SO infinite is the worde of GOD according to Dauids praise of it, in the 19. Psalme, as that no euill or good in the world, can hide or con­ceale themselues from the light there­of, but that it manifesteth them in the holye Scriptures, being by the holye men of God indited, and to that ende and purpose by the Church from age to age retained. Yea there are no vices of any kinde, how abhominable soe­uer committed by the euill: nor chri­stian vertues how commendable soe­uer doone and practised by the good, which the holy Scriptures touch not, and the seruantes of God, in them, in one place or other teache not: whereof amongst the rest, this place of Jeremi­ahs Prophecie is a manifest witnes, wherin the Prophet led by the spirite [Page] of God most learnedlye, both for the matter, and compendiouslye for the manner doth lay downe & leaue to all ages vnto the worlds end to be recor­ded, memorable historye, and a diuine canonized for the benefit of his church concerning Princes and people: tea­ching Princes first, what care they are to haue of their owne safetye, and then how to demeane themselues towards their Cuntry and people: likewise lay­ing forth of people two sorts one god­y, good & carefull, for Prince, church, and Country: the other, wicked and rebollious. The summe of which Hi­storye is this.

Ierusalem with the King Zedekiah Princes and people thereof (it being forewarned, the Iewes insundrye of the Prophet Jeremiah his prophesies) is taken captiue by Nebuchadnezzar King of Babel. Zedekiah his owne eyes put out, his nobles some slaine, and o­ther some carried as bondslaues into Babel. Yet according to Gods pro­mise, a remnant must escape, it esca­peth: [Page] The meanes of their preseruati­on and more security, is a Iewe named Gedaliah by Nebuchadnezzer, accor­ding to Gods prouidence for his peo­ple, in the time of their wofull di­stresse, made a Lord Deputy or Lieu­tenant, by which meanes some time of breathing is had: But (loe) what ease breedeth. Ease (saith Salomon) slayeth the foolish, certaine busie bodies, or bu­sie heads, rather become Male-con­tents with the state, not bearing the yoke, though otherwise light and ea­sie in comparison of their other bre­theren: they set their heads on mis­cheefe, one especiall amongst them a Iew, becomes a Traitor, the text cals him Ishmaell, he conspires Gedaliahs death, and to that purpose becomes an hireling to Baalis King of the Ammo­nites. Now then Gedaliah is enuied, treason against him conspired: yet loe, God of a speciall loue forewarnes Ge­daliah by a certaine trustie harted Sub­iect, one aboue the rest named Johanan he reueales it. But where God wil pu­nish, [Page] what warning will serue? The Prince Gedaliah beleeues it not, the Danger he stands in foretolde, he pre­uents not, for his owne safety he pro­uides not, and execution of iustice v­pon this Traitor demaunded, he in a­ny wise willes not: and what then be­falles? contempt of Gods warninges, immediatly go before his iudgemēts: Gedaliah the Prince is forewarned, Jo­hanan the trustie subiect is not belee­ued, Ishmael the traitor therby is harte­ned: Ishmael vpon Gedaliah his securi­tie makes his aduantage, he looses no time, opportunitie is watched, when the Prince in the midst of his securitie maye be taken: The good gouernour, he eates, he drinkes, he is merrilye fea­sting with this Archtraitor, and ten o­ther Leaguers his associates: Gedaliah the Prince in the middest of the feast being carelesse, Ishmael killeth: his cap­taines and other of the Iewes his ser­uants at bourde he butchereth: and foure score other men zealous after Gods seruice, comming to Gedaliah, [Page] he massacreth: and finallye himselfe being extremely pursued by Johanan, flying vnto the King of the Ammo­nites, escapeth. This is the summe, the partes are these three that follow.

1 The faithfulnes of Johanan and his associates in discouering the trea­sons of Ishmael: and his zeale in pro­secuting him to death, and the causes thereof.

2 The incredulity of Gedaliah in not beleeuing his faithfull seruant Johanan, and the carelesnes ouer his own safety.

3 The execution of Ishmaels treason and the manner of it, &c.

The first part which is the faithful­nes of Johanan, and those that were with him in discouering the treason of Ishmael, is set down in these words of the text.

First then the manner of Jonanan his disclosing of the treason of Ishmaell is to be obserued: Who (notwithstan­ding by Gedaliah he be vniustly repel­led, as though he had beene a knowne flatterer, and a clawbacke, not respec­ting whom nor how he slaunders any, so hee might insinuate himselfe into fauour by curry-fauouring of the Prince: of which sortes of persons, [Page] Kinges and Princes Courtes are ouer fraught many times: yet Johanan his conscience cleering him, and it being trueth that hee vttered, and hie time that it were vttered: he therefore pro­ceedes in prosecuting the discouerye with a zeale, and therewith becomes an humble suter for speedye executi­on of iustice against the traitor. Wher­in all sorts of men, whether of hye or lowe place, the time especially and the glory of God, the good of the Church, the preseruation of the Prince requi­ring: What nippes, taunts, checks, and bitter reproofes soeuer are giuen thee, be it by Princes themselues, whose good the discouery concerns: yet con­stancy in a knowne trueth, by lawe of God, by law of nature, and law of nati­ons, requisite to be reuealed, must firmelye be helde: and in that which may make for the preseruation of the Church, Prince and Countrye, thou must proceede, although it be with hazard of thy selfe, or of thine. Heere­unto may encourage thee, the boldnes [Page] of Iacobs sons after their first returne out of Egypt, hauing left Simeon deare­ly beloued vnto Jacob their father, be­hind them, when necessitie being im­posed vppon them, that so it must be, that eyther Beniamin the youngest and the darling of all, must be taken from Iacob their father, or else Simeon could not be recouered agayn, neyther durst they any more shewe their faces in E­gypt, whose sute also was such to their father, as that it had beene as easie to haue obteyned a member of his bodie, as the wordes of the text make menti­on Gen. 42. 6.in the 42. chapter of Genesis. 36. Then Iacob their father saide to them, yee haue robbed me of my children: Ioseph is not, and Simeon is not, and yee will take Beniamin: all these things are against me. And although Reuben offered the pawne of his two sonnes, euen to the sworde conditionally, yet Jacob reply­ed, saying: My sonne shall not goe downe with you, for his brother is dead, & he is left alone: if death come to him by the way which ye goe, then [Page] ye shall bring my gray head with sor­rowe vnto the graue: whose sharpe wordes of a father, and a Prince too (as hee may bee called in respect of the Church then) had bin ynough to haue discouraged any, had hee not beene bolde spirited, and to haue caused the suite to fall vnto the grounde: but the wayghtines of the matter being such, and the preseruation of Gods Church in Jacobs house nowe requiring it, Iu­dah also steps forth, who in renewing his brothers sute, receyued some fur­ther checkes at Iacobs hande, as Ruben before had done: and yet the extremi­tie of the daungers wherein Iacob and his whole house stoode, beyng by him in the ende throughly wayghed, the sute with much a doo at length was obtayned.

Vnto the which zealous and strict manner of proceeding in this, or such a like discouerie, wherein thou hast not thy liberty, the perils and daungers whereinto the safetie of the Church, Prince and Countrey, by thy too re­misse [Page] dealing in so serious a matter, may bee an argument of sufficient wayght to draw thee.

But to leaue the manner of this ear­nest prosecuting the cause of so great a villany (which yet may teach this age, which in bad thinges and concerning priuate pleasure or profite, is bolde e­nough, but concerning publique af­fayres tending to the benefit of Prince & Countrey, are soone snybbed) to be therein more bold: and to proceede in the matter.

Moreouer Iohanan and all the Cap­taynes of the host, came vnto Gedaliah vnto Mizpah and sayd vnto him: ‘Knowest thou not, &c.’

