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.

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 nati∣ons, 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 Gouer∣nours, hauing their commission out of their principall com∣missions, though but durante beneplacito, at the will and plea∣sure of the higher power, * 1.1 yet for their time they are also or∣dained 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 Ec∣clesiasticall,

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: * 1.2 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: * 1.3 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 ty∣rants and the worst Kings, and Princes, be they neuer so great an euill, be they neuer so great a plague to their owne sub∣iects, or to their neighbour nations.

Good Kings are giuen of God in his great mercie, * 1.4 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 de∣clare, 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, * 1.5 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. * 1.6 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. * 1.7 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 obedience, * 1.8 whereof the Apostle Paul in the before noted place, Rom. 13. vseth three seuerall arguments to per∣swade therevnto. The first drawne from the excellencie or worthinesse of the first author or ordeiner of Magistrates, which was God himselfe; and therefore whatsoeuer God himselfe first instituted, ordeined and founded, that is most worthy to be embraced, receiued, regarded and obayed. The second reason he there vseth, is taken from the penaltie and punishment that followeth such as neglect, reiect, and con∣temne this obedience to the higher powers, and that is iudg∣ment, which is not onely the iudgement of earthly iudges, but also the vengeance of God for their resistance & rebel∣lion against Gods ordinance. The third argument is also drawne from the end; for which Magistrates were ordeined and set vp by God, which is for the praise and good of such as doe well, but on the otherside to terrifie and take venge∣ance on such as doe euill, for the sword is not put into their hands for naught, or to doe nothing therewith. * 1.9

Two of the very same reasons to induce and perswade to this dutifull obedience vseth the said S. Peter in the before alledged place. 1. Pet. 2.13. Moreouer to mooue subiects the more readily and willingly to yeeld obedience vnto these higher powers, God hath adorned and beautified the state & persons of Magistrates, with most honorable titles, recom∣mending vnto men the dignitie thereof, in that he vouch∣saueth them sometimes his owne name and stile, as in Psalm. * 1.10 ••26. I haue said yee are Gods. Whence we see then, that men placed in authoritie are called Gods, because they represent his Maiestie in ruling and gouerning his people, this is a rea∣son

of no small importance to worke obedience to Magi∣strates in Gods people, if so be that they be of God indeede. God so honoureth rulers and gouernours, that in token ther∣of he inuesteth them with his owne name, to teach their subiects that they should obay them as they would do him, to whom that name doth of best right belong.

To stirre vp and drawe on good subiects the more readi∣lie and willingly to obedience, let them view and behold, yea though it be but a little and a farre off, * 1.11 the deformities and ouglinesse of rebellion, and the hainousnesse of disloy∣altie, which may not vnaptly be called Monstrum horrendum, informe, ingens, cui lumen ademptum; An horrible, great, blind, and an ill fauoured monster: which not vnfitly resembleth that confused Chaos spoken of by Hesiodus the Greeke Poet, and described by Ouid to be Congestaeôdem non bene iuncta∣rum discordia semina rerum: or most fitly it resembleth euen hell it selfe; * 1.12 as S. Augustine writeth of it, to be a place Plenus ardore incomparabili, plenus saetore intollerabili, plenus dolore innu∣merabili, vbi tenebrae, vbi horror aeternus, vbi nullus ordo, vbi omnis miseria. So that Tuchydides the Greeke Historigrapher writeth full truely of it, * 1.13 that Rebellion is all kinde of euill. And as truly saith a later writer of it; that Rebellion is not onely a sinne, but euen the sincke of all sinne; for herein lurketh the puddle of all filthie sinnes whatsoeuer, against God & man, against Gods andointed Vizegerents, Deputies and Lieutenants, against countrie and countrimen, against parents, children, kinsfolks, and friends. * 1.14 In rebellion is apparant periurie, whereby Gods holy name is contemned and dishonoured, by breaking of oathes, and renouncing alleagiance before sworne to lawfull Kings and Princes, by calling to witnesse the name and Ma∣iestie of God. * 1.15 In rebellion most wicked, detestable, vaine swearing and blaspheming of Gods holy name, and of the parts & members of the blessed body of Christ Iesus, breake out without either feare of God or any controulment of lawes. * 1.16 In rebellion you shall see the Lords day neglected, vnhallowed, and the reuerent vse thereof prophaned, not onely by the rebels themselues, but also by those Christians

