CHAP. I.

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, [Page 4]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 [Page 5]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, Three ar­guments or reasons to perswade to obedi­ence: out of Rom. 13.1, 2, 3. &c. whereof the Apostle Paul in the before noted place, Rom. 13. vseth three seuerall arguments to per­swade 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 con­temne this obedience to the higher powers, and that is iudg­ment, which is not onely the iudgement of earthly iudges, but also the vengeance of God for their resistance & rebel­lion 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 venge­ance on such as doe euill, for the sword is not put into their hands for naught, or to doe nothing therewith. Tvvo argu­ments or reasons [...]o persvvade to obedi­ence: out of 1 Pet. 2.13, &c.

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, recom­mending vnto men the dignitie thereof, in that he vouch­saueth them sometimes his owne name and stile, as in Psalm. Magistrats called gods a [...] in Psal. [...]2.6. and wherefore. [...]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 rea­son [Page 6]of no small importance to worke obedience to Magi­strates in Gods people, if so be that they be of God indeede. God so honoureth rulers and gouernours, that in token ther­of 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 readi­lie and willingly to obedience, let them view and behold, yea though it be but a little and a farre off, Of the de­formities & vglinesse of rebelliō, and where­vnto it is likened. the deformities and ouglinesse of rebellion, and the hainousnesse of disloy­altie, 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 iuncta­rum discordia semina rerum: or most fitly it resembleth euen hell it selfe; Aug. lib. ser. sermon. 26. as S. Augustine writeth of it, to be a place Plenus ardore incomparabili, plenus saetore intollerabili, plenus dolore innu­merabili, vbi tenebrae, vbi horror aeternus, vbi nullus ordo, vbi omnis miseria. So that Tuchydides the Greeke Historigrapher writeth full truely of it, E. N. 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. In rebelli­on is open and mani­fest periury. 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 Ma­iestie of God. In rebelliō is swearing and blas­phemie. 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. In rebelliō is propha­ning of the Sabboth. 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 [Page 7]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. In rebelliō are thefts, murthers, robbing & spoiling, whordom, rauishmēts of widows, wiue, and maides, &c. 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, adul­teries, fornication, sorcible rapes and rauishments, violating and deflowring of matrons, widdowes, mens wines, daugh­ters, virgins and maides, are most rife in time of rebellion among most horrible and damnable rebels. And finally a­mong these most impious & atheisticall rebels, In rebelli­on is the breach and contempt of both Gods laws and mans lavves. are all lawes both diuine and humaine, broken, contemned, and trampled vnder foote, and all manner of sinnes possible to be commit­ted against God and man are set abroache. Who then is so blind but he may euen with halfe an eye, see and easily dis­cerne the wonderfull difference betweene this beastly mo­ther 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 duti­full 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, Commo­dities of peace and obedience. Peaceable obedience shall good loyall subiects dwell with­out 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 comman­ded, necessary, profitable, dutifull and loyall obedience, Ambabus vel vtris­que mani­bus. and that obuijs vlnis & [...] (quod aiunt [...].)

To perswade and allure subiects to dutifull obedience, both holy Scriptures and diuers learned prophane writers [Page 8]haue sundrie examples, most manifestly setting before mens eies, To what end good examples of obedi­ence doe chieflie serue. What vse to make of the exam­ples of dis­obedient & rebellious subiects. and consideration of their hearts, both how the best sort of subiects haue in this case of obedience behaued them­selues, (whose examples in this tempestuous and blustering world may serue as they were anckers or staues to stay, and as it were firmely to stablish wauering minded subiects by) and also examples of the worst sort of subiects, whese ambi­tious aspiring mindes, and enuious rebelling heads haue pro­cured both their owne and their posterities most miserable ruine and vtter ouerthrowe, that such like affected subiects as they were, might by their precedent falles, learne in time, and beware, and stoppe the beginnings of all disobedient, rebellious and seditious practises.

For the better sort of subiects, Tvvo of the best examples of obedi­ent and du­tifull sub­iects. let Dauid his behauiour whiles he was yet a subiect, out of the olde Testament: and Christ Iesus his behauiour, when he yet in his manhood wan­dred for a time, and conuersed with vs here on earth, out of the new Testament be set before our eyes to view and con­sider of, for our learning and instruction, in the steed & name of all the rest, as most fitte and liuely paternes for all good, loyall, and true hearted subiects, to shape, fashion and frame their duties by: whereof Dauid when God had deliuered his bitter persecuting enemie King Saul into his hands in a Caue where Dauid and his men had hid themselues from the presence of Saul, 1. Sam. 24.4.5.6. when and where Dauid wanted neither fit occasions nor exasperating counsaile to haue kild his ad­uersatie the King, being so neare him that he had cut off the lap of his garment, yet he abstained from so vndutifull a fact, praying the Lord to keepe him from doing any such thing vnto his maister the Lords annoynted, and with earnest en­treatie ouercame his seruants that they should not arise a­gainst their King. 1. Sam. 26 The like also fell out an other time not long after, when Dauid and Abishai entred King Sauls camp, both the King himselfe and all his hoast being cast on a deepe sleepe, and came so neare the kings body, that Abishai carnestly prayed Dauid to giue him leaue to smite the king with his owne speare, affirming that he would lay it on so [Page 9]soundly, that one stroake should serue to make him sure for euer, yet Dauid would not consent vnto this, Learne of Dauid not to yeeld to bad coun­saile al­though it seeme ne­uer so good and neces­sarie. but prayed the Lords as before to keepe him from laying his hands on the Lords annoynted. Many examples before this had Dauid shewed of his prompt and ready obedience to his Soue­raigne Lord and maister King Saul; yea euen to the often hazerding of his bloud and life against the Kings enemies the Philistins, as the bookes of Samuel in diuers chapters do testifie. And here now in these two examples of sparing the Kings life, being so straunglie deliuered into his hands, he setteth forth a generall rule and lesson for all subiects in the world among all posterities, What Da­uids exam­ple doth teach. not in any wise to resist higher powers, nor by their owne priuate authoritie to take the sword in hand, nor to consent to the taking of the sword in hand, to kill or hurt any King or other supreme ruler and go­uernour, no not although it lye in their power neuer so easi­lie, without any bloud shedding, tumults, or great broyles to effect the same.

