A TREATISE AGAINST TRAITORS. Meet for all faithful Subjects in these dangerous days. Taken out of the 40. Chapter of jeremy, the 13, 14, 15, 16. verses, and the 41. 1, 2, 3, 4. Made and published for the benefit of the Church and common wealth of England: by Samuel Cottesford Minister and public Preacher of the word of God.  Proverb. 17. 14. 
The beginning of strife is as one that openeth the waters: therefore ere the contention be meddled with, leave off.  
AT LONDON Printed by E. A. for William Holme.   

To the most Reverend Father in God, john by the divine providence, Archbishop of Caunterbury, Metropolitan of England his grace, and one of her majesties most honourable privy Counsel, Samuel Cottesford, wisheth everlasting felicity.  
I Am not ignorant (most Reverend Father in God) how dangerous a matter it is to publish anything to the common view of the world, more dangerous by far then all the adventurous traffics made by Sea, into the Indian coasts for gold, for if therein God give success and prosperity, their adventures once made and travails safely ended, their great perils and dangers they have been in: after nine days wonder (as we say) shallbe scarce spoken off. But the case standeth otherwise with them that shall put themselves upon the multitude, whom if they either by their public preaching or writing shall not affect, they shallbe sure to bear the scar of their reproachful tongues to their graves, & hardly be thought off all their life after, let them in the setting down of the truth bear themselves never so uprightly: Such is the misery of our days, so great are the discretions of minds, the diversities of judgements, and the over speedy taking of matters to hurt, without weighing before hand, or advised counsel taking before resolution, contrary to Solomon his judgement: who saith, Establish thoughts by counsel. The consideration whereof, partly hath long stayed me from attempting anything, as also mine own insufficiency in comparison of many others more fit for this work: yet by the matter which in this treatise I have handled, wherein I have had some good times deliberation, at length thus far I have been drawn, not in vanity of mind, as delighted to hear myself, as perhaps some will not stick to judge, whose misjudging affections as of many others of our time I not weighing, being men heady and preposterous, some of them being carried by a proud conceit of themselves: others led in respect of persons, according to favour, not weighing the truth for itself sake, which causeth that many of them in stead of light, have taken hold of darkness and walk therein: and in stead of the simple truth, have waded over head and ears into foul and abominable errors. The reason therefore as I suppose is this, because he that pleaseth to run, before he can well go, nay scarce creep, such as are our multitude: shall stumble dangerously and that most unrecoverably, I speak it I say, in regard of the people of our days, and those also who pretend conscience of religion before others, who, how offensivelye so ever themselves walk before men, it matters not in their own judgement, so they can find but one dart to cast at the minister, and have never so little skill to control their teachers, whom though we are not to separate from being but weak in faith, yet when a case of controversies disputable shallbe, they are to be put aside. Rom. 14. 1. Eum vero quifide est infirmes assumite non tamen ad certamina disceptationun, etc. Him that is weak in faith take unto you, but not for controversies of disputations: such are they that speak evil of those things which they know not, and in the things they know naturally, as beasts without reason they corrupt themselves: as saith jude. Such they are as no kind of teachers can long satisfy, whose affections therefore in laying forth the truth to follow as concerning pleasing of them is mere folly:  
But if we will stand upon pleasing of men, (and men pleasers, ministers in any wise may not be) except it be in matters tending to edification, according to the rule of Th'apostle Rom. 15. 2. We shall not please God, of which people I may say again as a certain heathen Poet spoke of the people of his time.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Haud cunctis rector Olympi.  
Sive pluat, seu non jupiter ipse placet.  
That jove himself in heavenly Sky,  
that rules the world in earth over all:  
Whuher rain he gives, or none, thereby  
all for to please, displease he shall.  
Some such there be, who having snatched here a piece & catched there another, in holes and corners are (it is wonderful to hear) become great teachers amongst themselves, utterly despising the assemblies of God in our Church, and have desired to be famous: but I fear me according to the fame of him that got a name by burning Diana's Temple even Herostratus, these do not seek to get themselves a name by so tolerable a matter as the burning the temple of Diana of the Ephesians, the vanity of the Gentiles, but by laying waste of the whole Church of God in a land, crying against it with the Papists: no church, no church in England say they, no true church: Besides men they be proud, arogant, malicious, and of railing spirits against the pastors and teachers of the land, especially, whose amendment in the Lord I wish, admonishing them out of Th'apostle Paul to Titus 3. 2. That they blaspheme and rail upon no man, knowing this to be true, that the same Apostle. 1. Cor. 6. 10. affirmeth of them, that neither thieves, neither covetous persons, neither Drunkards, nor railers shall inherit the kingdom of heaven: concerning the which argument, I refer the reader over to the Sermon your grace made at Paul's Cross, extant yet and open to the view of them that desire to walk in a peaceable obedience to God and his Magistrates: as for the rest unto whom God's peace is a burden, I leave them to the Lords time, wherein he shall in his mercy humble them to see their errors: before whom to teach, and to whose view to publish aught, I may say, or at the least the whole ministry of our Land with Cassidorus upon the 39 Psal. ver. 1. Quis est hominum sic tantus ut si inter aemilos loquatur: nullum eius verbum incurrat aliquam quaestionem? What man is he so wary, that speaking amongst envious persons and contentious, some one word or other of his shall not be drawn into some question? Of these questionaries and genealogy men, a matter in respect of circumstance, rather than of substance or age is full whom I would to wit, that I neither do improve honest and godly conference upon the Scripture touching faith, neither yet the profitable use of the genealogies so far as they do edify: but all curious and needless questions, which while some do seek eagerly after, they lose the substance of the Gospel, the doctrine of faith in Christ, of regeneration and new birth, the effect of the spirit of God by the word, against whom may be justified even against the curious questionaries of our age, the saying of Grigor. Lib. 8. Moral. Nonnulli dum plus exquirunt contemplando quam capiunt usque ad perversa dogmata erumpunt, & dum veritatis discipuli esse negligunt humiliter magistri erroris fiunt. Many (saith he) whilst they overbusie their heads to seek out more than they do either well conceive or understand: they break out into perverse opinions, and in humility they neglecting to be disciples unto truth, they become great Clerks and master teachers of errors: of whom whilst amongst many of their points they stand in this one: of calling, choosing and ordaining Ministers: they omit in the mean time all teachers and teaching, especially all other that are not of their own choosing, and so with Aesop's Dog, whilst they snatch (not that I speak it in contempt of the Church ordinance concerning that point) after shadows, in comparison I may say, they lose the substance, by whom I could wish, that this one thing were considered, spoken though by a Heathen. Aliud estaliquid suadere quod faciun dum sit aliud ferre quod recte mutari non potest. It is one thing to persuade a matter to be done, and an other thing to tolerate that which rightly or conveniently cannot be changed: Other people there are, whom our days do breed, whose eyes the God of this world hath blinded, unto whom the ministry of the word is but vile, being in their eyes as dung, which yet if we were as the fat dung is to the barren ground, it were well and profitable for them, and we could be contented so to be accounted, conditionally that our doctrine might make their barren hearts more fruitful: these are they that can make some reckoning of the truth, so long as their profit be not spoken against. near they be of alliance to Lisander the Lacedimonian, who affirmed by mouth that truth was to be preferred before lies, but in the valuing of them together according to their worthiness, he made reckoning of them more or less, according as they brought gain to the coffers: unto these of so many sorts, so diversly minded, if a man should seek to frame himself in every respect, in attempting any thing that might make either to the glory of God, or the benefit of his Church it would cause him to give over his travail even in the very mid way: To omit therefore the consideration of all sorts of people, with whom your grace in experience is better acquainted then myself, I having already borne the burden of their reproaches, and to leave them (if so be they will vouchsafe it) to the Treatise itself, which I to this end in a loving affection to all (if it may be so accepted) have presumed to publish that all degrees of persons, might thence learn how to bear themselves towards their Sovereign especially: as also towards all other inferior powers: and then how every one is likewise to wa●k● to the help and mutual comfort each of other: which work of mine in this vocation of my ministry not so publicly profitable, being the first fruits of my labours, if not untimely (I hope) I have referred over to the protection of your grace's name, and honourable credit, presuming thereupon in regard of the greatness of your late honourable kindness offered for my good.  
To omit to speak of other your virtues of learning, knowledge and wisdom, together with your great care, love and affection towards the learned in all arts, especially in the ministry of the word of God, approving themselves painful in their callings, & studious of the good & peace of the Church: Of these I spare to speak, lest I be affirmed to flatter, wherein I wish not Dionysius his medicine provided for Democles that notable flatterer, in his Court: but also with David as it is in the 12. Psalms, 3. ver. The Lord cut of all flattering lips, and the tongues that speak proud things. The which in most humble manner I crave at your grace's hand, to accept according to a true meaning, and as a testimony of my thankful heart: the argument is of the discovery of treason, the manner of it is historical, in the which, wherein I have failed, I refer myself over to your grace's censure, not doubting but whatsoever oversight either in the matter or manner hath passed me, it will please you to make thereof a charitable construction.  
Thus desiring God (who hath unto the principal place of our Church in respect of government advanced you by and under her highness, upon her special favour (whom God long continue) that according to the riches of his grace, you may bestow all your knowledge, wisdom, power, and authority, in setting up the kingdom of Christ jesus, by the preferring of the ministry of the word, amongst his people: to the beating down of the kingdom of Satan, by supplanting all errors and corruptions yet remaining in the church, to the uttermost of your power, that therein God being glorified, the church being bettered, corruptions reform, ecclesiastical censures rightly and uprightly executed, all controversies in causes of the church through Satan's malice first begun and yet continued amongst us: by your grace, as the chief means thereof and the rest of the reverend Fathers of our church, if it might please God in his mercy so to work it, being at the last yet determined: and then your own conscience before God and men freely discharged.  
Finally, that name, honour, credit, glory, and beauty of this world being so ended: you may reap increase of true glory, and that everlasting, in the salvation of your Soul, to your endless felicity in the world to come. Woodgrange in Westham in Essex, the 6. of November. 1591.  
Your grace's most humble to command in the Lord, Samuel Cottesford Preacher.   

To the right honourable W. Webbe. L. Mayor of the City of London: the right worshipful Sir Richard Martin Knight, and to all the rest of the Aldermen of the said City: Samuel Cottesforde wisheth increase of all spiritual and temporal blessings in this life, and ever lasting happiness in the world to come.  
RIght honourable and beloved in the Lord, having had the greatest part of my maintenance or my studies in that your honourable City, as also spent some time of my public ministry there: in carrying therefore some loving affection thereunto, could not otherwise satisfy myself, being held in conscience, bound in some duty to some of the same place of government in your City, but show forth in outward appearance, some token of thankfulness, thereby to remove that common blot of ingratitude, which to be guilty off, I account it with him that said: Omnia dixeris, stingratu dixeris. The cause that moved me to this, from whence in no wise I could be removed, was the matter in this treatise, which concerns most those places where greatest assemblies are, such as is your honourable City, and besides it none like in the Land. May it please your honour therefore in a word, the matter of this treatise is, of the duty of every subject for the discovery of treasons and traitors, set forth under an example in the holy Scripture, whence this treatise is drawn, as in the treatise itself may appear: And truly as I consider the perilous estate of our Church and commonwealth, by reason of some factions people both in the one and the other, whereof your City is not utterly void I fear: I cannot but humbly admonish you (if ever) now as you will approve yourselves good watchmen and shepherds, to take heed and as Solomon Pro. 27. 23. saith: Be diligent to know the state of the Flock, and take heed to the herds: Which howsoever it is to be referred to us the watchmen & Shepherds over your souls, yet is it an instruction not impertinent unto you that are governors: and if it concernal governors (as it doth) so most of all you my Lord and the rest of your brethren, because your City waxes every day more populous (and shall I say more vicious than other) if I do so affirm, I think yourselves will join with me in the same: for the multitudes, flocks, companies within that your City, if a man do but view your theatres & public places of resort for vanity, idleness, pilferye, adultery, cozenage: what flocks in the fields? what throngs in your streets? what resort to your Taverns, Tabling houses, places of dicing, carding and gaming? what matches in bowling allies? to consideral these together it is a wonder to see, what companies of poor lying in every street, it will make a Christian heart bleed to see it: beside, what crying out of the poor that are honestly minded in every corner of your City for want of work, utterly void of any stock thereby to maintain the necessities of themselves and their families, and very few or none at all that regard to provide in speed for it. Thither also (because your City is the place of the largest receipt, where the whole cause of the Church and Commonwealth, in cases of justice is handled: according to the Terms thereunto appointed) under colour hereof, men of no business, of no calling, idle, unprofitable, wicked and utterly godless, thither do they fly making it their refuge, coming thither in flocks and swarms, not as painful Bees by their honest labour to bring honey into the Hive, but as idle drones, seeking to destroy that which others have in the sweat of their brows most painfully gotten. Thither also the companies of recusants when they cannot find harbour elsewhere, do they repair, assuring themselves there to find birds of a feather, amongst whom all the treasons h we hitherto been hatched. Take heed therefore take heed, seeing your charge is so weighty and your burden so great: have an eye to your City, look well to your wards, watch and ward over it, never more need, restrain wickedness in all without respect of persons. For alas your city swarms with Atheists, papists, sectuaries: look diligently for God's glorious sake, for her majesties sake, for the safety of your honourable City and people therein: let not any English Seminary, Italianated or rather Hispaniated as I may say, let not any such rest there in any peace: as you have been faithful and careful, as the days grow more dangerous, be you so much the more watchful: take heed, for in your City do hide themselves the most wicked of the Land, such bellygods, eatmeales, drunkards, whoremasters, dicers, carders, ruffians, pickethankes, quarrelers, cousiners, thieves, busy bodies, malcontents, harkeners after news, news tellers, forgerers, waiters for other days, dislikers of the time present, neither liking the Church, nor favouring the Common wealth, neither loving God, nor caring either for prince or Country: factious, seditious, vicious, and what not? The unfaithfulness of your servants, the unthriftiness of your sons in all prodigality and lasciviousness, drawn on by brazen faced companions for the purpose, may teach you what unclean birds are concealed and kept close within your City, gaping after the pray thereof. These things being laid together, the populousness of your City on the one side, and the wickedness of the most of these on the other: as you love God, tender his Gospel, honour her Majesty, regard her life (wherein your care hath not been inferior to any Subjects in her majesties Dominions) so go one: as you regard the souls and bodies of yourselves and your sons and daughters, your menservants and maidservants: and as good fathers of the Common wealth, respecting the peace and prosperity of your Citizens: take heed, keep watch diligently, have your eyes in every place, and over every person, and as yourselves will not favour any of these enemies to the state, the decay of the Church, the bane of the Common wealth: so show not any favourable countenance to any that within your precincts shallbe abetters of them.  