that would full gladly and withall their hearts keepe it holy, and yet hereby are forced to assemble and meete armed in the field, to saue themselues, their goods, houses, wiues and children against the inuasion and furie of rebels. * 1.17 Most er••ant thefts, desperate robberies, and most cruell murthers, with spoiling and bloud-shedding violence, not against a fewe, but whole and infinite multitudes, do then most range, when rebellion beareth the swaye. Damnable whoredomes, adul∣teries, fornication, sorcible rapes and rauishments, violating and deflowring of matrons, widdowes, mens wines, daugh∣ters, virgins and maides, are most rife in time of rebellion among most horrible and damnable rebels. And finally a∣mong these most impious & atheisticall rebels, * 1.18 are all lawes both diuine and humaine, broken, contemned, and trampled vnder foote, and all manner of sinnes possible to be commit∣ted against God and man are set abroache. Who then is so blind but he may euen with halfe an eye, see and easily dis∣cerne the wonderfull difference betweene this beastly mo∣ther sinne, this terrible monster of rebellion, insurrection, disloyaltie and disobedience to higher powers, and the most excellent, sweete, amiable, and most pretious guift of God, blessed Peace, the daughter of Christian, faithfull, and duti∣full obedience. For by the one, namely rebellion, shall men reape such vnsauorie, such infected and poysoned fruites, as you here before haue read or heard of: By the other, to wit, * 1.19 Peaceable obedience shall good loyall subiects dwell with∣out feare, euery man vnder his Ʋine, and vnder his Figge tree, from Dan vnto Bersheba: from Portsmouth in the South parts of England, to Dungisbie in the North parts of Scotland, and so through out the vtmost parts of all good King Iames his fortunate kingdomes and dominions. How foolish, how be witched, and how insatiated are then those subiects, that will not lay hold on, follow and imbrace this so comman∣ded, necessary, profitable, dutifull and loyall obedience, * 1.20 and that obuijs vlnis & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (quod aiunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.)

To perswade and allure subiects to dutifull obedience, both holy Scriptures and diuers learned prophane writers

haue sundrie examples, most manifestly setting before mens eies, * 1.21 and consideration of their hearts, both how the best sort of subiects haue in this case of obedience behaued them∣selues, (whose examples in this tempestuous and blustering world may serue as they were anckers or staues to stay, and as it were firmely to stablish wauering minded subiects by) and also examples of the worst sort of subiects, whese ambi∣tious aspiring mindes, and enuious rebelling heads haue pro∣cured both their owne and their posterities most miserable ruine and vtter ouerthrowe, that such like affected subiects as they were, might by their precedent falles, learne in time, and beware, and stoppe the beginnings of all disobedient, rebellious and seditious practises.

For the better sort of subiects, * 1.22 let Dauid his behauiour whiles he was yet a subiect, out of the olde Testament: and Christ Iesus his behauiour, when he yet in his manhood wan∣dred for a time, and conuersed with vs here on earth, out of the new Testament be set before our eyes to view and con∣sider of, for our learning and instruction, in the steed & name of all the rest, as most fitte and liuely paternes for all good, loyall, and true hearted subiects, to shape, fashion and frame their duties by: whereof Dauid when God had deliuered his bitter persecuting enemie King Saul into his hands in a Caue where Dauid and his men had hid themselues from the presence of Saul, * 1.23 when and where Dauid wanted neither fit occasions nor exasperating counsaile to haue kild his ad∣uersatie the King, being so neare him that he had cut off the lap of his garment, yet he abstained from so vndutifull a fact, praying the Lord to keepe him from doing any such thing vnto his maister the Lords annoynted, and with earnest en∣treatie ouercame his seruants that they should not arise a∣gainst their King. * 1.24 The like also fell out an other time not long after, when Dauid and Abishai entred King Sauls camp, both the King himselfe and all his hoast being cast on a deepe sleepe, and came so neare the kings body, that Abishai carnestly prayed Dauid to giue him leaue to smite the king with his owne speare, affirming that he would lay it on so

soundly, that one stroake should serue to make him sure for euer, yet Dauid would not consent vnto this, * 1.25 but prayed the Lords as before to keepe him from laying his hands on the Lords annoynted. Many examples before this had Dauid shewed of his prompt and ready obedience to his Soue∣raigne Lord and maister King Saul; yea euen to the often hazerding of his bloud and life against the Kings enemies the Philistins, as the bookes of Samuel in diuers chapters do testifie. And here now in these two examples of sparing the Kings life, being so straunglie deliuered into his hands, he setteth forth a generall rule and lesson for all subiects in the world among all posterities, * 1.26 not in any wise to resist higher powers, nor by their owne priuate authoritie to take the sword in hand, nor to consent to the taking of the sword in hand, to kill or hurt any King or other supreme ruler and go∣uernour, no not although it lye in their power neuer so easi∣lie, without any bloud shedding, tumults, or great broyles to effect the same.