This good subiect Dauid was so louing and kinde, yea euen vnto a bad King his vndeserued enemie, and euery where hunting after, and thirsting for his innocent bloud, that at the very last cast of King Saul, when an Amalekite by his consent and request had slaine him, and brought the first tidings thereof to Dauid, supposing to haue receiued some great reward at Dauids hands for his newes, vpon the know­ledge there of Dauid after he had a while mourned and la­mented the death of Saul, he asked the messenger whether he were not affraide to laye hands on the Lords annoynted to destroy him; and presently commanded one of his ser­uants to kill him for that act by his owne mouth confessed. O Dauid, Dauid, thou most worthy mirrour of obedience and dutifulnesse to Gods substitutes here on earth; what if thou were aliue in these our dayes? Thou that didst so readi­lie obay, so reuerently vse, so paciently forbeare, so sorrow­fully mourne and weepe for the death, and so willingly re­uenge the death of a wicked King, that had beene so disobe­dient to God, and whom God had therefore vtterly cast off, [Page 10]with what reproachfull termes and irefull words wouldst thou not exclaime vpon, and reuile, yea with what tortures and torments of most shamefull death wouldst thou not de­stroy, such forlorne diuelish bloudie hel-hounds, such despe­rate treacherous conspiratours, and viperous rebels, as most naughtilie, vnkindly, and vnnaturally against Gods Church, their natiue countrie, the Kings Maiesties person and estate, will attempt to hazard the liues of so many thousands of men, women, and children, by deposing or murthering so kinde, naturall, and louing a King, as is now our most noble Soueraigne Lord King IAMES, Concern­ing King Iames, and his lurking aduersaries. so gratious a King, so care­full and prouident for the good and welfare euen of his worst subiects, such a mainteiner of blessed peace and quiet­nesse, not only at home, but also with forraine nations, and neighbour countries round about, such a fauourer of all hu­manitie and learning, such a Mecoenas of the learned, most bountifull to all goodmen, yea though to his owne priuate losse, hinderance and charges, and so necessarie a head for the whole body and state of all his realmes kingdomes and do­minions? Let this one notable example of Dauid that good and obedient subiect serue in this place for all other out of the old Testament. Out of the new Testament what more excellent and worthy example can be produced to be consi­dered or meditated vpon, The most vvorthy ex­ample of Christ Ie­sus, for o­bedience to magi­strates. Mat. 22.21 Mar. 12.17 Luk. 20.25 Rom. 13. and carefully to be imitated of all good Christian subiects, then that of Christ Iesus himselfe, who all the time that he wandred vp and downe on earth in our flesh, though he were very God as well as man, yet he neuer disdained to reuerence and obey such as were in au­thoritie in his time, he neuer behaued himselfe seditioustie, nor rebelliouslie, but rather taught and commaunded, to giue vnto Caesar the things which vnto him belonged; openly he taught the Iewes to pay tribute vnto the Romane Empe­rours, openly for himselfe and his Apostles he payed tribute, yea when he wanted money, Mat. 17.27 rather then he would faile in paiments due and accustomed to the higher power, he mi­raculouslie caused a Fish to bring him xx. pence to discharge such duties for himselfe and his companie. And he himselfe [Page 11]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 autho­ritie, but paciently without resistance put vp, digested, and quietly suffered all vexations, slaunders, and wrongs, know­ing that the authoritie of power was instituted and ordei­ned of God, and therfore both with their words they taught obedience, and in all their doings they gaue examples of the great reckoning and account that they made of the same. Among many other examples of the new testament this on­ly may suffice which our Lord Iesus Christ hath giuen for an eternall example to all manner of subiects, to teach them to yeeld this christian and dutifull obedience to all Soueraigne Emperours, Kings, and Princes, yea though strangers, wicked and wrongfull, if God at any time for our sinnes sake place such ouer vs. But some man may here aske a question and say, how and in what maner should a subiect obay his soue­raigne in such sort that he may be assured that his obedience shalbe accepted before God, A question concerning obedience resolued. and dutifully discharged before man? To whom I answere. A faithfull and a true hearted subiect must be carefull and heedfull to serue and obaye his soueraigne in thought, in word, or deed. A faythfull and a true hearted subiect must be watchfull and warie that he of­fend not, that he breake not his allegiāce neither in thought neither in word, nor in deed. And first concerning thought: Note this, Ephe. 6.6. that if God will haue seruants obedient to their maisters in singlenesse of heart, not with eie seruice as men­pleasers but from the heart. Ephes. 6.6. how much more fit and meete is it, that subiects should obay & serue their so ueraigne with the like singlenesse and simplicitie of heart and not with outward shewes only, where their hartes con­curre not with their outward appearances. And God is a spirite. Io. 4.24. and will haue himselfe worshipped in spi­rit and in truth, so let no subiect doubt of it, but that he will likewise haue his owne chosē deputies, his owne sword bearers, to haue their due yeelded them from the heart, [Page 12]he himselfe knoweth the imaginations of the heart and all the secret thoughts therein, 1. Chro. 28. Pron. he himselfe sayth, Da mih [...]cor; Giue me thy heart. And shall not they whom the same God hath ordeyned, appoynted, and substituted to be his depu­ties, vizegerents, and ministers, to supplie his roome and place among men haue and be serued with the verie hearts of their subiectes? Surely they are very vngodly men, and as the holy ghost calleth them the sonnes of Belial, 1. Sam. 10.27. that is vnyoaked persons, which refuse to draw in the yoake of loy­all and dutiful obedience, and that euen from the very heart, which is that part of man that God most chiefly respecteth. And note this moreouer, that God in plaine and expresse words prohibiteth cursing of the king, yea euen in secret thought: Eccl. 10.20. thence then wee may plainly gather and learne that as God will not haue a king to be cursed, no not so much as in the secret thought of a subiect, so no doubt on the other side the same God will haue a king to be serued and obayed yea euen in secret thought. Christian, godly, wise, and dutifull subiects ought to represse and suppresse in themselues euery insurrection in minde, and all deprauing and light account of their Soueraigns, & a disloyall thought ought not to haue any place or possession in any corner of their hearts, for the reuerence of the king hath God setled and seated immediatly vpon the conscience of the subiect, so that what subiect soeuer deiecteth the King out of his conscience deiecteth God himselfe who requireth to sit in his conscience, and that subiect which willingly, wittingly, and seeingly yeeldeth to entertaine in his thought an vnre­uerent estimation of his Soueraigne, What it is for a sub­iect to fo­ster and cherish an euill thought in his heart against his soucraigne. cannot be excused in that very acte from despising and despiting of God, for though the externall subiection and obedience be neuer so great and strict, yet his contemptuous thought (though the disreuerence be neuer so secret) cānot stand without the con­tempt of God, and that conscience that is guilty of despight­full and quarrelsome thoughts against the Lordes annoin­ted (how closely so euer it lurketh) is filthy, Epist. Iude. verse 8. as Saint Iude saith.

And therefore as true loyall subiects doe tender the quiet and safe keeping of their owne consciences, they must ten­derly and carefully keepe the obedience and reuerence of their King in the reines of their thoughts, which is the very originall fountaine of all true obedience, flowing and issuing out first from the very internall thoughts of the heart. Pro. 4.23. Keepe thine heart with all diligence, saith the wisedome of God by Salomon: for as the heart is eyther pure or corrupt, so is the whole course of a mans life.

A man that would haue water sweete, cleane, and whole­some, for his meate, drinke, or any other his necessarie vse, must be carefull to keepe the very spring-head cleane, cleare, and free from all poyson and corruption: Euen so a good subiect must alwayes be mindefull to preserue the thoughts of his heart pure and free from any contemptuous rebelli­ons or disloyall conceits against his supreame head, and so shall he easilie by such custodie of the heart, preserue and keepe the purer both his wordes, and all the actions of his life, both for duties towards God and towards Caesar. Wee finde it and prooue it too true by our deare bought experi­ence, Ier. 17.9. Gen. 6.5. & 8.21. and the holy-ghost doth teach vs the same in plaine termes, that the heart of man is deceitfull and wicked aboue all things.