Thus referring your honour and the rest of you the worshipful of the City, to the charitable view of the treatise itself, I commend you over to the protection of the almighty, who so direct you in your government to the glory of God, the prosperity of her highness, and the safety of your Commonwealth: that finally after the long enjoying of your earthly temporalties here in this woe ide you may finally attain to the blessings of everlasting life with your good God through Christ in heaven for ever. Westham, in Essex, this 6. of November. 1591.  
Your L. in the Lord to command, Samuel Cottesford Preacher.   

A TREATISE AGAINST TRAITORS.  Taken out of the 40. Chapter of jeremy's prophesy, the 13, 14, 15, 16. verses, and the 41. 1, 2, 3, 4. 
verse 13 Moreover Johanan the Son of Kareah, and all the Captains of the host, that were in the fields, came to Gedaliah to Mizpah.  
verse 14 And said unto him, Knowest thou not that Baalis the king of the Ammonites hath sent Ishmael the son of Nethaniah to slay thee? But Gedaliah the son of Ahikam believed them not.  
verse 15 Then Johanan the son of Kareah spoke to Gedaliah in Mizpah secretly, saying, Let me go, I pray thee, and I will slay I shmael the son of Nethaniah, and no man shall know it. Wherefore should he kill thee, that all the Jews, which are gathered unto thee, should be scattered, and the remnant in judah perish.  
verse 16 But Gedaliah the son of Ahikam said unto Johanan the Son of Kareah, Thou shalt not do this thing: for thou speakest falsely of Ishmael.  And the. 41. 1, 2, 3, 4. etc. 
verse 1 But in the seventh month came Ishmaelthe son of Nethaniah, the Son of Elishama of the seed royal, and the princes of the King, and ten men with him, unto Gedaliah the son of Ahikam to Mizpah, and there they did eat bread together in Mizpah.  
verse 2 Then arose Ishmael the son of Nethaniah with these ten men that were with him, and smote Gedaliah the Son of Ahikam the son of Shaphan with the sword, and slew him, whom the King of Babel had made governor over the land.  
verse 3 Ishmael also slew all the Jews that were with Gedaliah at Mizpah, and all the Chaldeans that were found there, and the men of war.  
4 Now the second day that he had slain Gedaliah, and no man knew it.  
SO infinite is the word of GOD according to David's praise of it, in the 19 Psalm, as that no evil or good in the world, can hide or conceal themselves from the light thereof, but that it manifesteth them in the holy Scriptures, being by the holy men of God indicted, and to that end and purpose by the Church from age to age retained. Yea there are no vices of any kind, how abominable soever committed by the evil: nor christian virtues how commendable soever done and practised by the good, which the holy Scriptures touch not, and the servants of God, in them, in one place or other teach not: whereof amongst the rest, this place of Jeremiahs' Prophecy is a manifest witness, wherein the Prophet led by the spirit of God most learnedly, both for the matter, and compendiously for the manner doth lay down & leave to all ages unto the world's end to be recorded, memorable history, and a divine canonised for the benefit of his church concerning Princes and people: teaching Princes first, what care they are to have of their own safety, and then how to demean themselves towards their Country and people: likewise laying forth of people two sorts one gody, good & careful, for Prince, church, and Country: the other, wicked and rebollious. The sum of which History is this.  
jerusalem with the King Zedekiah Princes and people thereof (it being forewarned, the jews insundrye of the Prophet Jeremiah his prophecies) is taken captive by Nabuchadnezzar King of Babel. Zedekiah his own eyes put out, his nobles some slain, and other some carried as bondslaves into Babel. Yet according to God's promise, a remnant must escape, it escapeth: The means of their preservation and more security, is a jew named Gedaliah by Nebuchadnezzer, according to God's providence for his people, in the time of their woeful distress, made a Lord Deputy or Lieutenant, by which means some time of breathing is had: But (lo) what ease breedeth. Ease (saith Solomon) slayeth the foolish, certain busy bodies, or busy heads, rather become Malcontents with the state, not bearing the yoke, though otherwise light and easy in comparison of their other brethren: they set their heads on mischief, one especial amongst them a jew, becomes a Traitor, the text calls him Ishmaell, he conspires Gedaliah's death, and to that purpose becomes an hireling to Baalis King of the Ammonites. Now than Gedaliah is envied, treason against him conspired: yet lo, God of a special love forewarns Gedaliah by a certain trusty hearted Subject, one above the rest named Johanan he reveals it. But where God will punish, what warning will serve? The Prince Gedaliah believes it not, the Danger he stands in foretold, he prevents not, for his own safety he provides not, and execution of justice upon this Traitor demanded, he in any wise wills not: and what then befalls? contempt of God's warnings, immediately go before his judgements: Gedaliah the Prince is forewarned, Johanan the trusty subject is not believed, Ishmael the traitor thereby is heartened: Ishmael upon Gedaliah his security makes his advantage, he loses no time, opportunity is watched, when the Prince in the midst of his security may be taken: The good governor, he eats, he drinks, he is merrily feasting with this arch-traitor, and ten other Leaguers his associates: Gedaliah the Prince in the midst of the feast being careless, Ishmael killeth: his captains and other of the jews his servants at board he butchereth: and four score other men zealous after God's service, coming to Gedaliah, he massacreth: and finally himself being extremely pursued by Johanan, flying unto the King of the Ammonites, escapeth. This is the sum, the parts are these three that follow.  
1 The faithfulness of Johanan and his associates in discovering the treasons of Ishmael: and his zeal in prosecuting him to death, and the causes thereof.  
2 The incredulity of Gedaliah in not believing his faithful servant Johanan, and the carelessness over his own safety.  
3 The execution of Ishmaels' treason and the manner of it, etc.  
The first part which is the faithfulness of Johanan, and those that were with him in discovering the treason of Ishmael, is set down in these words of the text.  
verse 13 Mooreover Johanan the Son of Kareah and all the Captains of the host, that were in the fields, came to Gedaliah to Mizpah.  
verse 14 And said to him, Knowest thou not that Baalis the king of the Ammonites hath sent Ishmael the son of Nethaniah to slay thee? and again.  
verse 15 Then Johanan the son of Kareah spoke to Gedaliah in Mizpah secretly, saying, Let me go, I pray thee, and I will slay Ishmael the son of Nethaniah, and no man shall know it. Wherefore should he kill thee, that all the jews which are gathered unto thee, should be scattered, and the remnant in judah perish?  Moreover Johanan, etc. 
First then the manner of Jonanan his disclosing of the treason of Ishmaell is to be observed: Who (notwithstanding by Gedaliah he be unjustly repelled, as though he had been a known flatterer, and a clawback, not respecting whom nor how he slanders any, so he might insinuate himself into favour by curry-favouring of the Prince: of which sorts of persons, Kings and Princes Courts are over fraught many times: yet Johanan his conscience cleared him, and it being truth that he uttered, and high time that it were uttered: he therefore proceeds in prosecuting the discovery with a zeal, and therewith becomes an humble suitor for speedy execution of justice against the traitor. Wherein all sorts of men, whether of high or low place, the time especially and the glory of God, the good of the Church, the preservation of the Prince requiring: What nips, taunts, checks, and bitter reproofs soever are given thee, be it by Princes themselves, whose good the discovery concerns: yet constancy in a known truth, by law of God, by law of nature, and law of nations, requisite to be revealed, must firmly be held: and in that which may make for the preservation of the Church, Prince and Country, thou must proceed, although it be with hazard of thyself, or of thine. Hereunto may encourage thee, the boldness of jacobs' sons after their first return out of Egypt, having left Simeon dearly beloved unto Jacob their father, behind them, when necessity being imposed upon them, that so it must be, that either Benjamin the youngest and the darling of all, must be taken from jacob their father, or else Simeon could not be recovered again, neither durst they any more show their faces in Egypt, whose suit also was such to their father, as that it had been as easy to have obtained a member of his body, as the words of the text make mention 
Gen. 42. 6.  in the 42. chapter of Genesis. 36. Then jacob their father said to them, ye have rob me of my children: joseph is not, and Simeon is not, and ye will take Benjamin: all these things are against me. And although Reuben offered the pawn of his two sons, even to the sword conditionally, yet Jacob replied, saying: My son shall not go down with you, for his brother is dead, & he is left alone: if death come to him by the way which ye go, than ye shall bring my grey head with sorrow unto the grave: whose sharp words of a father, and a Prince too (as he may be called in respect of the Church then) had been enough to have discouraged any, had he not been bold spirited, and to have caused the suit to fall unto the ground: but the wayghtines of the matter being such, and the preservation of God's Church in jacob's house now requiring it, judah also steps forth, who in renewing his brother's suit, received some further checks at jacobs' hand, as Reuben before had done: and yet the extremity of the dangers wherein jacob and his whole house stood, being by him in the end thoroughly weighed, the suit with much a do at length was obtained.  
Unto the which zealous and strict manner of proceeding in this, or such a like discovery, wherein thou hast not thy liberty, the perils and dangers whereinto the safety of the Church, Prince and Country, by thy too remiss dealing in so serious a matter, may be an argument of sufficient weight to draw thee.  
But to leave the manner of this earnest prosecuting the cause of so great a villainy (which yet may teach this age, which in bad things and concerning private pleasure or profit, is bold enough, but concerning public affairs tending to the benefit of Prince & Country, are soon snybbed) to be therein more bold: and to proceed in the matter.  
Moreover johanan and all the Captains of the host, came unto Gedaliah unto Mizpah and said unto him: Knowest thou not, etc.  
In the second place is to be weighed the phrayse of speech, Knowest thou not? & the rather because herein he seems to be rude, uncivil, homely, & preposterous, as though he knew not how to bear himself in Court in the presence of a Prince. Knowest thou not? whereas in deed it is a speech very forcible sent forth from a vehemency of spirit, studious both of the welfare & preservation of the Prince, and zealous of the Princes not being sufficiently careful for his own safety: as though he should say, it is a rumour common, & in all men's mouths, concerning Ishmael his conspiracy, and is it hid from thee whom it most concerns? is he so treacherous, so villainous, and of so murdering a spirit, and dost thou as yet harbour in thy bosom the serpent that will sting thee to death? Knowest thou not, saith he? art thou so blinded in him? art thou so deceived by his dissembling? canst thou not at any time, either by face or countenance, or by his behaviour or private conference descry him? for to say the truth, it belongeth to Kings & Princes, although they according to God's ordinance are by noble, wise, grave & learned Counsellors to be advised, yet themselves are to carry knowledge & wisdom in their own breasts, whereby they may be able to discern spirits, and judge causes, and descry countenances if it were possible.  
In deed good Counsellors are the special props and pillars of Kings and Princes thrones, and the only preservative of Countries, according to Solomon 
Prou. 11. 14.  his speech in the 11. of his proverbs. Where many Counsellors are, there is health. And again in the 15. Prou. 