In the second place is to be weighed the phrayse of speech, Knowest thou not? & the rather because herein he seemes to be rude, vnciuile, homely, & prepo­sterous, as though he knew not how to beare himself in Court in the presence of a Prince. Knowest thou not? whereas in deede it is a speech very forcible sent foorth from a vehemency of spirit, stu­dious [Page] both of the welfare & preserua­tion of the Prince, and zealous of the Princes not being sufficiently carefull for his owne safety: as though he shold say, it is a rumour cōmon, & in al mens mouthes, concerning Ishmael his con­spiracy, and is it hid frō thee whom it most concernes? is he so trecherous, so villanous, and of so murthering a spirit, and dost thou as yet harbour in thy bo­some the serpent that wil sting thee to death? Knowest thou not, sayth he? art thou so blinded in him? art thou so de­ceyued by his dissembling? canst thou not at any time, either by face or coun­tenance, or by his behauiour or priuate conference discry him? for to say the truth, it belongeth to Kings & Prin­ces, although they according to Gods ordinance are by noble, wise, graue & learned Counsellors to be aduised, yet themselues are to carry knowledge & wisedome in their own breasts, wher­by they may be able to discerne spirits, and iudge causes, and discrie counte­naunces if it were possible.

[Page] In deede good Counsellors are the speciall props and pillers of Kings and Princes thrones, and the onely preser­uatiue of Countryes, according to Sa­lomon Prou. 11. 14.his speech in the 11. of his Pro­uerbes. Where many Counsellers are, there is health. And againe in the 15. Prou. Prou. 15. 22. In the multitude of Counsellers there is stedfastnesse. In the which most diuine sentences, the holy Ghost in his seruant Salomon opposeth himselfe to a most diuelish conclusion of Machiauill (to whom our age I feare, is ouermuch ad­dicted) wherein yet hee would seeme to colour out the matter with some shew of truth within his booke intitu­led, Machiauilli princeps, he thus setteth downe, Principi qui per se non sapit, recte ei consilia dari non facile posse, vnto a Prince not sufficiently wise of him­selfe, it is no easie matter rightly to giue counsell or aduise: his first reason is this. Perhaps it may be (sayth hee) that a Prince may well bee gouerned that shall resigne himself fouer to some one of trust for that purpose: But he [Page] were like to bee but a while quiet in the same, because that protector of him will not sticke foorthwith by vio­lence to thrust him out of that his seat of gouernment: Likewise he impro­ueth a Prince that shall suffer himselfe to be counselled of many, for (sayth he) if an vnwise Prince shal admit into the counsell of his affayres more then one, they will seeldome agree in coun­sell, and hee himselfe will be farre vn­meete to reconcile them: and againe (sayth he) they will be too studious of their owne commodities, as though a Prince, hauing some euill, as amongst many, some such often fall out to be: must therfore abandon all others, how good, wise and faithfull soeuer, and so in the end hee necessarily concludeth, that good counsayles must proceede from the Princes owne wisedom, and in any wise not the wisedome of the Prince to be deriued from good coun­sayle: which conclusions of his, though they seeme to be somewhat, yet are they of no waight, for alas what Ma­chiauels [Page] pollicies are, who that readeth may finde euen cōclusions abandoning all christian religion (which consisteth in trueth without dissimulation) they seruing to no other end but to puffe vp Princes with pride, and self loue, & selfe lyking of their owne wisdomes, though they do turn in th'ende to the ruine of thēselues, and of the state of their whole Country. Indeede as Salo­mon Pro. 25. 2.saith in the 25. Pro. The Kings ho­nor is to search out a thing, wherein his meaning is not, as Machiauell in ano­ther of his speculatiue contemplations for th'auoiding of flatterers saith: that Princes shall proclaime by publicke Edict, that no one of his freendes or counsellers shall perswade him to any thing, neither conferre with him of a­ny matter, vnlesse it be of that whereof he himselfe shall offer voluntarilye to speake. Which opinion of his had his first originall in the very sinke of Hell: and is contrary to the doctrine of Salo­mon before mentioned, to the exam­ples of all godly Kinges, in the time of [Page] the Law, and Christian Princes▪ since the gospell, who haue alwaies retained about them wise, learned, and good counsellers, but rather Salomon ment that a King or sole gouernour should not so far adict themselues vnto their vanities and sensuall delights, as not at all to examine the dealings yea of their Iudges and other inferiour powers to­wards their people: but herein to spare some time wherin both diligently and seriouslye they ought to see into both the causes and persons, and so to heare and see into them, as that they might be able to discearne betweene matter and matter, counsaile and counsaile, iudgement and iudgement: and ac­cordinglye to knowe what to leaue, and what to take, so farre-foorth (not as pleaseth themselues) but as they shall see serue for the glorye of God, the prosperity and safety of their own person, Church and Country: to the fitting of them wherunto Moses in the 17. Deut. 18, 19. ver. teacheth what Deut. 17. 18 19.ought to be the exercise of Kings and [Page] Princes continually for the increase of their knowledge in al matters. So that to some purpose serueth this plain and blunt speech of-Ionathan, that thereby Gedaliah being warned, might take knowledge of that which might keep him from capitall danger, and his peo­ple from vtter ouerthrow: concerning whose faithfulnes in discouery of this high treason, we are taught especiallye the discharge of the duety of subiectes to their prince & sole gouernours, as also to all inferiour magistrates: verye necessary to be laid forth in these dan­gerous daies, wherin Sathan seekes by this most foule sin and abhominable of treasons and disloyalties, without re­morse in euery nation practised & co­mitted most villanously, to send many thousands of soules to the deuill. This then is the doctrin that we must euery one of vs learne & lay vp in our harts, that is, that it is not sufficiēt to abstain our handes from blood, but our harts also frō the consent of any matter ten­ding thereunto: the reasons to inforce [Page] this doctrine, may be first, that the law of nature abhorreth it, whereby they that neuer knew God aright, are made inexcusable, notwithstanding before him being led by the instinct thereof onely into a feeling and knowledge of the same: how much more then doth that sin become more sinful to vs, whō the lawe of nature not only directeth, but the written lawe of God also as a sound reason to draw vs to an execra­ble detestatiō therof, doth by the mi­nistery of the word, & by the power of the spirite teach vs, and the same God hath included this sin amongst many others, within the secōd table of those great and ten cōmaundements, wher­of the negatiue preceptes forbidding whatsoeuer vice, doth infer the com­maunding whatsoeuer contrarye ver­tues: and again, whatsoeuer people a­mongst them affirmatiue teaching and cōmaunding any holy or christian ver­tue doth therupon infer a flat forbid­ding of the vice cōtrary therunto, as in one among the rest, the 6. in number, being a negatiue precept, and aiming [Page] at the matter now in hand) Thou shalt not kill) wherin this point generally taught, that not onelye he that lay­eth violent handes vpon a man, but he also that stoppeth not bloodshed when he may. Naye he that by neg­ligence dooth omit the dutifull care of preseruing 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 Salomon. Eripe raptos ad mortem, &c. Deliuer thē that are drawen to death, and wilt not thou preserue them that are ledde to be slaine? wherein the holy Ghost censureth not onely prin­ces, Iudges, and Magistrates, for suffe­ring (which falles out many times) the innocent to be punished vnworthily: But all sortes of men who not lay­ing violent handes vpon their neigh­bours to kill them, but who seing their neighbours in any sort distressed vnto death, and for want of comfort like to perish vnder their noses, when as they haue not onelye a sufficiencie, but a su­perfluitie [Page] rather, or outward blessings for their releefe, yea and not denying the same, but neglecting onlye and de­ferring to help thē: of these it may wel be saide, though thou hast not murde­red with thy hand, yet Tot occidisti quot Succurrere quum potuisses neglexeris, ofso many hast thou bin a cruell murderer, being distressed thou didst meerlye neglect to releeue them, when thou haddest sufficient therunto: a very ne­cessarye thing against the vnmerciful­nes of these our daies, and the hard har tednes of the richer sort of people a­mongst vs, who neither one waye nor other can be brought to that charita­ble consideration of their poore mise­rable and distressed neighbours, ready to perrish euen at their dores, either by the superfluitye of their meats, drinks or cloth, to comfort them, or other­wise by withdrawing from their own store some good portion of their gold and siluer towards the setting on work the swarmes of men, women & chil­dren: that neither haue meate, drinke, [Page] nor cloath in any good measure to feed and clothe themselues, neither yet any thing to imploy their labors vpō, that therby yet though they wil not freely giue thē to their releef, yet they might prouide that by their meanes at the least the poore by the sweate of their browes, vnder them might more ho­nestly and competently True then they do, wherunto each man is not onely in conscience bound by the law of God, and the law of our land by statute pro­uided, though by default of them who should see the execution of it, this cha­ritable duetie be to the dishonor of God, in not prouiding against idlenes vtterly omitted. Is this true in general betweene man and man, and is it not more true against them, when not in outrage as too manye of that sorte our late yeeres haue yeelded forth (a fruite vntimely) to passe ouer the actes done by the like villanous minded in other nations, and to speake of those that at home proudlye and presumptuouslye haue attempted the same against the [Page] life of our naturall and most mercifull Soueraign? is the not releeuing the di­stressed; the oppressing of the widow and fatherlesse, the cruel withholding the hire from the poore labourer, is the taking of thy neighbours pledge, the taking of Vsury of the decaied, and the labour of thy neighbour without wages, is this murder with God? nay, as it is indeed to take pleasure at other mens miseries, is it cruelty▪ & is not this then murder in the highest kinde, to conseale a pretēded mischeef against a Prince, whose life is thy life, my life, or the life (by Gods prouidence he will so haue it) of all men within this and her territory? Nay, shall the prince be culpable before God for not relee­uing thee with iustice in any cause of thy distresse, & wilt thou hold it to be crueltie in a magistrate? whē 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 murtherers, who when it is in thy power by disclosing some pre­tended mischeefe, against the state of [Page] a prince thou concealest it altogither, or else disclosest it when it is too late. When as vpon the safety of a prince re­lieth the prosperitie, peace, and securi­ty, of not an house, not a Towne, not a prouince, not a shire, not a land, but of many Lands and Countries, Shires, and prouinces, Townes and Citties, most populous. So that you see the point to be obserued, wherein those e­specially to whom especiall trust is cō ­mitted in regarde of their honourable places, in the name of God are to be remēbred in all humble and submisse duetye, that they for the preseruation of the prince, are to watche ouer the knowne enemies to the state, Church, and countrye: such as vsually haue op­posed themselues to Kings & princes through all Christendom, being speci­ally sworn Papists for the Popes own side, such as haue made it a special poīt of their faith, the groūd of which their heresie rests vpon that cursed counsell of Trent, which is, that they may law­fully depose and any way ouerthrowe [Page] by secret and open practises, the state of any Christian prince professing the Gospell, of whom to speak much, only by the waye to their honnors is not needefull, being alreadye a matter for the most parte knowne, and lawes against the same prouided, to the aba­ting of their presumption and preten­sed practises against the state present: But also diligent watch by their ho­nors, and all inferiour Magistrates vn­der them must be kept, ouer that he­reticall sect of Anabaptists, who tho­rough Sathans malice vnder a cloake of the Gospel, and a prepostrous zeale, doe wonderfully grow in the land: e­specially in those Cities and Townes populous, where the word of God is most diligently preached: and if the question bee asked why there rather then else where, the answere is this:

Because there they doe most of all a­rise and spring vp, that the diligence of the minister in preaching of the word, is no more cause therof, then the truth is cause of error. But rather the subtil­tie [Page] of Sathan, who there more rageth then in any place else, because his king­dome is more neere to the ouerthrow then where ignorance reignes, and the kingdome of Christ is not preached at all. Who although that they haue not put foorth, nor published that mayne poynt or Maxime of the professed A­nabaptistes, which is vtterly to denie the lawefull essence or being of a Ma­gistrate, yet haue they daungerously sought, and still doe seeke to infringe the authoritie of the supreme Magi­strate, making more reckning of their owne meetings in priuate, and their subtill decrees made (as we say) vnder a hedg, in euery assembly of their own, then of any publique edict, law, or or­dinance, made by publique & lawfull Princes, Magistrates, Iudges, Mini­sters, in a publique and nationall assem­bly lawfully, in the name of God met and assembled for the redressing of things amisse, either in Church or cō ­mon welth. By whō also it is to be fea­red, that that other point of the Ana­baptisti­call [Page] cōmunitie, a most diuelish and damnable eliberty wil be reteined, if God by the power of his word of the one side, & the Magistrates sword on the other, do not speedily reclaym thē: whō when they haue giuen thēselues liberty to rayle vppon, not onely the Church gouernors, but also vpon the ciuill Magistrates, in vnlawfull tearms and most reprochfull speeches: what is to be feared they wil do if they shold grow to a head, if God in his rich mer­cy do not vouchsafe them the sight of their grosse & pestiferous errors: and concerning those knowne, sworne, & purposed aduersaries of the present cō ­dition & state. Prouiso alwaies being had that a true difference be made be­tweene the good subiect & the bad, & the one not to be takē for th'other, but the gilty person to be culpable of his owne fact. That I may come againe to the worde in Exodus chap. 21. to the admonishing of them that are carefull and forwarde, to bee more forwarde. Moses in that place to [Page] great purpose sayth, If an Oxe gore a man or woman that he die, the Oxe shalbe stoned to death, and his flesh shall not be eaten, but the owner of the Oxe shall goe quitte. 29. If the Oxe were woont to push in times past, and it hath beene tolde his master, and he hath not kept him, and af­ter he killeth a man or woman, the Oxe shall be stoned, and his owner shall die also. So deare vnto the Lord hath the life of man in generall beene. Howe much more straight will he be in taking ac­count of the care that euery man hath had, especially them to whome more then an ordinary care is committed of the safety of their Prince and sole go­uernour? But that this Treatise may be according to my purpose generall, and teaching all persons how to beare thē ­selues in this case towardes their Prince: Salomon againe in his booke 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, neyther curse the rich in thy bed chamber, for the foules of [Page] heauen shall carrie the voyce, & that which hath winges shal declare the matter. What say some to this, why (according to the cōmon prouerbe) thought is free, though a man dare not vse his weapon vnto violence, nor his tongue to ill speeches, yet who shall stay a mans thought? I answere thee, that the law of God, is made also for a bridle to thy very thoughtes, lustes, and against the very motions of sinne, which before that euer they come into the outward act, are then censured by the Lorde, as giltie of his wrath. When they do but make a proffer through Sathan of as­saulting mans heart vnto a consenting with them, so that in as much as mans hart is the lodging place, resting seate and harborough for sinne: it standeth with the Lordes iustice to giue a lawe to the heart for to bridle and restrayne it with. Poperie brookes not this do­ctrine, it holdes the heart and affecti­ons of man to be ouermuch captiuated vnto Gods lawe sayth it: yea Poperie which is wholy conuersant in exalting [Page] the corrupt nature of man aboue mea­sure, doth thinke this doctrine to be an ouer great abacement of so glori­ous a creature as man is, and to sette downe a principle of theirs in a worde and their reason flatte opposite to the 10. precept, which they neuer tho­roughly vnderstood, this is their prin­ciple: Concupiscentia in Baptizat is non est peccatum, That is concupiscence in thē that are baptized is no sinne, their rea­son is: Quia stimulus est ad exercendam virtutem, because (say they) it is a spur to the exercysing of vertue. Paule is vtterly against them, For they that Gal. 5. 24. are Christes (sayth hee) haue crucified the fleshe, with the affections and Iustes thereof, to omitte what hee sayth con­cerning the same at large, proouing it from himselfe in the 7. chap. to the Romans.

