contentment of mind, who not contented with that honour, calling, and office wherein he was placed, raised up disquietness, disturbance and tumults among the people: 
Psal. 106.16.17.  Secondly there was in him an envious affection, whereby he disdained that Moses and Aron should have any power over him. Thirdly like unto our vile anabaptists, he went about to suppress government and magistracy and would have all the people to be of equal authority, power and condition, which is the confusion of all states of people. Fourthly he raised up open sedition and rebellion among the people against governors appointed of God. Fiftly he went about to have brought the high priesthood from Aron unto himself although he found fault with others for the same. Full of the like ambitious humours was also Absol●n son of king David, of whom I surcease to speak here, because I have described him somewhat at large before in the first chapter concerning Obedience, whither I refer the reader, and unto the second book of Samuel where he may have his history at the full. Let all loyal true meaning subjects in time beware that they do not in any wise yield unto this pestiferous humour of ambition than the which there cannot lightly be a greater enemy to all bound duties of good subjects. Look into and consider but a while either ancient or later Chronicles and histories and see where there ever was any great plagues, any subversions and overthrows, of either flourishing monarchies, common wealths, or cities, but they were wrought by ambitious men, refusing dutiful submission to higher powers, and desirous to command and to be preferred before others. Who but ambitious men are wont to kindle and stir up the fire of domestical divisions, civil wars, and dissensions, making no reckoning and taking no thought what will be the issue of such damnable enterprises, so they might make away to effect their own devised platforms. What did procure the ruin of Graecia flourishing in arms and sciences? Ambition. What wrought the decay and confusion of the common wealths of the Lacedæmonians and Athenians the one being masters of the Sea & the other of the Land? 
The great falls and overthrows that ambition hath brought upon many.  Ambition. What stirred up Caesar and Pompey, Marius and Sylla, Octavius, Antonius & Lepidius by force of arms to put their country to sword and fire, and so most unnaturally to impair the large and great scope of the Roman Empire? Ambition. What hath drawn some men to such desperate minds, so far to abandon both God and all goodness as to give over themselves to Necromancy and to contract and enter into covenants with the devil that they might come to sovereign power and authority? Ambition. What caused Henry the fift the Emperor, by force to deprive his father from the Empire, and to keep him in prison till he died there? Ambition. Maufroy the prince of Tarentum, what moved him to strangle his own father Frederick the emperor, and to poison Conradus his own brother? what forced Antonius son to the Emperor Severus to stab his brother Geta with a Dagger? What caused Solyman king of the Turks to strangle his own son Sultan Mustapha? What moveth many to put innocents to death that stand in states expectant of kingdoms, that themselves may take surer footing as they think to grow up and continue in royal places? What is and hath been the cause of these and many other such satanical and most impious and horrible actions? Ambition. Ambition, I say Ambition. And what should I further weary myself and weary the reader, spend my time, paper, and Ink to repeat the examples, effects, fruits, and sequels of this vile monster Ambition? Let me therefore conclude this second cause of subjects undutifulness, with my before noted request, namely, that all loyal true meaning subjects in time beware that they do not in any wise yield unto this pestiferous humour of Ambition, than the which there cannot lightly be a greater enemy to all duties of good subjects.   

CHAP. III.  
Concerning Envy, the third cause of undutifulness of subjects.  
THe third cause whereby Satan undermineth and maineth the good and reverent conceit of the Sovereign in the heart of the subject, is Envy; 
Whence Envy first springeth.  the root whereof is fetched out of the devils own garden, for from him came and sprung forth the original and beginning thereof, who in the beginning so envied the welfare and prosperous estate of man, that he sought not only to separate him from that pleasant abode in Eden, the pleasantest place on the earth, but also to alienate him from God's savour, and by that means to expel him from all happiness, and to plunge both him and all his offspring into eternal misery.  