Prou. 15. 22.  In the multitude of Counsellors there is steadfastness. In the which most divine sentences, the holy Ghost in his servant Solomon opposeth himself to a most devilish conclusion of Machiavelli (to whom our age I fear, is overmuch addicted) wherein yet he would seem to colour out the matter with some show of truth within his book entitled, Machiavilli princeps, he thus setteth down, Principi qui per se non sapit, recte ei consilia dari non facile posse, unto a Prince not sufficiently wise of himself, it is no easy matter rightly to give counsel or advise: his first reason is this. Perhaps it may be (saith he) that a Prince may well be governed that shall resign himself fover to some one of trust for that purpose: But he were like to be but a while quiet in the same, because that protector of him will not stick forthwith by violence to thrust him out of that his seat of government: Likewise he improveth a Prince that shall suffer himself to be counseled of many, for (saith he) if an unwise Prince shall admit into the counsel of his affairs more than one, they will seldom agree in counsel, and he himself will be far unmeet to reconcile them: and again (saith he) they will be too studious of their own commodities, as though a Prince, having some evil, as amongst many, some such often fall out to be: must therefore abandon all others, how good, wise and faithful soever, and so in the end he necessarily concludeth, that good counsels must proceed from the Princes own wisdom, and in any wise not the wisdom of the Prince to be derived from good counsel: which conclusions of his, though they seem to be somewhat, yet are they of no weight, for alas what Machiavel's policies are, who that readeth may find even conclusions abandoning all christian religion (which consisteth in truth without dissimulation) they serving to no other end but to puff up Princes with pride, and self love, & self liking of their own wisdoms, though they do turn in th'end to the ruin of themselves, and of the state of their whole Country. Indeed as Solomon 
Pro. 25. 2.  saith in the 25. Pro. The King's honour is to search out a thing, wherein his meaning is not, as Machiavelli in another of his speculative contemplations for th'avoiding of flatterers saith: that Princes shall proclaim by public Edict, that no one of his friends or counsellors shall persuade him to any thing, neither confer with him of any matter, unless it be of that whereof he himself shall offer voluntarily to speak. Which opinion of his had his first original in the very sink of Hell: and is contrary to the doctrine of Solomon before mentioned, to the examples of all godly Kings, in the time of the Law, and Christian Princes▪ since the gospel, who have always retained about them wise, learned, and good counsellors, but rather Solomon meant that a King or sole governor should not so far addict themselves unto their vanities and sensual delights, as not at all to examine the dealings yea of their judges and other inferior powers towards their people: but herein to spare some time wherein both diligently and seriously they ought to see into both the causes and persons, and so to hear and see into them, as that they might be able to discern between matter and matter, counsel and counsel, judgement and judgement: and accordingly to know what to leave, and what to take, so farrefoorth (not as pleaseth themselves) but as they shall see serve for the glory of God, the prosperity and safety of their own person, Church and Country: to the fitting of them whereunto Moses in the 17. Deut. 18, 19 ver. teacheth what 
Deut. 17. 18 19  ought to be the exercise of Kings and Princes continually for the increase of their knowledge in all matters. So that to some purpose serveth this plain and blunt speech of- jonathan, that thereby Gedaliah being warned, might take knowledge of that which might keep him from capital danger, and his people from utter overthrow: concerning whose faithfulness in discovery of this high treason, we are taught especially the discharge of the duty of subjects to their prince & sole governors, as also to all inferior magistrates: very necessary to be laid forth in these dangerous days, wherein Satan seeks by this most foul sin and abominable of treasons and disloyalties, without remorse in every nation practised & committed most villainously, to send many thousands of souls to the devil. This then is the doctrine that we must every one of us learn & lay up in our hearts, that is, that it is not sufficient to abstain our hands from blood, but our hearts also from the consent of any matter tending thereunto: the reasons to enforce this doctrine, may be first, that the law of nature abhorreth it, whereby they that never knew God aright, are made inexcusable, notwithstanding before him being led by the instinct thereof only into a feeling and knowledge of the same: how much more than doth that sin become more sinful to us, whom the law of nature not only directeth, but the written law of God also as a sound reason to draw us to an execrable detestation thereof, doth by the ministry of the word, & by the power of the spirit teach us, and the same God hath included this sin amongst many others, within the second table of those great and ten commandments, whereof the negative precepts forbidding whatsoever vice, doth infer the commanding whatsoever contrary virtues: and again, whatsoever people amongst them affirmative teaching and commanding any holy or christian virtue doth thereupon infer a flat forbidding of the vice contrary thereunto, as in one among the rest, the 6. in number, being a negative precept, and aiming at the matter now in hand) Thou shalt not kill) wherein this point generally taught, that not only he that layeth violent hands upon a man, but he also that stoppeth not bloodshed when he may. Nay he that by negligence doth omit the dutiful care of preserving his neighours life, is a mankiller before God, and is by the law of God so to be deputed and reckoned before men: to this purpose speaketh Solomon. Eripe raptos ad mortem, etc. Deliver them that are drawn to death, and wilt not thou preserve them that are led to be slain? wherein the holy Ghost censureth not only princes, judges, and Magistrates, for suffering (which falls out many times) the innocent to be punished unworthily: But all sorts of men who not laying violent hands upon their neighbours to kill them, but who seeing their neighbours in any sort distressed unto death, and for want of comfort like to perish under their noses, when as they have not only a sufficiency, but a superfluity rather, or outward blessings for their relief, yea and not denying the same, but neglecting only and deferring to help them: of these it may well be said, though thou hast not murdered with thy hand, yet Tota occidisti quot Succurrere quum potuisses neglexeris, of so many hast thou been a cruel murderer, being distressed thou didst meerlye neglect to relieve them, when thou hadst sufficient thereunto: a very necessary thing against the unmercifulness of these our days, and the hard heartednes of the richer sort of people amongst us, who neither one way nor other can be brought to that charitable consideration of their poor miserable and distressed neighbours, ready to perish even at their doors, either by the superfluity of their meats, drinks or cloth, to comfort them, or otherwise by withdrawing from their own store some good portion of their gold and silver towards the setting on work the swarms of men, women & children: that neither have meat, drink, nor cloth in any good measure to feed and cloth themselves, neither yet any thing to employ their labours upon, that thereby yet though they will not freely give them to their relief, yet they might provide that by their means at the least the poor by the sweat of their brows, under them might more honestly and competently True than they do, whereunto each man is not only in conscience bound by the law of God, and the law of our land by statute provided, though by default of them who should see the execution of it, this charitable duty be to the dishonour of God, in not providing against idleness utterly omitted. Is this true in general between man and man, and is it not more true against them, when not in outrage as too many of that sort our late years have yielded forth (a fruit untimely) to pass over the acts done by the like villainous minded in other nations, and to speak of those that at home proudly and presumptuously have attempted the same against the life of our natural and most merciful Sovereign? is the not relieving the distressed; the oppressing of the widow and fatherless, the cruel withholding the hire from the poor labourer, is the taking of thy neighbours pledge, the taking of Usury of the decayed, and the labour of thy neighbour without wages, is this murder with God? nay, as it is indeed to take pleasure at other men's miseries, is it cruelty▪ & is not this then murder in the highest kind, to conceal a pretended mischief against a Prince, whose life is thy life, my life, or the life (by God's providence he will so have it) of all men within this and her territory? Nay, shall the prince be culpable before God for not relieving thee with justice in any cause of thy distress, & wilt thou hold it to be cruelty in a magistrate? when as it may be thou alone shalt but suffer, or some one house or family with thee: & shalt not thou be reckoned in the highest degree of murderers, who when it is in thy power by disclosing some pretended mischief, against the state of a prince thou concealest it altogether, or else disclosest it when it is too late. When as upon the safety of a prince relieth the prosperity, peace, and security, of not an house, not a Town, not a province, not a shire, not a land, but of many Lands and Countries, Shires, and provinces, Towns and Cities, most populous. So that you see the point to be observed, wherein those especially to whom especial trust is committed in regard of their honourable places, in the name of God are to be remembered in all humble and submiss duty, that they for the preservation of the prince, are to watch over the known enemies to the state, Church, and country: such as usually have opposed themselves to Kings & princes through all Christendom, being specially sworn Papists for the Popes own side, such as have made it a special point of their faith, the ground of which their heresy rests upon that cursed counsel of Trent, which is, that they may lawfully depose and any way overthrow by secret and open practices, the state of any Christian prince professing the Gospel, of whom to speak much, only by the way to their honnors is not needful, being already a matter for the most part known, and laws against the same provided, to the abating of their presumption and pretenced practices against the state present: But also diligent watch by their honours, and all inferior Magistrates under them must be kept, over that heretical sect of Anabaptists, who through Satan's malice under a cloak of the Gospel, and a preposterous zeal, do wonderfully grow in the land: especially in those Cities and Towns populous, where the word of God is most diligently preached: and if the question be asked why there rather then else where, the answer is this:  
Because there they do most of all arise and spring up, that the diligence of the minister in preaching of the word, is no more cause thereof, than the truth is cause of error. But rather the subtlety of Satan, who there more rageth then in any place else, because his kingdom is more near to the overthrow then where ignorance reigns, and the kingdom of Christ is not preached at all. Who although that they have not put forth, nor published that main point or Maxim of the professed Anabaptistes, which is utterly to deny the lawful essence or being of a Magistrate, yet have they dangerously sought, and still do seek to infringe the authority of the supreme Magistrate, making more reckoning of their own meetings in private, and their subtle decrees made (as we say) under a hedge, in every assembly of their own, then of any public edict, law, or ordinance, made by public & lawful Princes, Magistrates, judges, Ministers, in a public and national assembly lawfully, in the name of God met and assembled for the redressing of things amiss, either in Church or common wealth. By whom also it is to be feared, that that other point of the anabaptistical community, a most devilish and damnable eliberty will be retained, if God by the power of his word of the one side, & the Magistrates sword on the other, do not speedily reclaim than: whom when they have given themselves liberty to rail upon, not only the Church governors, but also upon the civil Magistrates, in unlawful terms and most reproachful speeches: what is to be feared they will do if they should grow to a head, if God in his rich mercy do not vouchsafe them the sight of their gross & pestiferous errors: and concerning those known, sworn, & purposed adversaries of the present condition & state. Proviso always being had that a true difference be made between the good subject & the bad, & the one not to be taken for th'other, but the guilty person to be culpable of his own fact. That I may come again to the word in Exodus chap. 21. to the admonishing of them that are careful and forward, to be more forward. Moses in that place to great purpose saith, If an Ox gore a man or woman that he die, the Ox shallbe stoned to death, and his flesh shall not be eaten, but the owner of the Ox shall go quit. 29. If the Ox were wont to push in times past, and it hath been told his master, and he hath not kept him, and after he killeth a man or woman, the Ox shall be stoned, and his owner shall die also. So dear unto the Lord hath the life of man in general been. How much more strait will he be in taking account of the care that every man hath had, especially them to whom more than an ordinary care is committed of the safety of their Prince and sole governor? But that this Treatise may be according to my purpose general, and teaching all persons how to bear themselves in this case towards their Prince: Solomon again in his book of the Preacher called Ecclesiastes, speaketh most excellently in the 10. 
Eccl. 10. 20.  Chapter, 20. verse. Curse not thy King no not in thy thought, neither curse the rich in thy bed chamber, for the fowls of heaven shall carry the voice, & that which hath wings shall declare the matter. What say some to this, why (according to the common proverb) thought is free, though a man dare not use his weapon unto violence, nor his tongue to ill speeches, yet who shall stay a man's thought? I answer thee, that the law of God, is made also for a bridle to thy very thoughts, lusts, and against the very motions of sin, which before that ever they come into the outward act, are then censured by the Lord, as guilty of his wrath. When they do but make a proffer through Satan of assaulting man's heart unto a consenting with them, so that in as much as man's heart is the lodging place, resting seat and harbour for sin: it standeth with the lords justice to give a law to the heart for to bridle and restrain it with. Popery brooks not this doctrine, it holds the heart and affections of man to be overmuch captivated unto God's law saith it: yea Popery which is wholly conversant in exalting the corrupt nature of man above measure, doth think this doctrine to be an over great abasement of so glorious a creature as man is, and to set down a principle of theirs in a word and their reason flat opposite to the 10. precept, which they never thoroughly understood, this is their principle: Concupiscentia in Baptizat is non est peccatum, That is concupiscence in them that are baptised is no sin, their reason is: Quia stimulus est ad exercendam virtutem, because (say they) it is a spur to the excercising of virtue. Paul is utterly against them, For they that 
Gal. 5. 24.  are Christ's (saith he) have crucified the flesh, with the affections and Iustes thereof, to omit what he saith concerning the same at large, proving it from himself in the 7. chap. to the Romans.  
The thing then, that Solomon the pen man of the holy Ghost teacheth, is that so far must any person be from doing or speaking ill of the state of a Prince, as that the very thought should be brought under the obedience of God, and herein held captives unto his commandments. To this doctrine so many as (having not the fear of God in their tongues only, but fearing him in their hearts) will willingly yield. To stand too much upon the thoughts of men, to be brought under no further than it shall concern the matter in hand, I hold it here needless. A little to examine the reason of the wise man who affirmeth that the fowls of the heaven will disclaim thee, and thy thoughts shall be discovered by them. A reason of great weight to move men to take heed of treasons and concealments of them, making especially against the life of the Lords anointed, wherein if men do but considerately mark the way that God hath taken of disclosing blood and bloody purposes, in causing (against order of nature) dumb & senseless creatures to rise up as proclaimers of these villainies how closely soever done, & how privily so ever attempted, one or all: the earth itself shall disclose cain's murder upon his brother, rather than righteous Abel's blood shall go unpunished, as is to see Gen. 4. 10. And the rather if we do consider the excellency and the high prerogative that God hath given to Princes above other men, who herein do go far beyond all others, in that together with others, they do not only bear the image of God, but that more is, they do bear upon them the very glorious image of his Majesty here on earth, yea this may be said of very Tyrants, that are and possess the 
Psal. 82. 6.  throne of justice, as is Psal. 82. 6. Dixi Dii quidem est is & filii excelsi vos omnes, I have say de ye are Gods, and the sons of the most high: that is, I have put upon you my sacred person, which you are to resemble upon earth whilst ye rule amongst the sons of men. If this be so that a man hath not freedom of thought against a ruler of the people, how much than are they guilty of capital crime before God and men, who do proceed not to disclosing, but to counsel giving: not to opening conspiracies, but to open practising of them: not to stopping a monstrous course of the shedding of the blood, & that of a Prince: but to consenting, agreeing, plaits laying, and joining hand in hand with the ringleaders in such an evil, saying as Solomon, chap. 1. describing sinners: Come with us we will lay 
Prou. 1. 10. 11.  weight for blood, etc. This is not with johanan to discover betimes the treason of false hearted Jshmaell. But yet to make this matter more plain by examples out of holy Scriptures. First then let us consider how God himself, who could miraculously, and upon the instant have delivered Joseph: yet he that hath ordained means for the preservation of his servants, would not without the means of discovery the danger of Joseph by the hands of his Angel, as it is in the second Chapter of S. Mathewes gospel:  

Mat. 2. 13.  Behold, the Angel of the Lord appeareth to joseph in a dream, saying: arise and take the Babe and his mother, and flee into Egypt, and be there till I bring thee word, for Herod will seek the Babe to destroy him. Wherein we see the Lord preventeth (by foretelling joseph the danger he stood in) the cruelty of Herod the King, that notwithstanding his rage exceeded to the destruction of so many innocents, being babes and children, yet God in despite of him against whom, neither counsel, nor wisdom, nor strength prevaileth: provided that the Messiah promised could not possibly by him be found out, but was mightily preserved, to the glory of God; and the redemption of all Gods chosen by his blood.  