The thing then, that Salomon 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 verye thought should bee [Page] brought vnder the obedience of God, and heerein helde captiues vnto his commaundementes. To this doctrine so many as (hauing not the feare of God in their tongues only, but fearing him in their heartes) will willinglye yeelde. To stande too much vpon the thoughtes of men, to be brought vnder no further then it shall con­cerne the matter in hande, I holde it here needelesse. A little to examine the reason of the wise man who affir­meth that the foules of the heauen will disclayme thee, and thy thoughts shall be discouered by them. A rea­son of great weight to mooue men to take heed of treasons and conceale­ments of them, making especially a­gainst the life of the Lordes annoyn­ted, wherein if men doe but conside­rately marke the way that God hath taken of disclosing bloud and bloudie purposes, in causing (against order of nature) dum & senselesse creatures to rise vp as proclaymers of these villanies how closely soeuer don, & how priuily [Page] so euer attempted, one or all: the earth it selfe shall disclose Cains murther vp­on his brother, rather then righteous Abels bloud shall goe vnpunished, as is to see Gen. 4. 10. And the rather if we doe consider the excellencie and the high prerogatiue that God hath giuen to Princes aboue other mē, who here­in doe goe farre beyonde all others, in that together with others, they do not onely beare the image of God, but that more is, they do beare vpon them the very glorious image of his Maiesty here on earth, yea this may be sayde of very Tyrants, that are and possesse the Psal. 82. 6.throne of Iustice, as is Psal. 82. 6. Dixi Dii quidem est is & filii excelsi vos omnes, I haue say de ye are Gods, and the sons of the most high: that is, I haue put vp­on you my sacred person, which you are to resemble vpon earth whilest ye rule amongest the sonnes of men. If this be so that a man hath not freedom of thought against a ruler of the peo­ple, how much then are they giltie of capitall crime before God and men, [Page] who do proceed not to disclosing, but to counsell giuing: not to opening cō ­spiracies, but to open practising of them: not to stopping a monstrous course of the shedding of the bloud, & that of a Prince: but to consenting, a­greeing, plats laying, and ioyning hand in hand with the ringleaders in such an euill, saying as Salomon, chap. 1. descri­bing sinners: Come with vs we will laye Prou. 1. 10. 11. waight for bloud, &c. This is not with Io­hanan to discouer betimes the treason of false hearted Jshmaell. But yet to make this matter more playne by ex­amples out of holy Scriptures. First then let vs consider howe God him­selfe, who could myraculously, and vppon the instant haue deliuered Jo­seph: yet hee that hath ordeyned meanes for the preseruation of his seruauntes, would not without the meanes of discouerie the daunger of Joseph by the handes of his Angell, as it is in the second Chapter of S. Ma­thewes gospell:

Mat. 2. 13. Behold, the Angell of the Lorde appea­reth [Page] to Ioseph in a dreame, saying: arise and take the Babe and his mother, and flee into Egypt, and be there till I bring thee worde, for Herod will seeke the Babe to destroy him. Wherein wee see the Lorde preuenteth (by foretelling Io­seph the daunger hee stoode in) the crueltie of Herod the King, that not­withstanding his rage exceeded to the distruction of so many innocents, be­ing babes and children, yet God in dispight of him against whome, ney­ther counsell, nor wisedome, nor strength preuaileth: prouided that the Messias promised could not possibly by him be found out, but was mighti­ly preserued, to the glorie of God; and the redemption of all Gods chosen by his bloud.

And as God vsed the ministery of a heauenly minister, euen his Angell: whome to this ende God had ordey­ned to the seruice of his sonne, in the discouerie of Herods pretended e­uill to stoppe it: so likewise he sayth by the meanes of his Prophetes in [Page] former times, discouered euill pre­tended, and platformes layde for the ouerthrowe of his people, that his glorie and power might be seene in their deliuerance. That I may remem­ber vnto you, first, the entire loue of Ionathan to Dauid, when Saule often­times pretended his death. Sed Io­nathan 1. Sam. 19. 1. filius Saulis delectabatur Dauide valde, 1. But Ionathan the sonne of Saule had a great fauour to Dauid. 2. And Ionathan tolde Dauid, saying, Saule my father goeth about to slay thee: Nowe therefore J pray thee, take heede vnto thy selfe, vnto the morning, and abide in a se­cret place and hide thy selfe. 3. And I will goe out and stande by my father in the field where thou art, and wil commune with my father of thee, & J wil see what he saith, 1. Sam. 20. 38. and J will tell thee. And again in the 20. Chap. the discouerie of Saules minde being too ill towardes Dauid, was made by. Jonathan, by the shooting of three arrowes beyonde Dauid, where hee warned him to stande [Page] to receiue the intelligence which af­terward fel out, as in the 38. ver. of that chapter is mentioned.

Now by the way, if it should be ob­iected against Ionathan, that he did ill in bewraying his father and his Prin­ces secrets, neyther did hee therein shewe anye loyaltie: it may be answe­red, that there was no want of du­tie on Jonathans part to Saule, in the Lorde, because the obedience of chil­dren to parentes, hath his limitation, Ephes. 6. 1.as Paule Fphes. 6. 1. Children obey your Parentes in the Lorde, for this is right. And this act of Saule, Ionathan knewe was agaynst the lawe of GOD, and could not bee warranted by the lawe of man: Besides hee did not commit any disloyaltie to Saule as hee was King, for the discouerie of the acte to Dauid, because it neyther was pre­iudiciall to the state of the King, nor Countrey anye way. And a­gaine Ionathan knewe that Dauid sought the good of Saule his father [Page] and not the euill: and agayne Jona­than knewe that Saule was ledde with a spirite of malice and enuie, and not with any regarde of iustice in pursuing Dauid as a malefactour: fi­nally, the Lorde was betweene Iona­than and Dauid in the league of friend­shippe couenaunted betweene them: and GOD it was who raysed vppe Ionathan a speciall instrument for Dauids deliueraunce from Saules fren­ticke furie. Nay, had hee not stayed Saules rage, and discouered it to Da­uid, hee had doubtlesse exceedingly sinned against the Lorde and his Church. But to proceede, wee reade in the holy Historie in the seconde of the Kinges the 6. Chapter, howe 2. k. 6. 8. 9.it pleased GOD to deale merciful­ly with his people Israell, when the King of Aram warred against it: There could not be taken any coun­sell against Israell by the King of Sy­ria, but the Lorde made it knowne to his Prophet Elisha, to the ouer­throwe of the King of Arams purpo­ses, [Page] as the text maketh it playne. 8. verse. Then the King of Aram warred against Jsraell, and tooke counsell with his seruauntes, and sayde: in such and such a place shall be my Campe. 9. There­fore the man of God sent vnto the King of Jsraell, saying: Beware thou goe not ouer to such a place, for there the Ara­mytes are come downe. These meanes of the discouerie of practises against Prince or Countrey, God hath ratifi­ed and ordeyned as presidentes for all people to laye vp in their heartes, and to followe when and assoone as they may attayne to the notice of anie such matter. That I may speake of Huz­hai, his faithfulnesse to Dauid, in ouer­throwing Achitophels counsell, and in disclosing the purpose of Absalon to Zadok and Abiather the Priests, to the end they might speedily discouer Absalons pretence to the King, as it is am. 17.in the second booke of Samuel the 17. chap. verse 15.

Then sayde Huzhai vnto Zadok and to Abiathar the Priestes, Of this and [Page] that manner did Achitophell and the El­ders of Jsraell counsell Absalon: and thus and thus haue I counselled. Nowe therefore send quickely and shewe Dauid saying, Tarrie not this night in the fieldes of the wildernesse, but rather gette thee ouer, least the King bee deuoured, and all the people that are with him. To omitte many that I may with one other notable example drawe to an ende of this first part. In the booke of Hester is recorded a woorthy ex­ample in the second Chapter, the 21. Hest. 2. 21. 22. and 22. verses. Jn those dayes when Mordecai sate in the Kinges gate, two of the Kinges Eunuches, Bighthan, and Teresh, which kept the doore were wroth, and sought to laye handes on the King Ahashuerosh.

