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

to empaire the large and great scope of the Roman Empire Ambition What hath drawen some men to such desperate minds so farre to abandon both God and all goodnesse as to geue ouer themselues to Necromancie and to contract and enter into couenants with the deuill that they might come to soueraigne power and authority Ambition What caused Henry the fift the Emperour by force to depriue his father from the Empire and to keepe him in prison till he died there Ambition Maufroy the prince of Tarentum what moued him to strangle his owne father Frederick the emperour and to poyson Conradus his owne brother what forced Antonius sonne to the Emperour Seuerus to stabbe his brother Geta with a Dagger What caused Solyman king of the Turkes to strangle his owne sonne Sultan Mustapha What moueth many to put innocents to death that stand in states expectant of kingdomes that themselues may take surer footing as they thinke to growe vp and continue in royall places What is and hath beene the cause of these and many other such satanicall and most impious and horrible actions Ambition Ambition I say Ambition And what should I further weary my selfe and weary the reader spend my time paper and Inke to repeate the examples effects fruites and sequels of this vile monster Ambition Let me therfore conclude this second cause of subiects vndutifulnesse with my before noted request namely that all loyall true meaning subiects in time beware that they do not in any wise yeeld vnto this pestiferous humour of Ambition then the which there cannot lightly be a greater enemie to all duties of good subiects CHAP. III. Concerning Enuie the third cause of vndutifulnesse of subiects THe third cause whereby Sathan vndermineth and maineth the good and reuerent conceipt of the Soueraigne in the heart of the subiect is Enuie Whence Enuie first springeth the roote whereof is fetched out of the deuills owne garden for from him came and sprong forth the originall and beginning thereof who in the beginning so enuied the welfare and prosperous estate of man that he sought not only to seperate him from that pleasaunt abode in Eden the pleasauntest place on the earth but also to alienate him from Gods sauour and by that meanes to expell him from all happinesse and to plunge both him and all his ofspring into eternall miserie Through this enuie it is that one man grieueth at an other mans well doinge and prosperity The fruit● of Enuie whosoeuer is once attached herewith straight-waye he murmureth and grudgeth he chafeth fretteth and fumeth that any man should be aduaunced to any honour dignity office or high authoritye besides himselfe inuenting imagining and deuising which way and how to disgrace hurte disquiet crosse and remooue him that so is preferred The enuious man lāguisheth pineth to see his neighbour promoted and prosper as saith the Poet Horace Inuidus alterius rebus macrescit opimis The man that enuie doth possesse doth pine and fall away At others wealth and good successe encreasing euery day Such a waster and consumer is this enuie that for the correspondencie thereof with these things auncient writers both Latine and Greeke haue compared and lykened it to the Worme that consumeth old soft timber What things enuie is very aptly compared vnto Moaths that eate and wast wollen cloth Rust that corrupteth and cankereth away yron Vipers yong ones that eate out their dammes bellies before they be brought forth into the light These viperous generations of enuious creatures are likewise resembled to the swelling toad which as some report cannot abide the smell of Iarmaunder euen so will these swell and disdaine at vertuous and good gouernours placed by God in the midst of Gods garden Other cōparison● very well befiting the enuious man to expell and chase away such venomous toads They are moreouer likened vnto the blind Howlet which as it is sayd in the day time is very dimme and slowe of sight but in the night is most quick of eyesight Euen so whereas the vertues graces and good qualities of magistrates rulers and gouernours appeare and shew themselues manifestly to all the world in open light as it were at the no one day yet these enuious people see nothing nor will take any knowledge of any of those good gifts but if through the infirmi●y of the flesh any of them slippe and be tainted with any fault be it neuer so little this can they soone espie herein they haue Lyncaeus his eies then a little moate shal be made a great mountaine 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 blesse and prosper any mans doings more then theirs streight way they maligne him and enuie him yea and maliciously seek his bloud like as Cain did his brother Habels If any man for the good seruice done for or in his countrie be applauded vnto and haue his due honour giuen him they seeke to disgrace him to hold back his due from him and to supplant him or keepe him vnder 1. Sam. 18.7 like king Saul who could n●● abide the speach nor remēbrance of little Dauids tē thousand If the kings highnes for some