Through this envy it is that one man grieveth at an other man's well doing and prosperity, 
The fruit● of Envy.  whosoever is once attached herewith, straightwaye he murmureth and grudgeth, he chafeth, fretteth and fumeth that any man should be advanced to any honour, dignity, office or high authority besides himself, inventing, imagining, and devising which way and how to disgrace, hurt, disquiet, cross, and remove him that so is preferred.  
The envious man languisheth & pineth to see his neighbour promoted and prosper, as saith the Poet Horace: 
Inuidus alterius rebus macrescit opimis.  
The man that envy doth possess, doth pine and fall away,  
At others wealth and good success, increasing every day.   
Such a waster and consumer is this envy, that for the correspondency thereof with these things, ancient writers both Latin and Greek have compared and likened it to the 
Worm that consumeth old soft timber, 
What things envy is very aptly compared unto.   
Moths that eat and waste  cloth:  
Rust that corrupteth and cankereth away iron.   
Viper's young ones that eat out their dams bellies before they be brought forth into the light. These viperous generations of envious creatures are likewise resembled to the swelling toad which (as some report) cannot abide the smell of jarmaunder, even so will these swell and disdain at virtuous and good governors placed by God in the midst of God's garden, 
Other comparisons very well befiting the envious man.  to expel and chase away such venomous toads. They are moreover likened unto the blind Owlet, which as it is said, in the day time is very dim and slow of sight, but in the night is most quick of eyesight: Even so whereas the virtues, graces, and good qualities of magistrates, rulers, and governors appear and show themselves manifestly to all the world in open light, as it were at the no one day, yet these envious people see nothing nor will take any knowledge of any of those good gifts, but if through the infirmity of the flesh any of them slip, and be tainted with any fault be it never so little, this can they soon espy, herein they have Lyncaeus his eyes, than a little moat shallbe made a great mountain, Ex humili tumulo magnum producunt olympum: If they see any thing well done, they grudge at it and find fault with it, like Simon the Leper who blamed Marie Magdalein for doing of a good deed. If they see that God accept of, bless and prosper any man's doings more then theirs, straight way they malign him and envy him, yea and maliciously seek his blood, like as Cain did his brother Habels. If any man for the good service done for or in his country, be applauded unto and have his due honour given him, they seek to disgrace him, & to hold back his due from him, and to supplant him or keep him under, 
1. Sam. 18.7.  like king Saul who could n●● abide the speech nor remembrance of little David's ten thousand. If the king's highness for some good service, or for some good liking, or for some other secret purpose better known unto himself then to these men, do honourably bestow any gift or preferment upon any courtiers or other his good subject, noble or otherwise, o how these envious murmurers will mutter, grudge, & speak against that, like unto those whining & malcontented labourers which could not abide any equal reward to be given unto their fellow labourers: & like unto that envious, 
Mat. 20.  unkind & unnatural brother that was angry with his father and would not come into the house although fair entreated, 
Luk. 15.  and that because he maligned and envied that his father should give his younger brother a kind and a natural fatherlike entertainment, after his return from going astrey: Even so this envious brood and ill willie kind of men, will change the copy of their countenances, murmur, grudge, give out hard speeches even against their supreme Sovereign, if he take to heart, give savourable and gracious entertainment to any other than themselves or other of their own crew and faction whom it shall please them to allow and think well of. There is neither king nor keisar, the highest magistrate nor the inferior subordinate magistrate, who either by birth, right, succession, or by their virtuous and good desert, have been advanced and exalted to any manner of honour and dignity in the commonwealth, but envy possessing the virulent heart and bitter tongues of this insatuated crew, they will not stick to break out into slanderous and malicious misreports, and to bark at the beards of those to whom in all humble, reverent, and dutiful manner they ought to submit themselves. Let all loyal subjects therefore take heed, avoid, and shun from Enure this third cause of subjects undutifulness, and according to S. Paul his exhortation. Do all things without murmurings & reasonings that they may be blameless & pure, 
Phil. 2.  and the sons of God without rebuke in the midst of a naughty and crooked nation.   