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

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

And an other saith:

If any impious, irreligious, fawning, flattering Absolon-like natured subiect, with faire speeches, flatterie, & great promi­ses assault thy simple and plaine meaning heart, What is to be done when a mā is entised or drawne by any kind of meanes to yeeld to treason. drawing by any way and meanes towards disloyaltie, marke such well and auoide them, nay not onely that, but moreouer, be he ne­uer 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, Treason is not to be hid and cō ­cealed for any mans sake. 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, Cicero in Laeliosuo. Nulla est excusatio pec­catisi amici causa peccaueris. It is no excuse for thyne of­fence, 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: Ester. 2.2. which their treason should haue beene put in execution the next daye at the kinges next going abroade [Page 15]had not faithfull Mordacai disclosed the same, and that as soone as euer he knew it. Delay is dangerous especially in fire and in treason. 1. Kin. 8, 3 Subiects in whom true allegi­ance hath taken sure roote must be most carefull herein, yea euen in the very beginning, for in fire and treason. Moratra­hit periculum, lingering delayes in this case are perilous. Fi­nally 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, Pro. 22.11. What vse is to be made by the exam­ples of bad subiects proceed­ings, and of their end. Absolon his example of treason, & of his end. 2. Sam. 15.2.3.4. &c. What out­ward prac­tises Absolō vsed to bring his wicked re­bellion a­bout. And were foure: 1. Slander. 2. Flatterie. 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 o­bedience of the best subiects, and of the maner of true obe­dience. 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 flatte­rie, thirdly by faire promises, and fourthly by hypocrisie at­tempted 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, [Page 16]putting forth his hand, 3. Faire promises. 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: 4. Hypo­crisie. 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, The end of all Abso­lon his cun­ning and traiterous practises. 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 migh­tely 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 rebel­lion 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, 2. Sam. 18.9.14. 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, 2. Sam. 20.22. 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 [Page 17]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, Num. 16. 1. King. 16. 2. King. 15. 2. King. 21.Dathan and A­biram, of captaine Zimbri, of Shallum the sonne of Iabesh, of Pelah the sonne of Remaliah, of the seruants of king Am­mon that slue their maister the king. And in prophane his­stories of Brutus & Cassius that conspired the death of Caesar after whose death they neuer had quiet day till bloud was requited with bloud. Brutus and Cassius. Of Engenius that rebelled against the Emperour Thcodosius, Trip. hist. lib. 9. ca. 4 [...]. whose rebellious armie the Lord con­sumed and dismaide, whereby Eugenius was in the end for­ced to fall downe at the feete of Theodosius, where notwith­standing he was slaine & had his rebellious head cut off frō his shoulders. Of Procopius against the Emperour Valens, Trip. hist. lib. 7. ca. 15. 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 asun­der. Lib. eccl. 10 cap. 19. Of Magnensius the rebellious tyrant against Constans the Emperour who neuer enioyed good day after his rebel­lion till he was vtterlie destroyed by Constantius the Empe­rours 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 be­stow 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 di­uers 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, Gen. 27.16.17. all of them differing far from the spirit of Mo­ses that man of God who was more troubled in his spirite (being forwarned of God of the time of his death) for a go­uernor [Page 18]for his people then for the losse of his owne life, whereas these on the otherside shewed themselues very for­ward, 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 ver­tuous, 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 en­terprises. But seeing that both sacred and prophane histo­ries, 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, Learne to take vvar­ning by o­ther mens falles 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, incon­siderate and wicked attempts, foolish and rash actions, re­corded Ad perpetuam rei infamiam:

Full truly didst thou write ô Ignatius, Ignatius epist. 2. ad Magnesia­nos. thou good olde christian and constant martyr of Iesus Christ in the Prima­tiue 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, Rom. 13.2. that is not only the punishment of iudges here in this life, but also the eter­nall vengeance of God in the life to come: Tvvo kind of punish­ments of treasons. For the punish­ments of disobedience & treason are of these two sorts; ei­ther punishments of and by God, or punishments of or by man. The punishments of men are mediatly laid vpon con­spirators, 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 [Page 19]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, The ma­ner of the death of traitors, & what is sig­nified by that kind of death. punishments in name, punishments in buriall, punishments in body, punish­ments 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 offen­ders 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, practi­sed, and sought to cut off their supreme Soueraigne head, e­uen 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. Punish­ments of traitors in bloud and posterities. 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. Punishmēt of traitors by nature, how it is. 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 trai­tors bird may say of his Sire and lewd progenitor; Gen. 34.30 Thou hast made our fauour to stinke before the inhabitants of the Land.

Punishment in buriall or rather through want of buriall, Punishmēt of traitors in buriall. is when traitors bodies are dismembred by peece-meale, and being fixed vpon the gates and walles of great cities, are ex­posed to the eyes and reserued for a fresh 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 [Page 21]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.

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 int othe 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 [Page 23]cause & great reason, may be reckoned & accounted among the number of those duties which all loyall subiects are boū ­den 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 [Page 24]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 child­like 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 child­like 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 child­like 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 shalbe 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 [Page 25]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 [Page 26]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. 2.13Submit 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 Gods chosen vessels S. Titus. 3.1. Paul, not to swell against, not to threaten and crack, but rather in steed of that to pray, not onely for kings, but also for all that are set in authoritie vn­der them. And learne that not only the king and supreame magistrates, but also that euen likewise subordinate, subal­ternall and inferiour magistrates and officers are ordeined by speciall institution according to Gods will reueiled: and that although inferiour persons haue their authority deri­ued vnto them but by vertue of a commission out of a com­mission in the respect of the Prince, yet so long as the prince sendeth him and alloweth and confirmeth his authority, so long is he called and sent from God, in respect of thy consci­ence: thou art bound to obay for thy conscience sake, thou may not resist for receiuing to thy selfe condemnation or iudgment, of what parentage, birth, or degree soeuer he be, yea or of carriage or behauiour otherwise soeuer he be, be he neuer so bad a fellow as thou takest him after in thine owne humerous construction, Priuate subiects of what note so euer, may not controule or resist magistrates or their officers though they be very bad mē. for Quid haec adte, ti [...]i hic non est concessum iudiciunt, si m [...]o [...]ger [...], habot iudi [...]m cui in di [...] illo rationem reddit? What hast thou to do or meddle to cen­sure his birth, his preferment, his parentage, or who hath ap­poynted thee a iudge for his other bad qualities, or mis­behauiour. If he doe amisse he shall be sute to haue a iudge which one day shall call him to an accounte of his stew­ard-ship: In the meane time none of these by matters nor hoate protended excuses can discharge thy duty and obedience: Nisi cogeret te contra dei praeceptum quippiam a­gere, hic obedientia reprimenda est & dicendum est oportet deo plus obedire quam tibi: Alwaies prouided if he goe aboute to enforce thee by vertue or vnder colour of his office, to at­tempt any thing against Gods expresse commaundement [Page 27]and will, here in this case onely art thou not bound to obay: but thou may answere with the Apostles Peter and Iohn, I must obay God rather then you, Acts. 4.19. here onely art thou exempted from obedience, and herein yet thou mayst not in any wise draw thy sword against any magistrate, thy selfe being a priuate person; for Christ himselfe in this case saith vnto thee that which he once spake to Peter: Mat. 26.52Put thy sword vp into his sheath, for all that take the sword shall perish with the sword.