And as God used the ministry of a heavenly minister, even his Angel: whom to this end God had ordained to the service of his son, in the discovery of Herod's pretended evil to stop it: so likewise he saith by the means of his Prophets in former times, discovered evil pretended, and platforms laid for the overthrow of his people, that his glory and power might be seen in their deliverance. That I may remember unto you, first, the entire love of jonathan to David, when Saul oftentimes pretended his death. Sed jonathan 
1. Sam. 19 1.  filius Saulis delectabatur Davide valde, 1. But jonathan the son of Saul had a great favour to David. 2. And jonathan told David, saying, Saul my father goeth about to slay thee: Now therefore I pray thee, take heed unto thyself, unto the morning, and abide in a secret place and hide thyself. 3. And I will go out and stand by my father in the field where thou art, and will commune with my father of thee, & I will see what he saith, 
1. Sam. 20. 38.  and I will tell thee. And again in the 20. Chap. the discovery of Saules mind being too ill towards David, was made by. Jonathan, by the shooting of three arrows beyond David, where he warned him to stand to receive the intelligence which afterward fell out, as in the 38. ver. of that chapter is mentioned.  
Now by the way, if it should be objected against jonathan, that he did ill in bewraying his father and his Prince's secrets, neither did he therein show any loyalty: it may be answered, that there was no want of duty on Jonathans' part to Saul, in the Lord, because the obedience of children to parents, hath his limitation, 
Ephes. 6. 1.  as Paul Fphes. 6. 1. Children obey your Parents in the Lord, for this is right. And this act of Saul, jonathan knew was against the law of GOD, and could not be warranted by the law of man: Besides he did not commit any disloyalty to Saul as he was King, for the discovery of the act to David, because it neither was prejudicial to the state of the King, nor Country any way. And again jonathan knew that David sought the good of Saul his father and not the evil: and again Jonathan knew that Saul was led with a spirit of malice and envy, and not with any regard of justice in pursuing David as a malefactor: finally, the Lord was between jonathan and David in the league of friendship covenanted between them: and GOD it was who raised up jonathan a special instrument for David's deliverance from Saules frenticke fury. Nay, had he not stayed Saules rage, and discovered it to David, he had doubtless exceedingly sinned against the Lord and his Church. But to proceed, we read in the holy History in the second of the Kings the 6. Chapter, how 
2. k. 6. 8. 9  it pleased GOD to deal mercifully with his people Israel, when the King of Aram warred against it: There could not be taken any counsel against Israel by the King of Syria, but the Lord made it known to his Prophet Elisha, to the overthrow of the King of aram's purposes, as the text maketh it plain. 8. verse. Then the King of Aram warred against Jsraell, and took counsel with his servants, and said: in such and such a place shall be my Campe. 9 Therefore the man of God sent unto the King of Jsraell, saying: Beware thou go not over to such a place, for there the Aramytes are come down. These means of the discovery of practices against Prince or Country, God hath ratified and ordained as presidents for all people to lay up in their hearts, and to follow when and assoon as they may attain to the notice of any such matter. That I may speak of Huzhai, his faithfulness to David, in overthrowing Achitophel's counsel, and in disclosing the purpose of Absalon to Zadok and Abiathar the Priests, to the end they might speedily discover Absalon's pretence to the King, as it is 
am. 17.  in the second book of Samuel the 17. chap. verse 15.  
Then said Huzhai unto Zadok and to Abiathar the Priests, Of this and that manner did Achitophel and the Elders of Jsraell counsel Absalon: and thus and thus have I counseled. Now therefore send quickly and show David saying, Tarry not this night in the fields of the wilderness, but rather get thee over, lest the King be devoured, and all the people that are with him. To omit many that I may with one other notable example draw to an end of this first part. In the book of Hester is recorded a worthy example in the second Chapter, the 21. 
Hest. 2. 21. 22.  and 22. verses. In those days when Mordecai sat in the kings gate, two of the kings eunuchs, Bighthan, and Teresh, which kept the door were wroth, and sought to lay hands on the King Ahashuerosh.  
And the thing was known to Mordecai, and he toldeit to Queen Hester, and Hester certified the King of it in Mordecai his name: and Mordecai his act was Chronicled for a remembrance of his faithfulness, as is to see the 6. Ester 1. 2. And by the way to remember the mercy of God in discovering the plaits laid for the overthrow of Prince, people and country: and how he approveth this duty of subjects by the execution which he hath brought the traitor by conspirators of our time unto, although to the praise of God, and the glory of our wise Counsellors finding them out, and of good subjects bringing their villainies to light: yet to the everlasting shame and inglorious reproach to the worlds end to be remembered, to Calendar them out for memory's sake, some few of the famous in this action. The Earls of Northumberland & Westmoreland, L. Paget, Charles Paget, Throgmorton, Shelley, a little to refresh the reader's memory with calling to mind the practices of the late Babington, jones, Tichborne, and all the confederates of that time with others yet remaining behind, attending her majesties merciful hand over them, the discovery of whom have been arguments of Gods infinite mercies to our land, may be arguments to draw us on, being ready therein, to be more ready, it being a duty that God requireth at our hands.  
But let us return to the speeches of johanan, where he saith, let me go I pray thee, and I will slay Ishmael the son of Nethaniah and no man shall know it: wherein is further to be observed concerning johanan, that although he was careful for the Prince, and zealous (not without cause) of the Prince's carelessness of himself, yet would he not do that (alas to few such Captains these days affords) which in a matter justice requisite to be done, would neither without the law, attempt it, neither yet would run before the Magistrate in doing of it.  
A very necessary thing to be observed in our age and time, wherein though some Johanans are found, that regard to walk in the ways of justice: though some Corneliusses that fear the Lord with their house, yet these some, are too too few in comparison of those whom so long time of the Gospel might have bred.  
But not only they, but men of great knowledge forsooth so recconing themselves, of great zeal also (of greater it may be then judgement) who in seeking after good things, fail in the manner foully, doing that which beseems them not to do, in regard they are but mere private, neither meet for controversies, nor the deciding of causes, in question, neither armed with either power or warrant from God himself immediately and extraordinarily, which to look after is mere dotage: neither yet having any calling from men, nor authority from the Magistrates: for let them know, that to do every good thing is not lawful for every man: To preach, to minister the sacraments, offices in the Church. to rule by the Sword, as a Magistrate, these all are good things, lawful and commanded, but not all persons: To reform corruptions in the Church being once known and discovered, concerning either God's service or manners of men in their conversation, a thing necessary expedient, and high time it were done, and yet this no private action, nor by private persons to be done.  
Yet alas what our miserable days have bred, every man and woman will see into a whole state, and censure Prince, Ministers, Magistrates, and all persons of each degree, and have exquisite knowledge in reforming others, and in the mean time stark blind to see their own faults, and as ignorant as beasts in the knowledge of reforming themselves: this is Satan's malice, this is the corruption of our own nature.  
This thing that Johanan urged, was good, necessary, and a thing most convenient: namely, that Jshmael might be executed for high treason, whereof he certainly knew he was guilty, but he would not in any wise proceed further than behoved him, he discovered the villainy and the villain, the treachery and the traitor: he discovers it where remedy might and ought to have been had. Further he proceeds not, God had called him to it: if any shall reply that concerning the danger the Prince and people stood in, and that the state was grown into such extremety, he therefore proceeded not so boldly, neither yet so far as he might have done, and so thereby take occasion to censure his manhood, as the unbridled hotte-spurres of our time, with whom there is but a word and a blow, who it may be will not stick to say if the case had been theirs, they would have cut off the traitor, & afterward required justice: these are they who in every private cause persuaded themselves that the quarrel cannot be euded without bloodshed, they have not learned this point: first that courage, manhood, strength and valour, are to be bounded and limited within the compass of the law of God: and as a man's life is not his own to spill it at his pleasure, so neither is the blood of any other to be spilled, except (God requiring it) the blood or life of a malefactor be lawfully taken away by the magistrate, and for that cause he holds his hands referring the execution of justice, and earnestly requiring at the supreme magistrates hands, who might or aught to have authorized him or some other to the taking away of so vile a malefactor: And where he saith (and no man shall know it) his meaning was, that he would so speedily dispatch the matter, as that before he had done it no intelligence should be had, no interim for begging of pardons, for it should seem that johanan feared that if the matter shouldbe too publicly known, some stop would be made of justice, and great suit for an arrant Traitor. The days belike then, were like to these days now, wherein though a man be known to be a most filthy person, a bloody murderer, a sorcerer, an idolater, yea a traitor too perhaps: some one or other in a land, will in this interim of justice not spare, and that to become a most earnest suitor for him, and therefore saith johanan, give me authority, seal my commission, let me but go, and I will run to dispatch such a monster. Now follow the reasons of his zealous demand of justice at Gedaliah's hands, which are two.  
The first, a reason expostulatory, from the danger the Prince himself, stood in these words: Wherefore should he kill thee? The second drawn from the danger of the whole body of the jews, in these words: That all the jews which are gathered to thee should be scattered, and the remnant in Judah perish?  
First then mark the speech of johanan, who seeing the Arch traitor to be in such credit, doth expostulate the matter with the Prince, and in a chiding manner doth take him up very roundly, still bissevering his accusation to be just: Wherefore should he kill thee? how absurd a thing is this that thou so wilfully standest in? art thou weary of thy welfare? art thou weary of thy life, and of the lives of thy people? wilt thou hold thy throat while this villain cut it? why should he do it? and he will do it, assure thyself of it, if being in time forewarned thou do not prevent him: A great matter it was that drew this faithful subject to deal thus earnestly with the Prince: wherein men are taught of all sorts, that shall upon the like occasion concerning the Prince, the church, or common wealth, having access and conference upon matters in extremety with princes, especially those in good place: whither of civil or ecclesiastical calling, when they shall see in them a wilful standing in matters against the state of themselves & their people, to the danger of both: that they are so much the more boldly to deal with than, although thereby they shall draw upon them (for the present) the severe displeasure of the Prince. But some may object against this Solomon 
Pro. 20. 2.  his words. Pro. 20. 2. The fear of the King is like the roaring of a Lion: he that provoketh him unto anger, sinneth against his own soul. I say indeed with Solomon, that regard is to be had, that in any wise at no time ne upon any occasion, any Subject do grow into terms of colour with the prince, which to do, is flat against the law of God as I noted before, and by common reason unlawful: considering that Princes although they favourably and of their own free grace, admit a certain familiarity, between themselves and some subjects, yet equality within their own territories, they will not with any person admit: How then may the question still be, may we discharge a good duty towards them if so be they be rash and furious, not abiding to hear what is meet to be done? The way is not to use Machiavel's policy, as before I teached, which is to flatter, or else to say nothing how dangerously so ever all softness, meekness, and most reverent submiss manner, knowing this to be true, that the same wise man in the 25. 15. saith, A Prince is pacified by 
Prou. 25. 15.  staying of anger, and a soft tongue breaketh bones, and indeed we may sooner obtain at the hands of Princes though angry, by patience: that thing, which otherwise by a forcible withstanding of them, we should never obtain. And in this place very fitly may I bring in that I omitted, but as (parenthetically to insert it by the way) that is, although men must regard in all reverence and fear, how and what speeches they pass against a Prince, and so to restrain both speeches and thoughts: yea so as that they may not suffer their minds to be carried into an ill conceit against the person of their King or Queen: yet neither is it my meaning, neither then was to restrain the liberty of God's ministers in delivering their Messages from God, to the face, and before Princes: neither yet to give encouragement unto flattery, which God forbidden: for to proceed in the form of this expostulatory speech. In the like manner did the Prophet Jsaiah deal with the king Hezekiah, when he in pride and vanity of mind, did show the riches and strength of his land to the strange Princes of Babel, Merodach, Baladam, the son of Baladam King of Babel his servants, who brought but letters and a present from the King to Hezekiah, wherein the Prophet doth in an expostulating manner with him, deal very roundly, having the King upon an examination, as it were, that thereby he might make a way for the declaring of God's judgements against the land for this act done by the King.  
Then came Jsaiah the Prophet unto King Hezekiah and said unto him, what said these men? and from whence come they? to whom the King disdained not to answer: but Hezekiah said, they are come from a far Country unto me, even from Babel: Then said he, what have they seen in thine house, etc. Thus roundly dealt Eliah with Achab when he slew Naboth for his vineyard: Hast thou killed and also gotten a possession? etc. For even unto Kings and Princes hath the Lord made his Prophet's spokesmen from him, as is to see in the first of his Prophecy, For I, behold I this day have made thee a defended Cuie, and an iron pillar, and walls of brass against the whole land, against the Kings of judah, and against the Princes thereof. How much more than lawful and easy for johanan, and all near unto Princes is it, to be bold, yea sometimes besides ordinary, to debate with, and to stand against the Prince, being wilfully set in a matter which they know in their conscience to be quite contrary to equity and justice, and to make especially against their own persons. And thus much for the manner of expostulating the matter with L Deputy.  