good seruice or for some good liking or for some other secret purpose better knowen vnto himselfe then to these men do honorably bestow any gift or preferment vpon any courtiers or other his good subiect noble or otherwise ô how these enuious murmurers will mutter grudg speake against that like vnto those whining malecontented labourers which could not abide any equall reward to be giuen vnto their fellow labourers like vnto that enuious Mat. 20. vnkind vnnaturall brother that was angrie with his father and would not come into the house although faire entreated Luk. 15. and that because he maligned and enuied that his father should giue his yonger brother a kind and a naturall fatherlike entertainment after his returne from going astrey Euen so this enuious broode and ill willie kind of men will chaunge the copy of their countenaunces murmure grudge giue out hard speaches euen against their supreme Soueraigne if he take to heart giue sauourable and gratious entertainment to any other then themselues or other of their owne crue and faction whom it shall please them to allow and thinke 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 vertuous and good desert haue beene aduaunced and exalted to any manner of honor and dignity in the common-wealth but enuie possessing the virulent heart and bitter tongues of this insatuated crue they will not stick to breake out into slaunderous and malitious misreports and to barke at the beards of those to whom in al humble reuerent and

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

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

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

same Theophilact saith Non damus sed reddimus quicquid ex officio cuiquā damus c. As who would say subsidies and taxes are not gifts but debts a gift is a thing in the free choise liberty of a man whether he will giue it and depart with it to an other yea or no and if he will not giue it yet no man hath any remedie or course by law to constraine him to giue but debt is a thing which no mā can choose whether he will pay it yea or no it must of necessity be paid the lawes will force a man to pay it will he nill he of this nature are subsidies taxes and such like vnto Kings The onely lawfull remedie against subsedies taxes c. Princes and supreme gouernours debts not gifts due and paiable by the lawes both of God and of all nations no with-standing no pleading to the contrary no deniall no excuses will serue There is no remedie for to free subiects from them but only the compassion pity and bountifulnesse of the king prince c. in pardoning and remitting the same Diuerse causes wherefore tributes subsedies c are to be paid Tributes subsidies and such like customes according to the accustomed orders of that countrey and common wealth wherein any subiects do dwell are to be paid for diuerse causes as first for the maintaining and vpholding of that royall estate which God hath giuen to Emperours Kings Princes c. Secondly tributes and customes are to be paide by subiects for the defence and maintenance of the common wealths in quietnesse peace and security and to the intent that they may be preserued the better especially in time of warres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. How necessarie money is in the vvars necessary prouision must be then had and as our most noble king James hath very truly written especially monie is to be had in a readines for that it is Neruus belli without which warres cannot be borne out and through want of it kings and princes shall either be forced to yeeld vnto most dishonorable and disaduantageous peace or lye open both them selues and their subiects to the open rapine and outragious violence and spoile of forreine inuaders and bloud-thirsty enemies so that their goods wiues daughters and liues shall be made common and commaunded by others Customes subsedies taxes c. are sinewes of the commonvvealth saith Vlpiā and as the same noble and learned King calleth money Neruus belli so before him Vlpian that most famous writer of law cases hath called tributes and customes Nerui reipublicae the very sinewes and strength of the common-wealth without which it can neither consist nor be well gouerned for according to the old said saying A great bird hath need of a great neast what or who is able to reackon vp or trulie to number how many waies and vpon how many occasions the kings mony must still be running little wottes and full little considers the common priuate people what affayres their gouernours haue to vse money in and to exhaust not onely their purses but their coffers and that Pro aris et focis for the good safety safe keeping euen of them and theirs that most murmure mutter and grudge at the payments of such customes by which such things cannot otherwise be effected Thirdly tributes are to be paid by loyall and faithful subiects The third cause of paying of Tribute Taxes c. thereby to contestate and acknowledge their subiection to their Soueraigne who for his good and royall preseruation hath power to commaund them their goods