Thirdly the feare which the scholler hath of his maister maketh him carefull to do those things which are right and good, and to auoide the contrary according to his masters appointment. The third vse of feare in a subiect. Euen likewise this aforsaid good and ne­cessary stars, frameth and fashioneth in euery faithfull and true subiects heart, an carnest desire to obay those whom God hath set ouer him in all good and godly things, which they command to be done, and eschewing those euil things which they haue by their lawes in any wise prohibited and forbidden, yea although there be no penalty at all set thereon.

Fourthly like as the feare in a scholler maketh him in the ende to become learned and louing to his maister of whom [...]he hath receiued both learning and good manners the effects and fruits of learning, although at the first he were forced thereunto with feare contrary to his owne mind, will, and froward nature. The fourth vse of feare in a subiect Euen so this good feare in a good subiect bringeth him into an habite of all duti­fullnesse vnto his magistrats, maketh him to be come cun­ning and skilfull in the knowledge of a true subiects al­legiance a thing (as is aforesaid) most necessarie for eue­ry subiect to be acquainted with: It is afore­said in the first page. next the knowledge of Gods lawes, and moreover it causeth and worketh in euery loyall subiect a reciproke loue towards his King, Prince, &c. in li [...]w and regard of the manifould and great blessings and benefit, which he receiueth & daily & howerly enioy­eth by his superiours good protection and gouernment.

Filtly and lastly like as a schollers feare which he hath, [Page 28]alwayes moouing and stirring him vp to all dutifull obedi­ence and loue of his master, draweth a certaine good liking, inclinatton, and kind affection, loue, and good cōmendation from the maister to the scholler, vpon the first triall, and continued proofes of these vertues issuing and proceeding first from his reuerent feare. The fit vse and profit of feare in a subiect. Euen so experience may euery day teach euery one that will giue his mind to note and con­sider hereof, that this loyal subiects dutiful feare, after a time of triall and due tast thereof, and of the effects and vertues thereof arising, will win and draw out of the hearts of the king or other supreme heads and magistrats, a certaine reci­proke mutuall loue and good liking of the higher powers, towards all such dutifull and louing subiects as shall turne to their great and singular comfort, if not to his preferment, to his exaltation, and the lifting vp of his head amongst his brethren and felow-subiects. Now as for the most parte there is not lightly any thing so good, profitable and neces­sary amongst men, but it may be corrupted, depraued and decline to the worse part through the abusing of the same; Euen so likewife this feare hauing all these before named most excellent quallities, Feare al­though it be a neces­sarie thing to be giuen to Caesar, yet may it be abused. fruits, and effects, yet if you looke not well vnto it, through the deuils suggesting and mans naturall corruptions and infirmities, this so good and neces­sary a vertue may notwithstanding be diuers waies be abu­sed: as first the abuse of this feare ariseth of the vnmeasura­blenes therof, for as the cōmon saying is, Omne nimium ver­titur in vitium, The first abuse of feare. too much of any thing is faulty, then they in­curre a manifest abuse of this feare which go so far forward therin that they stand in greater awe and feare of the power of men then of Gods power, which are throughly touched with a bodily feare of man, which if they do the worst, can but kill the body, but God who is able to kill both body and soule, they feare not at all, or at the leastwise not so much as men. This peruerse abuse of feare doth Christ him­selfe correct and reproue, as appeareth in Mat. 10.28. Feare ye not them which kill the body, but are not able to kill the soule: but rather seare &c.

The second abuse of this feare is when the penall lawes sta­tutes, forfeitures, The secōd abuse of feare. and losses of trifles and things of no mo­ment nor weight in comparison, deuised and set downe by men as for the breach of any good orders, or of Gods [...]ait cōmandement, is more feared, and greater account made of it, then of Gods seuere threatning & cursse for the very selfe same offence, as for example; Let either magistrate or pri­uate person within his owne charge, set down the forseiture but of one peny, yea though it be lesse, disbutsed and paid to the pooremans box or any other vse, for euery vaine oth vn­necessarily sworne, and that shall preuaile more to feare ma­ny from blasphemous and vaine needlesse swearing, then can the greeuous threatnings of God, to cast both soule and body for euer from the ioyes of heauen to the torments of hell, and all for the selfe same fault and vice. Lo here a mar­ueilous abuse of feare: yea and as it is in this example so it holdeth likewise in many moe other of the like nature.

The third abuse of this feare is, The third abuse of feare. when God either cōmaun­deth any good thing, or forbiddeth any ill, yea and that with eyther a gracious promise annexed for the doing of the one, or a greeuous punishment for the other: And man commaundeth or forbiddeth the same, yet these things are done, or left vndone the sooner & with greater care & feare of the commaunding or forbidding by some great men, whom the world is afraid of or honoureth and loueth, then they were for eyther the feare or loue of God: before that a­ny such great man in the world vndertooke to deale in those things. Examples good store, such as in the last second a­buse is set downe, for this third might be produced, but the case is so plaine that euery man but of meane capacity may easily see and vnderstand it.

Let this suffice concerning the good, profitable, and ne­cessary kind of feare, Of the se­cond kinde of feare. spoken of before in my distinguishing of feare into two kinds, and now a while to the later or se­cond kind, which was the pernicious or naughty feare, and this the Grecians also expresse by these two words, to wit, [...], & [...], the one signifling trouble, the other a band, [Page 30]as if they would haue said, that it held the soule wholy trou­bled and bound, they describe this feare also to be as it were a giddines and as it were an alienation of the minde from the right sence, making the soule idle, dead and voide of euery good exploit, or effect whatsoeuer. And this latter kinde of feare worketh in the wicked a feare of paine and punishment appointed for offending, whereby they are as it were curbed and kept backe as with a bridle, and restrained from presu­ming to commit their wicked hartes, desired villanies, and damnable purposes.