CHAP. FOUR  
Concerning the lack of subjects wisdom and knowledge, the fourth cause of their undutifulness.  
THe fourth way by which sathan seeketh to abuse subjects and to inveigle and entice them to abuse and make less account and reckoning of higher powers and magistracy than they should, and to grow more untowardly and contemptuous in their bounden duties then becometh dutiful subjects for to be, 
The great in conveniences of want of wisdom, and knowledge.  is lack of wisdom and knowledge, for through the one, that is through lack of wisdom, subjects become altogether unable to judge and discern of princes pretences and policies, & so both: ashly & foolishly take upon them like Sus Mincruam to censure, control and condemn the actions and proceed of their princes, through the other, that is lack of knowledge, they be come undutiful and disobodient to the laws, ordinances, injunctions, acts, and statutes of the king and his magistrates and officers under whom they live. Kings, Princes and governors do use oftentimes for diverse causes to disguise their purposes with pretences and colours of other matters, 
Prince's proceed, policies and purposes not to be condemned, nor misconstered.  so that the end of their drifts and secret purposes are not right seen into nor understood at the first, this to be lawful the word of God doth not deny.  
To make construction of intents, and as yet unknown meanings of princes in any ill part falleth not for subjects, but rather to interpret them in the best manner, and take them in the best part. Every creature is not acquainted with the mind of his creator, nor every subject of his governor: so the Lord saith job, giveth not account of all his matters, and so in some respect it may likewise be said of princes, that they give not accounts of their matters to all their subjects. 
1. King 3.  King Solomon pretended to divide the quick child between the two harlots and did not, what if any foolish busy subject or servant had stepped in to have taken exception against salomon's commandment of dividing the infant, surely it had argued a foolish want of discretion and a saucy undutifullnesse to have interrupted the king's attempt, wherein did lurk almost manifest revelation of king salomon's exceeding gift of wisdom. 
2. King. 10.  jehu pretended that he would serve Baal, much more than ever did Ahab, but he did it not, but by this subtlety destroyed all the servants of Baal. 
Euseb. lib. 1 chap. 11. de vita constant  Constantius. the Emperor pretended that as many as would offer sacrifice unto Idols should have access to his royal person, dwell in his court and have offices and great honour in the common wealth, but they that would not should both be banished the court and deprived presently of such honours as now they did enjoy. But yet he did not so, but by that policy tried the true christians from Idolaters, and so took to them, and cast out the Idolaters, had it not been great lack of wisdom to have interrupted these Christian princes pretences and commandments tending as afterward it proved to so good an end, had it not been busy, folly and rash undutifullnesse for any subjects, to have meddled, taken exceptions against, exclaimed upon, and condemned these christian pretences and policies. Here-hence then let Christian subjects learn to beware that they fall not into undutifullnesse through this lack of wisdom, in not discerning the lawfulness, drift and end of princes affairs. And likewise let them here learn and strive to be acquainted with and to know their Prince's laws, for otherwise they must needs incur the crime of undutifullnesse through lack of knowledge, for how can they obey laws which they never saw, heard, not read of, and yet can they not be excused through ignorance.   

CHAP. V.  
Concerning Discontentment of mind, the fift cause of subiests' undutifulness.  