This good subiect Dauid was so louing and kinde, yea euen vnto a bad King his vndeserued enemie, and euery where hunting after, and thirsting for his innocent bloud, that at the very last cast of King Saul, when an Amalekite by his consent and request had slaine him, and brought the first tidings thereof to Dauid, supposing to haue receiued some great reward at Dauids hands for his newes, vpon the know∣ledge there of Dauid after he had a while mourned and la∣mented the death of Saul, he asked the messenger whether he were not affraide to laye hands on the Lords annoynted to destroy him; and presently commanded one of his ser∣uants to kill him for that act by his owne mouth confessed. O Dauid, Dauid, thou most worthy mirrour of obedience and dutifulnesse to Gods substitutes here on earth; what if thou were aliue in these our dayes? Thou that didst so readi∣lie obay, so reuerently vse, so paciently forbeare, so sorrow∣fully mourne and weepe for the death, and so willingly re∣uenge the death of a wicked King, that had beene so disobe∣dient to God, and whom God had therefore vtterly cast off,

with what reproachfull termes and irefull words wouldst thou not exclaime vpon, and reuile, yea with what tortures and torments of most shamefull death wouldst thou not de∣stroy, such forlorne diuelish bloudie hel-hounds, such despe∣rate treacherous conspiratours, and viperous rebels, as most naughtilie, vnkindly, and vnnaturally against Gods Church, their natiue countrie, the Kings Maiesties person and estate, will attempt to hazard the liues of so many thousands of men, women, and children, by deposing or murthering so kinde, naturall, and louing a King, as is now our most noble Soueraigne Lord King IAMES, * 1.27 so gratious a King, so care∣full and prouident for the good and welfare euen of his worst subiects, such a mainteiner of blessed peace and quiet∣nesse, not only at home, but also with forraine nations, and neighbour countries round about, such a fauourer of all hu∣manitie and learning, such a Mecoenas of the learned, most bountifull to all goodmen, yea though to his owne priuate losse, hinderance and charges, and so necessarie a head for the whole body and state of all his realmes kingdomes and do∣minions? Let this one notable example of Dauid that good and obedient subiect serue in this place for all other out of the old Testament. Out of the new Testament what more excellent and worthy example can be produced to be consi∣dered or meditated vpon, * 1.28 and carefully to be imitated of all good Christian subiects, then that of Christ Iesus himselfe, who all the time that he wandred vp and downe on earth in our flesh, though he were very God as well as man, yet he neuer disdained to reuerence and obey such as were in au∣thoritie in his time, he neuer behaued himselfe seditioustie, nor rebelliouslie, but rather taught and commaunded, to giue vnto Caesar the things which vnto him belonged; openly he taught the Iewes to pay tribute vnto the Romane Empe∣rours, openly for himselfe and his Apostles he payed tribute, yea when he wanted money, * 1.29 rather then he would faile in paiments due and accustomed to the higher power, he mi∣raculouslie caused a Fish to bring him xx. pence to discharge such duties for himselfe and his companie. And he himselfe

and his Apostles receiued many and diuerse iniuties at the hands of wicked and faithlesse magistrates, yet neither he nor any of them euer moued nor stirred vp any sedition or rebellion against any gouernours, and such as were in autho∣ritie, but paciently without resistance put vp, digested, and quietly suffered all vexations, slaunders, and wrongs, know∣ing that the authoritie of power was instituted and ordei∣ned of God, and therfore both with their words they taught obedience, and in all their doings they gaue examples of the great reckoning and account that they made of the same. Among many other examples of the new testament this on∣ly may suffice which our Lord Iesus Christ hath giuen for an eternall example to all manner of subiects, to teach them to yeeld this christian and dutifull obedience to all Soueraigne Emperours, Kings, and Princes, yea though strangers, wicked and wrongfull, if God at any time for our sinnes sake place such ouer vs. But some man may here aske a question and say, how and in what maner should a subiect obay his soue∣raigne in such sort that he may be assured that his obedience shalbe accepted before God, * 1.30 and dutifully discharged before man? To whom I answere. A faithfull and a true hearted subiect must be carefull and heedfull to serue and obaye his soueraigne in thought, in word, or deed. A faythfull and a true hearted subiect must be watchfull and warie that he of∣fend not, that he breake not his allegiāce neither in thought neither in word, nor in deed. And first concerning thought: Note this, * 1.31 that if God will haue seruants obedient to their maisters in singlenesse of heart, not with eie seruice as men∣pleasers but from the heart. Ephes. 6.6. how much more fit and meete is it, that subiects should obay & serue their so ueraigne with the like singlenesse and simplicitie of heart and not with outward shewes only, where their hartes con∣curre not with their outward appearances. And God is a spirite. Io. 4.24. and will haue himselfe worshipped in spi∣rit and in truth, so let no subiect doubt of it, but that he will likewise haue his owne chosē deputies, his owne sword bearers, to haue their due yeelded them from the heart,