their lands their liues and whatsoeuer they haue their soules only excepted for that is to be resigned only to God animam deo corpus regi Fourthly and lastly these tributs and taxes are to be paied by good subiects yea and that with good and reuerent affections to their Princes in regard of thankfulnesse for benefits by them and by their meanes receaued As Dauid in his lamentation for the death of king Saul 2. Sam. 1.24 calling to remembrance the benefits which his subiects had reaped by him in his life time said to the daughters of Israel Weepe for Saul which clothed you in skarlet with pleasures and hāged ornaments of Gould vpon your apparell Lam. 4.20 The benefits that come by a King c. And againe as the prophet Ierem. said of king Iosiah that he was the breath of their nostrils and that vnder his shadow they had beene preserued aliue among the Heathen Euen so may I say and write vnto all wise and discreete loyall subiects were it not for the care vigilancie paines and circumspect gouernment of your kings princes c. what would become of your braue and fine attire of your costly gorgious garments of your most exquisit fine linnin of your silks of your veluets your skatlets of your exceeding sumptuous clothings your ornaments of gould your surpassing apparell The benefits that subiects receiue by their king and gouernour and of all your pleasures that your selues your sonnes and your daughters do take therin Nay more then this what would become of the breath of your nosestrills that is of your very liues then which what can be more precious vnto you and how were it possible for you to be preserued aliue among your enemies so greedily on euery side hunting for your landes your goods and all those treasurers whereof you make most accompt were it not that you are shadowed vnder the wings of the lords annoynted of king princes c. vnto whom for these and exceeding many moe benefits receaued and discommodities and mischiefes auoyded too many for me heare to repeate by name next vnder God the primary authour of all goodnesse you are altogether beholding for these so great blessings which none knowes nor considers how great they are but such as haue taffed and smarted for the want of them Let subiects therefore be thinke themselues in their consciences how much they are bound to their soueraignes and studie to be thankfull againe to them as in all other duties and obediences so also in this point of chearfull and willing paiments of tributes taxes c. Tributes and taxes are the lawfull reuenues of Princes Caluin in his institut lib. 4 ca. 20. sect 13. which they may chieflie employ to sustaine the comon charges of their office which yet they may likewise vse to their priuate royalty which is after a certaine maner conioyned with the honor of the princely state that they beare But yet alwayes so prouided that Kings and Princes should on the otherside haue this for their parts-still in remembrance that their exchequers and treasure-chambers are not so much their owne priuate coafers as the treasuries of the whole land Let not this doctrine that Tributes are so necessarily and strictly to be payd be an occasion to encourage Princes to wastfull and vnnecessary expenses A lesson necessarie for Kings

follow them and then they would Si diis placet cut it out for the common good of the poore comminalty they would reforme disorders they would redresse common wealth matters they would bridle and cut short the malice of magistrates the pride and oppression of the nobility and cut-throat landlords the pilling and coosinage of lewde conscience les lawyers and stoppe the mouths of busie controuling preaching prelates they would deuide euerie man his share share and share like But ô insatuated bewitched and foolishly insnared poore peasants you discontented and malitious mates you that are so desperate malapart rude and rash in all your actions you most lauish inconsiderate and fonde vnthrifts you prodigall wasters of your lands goods and patrimony that haue plunged your selues so farre into other mens goods or else into robberies thefts and murthers that you can not or dare not shew your faces to liue neighbourly in any good and well gouerned common wealth that are alwaies ready to murmur grudge and mutinie against gouernment to belye backbite and slaunder lawfull magistrates to controule and censure the state to be factious seditious and ready vpon 〈◊〉 light occasion rather taken then giuen either to begin or to follow and conioyne with euery conspiracy insurrection commotion and open rebellion will any wise and dutifull loyall subiects think you meete men to performe that you bost bragge of or that which you outwardly pretend that you can or will reforme disorders bring with you a common wealth to others that haue shewed such bad presedents before in most foolish needles and wastfull spoyling and ouerthrowing of your owne wealth Are you like men to amend other mens disordered actions wheras your selues super abound and flow ouer with so many vile vices abhominable conditions Counsaill and directions for vnthrifts