And the thing was knowne to Mor­decai, and he toldeit to Queene Hester, and Hester certified the Kinge of it in Mordecai his name: and Mordecai his acte was Chronicled for a remem­braunce of his faythfulnesse, as is to [Page] see the 6. Ester 1. 2. And by the way to remember the mercy of God in dis­couering the plats layde for the ouer­throw of Prince, people and countrey: and how he approoueth this duty of subiectes by the execution which hee hath brought the traytour by conspi­ratours of our time vnto, although to the prayse of God, and the glorie of our wise Counsellers finding them out, and of good subiectes bringing their villanies to light: yet to the e­uerlasting shame and inglorious re­proch to the worldes ende to bee re­membred, to Calender them out for memories sake, some fewe of the fa­mous in this action. The Earles of Nor­thumberland & Westmerland, L. Pa­get, Charles Paget, Throgmorton, Shelley, a little to refresh the readers memorie with calling to minde the practises of the late Babington, Iones, Tichborne, and al the confederats of that time with o­thers yet remayning behind, attending her Maiesties mercifull hand ouer thē, the discouery of whom haue beene ar­guments [Page] of Gods infinite mercies to our land, may be argumēts to draw vs on, being readye therein, to be more readye, it being a duetye that God re­quireth at our hands.

But let vs return to the speeches of Iohanan, where he saith, let me goe I pray thee, and I will slaye Ishmael the sonne of Nethaniah and no man shall know it: wherein is further to be ob­serued concerning Iohanan, that al­though he was carefull for the Prince, and zealous (not without cause) of the Princes carelesnes of himselfe, yet would he not do that (alas to few such Captaines these daies affordes) which in a matter iustice requisite to be done, would neither without the law, attempt it, neither yet would run be­fore the Magistrate in doing of it.

A very necessarye thing to be ob­serued in our age and time, wherein though some Johanans are found, that regarde to walke in the waies of iu­stice: though some Corneliusses that feare the Lord with their house, yet [Page] these some, are too too feawe in comparison of those whome so long time of the Gospell might haue bred.

But not onely they, but men of great knowledge forsooth so recconing thē selues, of great zeale also (of greater it may be then iudgement) who in see­king after good thinges, faile in the manner fowly, dooing that which be­seemes them not to doo, in regarde they are but meere priuate, neither meete for controuersies, nor the deci­ding of causes, in question, neither ar­med with either power or warrant from God himselfe immediatlye and extraordinarily, which to look after is meere dotage: neither yet hauing any calling from men, nor authoritie from the Magistrates: for let them know, that to doo euerye good thing is not lawfull for euerye man: To preach, to minister the sacraments, offices in the Church. to rule by the Swoord, as a Magistrate, these all are good things, [Page] lawfull and commaunded, but not all persons: To reforme corrupti­ons in the Church being once known and discouered, concerning either Gods seruice or manners of men in their conuersation, a thing necessarye expedient, and hye time it were done, and yet this no priuate action, nor by priuate persons to be done.

Yet alas what our miserable dayes haue bred, euery man and woman will see into a whole state, and censure Prince, Ministers, Magistrates, and all persons of eche degree, and haue ex­quisite knowledge in reforming o­thers, and in the meane time starke blinde to see their owne faultes, and as ignorant as beasts in the knowledge of reforming themselues: this is Sa­thans malice, this is the corruption of our owne nature.

This thing that Johanan vr­ged, was good, necessarye, and a thing moste conuenient: namelye, that Jshmael might be executed for high treason, whereof he certainlye [Page] knew he was guilty, but he would not in any wise proceede further then be­houed him, he discouered the villanye and the villaine, the trecherye and the traitor: he discouers it where remedy might and ought to haue bene had. Further he proceedes not, God had called him to it: if any shall replye that concerning the danger the Prince and people stood in, and that the state was growen into such extremety, he ther­fore proceeded not so boldely, neither yet so far as he might haue done, and so thereby take occasion to censure his manhoode, as the vnbrideled hotte­spurres of our time, with whom there is but a word and a blow, who it maye be will not sticke to say if the case had beene theirs, they would haue cut off the traitor, & afterward required iu­stice: these are they who in euery pri­uate cause perswaded themselues that the quarrell cannot be euded without bloodshed, they haue not learned this point: firste that courage, manhoode, strength and valure, are to be boun­ded [Page] and limited within the compasse of the law of God: and as a mans life is not his owne to spill it at his plea­sure, so neither is the blood of any o­ther to be spilt, except (God requiring it) the blood or life of a malefactor be lawfully taken away by the magistrat, and for that cause he holdes his handes referring the execution of iustice, and earnestlye requiring at the supreame magistrates handes, who might or ought to haue authorised him or some other to the taking away of so vile a malefactor: And where he saith (and no man shal know it) his mening was, that he would so speedily dispatch the matter, as that before he had doone it no intelligence should be had, no in­terim for begging of pardons, for it should seeme that Iohanan feared that if the matter shouldbe too publique­ly knowne, some stop would be made of iustice, and great sute for an arrant Traitor. The daies belike then, were like to these daies now, wherin though a man be knowne to be a most filthye [Page] person, a bloody murtherer, a sorcerer, an idolator, yea a traitor too perhaps: some one or other in a land, wil in this interim of iustice not spare, and that to become a most earnest suter for him, and therefore saith Iohanan, giue me au­thoritie, seale my commission, let me but goe, and I will runne to dispatche such a monster. Now followe the rea­sons of his zealous demaund of iustice at Gedaliahs handes, which are two.

The first, a reason expostulatorye, from the danger the Prince himselfe, stood in these words: Wherefore should he kill thee? The second drawne from the danger of the whole bodie of the Iewes, in these woordes: That all the Iewes which are gathered to thee should be scattered, and the remnant in Judah perish?

First then mark the speech of Ioha­nan, who seeing the Arch traitor to be in such credit, dooth expostulate the matter with the Prince, and in a chi­ding manner dooth take him vp very roundly, still bisseuering his accusati­on to be iust: Wherefore should he kill [Page] thee? how absurde a thing is this that thou so wilfullye standest in? art thou wearye of thy welfare? art thou wea­rye of thy life, and of the liues of thy people? wilt thou holde thy throate while this villaine cut it? why should he doo it? and he will doo it, assure thy selfe of it, if being in time forewarned thou do not preuēt him: A great mat­ter it was that drew this faithfull sub­iect to deale thus earnestlye with the Prince: wherin men are taught of all sortes, that shall vpon the like occasi­on concerning the Prince, the church, or common wealth, hauing accesse and conference vpon matters in extre­mety with princes, especiallye those in good place: whither of ciuile or eccle­siasticall calling, when they shall see in them a wilfull standing in matters a­gainst the state of themselues & their people, to the danger of both: that they are so much the more boldely to deale with thē, although therby they shall draw vpon thē (for the present) the seuere displeasure of the Prince. [Page] But some may obiect against this Sa­lomon Pro. 20. 2.his words. Pro. 20. 2. The feare of the King is like the roaring of a Lyon: he that prouoketh him vnto anger, sinneth a­gainst his own soule. I saye indeede with Salomon, that regarde is to be had, that in any wise at no time ne vpon any oc­casion, any Subiect doo growe in­to tearmes of collor with the prince, which to doo, is flat against the law of God as I noted before, and by com­mon reason vnlawfull: considering that Princes although they fauoura­blye and of their owne free grace, ad­mit a certaine familiaritie, betweene themselues and some subiectes, yet e­quality within their owne territories, they will not with any person ad­mit: How then maye the question still be, may we discharge a good duty towardes them if so be they be rashe and furious, not abiding to heare what is meet to be done? The way is not to vse Machiauels pollicie, as before I teached, which is to flatter, or else to say nothing how dangerouslye so euer [Page] all softnesse, meekenesse, and most re­uerent submisse maner, knowing this to be true, that the same wise man in the 25. 15. sayth, A Prince is pacified by Prou. 25. 15. staying of anger, and a soft tongue brea­keth bones, and indeede we may sooner obtayn at the hands of Princes though angry, by pacience: that thing, which otherwise by a forceable withstanding ofthem, wee shoulde neuer obtaine. And in this place very fittely may I bring in that I omitted, but as (paren­thetically to insert it by the way) that is, although men must regarde in all reuerence and feare, howe and what speeches they passe against a Prince, and so to restrayne both speeches and thoughtes: yea so as that they may not suffer their mindes to be carryed into an ill conceite against the person of their King or Queene: yet neyther is it my meaning, neyther then was to restrayne the libertie of Gods mini­sters in deliuering their Messages frō God, to the face, and before Princes: neither yet to giue incouragement vn­to [Page] flatterie, which God forbid: for to proceede in the forme of this expostu­latorie speech. In the like manner did the Prophet Jsaiah deale with the king Hezekiah, when he in pride and vani­tie of minde, did shew the riches and strength of his lande to the straunge Princes of Babell, Merodach, Baladam, the sonne of Baladam King of Babell his seruants, who brought but letters and a present from the King to Heze­kiah, wherein the Prophet doth in an expostulating manner with him, deale very roundly, hauing the King vppon an examination, as it were, that there­by he might make a way for the decla­ring of Gods iudgementes against the lande for this act done by the King.