Now to the second reason drawn from the perils and dangers, whereinto the people of jews are like to fall, in these words, And the jews which are gathered unto thee, be scattered, and the remnant in Judah perish: Wherein this especially is taught, that as subjects are to be from all contempt and treacheries towards their Governors, neither in thought consenting, nor in act, yet practising any evil that might be offered to the preiudising of the state of their persons and kingdoms, but contrariwise as they are in all duty to honour, which is to love, fear, obey, care and provide for all things meet for the state of their royalties: so on the other side, Princes are tied and bound by the equity and justice of this commandment, to do all that may be for the comfort, peace, & preservation of their subjects: for, for this end God hath placed them in his own room on earth, that they might be the preservers of them from perils and dangers, at home and abroad, as concerning both their lives & livings. To this purpose the holy ghost calleth Kings, Queens, Governors, and all kind of Magistrates, by the name and title of Pastors, or as we say Shepherds, in the 23. of jeremy. Woe unto 
jer. 23. 1.  the Pastors that destroy and scatter the sheep of my pasture, saith the Lord: and in this sense the 78. Psal. speaking of 
Psal. 78. 7 71.  David's being called from the base estate of a shepherd over sheep, whence he called him unto the office of a king: 70. verse. He chose David also his servant, and took him from the shepfold. Even from behind the ewes with young, brought he him to feed his people in Jacob, and his inheritance in Israel. So he fed them according to the simplicity of his heart, and guided them by the discretion of his hands. The Poet Homer, apud quem as one saith of him, solemn est illud, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When he spoke of a King, he would in a solemn manner call him the shepherd of the people. The office of a shepherd is to gather together, and not to let the flock run at six and seven: the nature of which kind of cattle, of all others, is to peek out of the way, straggle, wander, and go astray: wherein we see the wisdom of God doth in likening his people to sheep, therein infer necessarily the great need of a shepherd over them, to guide them, to gather them in every hand while: none can better speak of the wanderings, and out strayings of man, than every man's heart, having experience over his own infirmities, whereof David is a most excellent witness in that most divine Psalm of meditation, plain in words, but high in matter the very last verse 
●. 119. 176.  thereof. I have gone astray like a lost sheep, oh seek thy servant, for I do not forget thy commandments. The Prophet Isaiah in the 32. chap. by an allegory prophesying what a one Christ shall be in his kingdom, doth therein teach earthly Kings in like manner, how to bear themselves towards their people. Behold 
Y. 32. 1. 2.  a King shall reign in justice, & Princes shall rule in judgement. And that man (speaking of Christ) shall be a hiding place from the wind, and as a refuge for the tempest: as rivers of waters in dry places: and as the shadow of a great rock in a weary land. And thus shall Princes be even a refuge for the oppressed against the oppressor, a hiding place of justice against those that in any wise shall offer injuries to the people, comfortable and helpful, like a good shepherd, who will with all care (to follow the speech of Johanan, for the dispersion of the jews) rather seek to gather together, then otherwise suffer them to go wandering, as sheep without a shepherd, as subjects without a Prince, as a body without a head. Likewise the King or supreme Magistrate is to provide not only that all the distressed and afflicted people in general be relieved, according to their several distresses without delay of justice, but especially amongst the rest that the martial man, who upon the adventure of his life for Prince or Country, returning home out of the wars, although with safety of life, yet with the loss of some of the principal members of his body, and therefore not able by the labour of his hands, to procure a competent maintenance for the stay of his life, may therefore be above the rest charitably provided for, and that those good statutes to that purpose ordained, which for want of due execution, have not their effect, may be with greater care looked unto. So that the assembly of high Court of Parliament providing good laws, may not be frustrated, but that according to the intent and meaning of the Prince and state, they may be put in practice, to the comfort of the lame, maimed, impotent, and miserably distressed soldiers: otherwise what availeth it the Prince, for the common weals behoof, to cause laws and statutes to be enacted, if there be not as great a regard to see on the other side, the execution of them by the administers of justice, with as great diligence to be practised. Furthermore, in the speeches of johanan, why should the Jews be scattered, and the remnant in Judah perish? it is as though he should have said, although thou do no more regard thyself, but in a self willingness wilt thrust thyself upon the danger of Ishmaels' treason: why yet shouldest thou together with thine own peril, hazard the lives of so many people after thou art gone, being committed unto thee upon special trust? wherein Johanan would lay down this point: that it was Gedaliah his duty, that not only for his time of government, he should see the people well and peaceably provided for, and defended against present perils and dangers: but further also, that whatsoever should befall him, yet they might afterwards live in some security for their lives and possessions, and that he might in peace deliver up again the people of God, that thereby he might not carry with him to his grave any reproach or guiltiness of the desolation that afterwards might happily ensue upon them.  
Thus ought all Christian Princes to reckon with themselves, that the people are as their Sheep, and themselves Shepherds, and as all Fathers are to provide, being led by natural affection, for their sons and daughters, not only while they are in their nonage, and while they live with them: but that after they are laid up in their graves, their care passed over their children might appear, in leaving them in some good and honest state, (which yet I need the less to speak off, because herein men are careful enough) Such aught Princess to be, for they are as Fathers over their people, and upon their wisdom and good government not only the present estate of their people in peace and piosperitie, but also the contivance of the same, and that after their lives doth depend. For to say as it is, God therefore hath entailed Princes into a propriety of their subjects goods, and lives if need so require (wherein by way of digression,) subjects are not to strain courtesy in the payment of whatsoever is to be imposed upon them, neither in levying out of taxes or subsidies: the rich must ease themselves in overpressing the poor, as the wicked manner of many cormorants is, who esteem that penny or noble well saved, that either is laid upon other men's shoulders, or else by fraudulent means can be retained, so it closely be done from the Prince: concerning whose duties how far they stretch towards the prince. 1. Sam 8. 11. Where he showeth at large what privileges God hath given to a king, and what claim and interest they may have in the estate of their subjects.  

1. Sam. 8. 11, 12, 13.  And he said, This shallbe the manner of the King that shall reign over you: he will take your sons and appoint them unto his Chariots, and to be his horsemen, and some shall run before his chariot. Also he will make them his Captains over thousands, and Captains over fifties, and to ear his ground, and to reap his harvest, & to make instruments of war, and the things that serve for his chariots. He will also take your daughters and make them Apothecaries, and Cooks & Bakers, etc. And hath God then thus provided, that all persons whatsoever, within a prince's territory, shall perform all services, and do all homage and fealty to them, without any duty of the prince's parts to be performed on their sides? no verily, you have hard already, how they likewise are as shepherds over their flock, to maintain them, their lives and liberties.  
Besides which, they are the principal instruementes of God's mercies towards his Church, for the planting of the Gospel, for the salvation of the souls of the people, to which end God hath advanced them 
Isay. 49. 23.  on high, according to Isaiahs' prophesy. 49. 23. And Kings shallbe thy nursing fathers, and Queens thy nursing mothers, they shall worship thee with their faces towards the earth: and this authority have they over the Church, that they are to provide that the ministers of God do their duties, in feeding with the word of God, themselves and their people: the neglect whereof, as also the incorrigible misdemeanours of all ecclesiastical persons, not to be brought into order by the Church censure and governors thereof, are to be punished by the severity of the magistrates sword.  
Now to come to the second part, which is the incredulity of Gedaliah in not believing johanan. But Gedaliah the son of Ahikam believed them not. And again in the 16. ver.  
But Gedaliah the son of Ahikam, said unto johanan the son of Kareah: Thou shalt not do this thing, for thou speakest falsely of Ishmael.  
In these words followeth the answer of this governor to the faithful captain and the rest with him.  
But he believed them not.  
The matter being so weighty, as the danger of the prince's life, and the accusation so severe and importunate against Ishmael, it was a wonder to see that this Gonernour so rashly and presently, shaped so thwart and contrary an answer unto Johanan, for it stands as a reason of some consequence between the Prince and the people, that if it be so needful for subjects upon the least suspicion that they may justly gather of any ill measure pretended against the state▪ presently (at their perils otherwise) to discover it, that on th'other side the Prince, magistrate and Governor whosoever, are in all loving affection to give their ears with diligent attention to hear it, and to employ their whole wisdom and labours to search out the truth speedily: for the doing of the duty of the one, implieth in it a necessity of some duty from th'other.  
But to remember again that which in th'entrance of this treatise I did but touch by the way: That where God will judge in displeasure, what way or means to avoid it; so here it appears true in the sequel of the rash answer of Gedaliah and his uniustrepelling of so just an accusation by so trusty a Subject: whence is to be observed how notwithstanding God did deliver Gedaliah for the good of his people out of death itself, making him to be gracious in the eyes of Nebuchadnezzer: yet he knowing the stiffeneckednes of his people, and purposing to prosecute this abuse of his mercy in them with a further judgement, did cause this unto Gedaliah, to be but rather an evasion or escape out of one danger, to be reserved to a further: that by taking him (by the means of an ill person out of this life, he might thereby speedily execute his judgements upon this unrepehtant people, according to the speech of the wise man in the 28. of the Proverbs z. 
Pro. 28. 2.  For the transgression of the land there are many Princes thereof: and as the Prophet Jsaiah in the 3. in laying down the heavy 
Isay. 3. ●  judgements like to ensue upon jerusalem and judah, noteth this to be one and a special, to take away wise, grave and good rulers, etc. If any shall demand a reason of God's doings in this, it is that God reserveth unto him self, his times and seasons of doing his will, either in the full execution of his judgements, or the performance of his mercies, whereof to be more curious in the inquiry of that which he will not have known to man, is mere vanity: this always being carried in remembrance, that although we can tender no reason of God's judgements either in the manner of executing them, or concerning the time, yet are they always iustand upright: and further, the purpose of God may easily be found out concerning this matter, who while he judged these that remained under Gedaliah his government in a fatherly manner, in comparison of the rest of their Countrymen, of whom some were slain, some hardly entreated under Nebuchadnezzer, being as living yet half dead: it was to this end by his patience & long suffering, to draw them to repentance, not minding so to favour them above the rest, as that they continuing still stiff-necked, should scape scotfree, nay rather the deferring of his wrath was an infallible token of the more heavy punishments to be inflicted upon them, thereby to make them a monument of his fierce wrath, to the example of all ages for ever: from the which people we are to make our profit, and to learn, that the longer time of God's mercies we do enjoy, as hitherto we have, to the admiration of the whole world, of our great prosperity (in comparison of our neighbours about us) the more heavily shall his hand fall, so as he will leave the print of his stripes behind him upon us: and if lenity will not amend us, then as Solomon saith, The blewnes of the 
Pro. 20. 30.  wound serveth to purge the evil, and the stripes within the bowels of the belly. The Lord hath in the riches of his mercy concerning our souls, in calling us by the voice of his ministers, long time visited us: And as concerning both souls & bodies, under our most happy and renowned Queen blessed us, that thereby we might become more tractable, techable, and unto Gods will more pliable.  
Now so many years being passed of God's merciful and loving visitation upon us, and his expectation being by us and in us deceived (to speak of God who properly cannot be deceived) after the manner of men, and to our capacity: let us take heed that we do not enforce the Lord, who hath sung upon us all this while, a song of mercy as David saith, which hath been so pleasant in our ears, in this our long peace, liberty and plenty, in this long time of pleasure, riches and prosperity, to sing a song of judgement in justice: in stead of our peace past so pleasant and amiable, take heed that we hear not a song of war, most doleful and terrible: in stead of the liberty and freedom of our souls by the Gospel of Christ preached, and of our bodies by the mercy of god under our most puissant Princess maintained, and yet continued, that in stead thereof we hear not a strange song of spiritual and corporal bondage and captivity, for the contempt of the word of God, and the abuse of his graces, under the enemies of GOD, our Prince and country: whose teeth are set on edge to be dealing with us, who thirst greatly after our blood: take heed that in stead of our songs had at our feasts, and our epicurial banquets full of filthiness & abomination, tickling up the vile flesh unto sensuality and carnal lusts: we hear not a song of famine and hunger, our children crying and howling for the least of these morsels, which in our fullness they & we and our servants have loathed, though many our betters in God's sight waited them, and then we cannot have them. And in this description of the causes why God though he prolong his judgements, yet in th'end he payeth home, Let us not forget the great care of the flesh that the whole land hath, concerning excess in apparel: take heed once more I say, that the disguising of ourselves in the attire of every land, not for the stuff whereof the garments are made, as clothe of Gold, silver, embroidered work, silks, velvets, fine cloth, fine linen, lawns, and I know not what use whereof there is for all persons, regard being had to each man's degree, but not thereby to fulfil the lusts of the flesh to vanity and excess, not to pride and filthiness, not in such painting of faces, in devising new disguised fashions, but unto decency and comeliness, every one according to the law of God, continually beating our ears, and the statutes of our own land for apparel, to the keeping of every degree of persons from breaking out of the bounds and limits of their calling: knowing this and remembering it well, to the cutting of the combs of all degrees of persons, that immediately upon the sin of Adam came nakedness, and so a providing by the Lord against our shame, even in apparel and clothing of us, and where we do misjudge of some by their apparel, according to the stateliness of it, to be either in honourable place, or of high degree (as one saith) when we lost our honour in Paradise, than came we to be first appareled, being the sign of our sin, and the badge of our rebellion and our shame. Take heed we do not here in stead of this song of our delights, the lamentable song of Iheremiah and of Esayah the 
Isay. 3. 16.  Prophet, the 3. Chapter, from the 16. verse, against the pride both of men and women, whose words though they be long, I will not refer you over to them, but plainly set them down. The Lord also saith, Because the daughters of Zion are haughty, and walk with stretched out necks, and with wandering eyes, walking and mincing as they go, and making a tinkling with their feet. 17. Therefore the Lord shall make the heads of the Daughters of Zion bald, and the Lord shall discover their secret parts. 18. In that day shall the Lord take away the ornament of the slippers, and the calls, and the round tires. 19 The sweet balls and the bracelets and the bonnets. 20. The tires of the head, and the slops, and the head bands, and the tablets, and the ear rings. 21. The rings and mufflers. 22. The costly apparel and the veils, and the wimples, and the crasping pings. 23. And the glasses, and the fine linen, and the hoods, and the lawns. In stead of this song (which in as great pride and vanity, we have sung to our flesh) what shallbe the song of judgement? 24. And in stead of sweet savour (saith he) there shallbe stink, and in stead of a girdle a rent, and in stead of dressing the hair, baldness: and in stead of a stomacher, a girding of sackcloth, and burning in stead of beauty.  