he himselfe knoweth the imaginations of the heart and all the secret thoughts therein, * 1.32 he himselfe sayth, Da mih••cor; Giue me thy heart. And shall not they whom the same God hath ordeyned, appoynted, and substituted to be his depu∣ties, vizegerents, and ministers, to supplie his roome and place among men haue and be serued with the verie hearts of their subiectes? Surely they are very vngodly men, and as the holy ghost calleth them the sonnes of Belial, * 1.33 that is vnyoaked persons, which refuse to draw in the yoake of loy∣all and dutiful obedience, and that euen from the very heart, which is that part of man that God most chiefly respecteth. And note this moreouer, that God in plaine and expresse words prohibiteth cursing of the king, yea euen in secret thought: * 1.34 thence then wee may plainly gather and learne that as God will not haue a king to be cursed, no not so much as in the secret thought of a subiect, so no doubt on the other side the same God will haue a king to be serued and obayed yea euen in secret thought. Christian, godly, wise, and dutifull subiects ought to represse and suppresse in themselues euery insurrection in minde, and all deprauing and light account of their Soueraigns, & a disloyall thought ought not to haue any place or possession in any corner of their hearts, for the reuerence of the king hath God setled and seated immediatly vpon the conscience of the subiect, so that what subiect soeuer deiecteth the King out of his conscience deiecteth God himselfe who requireth to sit in his conscience, and that subiect which willingly, wittingly, and seeingly yeeldeth to entertaine in his thought an vnre∣uerent estimation of his Soueraigne, * 1.35 cannot be excused in that very acte from despising and despiting of God, for though the externall subiection and obedience be neuer so great and strict, yet his contemptuous thought (though the disreuerence be neuer so secret) cānot stand without the con∣tempt of God, and that conscience that is guilty of despight∣full and quarrelsome thoughts against the Lordes annoin∣ted (how closely so euer it lurketh) is filthy, * 1.36 as Saint Iude saith.

And therefore as true loyall subiects doe tender the quiet and safe keeping of their owne consciences, they must ten∣derly and carefully keepe the obedience and reuerence of their King in the reines of their thoughts, which is the very originall fountaine of all true obedience, flowing and issuing out first from the very internall thoughts of the heart. * 1.37 Keepe thine heart with all diligence, saith the wisedome of God by Salomon: for as the heart is eyther pure or corrupt, so is the whole course of a mans life.

A man that would haue water sweete, cleane, and whole∣some, for his meate, drinke, or any other his necessarie vse, must be carefull to keepe the very spring-head cleane, cleare, and free from all poyson and corruption: Euen so a good subiect must alwayes be mindefull to preserue the thoughts of his heart pure and free from any contemptuous rebelli∣ons or disloyall conceits against his supreame head, and so shall he easilie by such custodie of the heart, preserue and keepe the purer both his wordes, and all the actions of his life, both for duties towards God and towards Caesar. Wee finde it and prooue it too true by our deare bought experi∣ence, * 1.38 and the holy-ghost doth teach vs the same in plaine termes, that the heart of man is deceitfull and wicked aboue all things.

O how needfull then is the counsaile of Salomon before cited, To keepe the heart with all diligence, with inward dili∣gent keeping, and with outward diligent keeping, with inward diligent keeping, least corruption arising from the inward thoughts of the heart, burst out from thence to the polluting and defiling of our words and deedes in duties to∣wards our Soueraigne: with outward diligent keeping, least from without from ouer-familiar conuersing, and company-keepings with the ambitious, rebellious, and other wicked, disloyall and male-contented persons, the deuils outwarde meanes, which he vseth to the seducing of good subiects by them, by their counsailes and entising perswasions to cor∣rupt, infect, and poyson the very intrailes of the heart and secret thoughts.

Full wise, and very necessarie is the counsell of the Poet:

Obsta principijs sero medicina paratur Cum mala per longas conualuêre moras. * 1.39

And an other saith:

Stoppe the beginnings, so shalt thou be sure, All dangerous diseases to helpe and to cure.