THe fift cause of undutifulness of subjects which hindereth many from performing and yielding of those bounden duties which magistrates may justly expect at their hands, is discontentment of mind, 
Two sorts of subjects, troubled with discontentment of mind.  abounding especially in two sorts of subjects, first in the proud ambitious sort of great men in the world, secondly in the wicked and wilful needy sort of inferior subjects: of the first hath been spoken in the first and second chapters; for the second when they have rashly, inconsiderately, prodigally and lewdly wasted and consumed their patrimony, their lands, and goods, when all is gone and nothing left, then in their discontented moods, with blasphemous and horrible oaths they will utter and maintain diverse unseemly, uncouth, ungodly, undutiful & disloyal positions; as that this world is unevenly dealt, that it is no sin to take it from these fat backs, and greasy bags that have it and will do no good with it, but will suffer a good fellow to starve in the streets, or h●ng himself, before they will departed from one penny; that they hope to see a day shortly when a sword and a dagger will do them as much good as the best farm, or the best plough in the parish, that if all they have will buy them a sword and a dagger they hope to live as well as the richest Curmuchin of them all, and that they be good fellows, and have had it, and must have it, and will have it, for why? as some of them say Domini est terra & plenitudo eius, the earth is the Lords and all that therein is. These prodigal) professors of irregulatity, in their malcontented fits, when they see that their company will serve them, stick not to despise all rules of magistracy, then Ex abundantia cordis es loquitur, their tongues run voluntary, wilfully, and wittingly, scornfully, and contemptuously will they cast out words of high indignation and disdain against the reverence and honour of higher powers: and so these wild-headed, and staring eyed creatures, these impudent and audacious spirited madcappes, must be counted forsooth men of valour, of ingenious spirits, of manly courage and martial natures, they look as big as if their faces were made of harness, and their hearts grown with hair like Leonides that most valiant and courageous Lacedimonian. These furious roisters and desperate cavallieres, crook in their nails to keep them sharp for a day, and with their Absalon's long locks prognosticate either a vindictive resolution of mind, or foolish vain heads, or Absalon fatal end, they want nothing but only a ringleader, a captain of their own conditions, whom they may follow, or else bands and legions, of lewdlings like themselves which would follow them, and then they would (Si diis placet) cut it out, for the common good of the poor commonalty, they would reform disorders, they would redress common wealth matters, they would bridle and cut short the malice of magistrates, the pride and oppression of the nobility, and cutthroat landlords, the pilling and cousinage of lewd conscience les lawyers, and stop the mouths of busy controlling preaching prelate's, they would divide every man his share, share and share like. But o insatuated, bewitched and foolishly ensnared poor peasants, you discontented and malicious mates, you that are so desperate, malapert, rude and rash in all your actions, you most lavish inconsiderate and fond unthrifts, you prodigal wasters, of your lands, goods and patrimony, that have plunged yourselves so far into other men's goods, or else into robberies, thefts, and murders that you can not, or dare not show your faces to live neighbourly in any good and well governed common wealth, that are always ready to murmur, grudge, and mutiny against government, to belie, backbite, and slander lawful magistrates, to control and censure the state, to be factious, seditious and ready upon 〈◊〉 light occasion rather taken then given either to begin or to follow and conjoin with every conspiracy, insurrection, commotion and open rebellion: will any wise and dutiful loyal subjects think you meet men to perform that you boast & brag of, or that which you outwardly pretend, that you can or will reform disorders, & bring with you a common wealth to others, that have showed such bad precedents before in most foolish, needles, and wasteful spoiling and overthrowing of your own wealth? Are you like men to amend other men's disordered actions, whereas yourselves supper abound and flow over with so many vile vices, & abominable conditions. 
Counsel and directions for unthrifts and wastalls.  Cease in time from these your undutiful conceits, begin the world again, return to better minds and meanings, take better hold, and if you have not other callings lawful and good for yourselves and the commonwealth be not ashamed of that ordinance and command of our God in the beginning of the world In sudore vultus tui vesceris pane tuo, eat your bread in the sweat of your faces, for a while until you return to the earth, this course may perhaps seem painful and far contrary to your former courses, but it shall prove joyful afterwards for ever and ever, whereas your former deceivable course will fit and please your humours for a while, but yet will prove painful afterwards for ever and ever.   