This song have the jews in jerusalem the glory of the world already sung, a people dearly beloved of the Lord, and shall we upon whom the Lord hath looked with so amiable and fatherly a face, shall we (remaining in our sins and vanities scape scotfree? Nay, take heed our own tongues do not also testify against ourselves, as concerning the deliverance from the Spanish enemies of late, that would in the pride of their hearts, have boarded us at home, the victory over whom we begun with songs of praise and thanks giving to the Lord, to celebrate. Take heed that our praising of God for that day, and the memory of it being laid in water as we say, that God do not cause us to sing a doleful ditty, of some ruinous overthrow, which God in his mercy keep back from us: and he contrariwise that at one jonas his preaching to the Ninivites, wrought their conversion: grant to our Prince so merciful, to our nobles so honourable, to our Bishops and ministers in their preaching of the word of God so comfortable, and to our people so innumerable, that so many sermons of so sundry jonasses I hope, do not return back again unto the Lord in vain, without our repentance: but contrariwise, may as it hath begun faith in our Prince, nobles, and people, make it effectual to God's glory, and the continuance of his mercy towards us, in preserving not Gedaliah a deputy, but our Elizabeth the only monarch & princes of the world (as thanks be to God he hath) from many of Ishmaels' crew, traitors of our time, & the people may dwell in peace and safety under her, in all godliness and prosperity, during her happy reign.  
But to leave off to speak concerning the will, end and purpose of God, in blinding the eyes of Gedaliah, in not believing johanans report: and let us return to speak of Gedaliah himself, concerning his incredulity in these words, And he believed them not.  
In whom this is to be observed, that he being a man as it seemed, of a mild spirit, and charitably affected towards Ishmaell, whom he had very familiarly conversed with, would not beledde with any suspicion of evil against him, following the rule of the Apostle Paul, concerning the several offices of charity or love, as is to see, 
Cor. 13. 5.  1. Cor. 13. 5. Love thinketh not evil, or is not suspicious of evil: and beside, he had no great delight to hear ill reports against any, lest thereby he might give liberty to himself oftentimes in stead of truth, to hear of falsehood and lies wherein his commendation standeth just. For all Kings and Princes especially above all other persons, are not in any wise to maintain flatterers, slanderers, backbiters, nor talebearers, neither yet always to give too easy credit to every tale brought them, though by persons otherwise of good credit, as Ishmael was with Gedaliah. For those people, especially the last, do great hurt in Prince's Courts: of whom, Solomon speaketh, 16. Prou. 
Prou. 16. 28  28. And a talebearer maketh division among Princes, And in the 29. Prou. 12. 
Prou.  verse. Of a Prince that hearkdneth to lies, all his servants are evil. For such things as the ears of Princes are delighted to hear, such things do the slanderers, flatterers, and most wicked backbiters, bring unto them: for upon the behaviour of the Princes, as upon examples propounded them to follow, do the subjects cast their eyes, and them, as nearly as may be, do they follow, according to a verse commonly known.  
Regis ad exemplar totus componitur orbis,  
In English thus:  
The whole world doth cast his eyes upon  
each Kaiser, and each King:  
To frame themselves in pattern wise,  
to him in every thing.  
Such a relation was there between the lewd servants of Saul and Saul himself: Doeg the Edomite from one 
1. Sam. 22. 18.  amongst the rest, as is, 1. Sam. 22. who maliciously complained of David, and of Ahimelech the priest, who thereupon in Saules fury and malice, became an instrument of Saules for the bloody murdering of 85. Priests that did wear a linen Ephod. Such an other 
Psal. 7.  was Cush, against whose false accusation David compiled that 7. Psalm, as a defence of his innocency before God and men. Such a one was that Haman, that false person and accuser of Mordecai the faithful subject, and of the jews unto Ahashuriosh as is to see Hest. 3. 8. 9 
Hest. 3. 8 9   
These things considered, in respect Gedaliah did well in not suddenly admitting the accusation of johanan, for as well he in hearing, as Johanan in bringing false reports, might have openly transgressed the ninth commandment of God, wherein is taught, that love to our neighbour standeth in having regard to the credit, name, estimation, or good report of him, in the breach of which commandment, as well the hearers, as the bearers of false reports, tales, and slanders, are condemned, especially such as carry false tales, to the shedding of the blood of the innocent: according to that reproof which Ezechiell the Prophet hath against the people of jersalem, Ezek. 22. 9  

Ezek. 22. 5  In thee are men that carry tales to shed blood: to this purpose (that I may end to speak of that which appeared to be good in Gedaliah) Hierom: ad Nepotianum: affirmeth that as he that speaketh evil, hath the devil in his tongue, so he that heareth evil, hath the devil in his ear.  
But notwithstanding all this in Gedaliah, which is approved in him to be good. Lo these virtues they are not without their defects: wherein we learn that great, wise, & grave persons may be deceived, when they do over much rest upon their own wisdom.  
It was a good thing in Gedaliah, if that were his purpose, as it seems it was, to cut off the backbiting and malicious slanders, as he supposed of johanan against Ishmaell, that the cutting off johanan might be an example to others: but yet it had been meet, that as he would not receive any tale suddenly against him, he should yet have first wisely and thoroughly examined the causes brought by johanan and the rest, before that he had so definitively proceeded, either clearing or justifying Ishmaell, or in over rashly condemning Johanan.  
For how can it otherwise be, but that the Lord must needs be heavily displeased, when he in mercy, for the delivering of his servants from the great perils and dangers whereunto otherwise they should have fallen, giving them fatherly warning before hand, he shall find his servants to be foully entreated, and for their pains returned back with the lie. It is a matter condemned by Solomon, as is to see, Prou. 24. 24. He that saith to the wicked, Thou 
Pro. 24. 24.  art righteous, him shall the people curse, and the multitude shall abhor him. And on the other side: Woe is pronounced by the Prophet Esay. 5. 23. verse. against 
I say. 5. 23.  them that take away the righteousness of the righteous, both which are foul and filthy vices, the same wise man in the 17. chapter of the Prou. 15. verse, shutteth up in one, saying: He that just ifieth the wicked, and he that condemneth the just, even these both are abomination unto the Lord.  
So that these places do teach, especially Magistrates, in whom it is the greater sin, because of their places wherein they are set, for the punishment of all such backbiters and slanderous persons, like unto David, who would not in any wise permit to abide in his house any such persons: wherein they are admonished to do up rightly in judgement, not respecting persons, but to hear the small, as well as the great, not suffering themselves to be led by affection any way. For unto such as will be drawn by respect of persons in judgement, Solomon hath given this doom, That man (saith he) will transgress for a piece of bread, and thereby they shall become maintainers of the wicked, who will soon be encouraged to speak in the defence of an evil cause, and of ill persons, and also to accuse most falsely and maliciously by all slanderous reports, the godly and innocent, for such are the common idle persons of the world, who not being at leisure to hear that which is good, neither yet having skill to bestow their tongues to the glory of God, and the good of their neighbours 
More for voluptuousness, than any necessity.  in their eating and drinking in houses of liberty and licentiousness, do feed, upon (as one saith) the very flesh of men: by the not punishing of whom, or to remiss dealing with them, they spare not to speak evil (on their ale bench it may be, if they were narnowly watched) of Princes, or at the least, to rail, reproach, and slanderously to speak against the Magistrates themselves: whom to fear, reverence, and obey as they ought, and against whom, not so much as to note any evil, the rude people of our time have not yet learned. And therefore the way for a Magistrate to deal up rightly in judgement, is not lightly to hear the slanderous person, but to set both his ears on work indifferently, the one to hear the accuser, & accusation brought, and the other to hear the accused, & the defence that he can make for himself: otherwise to be too speedy in judgement upon the first tale heard, is many times rashly and falsely to be drawn to speak for the bad, & uncharitably to give sentence against the just and upright, and so the way to deal uprightly in causes is, to cut off the liar and false accuser, of whom Hierom in one of his Epistles saith: Sicut sagitta si mittatur contra duram materiam nonnunquam in mittentem revertitur, & vulnerat vulnerantem: ita detractor quum tristem faciem, viderit audientis, immo non audientis, sed obturantis aures suas: ne audiat sanguinem, illico conticestit, pallet vultus, haerent labia, salina siccatur: A very excellent sentence to teach Magistrates what benefit they return to themselves and the common wealth, when they shall wisely, cut off slanderers: Even as an arrow, if it be shot against a hard matter or mark, many times it recoils upon him that shot it, and woundeth him that would have wounded: so the backbiter or false accuser, when he shall see but the sour face, and grim look of him that heareth, or rather not heareth, but stoppeth his ears, lest perhaps he might hear a matter of blood: forth with the slanderer holds his peace, his countenance changes, his lips cleave together, and his spittle is dried up: meaning that he seethe that his market is marred, his comb is cut, and not a word more that he hath to speak: herein failed josephes' Master, as in the 39 Genes. 20. in giving too 
Gen. 39 20.  light credit to his wife, against chaste and innocent joseph his known and approved faithful servant. Herein appeared his lightness, that having heard his wife, being too much addicted to her words, thereupon he cast Joseph into prison, and never heard his cause, wherein he she wed himself over credulous. On the other side, how many have we with Gedaliah, that run themselves into danger, being forewarned, and not giving credit thereunto, and so received a worthy punishment of their incrudelity?  
We read of Ahab how he scorned Michaiah the Lord's Prophet, whom he sent for, as many send for and call to their companies the ministers, either to scorn them to their faces, or at the least with Ahab not to believe what they say: or if they do, not with any purpose to follow their counsel: who when he came, foretold him of his overthrow, but he believed him not, being seduced by the lying spirits of his false Prophets, as it is said in the 
1. kin. 22. 18.  1. Kings. 22. 18. And the King of Israel said unto jehosaphat the King of judah: Did I not tell thee, that he would prophesy no good unto me but evil? As though that Michaiah having received his charge and commission from God, should have necessarily spoken to the liking or pleasing of the wicked king's humour.  
Such a like example of incredulity we find to have been in a prince, on whose hand as the text saith, the king of Israel leaned.  
The prophet Elisha foretelleth of great plenty of victalles to fall in Samaria ere the morrow at that time, and how it shallbe wonderfully cheap: The Prince would not believe it, but replied upon the prophet: though the Lord would make windows from heaven, could this thing come to pass? and he said, behold thou shalt see it with thine eyes, but thou shalt not eat thereof.  
Many are the examples in scripture concerning the incredulity of men, but Gedaliah sinned so much the more against the Lord, in that he was not foretold only of this villainous pretence by johanan alone, but all the captains of the host with him, so that had he only cast off Johanan, the matter had not been so weighty, but refusing so many witnesses whom he would not vouchsafe to call to their trial, he did as it were pull the wrath of God upon the people, and was (as we say) accessary to his own death. But some man will say, it was very hard to have found out such a serious thing: it is not so, for this was plain and easy enough to have been proved by witnesses, had not Gedaliah been led with a self will as concerning the diligent searching of it out, which indeed was the will of God for the blinding of him in so manifest a matter: but say it had been so hard, the remedy had been as in the book of Ecclesiastes 10. 10. the 
Eccles. 10. 10  wise man saith, If the iron be blunt, and a man hath not whet the edge, he must put to more strength, the excellency to direct a thing is wisdom. But yet God doth in the finding out of things very hard, and of great difficulty, give unto man wisdom, especially when it concerns equity and upright dealing between man and man, if they seek for it, and therefore Gedaliah should have bestowed the more labour in the examination of the matter, according as is to see in that wonderful bolting out of the truth of the child, according to the holy history, that was dead, that was challenged by two harlots, whose it was, Solomon to judge the controversy between them being a matter very intricate: but because Solomon asked above all things an understanding heart, refusing to make demand of honour and riches, the Lord granted his request, and so he found out the true mother of the child, according to the speech of the Apostle james. If any of you lack wisdom, let him ask of God which giveth to all men liberally, and reproacheth no man, and it shall be given him. Thus much concerning Gedaliah his incredulity.  
Now followeth the third part which is the execution of Ishmaels' treason, and the manner of it in these words:  
Chap. 41. ver. 1. But in the seventh month came Ishmael the son of Nethaniah, the son of Elishama of the seed royal, and the Princes of the King, and ten men with him, unto Gedaliah the son of Ahikam to Mizpah, and there they did eat bread together in Mizpah.  
2 Then arose Ishmaell the son of Nethaniah with these ten men that were with him, and smote Gedaliah the son of Ahikam, the son of Shaphan with the sword, and slew him, whom the king of Babel had made governor over the land.  