Then came Jsaiah the Prophet vnto King Hezekiah and sayde vnto him, what sayde these men? and from whence come they? to whome the King disdeyned not to answere: but Hezekiah sayde, they are come from a farre Countrey vnto me, euen from Babell: Then sayde hee, what haue they seene in thine house, &c. Thus roūd­ly [Page] dealt Eliah with Achab when hee slewe Naboth for his vineyeard: Hast thou killed and also gotten a possession? &c. For euen vnto Kings and Princes hath the Lord made his Prophets spokesmē from him, as is to see in the first of his Prophecie, For J, beholde I this day haue made thee a defended Cuie, and an yron pillar, and wals of brasse against the whole lande, against the Kinges of Iudah, and a­gainst the Princes thereof. Howe much more then lawefull and easie for Ioha­nan, and all neere vnto Princes is it, to be bolde, yea sometimes besides ordi­narie, to debate with, and to stande a­gainst the Prince, beeing wilfully set in a matter which they knowe in their conscience to be quite contrarie to e­quitie and iustice, and to make especi­ally against their owne persons. And thus much for the manner of expostu­lating the matter with L Deputie.

Now to the second reason drawne from the perils and daungers, where­into the people of Iewes are like to fal, in these wordes, And the Iewes which [Page] are gathered vnto thee, be scattered, and the remnant in Judah perish: Wherein this especially is taught, that as subiects are to be from all contempt and trea­cheries towardes their Gouernours, neither in thought consenting, nor in act, yet practising any euill that might be offered to the preiudising of the state of their persons and kingdomes, but contrariwise as they are in all duty to honor, which is to loue, feare, obey, care and prouide for all thinges meete for the state of their royalties: so on the other side, Princes are tyde and bound by the equitie and iustice of this commaundement, to doe all that may be for the comfort, peace, & pre­seruation of their subiectes: for, for this end God hath placed them in his owne roome on earth, that they might be the preseruers of them from perils and daungers, at home and abroad, as concerning both their liues & liuings. To this purpose the holy ghost calleth Kinges, Queenes, Gouernours, and all kinde of Magistrates, by the name [Page] and title of Pastors, or as we say Shep­heards, in the 23. of Ieremie. Woe vnto Ier. 23. 1. the Pastours that destroy and scatter the sheepe of my pasture, sayth the Lord: and in this sence the 78. Psal. speaking of Psal. 78. 7 71. Dauids being called from the base e­state of a shepherd ouer sheepe, whēce he called him vnto the office of a king: 70. verse. He chose Dauid also his seruant, and tooke him from the shepfold. Euen from behinde the ewes with young, brought hee him to feede his people in Jacob, and his in­heritance in Israell. So he fed them accor­ding to the simplicitie of his heart, and gui­ded them by the discretion of his handes. The Poet Homer, apud quem as one sayth of him, solenne est illud, [...] When he spake of a King, hee would in a solemne manner call him the shepheard of the people. The of­fice of a shepheard is to gather toge­ther, and not to let the flocke runne at sixe and seuens: the nature of which kinde of cattle, of all others, is to peke out of the way, straggle, wander, and goe astray: wherein we see the wise­dome [Page] of God doth in likening his peo­ple to sheepe, therein inferre necessa­rily the great neede of a shepheard o­uer them, to guide them, to gather thē in euery hande while: none can better speake of the wandringes, and out strayinges of man, then euery mans hart, hauing experience ouer his owne infirmities, whereof Dauid is a most excellent witnesse in that most diuine Psalme of meditation, playn in words, but hye in matter the very last verse [...]. 119. 176.thereof. J haue gone astray like a lost sheep, oh seeke thy seruant, for J doe not forget thy commaundementes. The Prophet Isaiah in the 32. chap. by an allegorie prophe­sieng what a one Christ shall be in his kingdome, doth therein teach earthly Kings in like manner, howe to beare themselues towardes their people. Be­hold Y. 32. 1. 2. a King shall reigne in iustice, & Prin­ces shall rule in iudgement. And that man (speaking of Christ) shall be a hyding place from the winde, and as a refuge for the tempest: as riuers of waters in dry pla­ces: and as the shadowe of a great rocke in [Page] a wearie lande. And thus shall Princes be euen a refuge for the oppressed a­gainst the oppressour, a hyding place of iustice against those that in any wise shall offer iniuries to the people, com­fortable and helpfull, like a good shep­heard, who will with all care (to fol­lowe the speech of Johanan, for the dis­persion of the Iewes) rather seeke to gather together, then otherwise suffer them to go wandring, as sheepe with­out a shepheard, as subiects without a Prince, as a body without a head. Like­wise the King or supreme Magistrate is to prouide not onely that all the di­stressed and afflicted people in gene­rall be releiued, according to their se­uerall distresses without delay of iu­stice, but especially amongest the rest that the martiall man, who vppon the aduenture of his life for Prince or Countrey, returning home out of the warres, although with safetie of life, yet with the losse of some of the prin­cipall members of his bodie, and ther­fore not able by the labour of his [Page] [...] [Page] [...] [Page] handes, to procure a competent main­tenance for the stay of his life, may therefore be aboue the rest charitably prouided for, and that those good sta­tutes to that purpose ordeyned, which for want of due execution, haue not their effect, may be with greater care looked vnto. So that the assembly of high Court of Parliament prouiding good lawes, may not be frustrated, but that according to the intent and mea­ning of the Prince and state, they may be put in practise, to the comfort of the lame, maymed, impotent, and mi­serably distressed souldiers: otherwise what auayleth it the Prince, for the common weales behoofe, to cause lawes 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 iustice, with as great diligence to be practised. Fur­thermore, in the speeches of Iohanan, why should the Jewes be scattered, and the remnant in Judah perish? it is as though he should haue sayde, although thou [Page] doe no more regarde thy selfe, but in a selfe willingnesse wilt thrust thy selfe vpon the daunger of Ishmaels treason: why yet shouldest thou together with thine owne perill, hazarde the liues of so many people after thou art gone, being committed vnto thee vpon spe­ciall trust? wherein Johanan would lay downe this point: that it was Gedaliah his dutie, that not only for his time of gouernement, hee should see the peo­ple well and peaceably prouided for, and defended against present perilles and daungers: but further also, that whatsoeuer should befal him, yet they might afterwardes liue in some securi­tie for their liues and possessions, and that he might in peace deliuer vp a­gaine the people of God, that thereby he might not carrye with him to his graue any reproch or giltinesse of the desolation that afterwards might hap­pily ensue vpon them.