CHAP. VI  
Concerning the misliking of due & deserved punishment of malefactors, the sixth cause of the undutifulness of subjects  
THere remaineth now to be spoken of the sixth and last cause of the decay of reverent affection & dutifulness towards princes, governors and other lawful magistrates, for which I have chosen out among many other this one, whereof many ill disposed subjects are worthy both to be admonished, and reproved for it, to wit, the misliking of due and deserved punishment of malefactors, whiles that inconsiderate and evil disposed persons cry out against judges, magistrates, and zealous justicers, whose proceeding and purposes are bend by due severity, where clemency will take no place, to amend the obstinate wicked, thinking it better upon well advised consideration, to cut of one putrefied and rotten member in time, then to suffer the whole body to be lost by long languishing and careless, negligent looseness of their duties. Against such, do these incorrigible fellows, these beliers, and virulent exclamers on such as are in authority, open their foul mouths, and that in such sort that they can do nothing by them though never so well advisedly and christianly, but these busy bawling barkers will seek either to deprave their sufficiency, or to hinder their proceed, or to carp at their actions, or to murmur and mutiny at their doings, or to malign their prosperity, or to envy their states. But o ye wrangling crew that are so lavish in this behalf, know you that it is the duty of God's deputies which are the magistrates into whose hands God hath committed the sword, to punish extraordinary wickedness with extraordinary severity, for they are taught by Solomon, that Blewnes of the wound serveth to purge the evil: and the stripes within the bowels of the belly: For as Saint Augustine saith, sicuti est aliquando miserecordia puniens, ita & est crudelitas parcens: As there is a punishing mercy or mercy in punishing, so there is a sparing cruelty or cruelty in sparing, too much pity destroyeth the whole city. Evil is to be taken out of Israel. Seeing it is even thus, ye slanderous and judging spirits, then cease you at the length your exclamations on magistrates chastising offences, leave of your prying into magistrates matters, malign not their dealings, slander not (especially before you thoroughly understand it) politic conveance, occupy not your tongue so perversely in matters of state impertinent unto you, seek not your own revenge on them that bear the sword, by dispersing lewd lies and contumelious reproaches and reports on them. And let not drive, behind their backs (in the broiling heat of your poisonful stomachs) at those honourable personages to whom in their presence you would bow your knees. Be not so forward being but private persons to judge others, 
Mat. 7.1.3.  lest (as Christ jesus said) you yourselves be judged. Be not so curious, or malicious, to try out, yea oft before trial to condemn the faults of others, for it is the manner of wicked men and hypocrites, to hide their own faults, and not to amend them, but rather to be curious to condemn and reprove other men's, to see moats in their brethren's eyes, and not to perceive beams in their own; be not so iniquisitive after great matters that be hid from you, for David a man far wiser and better disposed than you, for he had the holy ghost, he would not do so as him plainly protested. 
Psal. 131.  Psal. 131.  
Be not so meddling with that you have nothing to do with, for than if you still on proceed the wisdom of God by Solomon will pronounce you for no better but fools. Be not evil doers, 
Pro. 20.3 1. Pet. 4.15.  nor busy bodies in other men's matters, for doth not God himself forbid you by S. Peter. 1. Pet. 4.15. Yea and finally God himself by the Apostle giveth you this sound & fatherly counsel, 
1. Pet. 3.10.11. Psal. 34.12.13.  Refrain your tongues from evil, and your lips that they speak no guile, eschew evil and do good, seek peace, and follow after it. In deed there is one only cause for which private subjects may be tolerated to learn and seek after intelligence of state matters, if they may certainly attain unto the knowledge of them, and that is only with a mind and an intent to direct their prayers the more certainly to God for them, but otherwise let not a private man make an occupation of intelligencing and seeking after news to occupy his tongue therein, for they have other callings which concerneth them more nearly to talk of and look unto then that.  1. Tim. 1.17. 
Unto the King everlasting, immortal, invisible, unto God only wife be honour and glory for ever and ever, Amen.  
FINIS.