This feare is of some called a seruile feare, Of the ser­uile feare. which work­eth neither by loue nor reuerence, nor any other vertuous qualitie, as doth the former filiall or child-like feare, but onely through an horror of punnishment which holdeth back from practising mischieuous purposes. Of this spake the Philosopher Py hag [...]ras, when he said, that he that is letted from doing of euill for no other respect, but only because he would not be punished, is very wicked: And yet whereas the Apostle Paul in the before cited place biddeth to feare Prin­ces, Rom. 13.4. if they do euill, because the magistrates beare not the sword for naught. This same canon for this kinde of feare is very necessarie for the preseruation of humane societie, for if this were not, all would runne on heapes (as they say) through the licentious, shamelesse, and naughty disposed na­tures of the wicked, The vse & profit euen of seruile feare in some sort. peruerse sort of people, wherewith the whole world now in these last dayes swarmeth. And we must thinke and consider, that it is farre better that the repro­bate wicked ones of the world should through this kind of feare be brideled from the accomplishing of their vile wil [...]s and desires, then that they should haue full libertie at their pleasures without all feare, to put them in execution, albeit that yet they cannot be so holden for excused before God, It is not onely to feare euill, and to re­frame euill for feare onely. who requireth it at all mens hands, that both euill should be auoyded, and good should be done of all inwardly with heart and spirit, as well as outwardly for any ca [...]e or consi­deration so euer. And yet neuerthelesse we see it oft tunes fall out by common experience in the world, that such [Page 31]kind of feare doth not alwaies so stay them from doing of euill, but that though they forbeare and hold vnder for a while, yet so much the more they are inwardly inflamed, and kindled with a desire to satisfie their corrupt willes, which at the length violently burst out, and euidently then may the world see what mischiefes they harboured and se­cretly sostered in their hearts a long time before.

CHAP. III.

THe third dutie due vnto Caesar, as is to be gathered & learned both by the fift commaundement (as generally all that haue written thereon, both olde and later wri­ters haue noted) and also by the doctrine of the two before named Apostles Peter and Paul, is Honour the King. This honour due vnto Kings, Prince, Gouernouts, &c. is by their subiects ouer whom God hath placed them many wayes to be giuen and performed. The word honour, by a figure, Honour what it sig­nifieth. signifieth all that dutie, whereby the digni [...]ie, credit, and estimation of all, but especially of superiours is or can by any meanes be preser­ued and kept vntoucht or vndefaced. The acti­ons of ho­nour are diuers. The actions whereof are many, and consist in many points: as first, that subiects of what rank, sort or degree soeuer should humbly submit, giue ouer themselues, yeeld vp & resigne all their actions, wills, Of the first kind of ho­nour due vnto magi­strates. & affections vnto their superiours, to be willingly without resistance ruled & guided by their commaundements, by their laws, acts, statutes, ordinances, & decrees: so they be not wicked, impious, and repugnant to Gods expresse will and commaundements, and of this maner of honor is at large spoken before in this treatise in the describing of the first duty in the first chapter.

The second action whereby this honour is to be shewed, Of the se­cond kinde of honour due to Ma­gistrates. and wherein it consisteth, is in talke or speach, either of them or with them; in talke or speach of them, that is, that the subiects communication and talke of and concerning ma­gistrates, rulers, and gouernours, be alwayes honorably and with reuerence towards them, that they take heed and be­ware that they do not diminish nor empaire their excellen­cy or dignitie, by vnseemely, vnreuerent, and contemptuous words, and herein also is included the abstaining & forbea­ring of all manner of euill speaking, mocking, scorning, scof­fing, deriding, reuiling, cursing, or banning of superiours, as 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 [Page 33]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.

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 [Page 34]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 tyrant, a cru­ell oppressour, and a bloudie murtherer of many thousands of their nation.

And who were chiefe rulers, What kinde of rulers they vvere for vvhom Paul exhorted and had the supreame au­thoritie in those dayes, that the holy spirit of God by Paul exhorted that prayer and supplications should be made for such. Truely about that time raigned the Emperours Caligula, Clodius, and Nero, no Christians but Pagans, and that was worse, most cruell persecutours, martyrs, and murtherers of godly professed Christians. And doth God himselfe commaund, charge, and exhorte their subiects to pray vnto him for such Emperours, Kings and Rulers, as were strangers, Pagans, Heathen, Infidels, murthe­rers, tyrants, cruell oppressours of them, ransackers and destroyers of their countrie and friends whatsoeuer: How deeplie then are good Christians, and all loyall subiects bound continually to pray vnto God, and to praise God, for the blessed and most happie gouernment of godlye, zealous, and most Christian Kings and Gouernours, and for infinite benefites and blessings powred vpon them by such gouernement? What it is not to pray for kings, princes &c. Surely to fall into such extreame ingratitude, and seeinglie, willinglie, and wittinglie, to incurre such retchlesse and profound obliuiousnesse of Gods [Page 36]most bountifull blessings through want of prayer & thanks­giuing in this case, what is it else then to commit a most hai­nous and greeuous sinne against God, against such gratious gouernours, and against their owne countrie, against them­selues and the common wealth, & thereby to prouoke God to take away such blessings, and to cause them to feele many things, that willingly they would not, and to beare burthens of griefes, that otherwise they should not, and that worthily too: This was an exercise in the time of the primitiue church both highly regarded and feruently followed, their forward and prompt inclination to pray for Magistrates may appeare by due testimonie of diuerse godly writers in those dayes, In the 30. chap of his Apologie. whereof let onely Tertullian at this time speake for the rest, who saith thus: We pray alwayes for all Emperours, desiring God to giue them long life, a sure raigne, a safe house, valiant armies, faithfull counsellers, honest subiects, a quiet world, and what soeuer else a man or Emperour may desire. The king of kings for his sonne Christ his sake, graunt true Christian subiects the like feruent zeale and willing spirites, to be the more dili­gent, watchfull, and mindfull herein, that Caesar may haue his due, and God his glorie, for euer and euer.

CHAP. V.