If any impious, irreligious, fawning, flattering Absolon-like natured subiect, with faire speeches, flatterie, & great promi∣ses assault thy simple and plaine meaning heart, * 1.40 drawing by any way and meanes towards disloyaltie, marke such well and auoide them, nay not onely that, but moreouer, be he ne∣uer so noble, neuer so popular, neuer so welbeloued, neuer so mightie, nay if he were the sonne of thine owne mother, or thine owne sonne or thy daughter, or thy wife that lyeth in thy bosome, or thy dearest friend which is to thee as thine owne soule, if any of these, yea if all these should entise thee, allure thee, or goe about cunningly to with-drawe thee from any one iot of true and dutifull allegiance, yet keepe thou diligently thy thoughts, thy words and thy deeds, from yeelding vnto them, keepe diligently the passages of thy sences so that they make not an entrie into thine heart, resist the enemie rather without the gates, then within the walls: consent not to any such entisers, heare them not with thine care, pittye them not with thine eye, keepe not their secrets in thine heart, * 1.41 but discouer their plotting conspiracies and trayterous patching practisies, be he or she neuer so neare, neuer so deare vnto thee: yet shew rather thine obedience to God, thy true loyaltie to Caesar, and thy christian loue to thy Countrie, from which let not all thy friends in the world withdrawe thee, for as that good and most famous father of his country Cicero said once very wel, * 1.42 Nulla est excusatio pec∣catisi amici causa peccaueris. It is no excuse for thyne of∣fence, if for thy friendes sake thou do amisse. Take example and learne of Mordacai who with all expedition detected the conspiracie of Bigton and Teresh against their king Assuerus: * 1.43 which their treason should haue beene put in execution the next daye at the kinges next going abroade

had not faithfull Mordacai disclosed the same, and that as soone as euer he knew it. * 1.44 Subiects in whom true allegi∣ance hath taken sure roote must be most carefull herein, yea euen in the very beginning, for in fire and treason. Moratra∣hit periculum, lingering delayes in this case are perilous. Fi∣nally as wise Salomon praied vnto God to turne the hearts of his people to him: so like a good subiect pray thou to thy God to conuert and turne the hearts of all subiects to their kings, and pray thou likewise to the most high and mighty king of kinges to direct thy heart, thy secret thoughts, and therewithall thy words and proceedings to the performance of all loyall obedience, and reuerent duties to Caesar, and see that thou breake not thine allegiance to him in thoughts, nor wordes much lesse in open actions. So doing amonge manifold other graces, fauours, and blessings which shall follow thee & ouertake thee in earth, * 1.45 this is one promised to him that loueth purenesse of heart, that the King shall be thy friend, Pro. 22.11. and in heauen thy felicity shalbe to see God, by the promise of Christ Iesus his own mouth as in Mat. 5.8.

Thus much for the good, and imitable examples of the o∣bedience of the best subiects, and of the maner of true obe∣dience. And now a while to speake of some examples of worsse kinde of subiects, of their contempt, disobedience, conspiracies and rebellions, against the higher powers, whose ends, bad successe, and shamfull confusions, may be warnings and caueats for all posteritie to take heede of the like disloyall and traiterous enterprises, least they bring the like ends with them. And among these, first to begin with Absolon, the worst sonne of the best father that euer we read of in these cases, a double traitor; a traitor to his father, and a traitor to his King, though all against the onely person of Dauid his father, who first by slandering, secondly by flatte∣rie, thirdly by faire promises, and fourthly by hypocrisie at∣tempted most high treason. First by slandering his fathers gouernment, as though therein were to iustice ministred, nor any body deputed to heare and determine matters in controuersie. Secondly by flatterie, in dooing obeysance,

putting forth his hand, * 1.46 taking and kissing such as came neare vnto him: Thirdly by faire promises, that if he were made a iudge he would do iudgmēt to euery one that should haue any matter or controuersie: * 1.47 And fourthly by hipocrisie counterfaiting holinesse to go to Hebron, to serue the Lord there by performing of a vow, and offering a peace offering, whereas in deed he meant no such matter, but only in that place vnder that colour to drawe an heade of his fathers subiects to depose his father from his kingly throne, and himselfe to vsurpe the same. O most vile, traiterous, and double vnnaturall fact: but marke the end what became of it, * 1.48 what successe had he, how prospered he? Ahitophel his chiefe counsailer hanged himselfe, twentie thousand of his followers poore seduced common people were slaine in the field, by king Dauid his seruants, (God fauoring a righteous cause) and Absolon himselfe though a man of very goodly person, dearly beloued of his father (who for all his rebellon yet gaue commaundement to saue his life) and also migh∣tely fauoured and followed of the common people, so that by all likelyhood, no man would or durst lay but the weight of one finger on him, to hurt him: But yet notwithstanding all this, God aboue the king of all kings, disliking this rebel∣lion and forbidden disobedience against such as he in his wisdome setteth vp in authoritie, to leaue an euerlasting memoriall, and a terrible example of his vengeance against all such to the end of the world, did not only confound and ouerthrow all his conspiracie, treason and rebellion, but also rather then there should want a gallowes or gibbet, or an halter to trusse vp one that had so wel deserued such a death; God prouided an Oake tree to serue that turne in steed of a gallowes, * 1.49 as he was fleeing by the way, to hange him on by the haire of his owne head insteed of an halter, vntill Ioab hasting to the place, with three darts thrust him through, & so ended him, * 1.50 whom he founde hanging aliue, when he came first to him. And what better speed had Sheba an other traiterous rebell against the same king Dauid, lost he not his head? had he not his head cut from his shoulders, and