Thus ought all Christian Princes to reckon with themselues, that the peo­ple are as their Sheepe, and them­selues [Page] Shepheards, and as all Fathers are to prouide, being led by naturall affection, for their sonnes and daugh­ters, not onelye while they are in their nonage, and while they liue with thē: but that after they are laide vp in their graues, their care past ouer their chil­dren might appeere, in leauing them in some good and honest state, (which yet I neede the lesse to speake off, be­cause herein men are carefull enough) Such ought Princes to be, for they are as Fathers ouer their people, and vpon their wisdome and good gouernment not onelye the present estate of their people in peace and piosperitie, but al­so the contiuance of the same, and that after their liues doth depend. For to say as it is, God therfore hath entayled Princes into a propriety of their Sub­iectes goods, and liues if neede so re­quire (wherin by way of digression,) subiectes are not to straine curtesie in the paimēt of whatsoeuer is to be im­posed vpon them, neither in leuying out of taxes or subsidies: the rich must [Page] ease themselues in ouerpressing the poore, as the wicked manner of many cormorants is, who esteeme that peny or noble well saued, that either is laide vpon other mens shoulders, or else by fraudulent meanes can be retained, so it closelye be doone from the Prince: concerning whose dueties how farre they stretch towards the prince. 1. Sam 8. 11. Where he sheweth at large what priuiledges God hath giuen to a king, and what claim and interest they may haue in the estate of their subiects.

1. Sam. 8. 11, 12, 13. And he saide, This shalbe the manner of the King that shall raigne ouer you: he will take your sonnes and appoint them vnto his Chariots, and to be his horsemen, and some shall runne before his chariot. Also he will make them his Captaines ouer thousandes, and Captaines ouer fifties, and to eare his ground, and to reap his haruest, & to make instruements of warre, and the thinges that serue for his chariots. He will also take your daughters and make them Apothecaries, and Cookes & Bakers, &c. And hath God then thus prouided, that all per­sons [Page] whatsoeuer, within a princes ter­ritorie, shall performe all seruices, and doo all homage and fealtie to them, without any duetye of the princes parts to be perfourmed on their sides? no verily, you haue hard alreadye, how they likewise are as Shepheardes ouer their flocke, to maintaine them, their liues and libertyes.

Besides which, they are the prin­cipall instruementes of Gods mercies towardes his Church, for the plan­ting of the Gospell, for the saluation of the soules of the people, to which end God hath aduaunced them Isay. 49. 23.on hie, according to Isaiahs prophesie. 49. 23. And Kings shalbe thy noursing fa­thers, and Queenes thy noursing mothers, they shall worship thee with their faces to­wards the earth: and this authoritye haue they ouer the Church, that they are to prouide that the ministers of God do their dueties, in feeding with the woord of God, themselues and their people: the neglect wherof, as al­so the incorrigible misdemeanours of [Page] all ecclesiasticall persons, not to be brought into order by the Church censure and gouernours therof, are to be punished by the seuerity of the ma­gistrates sworde.

Now to come to the second parte, which is the incredulity of Gedaliah in not beleeuing Iohanan. But Gedaliah the sonne of Ahikam beleeued them not. And againe in the 16. ver.

In these words followeth the answer of this gouernour to the faithfull cap­taine and the rest with him.

The matter being so weightie, as the danger of the princes life, and the accusation so seuere and importunate against Ishmael, it was a wonder to see that this Gonernour so rashlye and presently, shaped so thwart and con­trary [Page] an answere vnto Johanan, for it standes as a reason of some conse­quence betweene the Prince and the people, that if it be so needfull for sub­iects vpon the least suspition that they may iustlye gather of anye ill measure pretended against the state▪ presentlye (at their perrils otherwise) to discouer it, that on th'other side the Prince, ma­gistrate and Gouernour whosoeuer, are in all louing affection to giue their eares with diligent attention to heare it, and to imploye their whole wise­dome and labours to search out the trueth speedily: for the dooing of the duty of the one, implieth in it a neces­sitie of some duety from th'other.

But to remember againe that which in th'entrance of this treatise I did but touch by the waye: That where God will iudge in displeasure, what way or meanes to auoide it; so heere it ap­peares true in the sequell of the rashe answere of Gedaliah and his vniustre­pelling of so iust an accusation by so trustye a Subiect: whence is to be ob­serued [Page] how notwithstanding God did deliuer Gedaliah for the good of his people out of death it selfe, 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 mercye in them with a further iudge­ment, did cause this vnto Gedaliah, to be but rather an euasion or escape out of one danger, to be reserued to a fur­ther: that by taking him (by the means of an ill person out of this life, he might thereby speedilye execute his iudgementes vpon this vnrepehtant people, according to the speech of the wise man in the 28. of the Prouerbs z. Pro. 28. 2. For the transgression of the land there are many Princes therof: and as the Prophet Jsaiah in the 3. in laying down the hea­uy Isay. 3. [...]iudgemēts like to ensue vpon Ieru­salem and Iudah, noteth this to be one and a speciall, to take away wise, graue and good rulers, &c. If anye shall demaund a reason of Gods dooings in this, it is that God reserueth vnto him [Page] selfe, his times and seasons of doing his will, either in the full execution of his iudgements, or the performance of his mercies, wherof to be more curious in the inquirye of that which he will not haue knowne to man, is meere va­nitie: this alwaies being carried in re­membrance, that although we can rē ­der no reason of Gods iudgements ei­ther in the manner of executing them, or concerning the time, yet are they alwaies iustand vpright: and further, the purpose of God may easily be foūd out cōcerning this matter, who while he iudged these that remained vnder Gedaliah his gouernment in a fatherlye manner, in comparison of the rest of their Countrimen, of whome some were slaine, some hardlye entreated vnder Nebuchadnezzer, being as liuing yet halfe dead: it was to this ende by his patience & long suffering, to draw them to repentance, not minding so to fauour thē aboue the rest, as that they continuing still stiffenecked, should scape scotfree, nay rather the deferring [Page] of his wrath was an infallable token of the more heauy punishments to be in­flicted vpon them, therby to make thē a monument of his fierce wrath, to the example of all ages for euer: from the which people we are to make our pro­fite, and to learne, that the longer time of Gods mercies we doo inioye, as hi­therto we haue, to the admiration of the whole world, of our great prospe­ritie (in comparison of our neighbours about vs) the more heauilye shall his hand fall, so as he will leaue the print of his stripes behinde him vpon vs: and if lenitye will not amend vs, then as Salomon saith, The blewnes of the Pro. 20. 30. wound serueth to purge the euill, and the stripes within the bowels of the belly. The Lord hath in the riches of his mercye concerning our soules, in calling vs by the voice of his ministers, long time vi­sited vs: And as concerning both soules & bodies, vnder our most hap­pie and renowmed Queen blessed vs, that thereby we might become more tractable, techable, and vnto Gods wil [Page] more pliable.