THe fift among those things which are due to be yeelded vnto Caesar, that is, to euery King, The causes for vvhich taxes, sub­sedies, &c. are gree­uous and odious a­mong the common subiects. Prince, ciuill Magistrate, & temporall ruler, is tribute, subsedies, taxes, and other such like customes, a thing I know very greeuous to the eares, & no lesse odious to the hearts of a sort of simple ignorant people, & that partly because that at such paiments the poorer sort of the comminaltie are of­tentimes forced by the richer and more able sort (as it is Vox [Page 37]populi, and would to God it were not too true) to beate the heate and burthen of the day, and to sustaine the greatest charge and paiments, whereas they that are ten times the more able, are nothing the like, for their substance ratablie ceased, but can easily inuent, deuise, and vse diuers cunning subterfugies and starting shifts to draw their necks out of the heauiest part of the yoake, verifying the olde saying; The weaker must be thrust to the wall. And partly also because that lightly in all ages there haue euer started vp (if not in deeds, at leastwise in contumelious, slaunderous, vndutifull, Acts. 5. and disloyall speaches) some such Theudasses and Iudasses as doctor Gamaliel spake of in Act. 5. mutinous reformers, grud­ging and male-contented reuolters, viperous conspirators, & routing, rioting, rebels, which vnder pretence of the commō good of all men, and bearing the people in hand that they sought for, and coueted only a reformation of disorders and a redresse of common-wealth matters, haue spoken against the payment of tributes, subsidies, and such like taxes, which appertaine to kings and princes, affirming them to be op­pression and extreame poulling of the poore comminalty, and so haue drawne the silly ignorant vnconstant sort of people at leastwise to murmur, grudge, & exclaime against them, if not to take armes vpon them: Yet notwithstanding what soeuer can be deuised to be said to the contrary vpon the heads or by the meanes of any such lewd, wicked, male­contented and insurrectious authours, who both they them­selues and their seduced silly followers through out all ages haue come euer to a bad end. This haue I read, and this I wish all true loyall subiects to consider of, which for my owne parte I dare not nor I cannot but with all mine heart allow of, to wit, Hyperius in Rom. 13.6. that Ius pendendi vectig alia apud omnes gentes fuit semper receptissimum: The law of tribute paying amongst all nations euermore hath bin a thing most vsuall and accu­stomed: and vnto this in the same writer this reason is added, Recte perpendunt omnes ac fatentur, quantum & quam vtile sit humanae societati magistratuum officium, dū ij pro salute hominū sine intermissione invigilant, atque hoc nomine vectigalia haud [Page 38]grauatim omnes illis pendunt. All men do right well consider, and confesse, how great and how profitable the office of ru­lers and magistrats is for the maintayning of the society or felowship of men, whiles that they watch and take paines for the safety of men, and for this cause they pay their tributs most cheerefully and not grudgingly: The same Hyperius vpon the Rom. 13. And againe he saith, Hoc scripturae approbant, hoc leges ciuiles communi gentium omni­um consensu recipiunt: This do the scriptures allowe of, (wri­ting there of tributes paying.) This do the ciuill lawes with the common consent of all nations accept of. And a none after he concludeth this matter of tribute paying with these words, Vectigalia iuxta receptissimum omnibus gentibus ius sunt danda, idque pro quadam contestatione obedienciae magistratibus debitae, ob beneficia quae per cosdem in communi vita obueniunt. Tributs according to the law admitted among all nations are to be payed, and that for a certaine witnessing of obedient magistrats, for the benefits which in common life befall by them. Theophi­lactus and Bucer their opinions concerning tributes, taxes, &c. And Theophilactus an ancient, a learned, and approued authour cōmenting vpon the Epistle to the Rom. chap. 13. vp­on the words of the Apostle Reddite tributum saith thus, ver­bo reddendi significat debitum quod inexcusabile subditis imposi­tum est. And Bucer a latter writer yet of great reckoning, rea­ding, and learning, agreeing with the same Theophilact saith: Non damus sed reddimus quicquid ex officio 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 [Page 39]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 [Page 41]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 and Prin­ces to ob­serue and practise. to ryote and exces­siue abuse of the treasuties, or rather the sweat of the brows, and the very bloud of their people, which not to spare is cru­ell and tyrannicall vnnaturalnesse, & let them no otherwise thinke but that those impositions, taxes, tributs and charges of money or prouision which they receiue from their sub­iects, are especially to be supports, shields, and bucklers for publique necessity, wherwith continually without intermis­sion to burthen and weary out the poore comminalty, espe­cially without some great cause is tyranicall extorsion. A lesson for subiects to note & obserue. Nei­ther on the otherside let this doctrine concerning Princes be an occasion for common people and priuate men, little acquainted with princes affaires, rashly and stubornly to en­termeddle with iudging of condemning or censuring of Princes expences, although in their silly simple iudgment they exceed and offend in lauish excesse in many things, and many times Ne sutor vltra crepidas. In deed subiects must [Page 42]helpe and aide their ciuill Magistrates, especially the higher powers, whensoeuer occasion and necessitie shall so require, yea though it were with the bestowing of their bodies, liues and bloud, much more with the tribute of some small por­tions of their goods.

The Saints did gather their goods in common to helpe the Magistrate, Bullinger in his second Decade vp­on the 5. and 6. com­mādemēts. so oft as publique safegarde did so require. The Isiaelites of all ages did alwaies fight for their Iudges, for their Kings and other Magistrates, and likewise did all other people vpon good aduise taken: and on the other-side, so did the Princes for the people, such hath beene the force of the reciprock and mutuall loue and dutie, such hath beene the zealous and godly naturalnesse in citties, kingdomes, & common-wealths, betweene Kings, Princes, Iudges and go­uernours, and their naturall and good louing subiects. Taxes and tributes and other paiments of the like nature, as learned writers, and reuerend authors do teach, ate due to Magistrats as the hire of their labours, and as it were (as before was no­ted out of Ʋlpian) the sinewes of publique tranquilitie and common-wealth, for who goeth to warfarre on his owne proper costs, euery man liueth by that labour wherein he is occupied. The Prince taketh paines in gouerning the common-weale and preseruing it in peace, he neglecteth his owne priuate & household businesse whereby he should liue and prouide for himselfe and his familie, by looking and attending on his countrie affaires. It were against reason therefore but that he should be maintained vpon the publique treasure and cost of his countrie. It is most requisite also that kingdomes and common-wealths should be sufficiently prouided and furni­shed with money and substance to helpe in distresses, as in warres especially, in famine, dearth, and other such like com­mon calamities besides mainteining of Ministers of lawes and iustice for the iust gouernment and deciding of contro­uersies amongst subiects, as Iudges, Sergeants, and such like: and at one word, to be briefe, there is such great wants of so many things in the well ordering of a common-wealth, that vnlesse money be still at hand in a readinesse, there can no [Page 43]kingdome nor common-weale stand long in any good or­der. They therfore that murmure, giudge, and deny & with­draw other to deny the paiments of tribute, go the next way to worke to subuert & ouerthrow the common-weale, and to bring all to naught. A question necessarie to be con­sidered on and looked vnto in these our dayes. But what shall we here say of such a kind of subiects, as in the sight of the world in their corne, cattle, sheepe and other goods, are deemed worth two or three hundred pounds, yea that will not stick if he can here of a good purchase of land to giue two or three hundred pounds for a peece of land, and as much to the marriage of his daughter, and will crack that he hath an hundred pound to bestow on his enemie at lawe, if he crosseth his mind and will not suffer him to haue his wil in euery thing that he de­sireth, and yet so soone as the Kings commission commeth forth for subsidies and taxes, this man forsooth stoopeth very lowe then, and wilbe worth no more at the valuation to the king then ten pound, & sore against his heart it is that he is tendtered so far: & besides this he must haue bearing money (as they call it in some countries) that is, he must haue of his poore neighbours each one somwhat to helpe him to beare out this great charge and burthen of subsedies, & if they re­fuse he will crack them to make them subsedie men, to put them into the subsedie booke with him, and therefore they were better to beare him out, then to be brought in them­selues to a farre greater charges then he requites at their hands. What shall we say to this kinde of men, doth this man rightly Giue to Caesar that is Caesars. Maister H. Latimer, sometime Bishop of Worcester. Let a godly lear­ned Doctor of Diuinitie, sometimes a zealous preaching Bi­shop in England, & afterwards a martyr (so zealous of main­taining Gods truth, that he most willingly and cheerefully gaue his body to be burned at a stake, and his hearts bloud in miraculous manner, euen to the quenching of the fire burn­ing the lower parts of his body to be shed,) come forth and answer this sort of subiects, and he will in plaine termes tell them that they are very theeues, that thus they robbe their king of his due debt that he ought to haue, and that they might with as good a conscience take another mans gar­ments [Page 44]off his back, as so vniustly take and with-hold from the king that which the Parliament, the highest court in the land hath giuen to the King, and that it is due debt, and that vpon the perill of their soules they are bound to pay it. And this man of God will further tell them, that if the king should require an vniust request, yet they are bound to pay it, and not to resist nor rebell against the King, and that the King shall be in perill of his soule for asking of an vniust re­quest, and God will in his due time reckon with him for it: but in the meane while the subiect must obay the King, and not take vpon him to iudge him: God is the Kings Iudge, and doubtlesse will greeuously punish him if he do any thing vnrighteously. But the subiect must pray for his King and pay him his dutie, and disobey him not. And know this, that whensoeuer there is any vniust exaction laide vpon him, it is a plague and a punishment for his sinnes, as are hunger, dearth, pestilence, and such other punishments of God. And vnto this sound doctrine in this case subscribeth also Doctor Martin Luther in these words: D. Martin Luther vp­on Math. 22.21. Whether Kings, rulers, magi­strates and officers, vse and exercise their rule and authoritie well or ill, we must haue regarde 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, [Page 45]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. 18or 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 [Page 46]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, [Page 47]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.