sent for a present by the citizens of Abel vnto Ioah, Dauids chiefe captaine? And what shall I write more? It would make this my Looking-glasse too large and too heauie if I should as fully, as of such matter there is store, display herein the vile trecherous beginnings, the most horrible, enuious, malicious, ambitious, and rebellious proceedings, and the worthely deserued shamfull ends of Korah, * 1.51 Dathan and A∣biram, of captaine Zimbri, of Shallum the sonne of Iabesh, of Pelah the sonne of Remaliah, of the seruants of king Am∣mon that slue their maister the king. And in prophane his∣stories of Brutus & Cassius that conspired the death of Caesar after whose death they neuer had quiet day till bloud was requited with bloud. * 1.52 Of Engenius that rebelled against the Emperour Thcodosius, * 1.53 whose rebellious armie the Lord con∣sumed and dismaide, whereby Eugenius was in the end for∣ced to fall downe at the feete of Theodosius, where notwith∣standing he was slaine & had his rebellious head cut off frō his shoulders. Of Procopius against the Emperour Valens, * 1.54 of whom Procopius being taken in open fight in the field, he had for his iust reward his two leggs tyed to two yong trees growing neare together and bowed downe by strength, which being sodenly let rise, rent Procopius the rebell asun∣der. * 1.55 Of Magnensius the rebellious tyrant against Constans the Emperour who neuer enioyed good day after his rebel∣lion till he was vtterlie destroyed by Constantius the Empe∣rours brother. And in our English Chronicles of diuerse Dukes, Earles, Lords, and Knights, and thousands of their followers. And likewise in the Scottish I need not to be∣stow neither time, paper, nor inke (it being lately heretofore done by others) vpon the description of the vnnaturalnesse barbarity, and high traiterous, and viperous attempts of di∣uers Earles, Lords, Knights, and Gentlemen of late time, & of many of the common inferior treacherous sort, adhering and readie at command of the sayd Noble men and their complices, * 1.56 all of them differing far from the spirit of Mo∣ses that man of God who was more troubled in his spirite (being forwarned of God of the time of his death) for a go∣uernor

for his people then for the losse of his owne life, whereas these on the otherside shewed themselues very for∣ward, earnest and busie, though with daunger of the losse of their liues, lands, and goods, to depriue the people their neighbours, countrifolks, and friends of a most christian ver∣tuous, wise, and learned gouernor, and to set all vpon seauen and a leauen, for the effecting and bringing to passe of their deuillish, wicked, desperate and vnnaturall treacherous en∣terprises. But seeing that both sacred and prophane histo∣ries, both English and Scottish Chronicles may furnish vs, as it were with whole clowds of such examples for caueats and warnings in this case, let all English, Scottish, Irish, and all other good king IAMES his now liuing subiects, * 1.57 and their succeding posteritie laye to their hearts, consider, take warning, and learne to be wise by such conspiracies, factions, seditions, commotions, rebellions, lewde dispotions, incon∣siderate and wicked attempts, foolish and rash actions, re∣corded Ad perpetuam rei infamiam:

Faelix o nimium faelix aliena pericla Quem cautum reddunt quemque cauere docent. O happie are those subiects sure, whom rebels harmes make ware: Full quietly may they take rest, when rebels catke and care.