3 Ishmaell also slew all the Jews that were with Gedaliah in Mizpah, and all the Chaldeans that were found there, and the men of war.  
This third part concerneth Jshmaell the Traitor, the execution of his treason, and the manner of it: wherein first we are to learn these principal heads or maxims: that is, how this wickedness was not committed by Jshmaell, but that the will of God did concur and go together with his will: wherein, if it be asked how this could be, the act being ill and wicked in Jshmaell, but that the Lord must needs be guilty also of sin: the answer is, that the sin of the wicked is unto God, as an other creature, in respect not that he created it, for it is a thing proceeding from man's own vile nature: but as concerning his power over it, to rule it, that it shall no further go or pass, than he hath & doth limit it: and that by it, as by the creature that worketh it, being evil and wicked: notwithstanding he worketh and effecteth his own will being good, being himself guiltless of any evil: for in this matter the solution or losing of the point, standeth in the diversity of the ends: of the end of God his working, and of the end of man his working: the meaning, end, and purpose of God being good: the meaning, end, and purpose of the wicked being ill, which maketh them without excuse, whereas God's purpose and end in the wicked, and by them is either to be glorified in them to their confusion, or to make trial of his children by them in raising them up as his punishments for sin: the end of the wicked being an utter contempt of God himself, and the hurt of his creatures, which yet could never further proceed, then by the handy work of God, they were led against their wills, to do his will contrary to their purposes, and to glorify his name in despite of themselves: the which matter is notably set forth in the 3. Acts. 23. Him I say (saith Peter, speaking 
Act. 2. 23.  of Christ) have ye taken by the hands of the wicked, being delivered up by the determinate counsel and foreknowledge of God, and have crucified and slain: etc. But to speak of this further I will not: But to Jshmaell himself, of whom first before in the words of the discovery is to be remembered, what johanan said of him, namely that Baalis the king of the Ammonites had sent him to slay Gedaliah, wherein we may see his base mind, who would not with his country men bear in the courage of a patiented heart according to Gods will, the bondage of Nebuchadnezzer, but would make himself servile & overmuch▪ thrall to another strange king, & that against his own countrymen, so that in a word, he every way sold himself as a bondslave to sin. Not unlike to him are our runagats and have been, that have fled, not to Baalish king of the Ammonites, but to that Baalish Priest, that man of sin Antichrist of Rome, whom to follow as their Pilot, whose laws to live after as Rebels they have not spared, choosing rather to be his thralls and bondmen, so their treacherous hearts in having their will being nought, might be relieved, then otherwise according to the laws of God, of nature, and of all nations, to be subjects at home in their own country, to their own liege, natural, and merciful Princes. And so they whose hirelings and bondmen they be, though they use them for their purpose a while, yet hardly will they commit any great trust to them, & some reason they have for it: but if they do commit any at all, it shall be no further than they play in sight above the board as we say, and in the end, if they send them not home, or make no sale of them, as it may be they will when they have once worn them out to the stumps, or otherwise they be not brought home by some other means, that in the justice of God, they may be made public spectacles to the whole world, continuing still unrepentant, they are like to perish both in soul and body, most damnably for ever.  
Now where it is said of him that he was of the seed Royal, the holy ghost doth it not but to some purpose, wherein he showed forth his disdain over Gedaliah, the which seemed to be the very foundation of all his outrage: Indeed to be nobly borne, and to come of a prince's stock, is a matter to be respected: but when God will either by his own punishment upon the line and race of a Prince, either for some secret in the Lord himself, or otherwise pull down the kings themselves, for some notable sin, as he for pride did abase Nabuchadnezzer: what a vanity is it for men to stand upon these terms, I am a prince, or a Prince's Son, or near kinsman, or of his race, I am a noble man, and can fetch my line and pedigree from (as we say) the conquest, what of all this? thou shouldst for these causes the better approve thyself in holiness, not in profanes before God and before men, not in thy high parentage, to think that in all righteousness & just dealing, thou mayst live uncomptrollable, though otherwise it may be: take away thy great birth, thou shalt show thyself a very monster in life, as Ishmael did. This could stand for no plea, for Ishmael in Mizpah, though it were in the land of judah, seeing Nebuchadnezzer had brought it under, being as concerning birth of the family of the Kings of judah, that needs he must therefore become a Governor: God had otherwise provided. The King Zedekiah himself, reproachfully handled, as is 39 Chapter before to see, his eyes put out, himself bound in chains, all his nobles for the most partslaine, his sons put to the sword, and God had already advanced under Nebuchadnezzer, Gedaliah.  
But some men that were nobly borne, cannot in any wise live subjects in a land, although there want neither favour of Prince, nor Lands, nor pleasure, nor credit, nor honour, except they may be monarchs, all that will not satisfy them. No marvel then though Ishmael who wanted the hundredth penny of the maintenance that some have had, and might still have enjoyed amongst us, if their present state could have served them: but well, let conscience of religion be a colour for their treasons, I am not to meddle in it: only this, a bad conscience, and a bad religion, it is in my conscience, which can give liberty to the spilling of the blood of the Lords anointed: But alas Ishmael his horns were cut being of no such ability in a strange land, and yet he stands upon his birth: in whom we see this point that men having been high and aloft, it is a hard matter for them to stoop and become subjects: for Ishmael had smally profited concerning the good will and pleasure of God upon his creatures, therein to refer himself to his maker. Who 
1. Sam. 2. 7.  as Annah in the 1. Sam. 2. 7. The Lord maketh poor and maketh rich: bringeth low, & exalteth: 8. He raiseth up the poor out of the dust, and lifteth up the beggar from the dung hill: (as it may be Gedaliah was but base in comparison) to set him amongst Princes, and to make them inherit the seat of glory. etc.  
Well, art thou high borne? art thou of a noble house and family? as thou art, so wilt thou be honoured? then do the things that are worthy honour. For as one saith (Osorius de gloria) Non enim divitijs abundare nec tenniores affligere neque in Rep. dominari sed animi bonis affluere universis charum esse Reipub salutarem existimari est laudabile gloriosum et summus honoribus illustratum. For not to be rich, nor to afflict the poorer sort, neither to be a governor in the common wealth: but to have a mind enriched with good virtues, to be beloved of all, to be reckoned a good and profitable commonwealths man: this is laudable, glorious, and worthy to be honoured: again saith he, Est enim honor divinum quoddam praemium virtuti et honestati constitutum omnem turpitudinis consortim repellens, & it a fit ut quianimum flagito et turpitudine, contaminatum gerunt nullo pacto honorem, sed inane fortasse nomen honoris adepti, in summam ignomia versentur. For honour is a certain divine reward appointed for virtue and honesty, chase away all filthy company, and by that means they who bear a filthy and vicious mind, having got to themselves no true honour, but a vain name thereof, do in the mean time remain in great dishonour and reproach: these speeches of his are true, being referred to faith in Christ, without which whatsoever is, is sin: and therefore wilt thou be honoured in regard thou art honourably borne? then follow the counsel of Solomon, who teacheth thee where true 
Pro. 4, 7.  honour is to be had. Pro. 4. 7. Wisdom is the beginning: get wisdom therefore: above all thy possession, get understanding: exalt her, and she shall exalt thee: she shall bring thee to honour if thou embrace her. Otherwise, if thou with Absalon a King's Son of the seed royal, and practise the like treachery, shalt abandon from thee all duty to God, to Prince, to Father: setting thy delights only upon bravery, treachery, villainy, and all manner of impiety (like to this Ishmaell who was notable in his wickedness) delighting thyself in thyself, and thy curled locks (a most monstrous thing in these our days) but of late in comparison (by the way to speak in a word) being grown into custom even with those of religion: Whereof hear not me, but th'apostle Paul. 1. Cor. 11. 14. who saith: Doth not nature itself teach you, that if a man have 
1. Cor. 11. 14  long hair, it is a shame unto him? And if the spirit of God call a thing evil, shall we plead against it and say it is good? I tell thee, God will make thee though thou be never so fair, proper, and comely with Absalon: vile, ignominious, and reproachful to alages after: of which like traitorous Absalon's amongst us, God hath of late years discovered some, and made them an example of his judgements, to all posterities to come after us.  
And thus much of that he is said to be of the seed royal, whom nobility of birth nothing availed unto honesty & true honour: who rather showed himself a bastard from Israel, yea an enemy to it, as it were some Canaanite or Amorit, for indeed by conversing with Baalish in stead of being a true jew borne, he became a changeling in transforming himself into an Ammonite, as appeareth by his monstrous impiety, and that in a very short time, as the text saith, In the seventh month, which was no long time after the taking of the City, and burning of the Temple, murdering of the Nobles, and butchering up the people, all this misery with the dishonour of his King, and the shameful handling of his Sons, had this unnatural beast & merciless tyrant forgot, setting his mind upon no other matter but blood, and how to do some cheat to be advanced by having utterly forgotten the Law of his God in so short space.  
Further, when it is said, that 10. men came with him, such as were principal persons about King Zedekiah that had conveyed themselves out of the way, with this arch-traitor, until they might find a fit time for the compassing of their treachery: he the principal of the faction, having once madeaway Gedaliah (the plot being so laid before) was to be made governor, the other ten of his retinue that came with him, were also to do their exploits upon other, and they having every one as young princes, appointed themselves to the best offices under him: such factious heads lightly go not alone: such as Solomon speaketh of. Pro. 1. 11. Come say they with us, we will lay weight for blood, 
Pro. 1▪ 11.  and lay privily for th'innocent without a cause. 12. we will swallow them up quick like a grave, even whole as those that go down to the pit. 13. We shall find all precious riches, and fill our houses with spoil. 14. Cast thy lot amongst us, we will all have one purse.  
For indeed, such is the disposition of wickedness and wicked men, that they do desire all other to be like to themselves: a thief desires a companion in his theft, a brazen faced whore desires that all women were of her disposition, so indeed might the devil carry away both th'one and th'other, and truly we had need pray against the corruption of our nature, for even as dry chips do easily take fire: so our nature is by provocation easily drawn into wickedness, and if we do not yield to the sins of the most vile, as unto open whoredom, open theft, open villainy, open papistry, open treason, whence is it that we are so restrained, being of the same nature with the most wicked? Let us not rejoice over th'impieties of other men, and thence take occasion to be proud in ourselves: but rather let us with the Apostle learn and bear away this lesson. Let him that standeth, take heed he fall not. It is God by his power that hath kept us, otherwise had we been lost to ourselves: we had, and have a nature, as prone to the most vile sin as any whatsoever, and truly this age of Libertines affords too too many eggers and entisers unto wickedness of all kinds, and especially of factious and seditious persons, which are grown into companies, cloaking and covering their wickedness as Ishmael did, as it is to see in the 6. verse following: with a vehement hot zeal in religion, busy heads of divers sorts, there are some buzie headed papists, some busy headed protestants, some busy headed Atheists, never in any age so full of busy heads: some busy themselves in matters of state, some in matters of the Church, (though such are to be had,) whom properly it concerns in church and commonwealth, in the Church, the Bishops, ministers, and Church governors: in Common wealth, the Magistrates and civil Officers: and in both Church and Common wealth as the head over the body, Princes and sole Governors, as is before said of them: as for other men more private, called to no one office but by intrusion it may be said, Ne suitor ultra crepidam. Every man let him walk in that care of life wherein he liveth, and not being called to preach Christ, but to profess him, let him hold his profession in all singleness of heart, and in all love towards men.  
But the busy heads that are plodding every way for worldly commodity, laying plots, making shifts, casting a thousand ways to maintain this life wretched though it be: how many of this sort of busy headed persons, a good Arithmetitian to find out the number shalgreatly be troubled: & of all these sorts of busiheads, all in general are too too busy in reforming others, but where is the head that is busied sufficiently as it should be in reforming himself? I may not use too long a digression in speaking of these Ishmael his companions in evil: it follows they came to Gedahah and there they did eat bread together in Mizpah, where who will say to the contrary, but that these jolly fellows coming to Court it out in their bravery, to show their fidelity to Gedaliah forsooth, but that they meant all good to him their Governor: Besides by the way, mark the difference between these ill disposed persons and Gedaliah: he notwithstanding he were but of a base and mean condition, no otherwise esteemed off then before this his advancement: yet he knows how to bear himself towards all degrees, as prince's fellows, he receives them, entertains them, and admits them to his own table: a mean borne man so suddenly advanced, and of so rare virtues, so full of courtesy and clemency: and the other coming of a Prince's stock, and therefore consequently not without singular education, so degenerate, so wicked, so base, so cruel and merciless a mind, it is strange to see: but that God gives his graces, not according to the greatness of birth, ne yet the good qualities of a godly Father, must needs by right of inheritance as it were, be appropriated unto the Son: because God reserves the gifts of all goodness to himself, who accordingly, where he will have mercy, hath mercy: and where he hath mercy, there he adorns with graces meet for every man according to his calling.  
Well, They did eat bread together in Gedalias' Court or Palace house at Mizpah. Where is to be further observed the vileness of this monster, whose heart because of his disdain, ambition and covetousness, being hardened therein, did nothing melt or a whit relent at the courteous and familiar entertainment of Gedaliah: but no marvel though this fellow walked as a friend, when indeed he was an enemy: and worse than that, for an enemy he was, under a cloak of amity and great freendlines: as one saith, Simulat a aequitas, non est aequitas, sed duplex iniquitas, quia iniquitas est et simulatio. Feigned equity is no equity, but a double iniquity: because it is iniquity and dissimulation: such a one was this viperous varlet, in this outward show so demure, as I remember an old speech, Intus Nero, foris Cato: In heart a very Nero a most bloody bloodsucker, and without in show as grave as Cato a wise and prudent Senator, even as a beast compacted of many beasts: Secundum illud poeticum Leo pars prima, draco media, ipsa chimera. According to the Poets saying: The principal and forepart, a Lion, the middle part a Dragon, a very chimera itself: this fellow as Solomon saith of him that invites a man to his table in show of courtesy, and means him no good at all, and he that offers himself in renewing of friendship to eat and drink with thee, and as though he said in his heart 
Pro. 23. 7.  saith Solomon Pro. 23. 7. eat and drink, but his heart is not with thee.  