and wastalls Cease in time from these your vndutifull conceits begin the world againe returne to better minds and meanings take better holde and if you haue not other callings lawfull and good for your selues and the cōmon-wealth be not ashamed of that ordinance and commaund of our God in the beginning of the world In sudore vultus tui vesceris pane tuo eate your bread in the sweat of your faces for a while vntill you returne to the earth this course may perhaps seeme painfull and farre contrary to your former courses but it shall proue ioyfull afterwards for euer and euer whereas your former deceauable course will fit and please your humors for a while but yet will proue painfull afterwards for euer and euer CHAP. VI. Concerning the misliking of due deserued punishment of malefactors the sixt cause of the vndutifulnesse of subiects THere remaineth now to be spoken of the sixt and last cause of the decay of reuerent affectiō dutifulnes towards princes gouernours and other lawfull magistrates for which I haue chosen out among many other this one wherof many ill disposed subiects are worthie both to be admonished and reproued for it to wit the misliking of due and deserued punishment of malefactors whiles that inconsiderate and euill disposed persons cry out against Iudges magistrates and zelous iusticers whose proceeding and purposes are bent by due seuerity where clemencie will take no place to amend the obstinate wicked thinking it better vpon well aduised consideration to cut of one putrified and rotten member in time then to suffer the whole body to be lost by long languishing and careles negligent loosnes of their duties Against such do these incorrigible felowes these beliers and virulent exclamers on such as are in authority open their foule mouths and that in such sort that they can do nothing by them though neuer so well aduisedly and christianly but these busie bawling barkers wil seeke either to depraue their sufficiency or to hinder their proceedings or to carpe at their actions or to murmur and mutinie at their doings or to maligne their prosperity or to enuy their stats But ô ye wrangling crew that are so lauish in this behalfe know you that it is the duty of Gods deputies which are the magistrates into whose hands God hath committed the sword to punish extraordinary wickednes with extraordinary seuerity for they are taught by Salomon that Blewnes of the wound serueth to purge the euill and the stripes within the bowells 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 Euill is to be taken out of Israel Seeing it is euen thus yee slanderous and iudging spirits then cease you at the length your exclamations on magistrats chastising offences leaue of your prying into magistrates matters maligne not their dealings slaunder not especially before you throughly vnderstand it politique conueance occupy not your tonge so peruersly in matters of state impertinēt vnto you seeke not your owne reuenge on them that beare the sworde by dispersing lewd lies and contumelious reproches and reports on them And let not driue behind their backes in the broyling heat of your poysonfull stomakes at those honorable personages to whom in their presence you would bow your knees Be not so forward being but priuate persons to iudge others Mat. 7.1.3 lest as Christ Iesus said you your selues be iudged Be not so curious or malitious to trie out yea oft before triall to condemne the faults of others for it is the maner of wicked mē and hipocrits to hide their owne faults and not to amend them but rather to be curious to condemne and reprooue other mens to see moates in their brethrens eies and not to perceaue beames in their owne be not so iniquisitiue after great matters that be hid from you for Dauid a man far wiser and better disposed then you for he had the holy ghost he would not do so as him plainly protested Psal 131. Psal 131. Be not so medling with that you haue nothing to do with for then if you still on proceed the wisdome of God by Salomon will pronounce you for no better but fooles Be not euill doers Pro. 20.3 1. Pet. 4.15 nor busie bodies in other mens matters for doth not God himselfe forbid you by S. Peter 1. Pet. 4.15 Yea and finally God himselfe by the Apostle giueth you this sound fatherlie counsaile 1. Pet. 3.10.11 Psal 34.12.13 Refraine your tongues from euill and your lippes that they speake no guile eschew euill and do good seeke peace and follow after it In deede there is one only cause for which priuate subiects may be tollerated to learne and seeke after intelligence of state matters if they may certeinly attaine vnto the knowledge of them and that is only with a mind and an intent to direct their prayers the more certenly to God for them but otherwise let not a priuate man make an occupation of intell●gencing and seeking after newes to occupy his tounge therein for they haue other callings which concerneth them more nearly to talke of and looke vnto then that 1. Tim. 1.17 Vnto the King euerlasting immortall inuisible vnto God only wife be honor and glory for euer and euer Amen FINIS