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 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 [Page 48]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 [Page 49]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.

CHAP. I.

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 [Page 51]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 no wise brooke it to be at commaund, and to submit himselfe willingly (according to Gods ordinance and appoyntment) to the obedience of magistrates, rulers, and gouernours, be they neuer so well worthy of the place. Pride and hautinesse of stomack in great mē vvhat vvork they make. Herehence it oftentimes commeth to passe that Dukes, Earles, Lords, Knights and such like being once possessed with this pride, vpon neuer so light occasions, nay rather ta­king offences, then tarying vntill offences be iustly giuen, will contenine, disdaine, and vnreuerently and dishonora­blie vse, yea and oftentimes also conspire against, take vp armes, and seeke the life and bloud, or at leastwise the de­posing of the Lords annointed, their supreme heads, ordei­ned and placed in such roomes by God himselfe: and here­hence likewise it falleth out, that many priuate persons a­mong the common people will not stick to vilipend, dis­daine and contemptuously to abuse the inferiour subordi­nate magistrates, thinking themselues in the pride of their owne hearts, The de­uilles craft and subtil­ty to in­snare men through pride and to bring them ther­by to con­spiracie & rebellion, described by a simili­tude of a fisher: blinding & deceiuing the poor [...] fishes. farre better men & more worthy to command and rule, then to be by others (whom they thinke to be worse men then themselues) commaunded and ruled. It is the manner of fishers who vse to take fish with stan­ding nets in running waters, that looke where they choose a fit place to plant their net in, there round about their net, will they first blunder and muddle the waters, so that thereby their net cannot easily be seene by the fish, then will they goe somewhat higher into the riuer and with their long poulleringe staues will they beate and dash in the streame and driue downe the fish towardes their net, into the which the silly deceaued fish soone shooteth it selfe, and so at vnwares is insnared, by reason that the net could not be seene, the water about it be­ing before thickened and blundered by raysing vp of the mudde.

Euen this is the case of many subiects in the worlde, [Page 52]The cunning crafty deuill is the fisher, he sets the net of diso­bedience to magistrates within the circuite and walke of such as he meanes to catch therin, then he blindes their hearts with pride, so that they therewith hauing their senses and reason darkened, rush forward headlong, the d [...]uill for­cing them on a pace in their madde moode, into the nett, which they silye soules neuer perceiue nor consider of till they be surely snared past all helpe of retyring back againe and so are they cast away ere they be aware. A caueat. O subiects, subiects, of what estate soeuer you be, noble or ignoble, high or low, rich or poore, looke to it in time, beware of this net, take heed of this pride the deuills owne engine: To han­dle euery particuler poynt of pride would make a larger dis­course then here now I purpose, let this suffice therfore for so much concerning pride being the first cause of vndutiful­nes, as it doth or may preiudice loyall subiects duties to higher powers.

CHAP. II.

AN auncient Latine christian diuine hath written, Hugo Ʋic­torinus li. 1 de anima. that Pride riding in a coach, hath her coach drawen with foure horses, the forehorse is Ambition, the second Vaine­glory, the third Contempt, and the fourth Disobedience. Ambition therefore an attending seruaunt on dame Pride may I not vnaptly here set downe in degree next vnto Pride for the second cause of subiects vndutifulnes: And this ambiti­on may well be defined to be a most vehement, What am­bition is. strong, dis­ordered and an vnreasonable desire of glory, an insatiable & anvnbrideled greedines to rule: It is a vice of excesse figh­ting full, but against modesty which is a part of temperance, for a modest man (as Aristotle saith) desireth honor as he [Page 53]ought, and as becommeth him, Who is ambitious. but he that desireth otherwise then he ought by vnlawfull meanes is ambitious and car [...]ed away with a perturbation of intemperance. Of such as these there are many examples (which may serue to instruct and warne loyall subiects) both in sacred and prophane histo­ries, amongst whom commeth here to my remembrance the notable story of Korah that seditious headed and ambitious minded Isralite, whose rebelliō Moses at large setteth down, Num. 16.1.2.3. &c. with his bad successe, and strange punishment: In which ambitious man, (like as it commonly falleth out with all such as are infected with that vice) there was first a male content­ment of mind, who not contented with that honor, calling, and office wherein he was placed, raised vp disquietnesse, disturbance and tumults among the people: Psal. 106.16.17. Secondly there was in him an enuious affection, whereby he disdeined that Moses and Aron should haue any power ouer him. Thirdly like vnto our vile Anabaptistes, he went about to suppresse gouernment and magistracie and would haue all the people to be of equall authority, power and condition, which is the confusion of all states of people. Fourthly he raysed vp opē sedition and rebellion among the people against gouernors appointed of God. Fiftly he went about to haue brought the high priesthood from Aron vnto himselfe although he found fault with others for the same. Full of the like ambiti­ous humours was also Absol [...]n sonne of king Dauid, of whome I surcease to speake heere, because I haue de­scribed him somewhat at large before in the first chapter concerning Obedience, whither I referre the reader, and vnto the second booke of Samuel where he may haue his history at the full. Let all loyall true meaning subiects in time be­ware that they do not in any wise yeeld vnto this pestiferous humor of ambition then the which there cannot lightly be a greater enemie to all boundē duties of good subiects. Looke into and consider but a while either auncient or later Chro­nicles and histories and see where there euer was any great plagues, any subuersions and ouerthrowes, of either flourish­ing monarchies, common wealths, or cities, but they were [Page 54]wrought by ambitious men, refusing dutifull submission to higher powers, and desirous to commaund and to be pre­ferred before others. Who but ambitious men are wont to kindle and stir vp the fire of domesticall diuisions, ciuill warres, and dissentions, making no reckoning and taking no thought what will be the issue of such damnable enter­prices, so they might make away to effect their owne deui­sed platformes. What did procure the ruine of Graecia flo­rishing in armes and sciences? Ambition. What wrought the decay and confusion of the common wealths of the Lacede­monians and Athenians the one being maisters of the Sea & the other of the Land? The great falles and ouer­throwes that ambi­tion hath brought vpon ma­ny. Ambition. What stirred vp Caesar and Pompey, Marius and Sylla, Octauius, Antonius & Lepidius by force of armes to put their countrie to sword and fire, and so most vnnaturally 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 [Page 55]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.