Such an other was judas, who accompanying Christ as his Disciple, eating and drinking with him, with a judas kiss betrayed him: as the holy Evangelist Matthew 26. 48. Now he that betrayed him had given them a token saying: whomsoever I shall kiss, that is he, lay hold on him, etc. So that we see that there is no perfection in man as concerning this life, but all are full of blemishes and defects: neither could the degree of an Apostle in respect of itself keep itself, no not from falling as Peter did: whereof all are guilty, what holiness soever is tied unto Peter's chair at Rome, as his supposed successors do give out: but from falling also unrecoverably, which may teach us in whatsoever place God hath set us in Church or commonwealth, to be humbled in God's sight, and not to rest overmuch upon our own wisdom, knowledge or calling, but still to have our refuge by prayer unto God for the continuance of his spirit upon us, and for the increase of faith, so full of flaws are the hearts of men: such like friends 
●sal. 41. 9  had David as he recordeth in the 41. Psal. 9 Yea, my familiar friend, whom I trusted, which did eat of my bread, hath lifted up the heel against me. And although David spoke of some such friends that haunted his house, fawning upon him, yet covertly as he was a figure of Christ, he prophesieth of Judas as the Evangelist John recordeth 13. 18. And as Christ had one false hearted 
john. 13. 18.  Apostle amongst twelve, so unto Christ's members it may be referred not altogether without some such friends, who under a colour of a fair countenance showed, became false dissemblers: many such Judas kisses, many wonderful shake by the hand, greetings and salutation with such cap and courtesy, and so amiable embracings in these days as it is wonderful to see, and yet in some I fear, Solomon setteth down their property to the full. Pro. 26. 24. He that hateth will counterfeit 
Pro. 26. 24.  with his lips, but in his heart he layeth up deceit. And yet time discovers all dissemblers, as followeth, 26. verse. Hatred may be covered by deceit, but the malice thereof shallbe discovered in the congregation.  
Jshmaell he pretendeth friendship in coming to Gedaliah, for as the text saith, they did eat bread together: this phrase of speech concerning the eating of bread together, is in the Acts of the 
Act. 2. 46.  Apostles, 2. chap. 46. verse. And they continued daily with one accord in the temple (as an argument of love) and breaking bread at home, did eat their meat together with gladness. To note this, that as the Church increased, and the Apostles gained people unto the Lord, by the Gospel: so they showed their fruits in this one point of communicating the blessings of God, as meats and drinks, and in receiving them together in common, in token of amity and true love to be continued between them.  
But alas, what hypocrisy reigns amongst men now a days, who make shows of that which is not, who can eat, drink, and keep company, laughing in the faces of them whose hearts (were it not for danger of law, and open shame before men) they would well afford to eat (as we say) with salt: such a notable beast was this, whom we are now handling: whom the text payntes out in his colours, 2. verse. Then arose Ishmael the son of Nethaniah with these ten men that were with him, and smote Gedaliah the son of Ahikam, the son of Shaphan with the sword. A great point of manhood in good earnest, of such men of valour as they were, not the meanest men I warrant you that could be got, no cowards, nor starters at a dead lift, such as fear no man's face in the land, men that had metal in them. Ishmaell himself a tough piece of flesh, and a valiant cutter, a cutthroat I should say. All the rest like to him, birds of a feather: as concerning courage and valour, boldness and strength, like qualified in every respect. Nimble at throats cutting, and especially when men's hands and feet are fast bound, make them safe from resisting, and these be they that will be ashamed to fly an inch till they have got the field, in calm seas, and fair weather, men that will stand to their tackling, who but they, & where no show of danger is, they will never give it over. To conclude of them, men every inch, and see you not their manhood what a wonderful piece of service they did? Then arose Ishmaell and ten men with him: Suddenly according to the appointment (fast bind, fast find) on the backs of them they come, they set on them, and where is the place of meeting? and what weapons hath each part appointed to try it out? Gedaliah with his people, not provided at all, nor purposing any quarrel: they I warrant you made sure work, every man had his tool ready: at the board they take them, no man stirs his foot, no flying ground, no giving way, the one company of Traitors with their sword provided for the turn, the other their meat in their mouths, and the cups in their hands, without any suspicion of evil: eating, drinking, and making merry, bidding welcome to these far travelers out of the coast of the king of the Ammonites, where and with whom they had laid their plot for the executing of this treason.  
But such a like manner of proceeding do all Traitors take, with whom if a man should but enter parley a while concerning magnanimity and cowardice, oh, you should find them in their own conceits the odd men in the world, like to the worthies of David, of whom as the holy Ghost reporteth, 1. Chron. 12. 14. speaking of the sons 
1. Chr. 12. 14.  of Gad, of whom one of the least could resist an hundredth, and the greatest a thousand. But bring their manhood to the touch, and you shall find all their bragging to be nothing but mere words and cowardliness, white-livered gentlemen, such as in the revenge of a quarrel hold it the best way by treachery, and behind the back of their adversary to make the onset, and not the worst point of their manhood to end the matter with a sure stab without fight a blow, and after for them the best defence is, four legs are better than twain, a most horrible thing that the blood of man is so little regarded in these days of the Gospel, and that there should be any escape or pardon of life granted to any one of so bloody minds, for whom the law of God hath provided no refuge, who in their own hearts carry the guiltiness of the blood of them to their grave. 
Prou. 28. 17.  Solomon, Prou. 28. 17. describeth them. A man that doth violence against the blood of a person, shall flee unto the grave, and no man shall stay him: that is, let no man pity him, nor once take compassion 
Exod. 21. 14.  on him. Exod. 21. 14. But if a man come presumptuously upon his neighbour to slay him with guile (saith Moses) thou shalt take him from mine altar, that he may die.  
Examples of such villainies committed we have in the holy history, some 
●. king. 16. 9  in the 16. chap. 1. Kings 9 we read of Elah the son of Baasha, who being King over Israel, was by Zimri his servant Captain of half his Chariotes, conspired against him, as he was in Tirzah drinking, till he was drunken in the house of Arza steward of his house. And Zimri came and smote him and killed him, and what the end of Zimri was as followeth, 18. verse. And when Zimri saw that the City was taken, he went into the palace of the king's house and burned himself, and the kings house with him. These kinds of cruel murdering men at unwares, the holy scripture condemneth of most impious cruelty, in the 2. Sam. 20. 9 
2. Sam. 20. 9  It is recorded that joab the Captain of the host, the cause being as it seemed in that David had given the promise of his place to Amasa, as appeareth, 2. Sam. 19 13. therefore joab pretending peace, came to him and said: Art thou in health 
2. Sam. 19 13  my brother? And Joab took Amasa by the beard with the right hand to kiss him. But Amasa took no heed to the sword that was in Joabs' hand, for therewith he smote him in the fift rib and shed out his bowels to the ground, and smote him not the second time so he died. In the like bloody manner dealt Joab with Abner, pretending to speak peaceably with him in the gate. 2. Sam. 3. 27. Concerning 
2. Sam. 3. 27.  which treacherous manner, David left order with Solomon his son, as is to 
1. king. 2. 5.  see, 1. Kings 2. 5. to the which order Solomon agreed, and caused Benaiah to smite Joab, having caught hold on the horns of the Altar: and there he died.  
In the like treacherous sort dealt 
2. Sam. 13. 28  Absalon with Amnon, 2. Sam. 13. making a great feast at a sheep-shearing, whither as they, his brethren the sons of David were invited by him, and Absalon had given charge concerning Amnon to his servants, that when they saw Amnons' heart merry with wine, they should smite him, and so they did. In which act, although Amnon had done wickedly in defiling Thamar his sister: who gave Absalon any such commission, in steed of public justice to be passed on him, that he should so bloodily revenge it, as his own private quarrel?  
Some like feasts such hypocrites make, and in the midst of their cups their hearts are most bloody. To omit the butchery of Abimilech, upon his brethren, for the placing of himself in the kingdom, judg. 9 5. verse. To omit 
judg. 9 5.  (only glancing wise to speak of them) the poisoning of King john King of England, by a Monk of Swinsthead Abbey: the murder fresh in memory done by a Friar most bloudely, upon Henry, the late King of France: the villainous attempt upon the Prince of Orange. To pass over the abominable cruelty of the Guizians, bathing themselves in blood, in the time of the Massacer, & that practice against the Lord Chastillon, the high Admiral of France: And finally to omit to speak of Bothwell his villainy, not a whit behind any of the rest in savage cruelty for his treason against the late King of Scots. And to draw to an end of this treatise, wherein you have seen laid forth the duties of faithful subjects towards their Princes, especially concerning their outward estate, and towards all other Magistrates: as also the parts and duties of Princes on the other side, towards their subjects and people. And finally, the manner and form of Traitors in the execution of their villainies, whence I am first to crave humbly of so many as this treatise shall come into their hands to be seen and read, that they will especially consider the excellency of the history, & how it agrees with the present estate of this age universally through out all the parts of Christendom, requiring all of every condition in the fear of God, that according as they find the truth set down before their eyes, they will lay it to their hearts, and make profit thereof, and with greater care of practice to proceed unto a more full purpose of obedience unto our Prince, Counsellors and Magistrates: in not only bridling their own tongues from speaking, or hearts from conceiving ill against the Prince, being expressly against the law of God proved: but also they will care, not to give their ears to hear aught from others, (especially those runagates about the land, the Seminary men) that either tendeth, or may tend to the impeachment of the glory, credit and estimation of her Majesty, and of her royal Crown & dignity: But with all their care and diligent endeavour, they would hence learn to descry these Seminaries and seeds men of high treasons, that by discovering them, (and that in all convenient time) thereby they may stop the cause of any ill concerning reports or other mischiefs pretended against the present state of her Majesty and people, not giving themselves liberty to hear the licentious communications which in the houses of liberty of many in their ignorance, not against the supreme Magistrate in plain terms, which so openly they dare not, but against the inferior Governors, also whom not to think evil of only, but in broad terms to speak against (such is the looseness of these days) as hardly as may be, is their common custom.  
Secondly upon the care and regard that subjects have over and towards their Princes, and so consequently towards her Majesty our Sovereign, whom herein we are to praise God for, from our very hearts, uprising and down lying, humbly upon our knees Evening and Morning, considering how she hath showed and approved herself, hitherto the only Prince and Pastor most careful and loving, most tender and merciful, for maintaining us her people, for shedding the sheep from the goats, for providing for us, that we have lived, and do yet, in all peace and prosperity: for preventing the wolvish and deceitful troublers of our peace, for gathering us together when we were like to be scattered, for preserving us under God, when we were like to perish, had not the Lord been on her side, had not the Lord been on her side, as David in the 124. Psalm, for the guiding, safely conducting and preserving us, when men rose up against us, they had then swallowed us up quick, when their wrath was kindled against us. To the praise of the which God, let us say as in the same Psalm, Praised be the Lord, which hath not given us a prey unto their teeth, our soul is escaped, etc. And this deliverance through God's mercy hath befallen us under her highness, she having been the only Pastor of all the Princes upon the earth, for many years: whose watchings and carefulness God hath blessed, of whom I hope, I may without flattery say that with David, She hath fed us her people and sheep of her fold, according to the simplicity of her heart, and guided us by the discretion of her hands: For whose continuance we are further to pray to God, that her Majesty as she hath now many years honourably ruled us, so she may in Gods fear proceed to play the part of a good Princess over us still, to maintain us by the law of God, and the wholesome laws of our Country in all peace and godliness during God's will and pleasure. And finally, that all other, to whose view this shall come, not answering perhaps their judgements being contrarily minded, as Papists, Recusants, from whose profession have proceeded, especially, the Arch-traytors of this land (some one or few odd and frenticke spirits possessed with an unclean spirit of railing upon Magistrates of late days, excepted) that the rest remaining, unto whom in matters of faith and conscience, that Counsel of Trent is approved, although it may be in that one point of rebelling against the lawful & natural Prince they differ some few of them: yet all of them will consider in uprightness between God and their own hearts, what mercy they have received from her Majesty in stead of cruelty by them contrariwise offered unto her again: what freedom? what liberty? what privileges and annuities they do enjoy, in comparison of the hard measure offered to our brethren in the late days of Queen Mary, and yet might enjoy what they would more▪ with greater freedom, were not their wilfulness such, that yet even they also will learn not only themselves to restrain unnatural & disloyal words & thoughts: but all concealementes of evil against Prince, Magistrate and the common state of the land. And thus desiring God that the glorious Gospel of Christ jesus his son, and his kingdom by the preaching thereof may be continued, and more and more enlarged upon our land, we our Prince and Country may live in the fellowship of one saith agreeable to the holy Scriptures, thereby the higher powers learning to rule according to godliness and we the people may live in all obedience to our Princes & Governors according to the phrase of the immortal, invisible, and only wise God, three distinct persons, the father, son, and the holy Ghost, all one in the unity of the Godhead: to whom be all honour, praise and glory now and for ever. Amen.  
FINIS.