Full truly didst thou write ô Ignatius, * 1.58 thou good olde christian and constant martyr of Iesus Christ in the Prima∣tiue church, No man euer remained vnpunished which lifted vp himselfe against his betters, his superiours, his princes: Agreeing herein with the doctrine of the holy ghost by S. Paul: They that resist shall receaue to themselues iudgment, * 1.59 that is not only the punishment of iudges here in this life, but also the eter∣nall vengeance of God in the life to come: * 1.60 For the punish∣ments of disobedience & treason are of these two sorts; ei∣ther punishments of and by God, or punishments of or by man. The punishments of men are mediatly laid vpon con∣spirators, rebels, & traitors, by men whom God doth vse as his rods and instruments against them to correct & scourge them by: The punishments of God, are those which are

sent from God immediatly, whereof there wants not many terrible, fearefull, and extraordinarie examples, as hereafter anone you shall more at large here of them by diuerse their seuerall sorts and kinds. The punishments that falls vpon such trecherous offenders mediatly by man, are punishmēts in death, punishments in bloud or posteritie, * 1.61 punishments in name, punishments in buriall, punishments in body, punish∣ments in offices, punishments in howses, lands, and goods. The punishment in death is by a speciall appointed maner of death, not common after the common sort of other offen∣ders deaths, but as they offend against no common person, but against the head of the common-wealth, 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, practi∣sed, and sought to cut off their supreme Soueraigne head, e∣uen so by most iust death they suffer Legem talionis, the Law of like for like, for affecting though very seldome effecting (Interueniente plerumque prounclis suis protectione diuina) the most wicked, bloudy, irreligious & impious subuersion, and vtter downfall of kings and princes, whom God hath set vp to be rulers, gouernours, and heads ouer his people. * 1.62 The punishments in bloud and posteritie, is when their children, and childrens children, their bloud, and all their posterity through the attendor and shamefull fall of their traiterous parents and auncetors, are so stained and dishonored, & their ancient houses, lands, & goods so dissipated & ouerthrowne, that their posterity though they spare with open mouths to exclaime vpon them cursse and ban, yet they cannot choose but euen volentes nolentes at one time or other burst out, & to future ages bewaile and lament their auncestors trecherous disloyaltie to their Princes and countrey. * 1.63 Punishment in name, is when the very name of rebels & traitors giueth a most odious scent and smel throughout the whole land, and reacheth also vnto the ears of the inhabitants of neighbour nations, leauing euery where behind it so vnhappy, so hated, and so infamous, and so reproachful a memory, that the trai∣tors bird may say of his Sire and lewd progenitor; * 1.64 Thou hast made our fauour to stinke before the inhabitants of the Land.

Punishment in buriall or rather through want of buriall, * 1.65 is when traitors bodies are dismembred by peece-meale, and being fixed vpon the gates and walles of great cities, are ex∣posed to the eyes and reserued for a fresh remembrance a∣mong 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, * 1.66 by tor∣ments, tortures, and rackings of those bodies which in the time of their health, wealth, prosperitie & libertie, they yeel∣ded to become bond-slaues to most brutish passions and de∣uillish affections against God and his annointed. Finally, pu∣nishments in offices, houses, lands and goods, are by forfei∣tures and losse of houses, lands and goods, from them∣selues, from their heires and seed for euer.

The second sort of punishments which are imemdiatly frō God vpon traitors, * 1.67 rebels, and conspiratours, are famine, pe∣stilences, leprosie, fierie serpents, earth opening to swallow vp, confederacie of vnreasonable and sencelesse creatures, de∣priuation 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 shoul∣ders of this lewde rebellious generation, for si sera tamen cer∣ta 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, * 1.68 Si quam turpem cogita∣tionem in mentem tuam venire animaduertis, sulcipe statim iudi∣cij extremi salutarem commemorationem. If thou once percea∣uest 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 sun∣drie and manifolde iudgements and punishments which re∣sisters 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, * 1.69 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 a∣mong beasts to the Lyon, among the birds to the Eagle, a∣mong 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 obe∣dience 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 o∣bedience 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 rea∣sons, 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 per∣formed 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 rea∣ding of those learned and painfull authors in the page be∣fore 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 con∣trouersies, which for want of time or for any other conside∣rations are here omitted.

Notes

• * 1.1

  Wherefore magistrates vvere or∣dained.
• * 1.2

  By whom the higher povvers are ordeined. Prou. 8.15. VVis. 6.23.
• * 1.3

  Dan. 2.25.
• * 1.4

  Tytants & bad Kings are also set vp and or∣deined of God, and wherefore.
• * 1.5

  Obedience due vnto bad kings.
• * 1.6

  Rom. 13.1.
• * 1.7

  Tit. 3.1.
• * 1.8

  Three ar∣guments or reasons to perswade to obedi∣ence: out of Rom. 13.1, 2, 3. &c.
• * 1.9

  Tvvo argu∣ments or reasons ••o persvvade to obedi∣ence: out of 1 Pet. 2.13, &c.
• * 1.10

  Magistrats called gods a•• in Psal. ••2.6. and wherefore.
• * 1.11

  Of the de∣formities & vglinesse of rebelliō, and where∣vnto it is likened.
• * 1.12