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 [Page 56]promoted and prosper, as saith the Poet Horace:

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

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 cō ­parison [...] 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 shalbe 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 [Page 57]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 dutifull maner they ought to submit themselues. Let all loyall subiects therfore take heede, a­uoide, and shun from Enure this third cause of subiects vn­dutifulnes, and according to S. Paul his exhortation. Do all things without murmurings & reasonings that they may be blamles & pure, Phil. 2.and the sonnes of God without rebuke in the middest of a naughty and crooked nation.

CHAP. IIII.

THe fourth way by which sathan seeketh to abuse subiects and to inueigle and en­tise them to abuse and make lesse ac­count and reckoning of higher powers and magistracie then they should, and to grow more vntowardly and contemp­tuous in their bounden duties then be­commeth dutifull subiects for to be, The great in conueni­ences of want of wisdome, and know­ledge. is lack of wisdome and knowledge, for through the one, that is through lack of wis­dome, subiects become altogether vnable to iudge and dis­cerne of princes pretenses and pollicies, & so both: ashly & foolishly take vpon them like Sus Mincruam to censure, controull and condemne the actions and proceedings of their princes, through the other, that is lack of knowledge, they be come vndutifull and disobodient to the lawes, ordi­nances, iniunctions, acts, and statutes of the king and his ma­gistrates and officers vnder whom they liue. Kings, Princes and gouernours do vse oftentimes for diuerse causes to dis­guise their purposes with pretenses and colours of other matters, Princes procee­dings, pol­licies and purposes not to be condem­ned, nor misconste­red. so that the end of their drifts and secret purposes are not right seene into nor vnderstood at the first, this to be lawfull the word of God doth not deny.

To make construction of intents, and as yet vnknowen meanings of princes in any ill part falleth not for subiects, but rather to interpret them in the best maner, and take them in the best part. Euery creature is not acquainted with the mind of his creator, nor euery subiect of his go­uernour: so the Lord saith Iob, giueth not account of all his matters, and so in some respect it may likewise be said of princes, that they giue not accounts of their matters to all their subiects. 1. King 3. King Salomon pretended to deuide the [Page 59]quick child betweene the two harlots and did not, what if any foolish busie subiect or seruant had stept in to haue ta­ken exception against Salomons commaundement of di­uiding the infant, surely it had argued a foolish want of dis­cresion and a sawsie vndutifullnesse to haue interrupted the kings attempt, wherin did lurke almost manifest reuellation of king Salomons exceeding gift of wisdome. 2. King. 10. Iehu preten­ded that he would serue Baal, much more then euer did Ahab, but he did it not, but by this subtilty destroyed all the seruants of Baal. Euseb. lib. 1 chap. 11. de vita con­stant.Constantius the Emperour pretended that as many as would offer sacrifice vnto Idols should haue ac­cesse to his royall person, dwell in his court and haue offices and great honor in the common wealth, but they that would not should both be banished the court and depriued pre­sently of such honors as now they did enioy. But yet he did not so, but by that policie tried the true christians from Idolaters, and so tooke to them, and cast out the Idolaters, had it not beene great lack of wisdome to haue interrupted these Christian princes pretences and commaundements tending as afterward it proued to so good an end, had it not been busie, folly and rash vndutifullnesse for any sub­iects, to haue meddled, taken exceptions against, excla­med vpon, and condemned these christian pretenses and pollices. Here-hence then let Christian subiects learne to beware that they fall not into vndutifullnesse through this lacke of wisdome, in not discerning the lawfullnesse, drift and end of princes affaires. And likewise let them here learne and striue to be acquainted with and to know their Princes lawes, for otherwise they must needs incurre the crime of vndutifullnesse through lacke of knowledge, for how can they obay lawes which they neuer sawe, heard, not read of, and yet can they not be excused through ignorance.

CHAP. V.

THe fift cause of vndutifulnesse of sub­iects which hindereth many from per­forming and yeelding of those bounden duties which magistrates may iustly ex­pect at their hands, is discontentment of mind, Two sorts of subiects, troubled with dis­content­ment of minde. abounding especially in two sorts of subiects, first in the proud ambitious sort of great men in the world, secondly in the wicked and wilfull needy sort of inferiour subiects: of the first hath bin spoken in the first and second chapters; for the second when they haue rashly, inconsideratly, prodigally and lewdly wa­sted and consumed their patrimony, their landes, and goods, when all is gone and nothing left, then in their discontented moods, with blasphemous and horrible oathes they will vt­ter and maintaine diuerse vnseemely, vncouth, vngodly, vn­dutifull & disloyall positions; as that this world is vneuenly dealt, that it is no sinne to take it from these fat backes, and greasie bagges that haue it and will do no good with it, but will suffer a good felow to starue in the streets, or h [...]ng him­selfe, before they will depart from one peny; that they hope to see a day shortly when a sword and a dagger will do them as much good as the best farme, or the best plowe in the parish, that if all they haue will buie them a sword and a dagger they hope to liue as well as the richest Curmuchin of them all, and that they be good fellowes, and haue had it, and must haue it, and will haue it, for why? as some of them say Domini est terra & plenitudo eius, the earth is the Lords and all that therin is. These prodigal) professors of irregu­latity, in their malecontented fitts, when they see that their companie will serue them, stick not to despise all rules of magistracie, then Ex abundantia cordis es loquitur, their [Page 61]tongues run voluntary, wilfully, and wittingly, scornefully, and contemptuously will they cast out words of high indig­nation and disdein against the reuerence and honor of high­er powers: and so these wild-headed, and staring eyed crea­tures, these impudent and audatious spirited madcappes, must be counted forsooth men of valor, of ingenious spirits, of manly courage and martiall natures, they looke as bigge as if their faces were made of harnesse, and their hearts growen with haire like Leonides that most valiant and cou­ragious Lacedimonian. These furious roysters and desperate cauallieres, crooke in their nailes to keepe them sharpe for a day, and with their Absolons long locks prognosticate ei­ther a vindictiue resolution of mind, or foolish vaine heads, or Absolon fatal end, they want nothing but only a ring-lea­der, a captaine of their owne conditions, whom they may follow, or else bandes and legions, of lewdlings like them­selues which would 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 [Page 62]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 cō ­mon-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.

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 [Page 63]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. [Page 64]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.