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prince_n	call_v	king_n	wales_n	2,937	5	10.1170	5	false

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

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

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

A LOYAL SVBIECTS 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 conspiraters 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 AT LONDON Printed by G. Elde for Robert Boulton and are to be sould at his shop at Chancerie lane end neere Holborne The names of the Authors out of which this present Treatise hath for the most part beene collected Augustine Ambrose Theophilacti Caluine Musculus Marlorate Hyperius Hemingius Piscator Iacobus Rex Bullinger Bucer Coruinus Luther Vrsinus M.H. Latimer Perkinsus Turnbull To the right vertuous excellent and most High and Noble Prince HENRIE by the grace of God Prince of Wales Duke of Cornewell Earle of Chester and heire apparant to the Realmes of England Scotland France and Ireland c. THE late gracious acceptance most worthy yong Prince with so prompt welwilling hand so amiable and pleasant a countenance and so kinde and courteous words of those mine hastie and bold attempted labours in translating into Latin and English verse the seuerall Precepts and Instructions of our dread Soueraigne your Fathers Maiesties ΒΑΣΙΛΙΚΟΝ ΔΩΡΟΝ for your owne sake and vnto your owne selfe by him so Christianly fatherly painfully and learnedly first penned that Princes Looking-glasse or Princes direction for that title or inscription I then thought best befitting such an argument so benignly accepted of hath animated and encouraged me once againe to publish vnder your Graces Patrocinie an other Looking-glasse to wit this present Loyall Subiects Looking-glasse or a good subiects Direction a treatise I suppose in these our last dayes and perillous times very requisite and necessarie for all Christian subiects like as was the other for a Christian Prince A fault I confesse 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 beare with my wants and imperfections and accept and respect mine heart and plaine simple well meaning will and rather poyse the quantitie of mine affection and zeale to do good according to the gaine of that one poore talent that the Lord God hath committed vnto me then the qualitie of mine offence I haue aduentur●d towards the helpe and instruction of the rude and ignorant sort of subiects who want both good bookes and good teachers to publish this my sillie Treatise befitting silly subiects least through ignorance of their duties in true allegiance they might the sooner be seduced deceiued and withdrawne from giuing vnto Caesar that which is Caesars Simple and plaine indeed is this my worke I must simply confesse but yet an instrument of mine inward good affection and a faithfull witnessing messenger before both God and man of my well-willing and well-meaning heart Qui si non potui maxima parua dedi And if your Grace according to your former clemencie shall happily vouchsafe it that good successe as to come abroade to the view of the world vnder the wings of your benigne defence and fauourable protection then I doubt not but of the better sort it shall be the better accepted and also from the nipping cancred Cater-pillers the more freely escape vntaunted whose naturall inclination is rather to prie at the moates in other mens eyes and to carpe and finde faults with other mens dooings then to respect and perceiue beames in their owne eyes or endeuour to profit Gods Church and their country with any their owne better labours The euer-liuing God for his annointed Christ Iesus his sake graunt you his eternall fauour grace and blessing long and many happy yeares with your owne hearts desired felicitie to the aduauncement of Gods honour and glory to the ioye and comfort of all good faithfull Christian hearts to the terror of all your and our forreigne enemies and home-borne conspirators and to the happie conuersion or vtter confusion of the publique and priuate aduersaries of Gods eternall truth Your Graces most loyall and dayly humble Orator WILLIAM WILLYMAT To the Christian Reader GReat sundrie and manifold good Christian Reader are the enormities inconueniences and mischiefs which the lack of the right vse of Gods most sacred word and the diligent care to be gouerned and ouer-ruled by the same do bring breede and engender among mortall men O subtill serpent ô deceiptfull and too diligent Sathan euermore and euery where prying seeking and hunting like an hungrie and roaring Lyon for thy pray when irreligious Macheuillians apt schollers of that Italian helhound desperate carelesse Atheists obstinate dissembling corner-creeping Papists temporizing carnall and verball Protestants brainsick heady and male-contented Puritanes and such other like right borne children of this world haue once cast of the care the knowledge the vse and practise of that true lightsome Lanterne of Gods word which should haue serued to guide their actions and giuen light vnto their feete whereby they might haue troden in the right pathes of all goodnesse how busie diligent and readie art thou then with thy legions of reprobate Angels to stuffe and possesse the blinde ignorant obstinate wilfull rebellious male-contented hearts and busie braines of such men with ambition enuie malice heart burning discontentment of minde murmurings and grudgings dislike and contempt of the most Christian and best gouernment as not fitting nor agreeing with their humors slandering euill speaking and back-biting such as are in lawfull authoritie conspiracie treason sedition rebellion and infinite other mischiefes too many and too tedious here to recite How true this is as at sundrie other times heretofore so also now hath it proued it selfe by these last discoueries of some of our English disloyall vnnaturall and traiterous plotting practises and conspiracies The buildings and very foundations whereof the close and cunning conueying whereof yea though it were in the very fruite of a tree the mightie Lord God our onely buckler shield and sure fortresse according to his former accustomed goodnesse and mercifull dealings in our late Queene Elizabeths raigne hath vnto vs reueiled and detected yea dissipated frustrated vtterly confounded he for his holy names sake worke in our hearts vnfeined thankfulnesse for the same Now for as much as God hath appoynted admonitions and exhortations to encounter temptations least perhaps the deuill that old experienced and throughly practised enemie of mankind the chiefest author of these and all other such wicked and abhominable attempts should againe suggest and ingest the like lewde motions into the hearts of

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