  Aug. lib. ser. sermon. 26.
• * 1.13

  E. N.
• * 1.14

  In rebelli∣on is open and mani∣fest periury.
• * 1.15

  In rebelliō is swearing and blas∣phemie.
• * 1.16

  In rebelliō is propha∣ning of the Sabboth.
• * 1.17

  In rebelliō are thefts, murthers, robbing & spoiling, whordom, rauishmēts of widows, wiue, and maides, &c.
• * 1.18

  In rebelli∣on is the breach and contempt of both Gods laws and mans lavves.
• * 1.19

  Commo∣dities of peace and obedience.
• * 1.20

  Ambabus vel vtris∣que mani∣bus.
• * 1.21

  To what end good examples of obedi∣ence doe chieflie serue. What vse to make of the exam∣ples of dis∣obedient & rebellious subiects.
• * 1.22

  Tvvo of the best examples of obedi∣ent and du∣tifull sub∣iects.
• * 1.23

  1. Sam. 24.4.5.6.
• * 1.24

  1. Sam. 26
• * 1.25

  Learne of Dauid not to yeeld to bad coun∣saile al∣though it seeme ne∣uer so good and neces∣sarie.
• * 1.26

  What Da∣uids exam∣ple doth teach.
• * 1.27

  Concern∣ing King Iames, and his lurking aduersaries.
• * 1.28

  The most vvorthy ex∣ample of Christ Ie∣sus, for o∣bedience to magi∣strates. Mat. 22.21 Mar. 12.17 Luk. 20.25 Rom. 13.
• * 1.29

  Mat. 17.27
• * 1.30

  A question concerning obedience resolued.
• * 1.31

  Ephe. 6.6.
• * 1.32

  1. Chro. 28. Pron.
• * 1.33

  1. Sam. 10.27.
• * 1.34

  Eccl. 10.20.
• * 1.35

  What it is for a sub∣iect to fo∣ster and cherish an euill thought in his heart against his soucraigne.
• * 1.36

  Epist. Iude. verse 8.
• * 1.37

  Pro. 4.23.
• * 1.38

  Ier. 17.9. Gen. 6.5. & 8.21.
• * 1.39

  Quid:
• * 1.40

  What is to be done when a mā is entised or drawne by any kind of meanes to yeeld to treason.
• * 1.41

  Treason is not to be hid and cō∣cealed for any mans sake.
• * 1.42

  Cicero in Laeliosuo.
• * 1.43

  Ester. 2.2.
• * 1.44

  Delay is dangerous especially in fire and in treason. 1. Kin. 8, 3
• * 1.45

  Pro. 22.11. What vse is to be made by the exam∣ples of bad subiects proceed∣ings, and of their end. Absolon his example of treason, & of his end. 2. Sam. 15.2.3.4. &c. What out∣ward prac∣tises Absolō vsed to bring his wicked re∣bellion a∣bout. And were foure: 1. Slander. 2. Flatterie.
• * 1.46

  3. Faire promises.
• * 1.47

  4. Hypo∣crisie.
• * 1.48

  The end of all Abso∣lon his cun∣ning and traiterous practises.
• * 1.49

  2. Sam. 18.9.14.
• * 1.50

  2. Sam. 20.22.
• * 1.51

  Num. 16. 1. King. 16. 2. King. 15. 2. King. 21.
• * 1.52

  Brutus and Cassius.
• * 1.53

  Trip. hist. lib. 9. ca. 4••.
• * 1.54

  Trip. hist. lib. 7. ca. 15.
• * 1.55

  Lib. eccl. 10 cap. 19.
• * 1.56

  Gen. 27.16.17.
• * 1.57

  Learne to take vvar∣ning by o∣ther mens falles
• * 1.58

  Ignatius epist. 2. ad Magnesia∣nos.
• * 1.59

  Rom. 13.2.
• * 1.60

  Tvvo kind of punish∣ments of treasons.
• * 1.61

  The ma∣ner of the death of traitors, & what is sig∣nified by that kind of death.
• * 1.62

  Punish∣ments of traitors in bloud and posterities.
• * 1.63

  Punishmēt of traitors by nature, how it is.
• * 1.64

  Gen. 34.30
• * 1.65

  Punishmēt of traitors in buriall.
• * 1.66

  Punishmēt of traitors in body, and how.
• * 1.67

  Ierem. 27.8 Num. 16. 2. Sa. 18.9.
• * 1.68

  Cyprian his bridle a∣gainst go∣ing an end in sinne.
• * 1.69

  An other reason or argument to moue to obedience.