Now so many yeeres being passed of Gods mercifull and louing visitati­on vpon vs, and his expectation being by vs and in vs deceaued (to speake of God who properlye cannot be decea­ued) after the manner of men, and to our capacity: let vs take heed that we do not enforce the Lord, who hath sung vpon vs all this while, a song of mercy as Dauid saith, which hath bene so pleasant in our eares, in this our long peace, libertye and plenty, in this long time of pleasure, riches and prosperi­tie, to sing a song of iudgement in iu­stice: in stead of our peace past so plea­sant and amiable, take heede that we heare not a song of warre, most dole­full and terrible: in stead of the liber­tie and freedome of our soules by the Gospell of Christ preached, and of our bodies by the mercy of god vnder our most puissant Princesse maintained, and yet continued, that in stead ther­of we heare not a strange song of spi­rituall and corporall bondage and [Page] captiuitie, for the contempt of the word of God, and the abuse of his gra­ces, vnder the enemies of GOD, our Prince and country: whose teethe are set on edge to be dealing with vs, who thirste greatlye after our blood: take heed that in stead of our songes had at our feastes, and our epicurial banquets full of filthines & abhomination, tick­ling vp the vile fleshe vnto sensualitye and carnall lusts: we heare not a song of famine and hunger, our children crying and howling for the least of these morsels, which in our fulnes they & we and our seruants haue loathed, though many our betters in Gods sight wated them, and then we cannot haue them. And in this description of the causes why God though he prolong his iudg­mentes, yet in th'end he paieth home, Let vs not forget the great care of the flesh that the whole land hath, concer­ning excesse in apparrell: take heede once more I say, that the disguising of our selues in the attire of euerye land, not for the stuffe wherof the garments [Page] are made, as cloth of Golde, siluer, em­broidered worke, silkes, veluets, fine cloth, fine linnen, lawnes, and I knowe not what vse wherof there is for al per­sons, regarde being had to eche mans degree, but not thereby to fulfill the lusts of the flesh to vanitie and excesse, not to pride and filthines, not in such painting of faces, in deuising newe dis­guised fashions, but vnto decency and comelynes, euery one according to the law of God, continuallye beating our eares, and the statutes of our own land for apparrell, to the keeping of euerye degree of persons from breaking out of the bounds and lymits of their cal­ling: knowing this and remembring it well, to the cutting of the combes of all degrees of persons, that immedi­atly vpon the sinne of Adam came na­kednes, and so a prouiding by the Lord against our shame, euen in appa­rell and clothing of vs, and where we doo misiudge of some by their appar­rell, according to the statelines of it, to be either in honorable place, or of [Page] high degree (as one saith) when we lost our honor in Paradise, then came we to be first apparrelled, being the signe of our sinne, and the badge of our rebellion and our shame. Take heede we doo not here in stead of this song of our delightes, 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 woordes though they be long, I will not referre you o­uer to them, but plainelye set them downe. The Lord also saith, Because the daughters of Zion are hautie, and walke with stretched out neckes, and with wandring eyes, walking and minsing as they goe, and making a tinckling with their feet. 17. Therefore the Lord shall make the heads of the Daughters of Zion balde, and the Lord shall discouer their secret partes. 18. Jn that day shall the Lord take awaye the ornament of the slippers, and the calles, and the round tires. 19. The sweete balles and the bracelets and the bonnets. 20. The tyres of the head, and the sloppes, and the [Page] head bandes, and the tablets, and the eare ringes. 21. The ringes and mufflers. 22. The costly apparel and the vailes, and the wimples, and the crasping pinnes. 23. And the glasses, and the fine linnen, and the hoodes, and the launes. In steade of this song (which in as great pride and vani­tie, we haue sung to our flesh) what shalbe the song of iudgement? 24. And in steade of sweete sauour (saith he) there shalbe stinke, and in stead of a girdle a rent, and in stead of dressing the haire, baldenes: and in steade of a stomacher, a girding of sackecloth, and burning in stead of beautye.

This song haue the Iewes in Ierusa­lem the glorye of the world alreadye sung, a people deerely beloued of the Lord, and shall we vpon whome the Lord hath looked with so amiable and fatherly a face, shall we (remaining in our sinnes and vanities scape scotfree? Nay, take heede our owne toungs doe not also testifie against our selues, as concerning the deliverance from the Spanish enemies of late, that would in the pride of their harts, haue bourded [Page] vs at home, the victorie ouer whōe we begun with songs of praise and thanks giuing to the Lord, to celebrate. Take heede that our praising of God for that day, and the memory of it being layde in water as we saye, that God doo not cause vs to sing a dolfull dittie, of some ruinous ouerthrowe, which God in his mercy keepe back from vs: and he contrariwise that at one Ionas his prea­ching to the Niniuites, wrought their conuersion: graunt to our Prince so mercifull, to our nobles so honorable, 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 Ionasses I hope, doe not return back againe vnto the Lord in vaine, without our repentance: but contrariwise, may as it hath begun faith in our Prince, nobles, and people, make it effectual to Gods glory, and the continuance of his mercy towards vs, in preseruīg not Ge­daliah a deputye, but our Elizabeth the onely monarch & princes of the world [Page] (as thankes be to God he hath) from many of Ishmaels crue, traitors of our time, & the people may dwell in peace and safetye vnder her, in all godlynes and prosperitie, during her happie reigne.

But to leaue off to speak concerning the will, end and purpose of God, in blinding the eyes of Gedaliah, in not beleeuing Iohanans reporte: and let vs returne to speak of Gedaliah himselfe, concerning his incredulitye in these wordes, And he beleeued them not.

In whome this is to be obserued, that he being a man as it seemed, of a milde spirite, and charitably affected towardes Ishmaell, whom he had very familiarly conuersed with, would not beledde with any suspition of euill a­gainst him, following the rule of the Apostle Paule, concerning the seuerall offices of charitie or loue, as is to see, Cor. 13. 5.1. Cor. 13. 5. Loue thinketh not euill, or is not suspicious of euill: and besides, he had no great delight to heare il reports against any, least therby he might giue [Page] liberty to himselfe oftentimes in stead of truth, to heare of falshoode and lyes wherein his commendation standeth iust. For all Kinges and Princes espe­cially aboue all other persons, are not in any wise to maintayne flatterers, slaunderers, backbyters, nor tale-bea­rers, neyther yet alwayes to giue too easie credite to euerie tale brought them, though by persons otherwise of good credite, as Ishmael was with Ge­daliah. For those people, especially the last, doe great hurt in Princes Courtes: of whom, Salomon speaketh, 16. Prou. Prou. 16. 2828. And a tale-bearer maketh diuision a­mong Princes, And in the 29. Prou. 12. Prou.verse. Of a Prince that hearkdneth to lies, all his seruants are euill. For such things as the eares of Princes are delighted to heare, such things doe the slaunderers, flatterers, and most wicked backby­ters, bring vnto them: for vppon the behauiour of the Princes, as vpon ex­amples propounded them to followe, doe the subiectes cast their eyes, and them, as neerely as may be, doe they [Page] follow, according to a verse common­ly knowne.

In English thus:

Such a relation was there betweene the lew de seruants of Saule and Saule himselfe: Doeg the Edomite from one 1. Sam. 22. 18.amongst the rest, as is, 1. Sam. 22. who maliciously complayned of Dauid, and of Ahimelech the priest, who thereup­pon in Saules furie and malice, became an instrument of Saules for the bloudie murthering of 85. Priestes that did weare a lynnen Ephod. Such an other Psal. 7.was Cush, against whose false accusati­on Dauid compiled that 7. Psalme, as a defence of his innocencie before God and men. Such a one was that Ha­man, [Page] that false person and accuser of Mordecai the faithfull subiect, and of the Iewes vnto Ahashuriosh as is to see Hest. 3. 8. 9. Hest. 3. 8 9.

These things considered, in respect Gedaliah did well in not soddenly ad­mitting the accusation of Iohanan, for as well hee in hearing, as Johanan in bringing false reportes, might haue o­penly transgressed the ninth comman­dement of God, wherein is taught, that loue to our neighbour standeth in hauing regard to the credite, name, e­stimation, or good report of him, in the breach of which commandement, as well the hearers, as the bearers of false reportes, tales, and slaunders, are condemned, especially such as carrie false tales, to the sheading of the bloud of the innocent: according to that re­proofe which Ezechiell the Prophet hath against the people of Iersalem, Ezek. 22. 9.

Ezek. 22. 5 Jn thee are men that carry tales to shed bloud: to this purpose (that I may end to speake of that which appeared to [Page] be good in Gedaliah) Hierom: ad Nepo­tianum: affirmeth that as he that spea­keth euill, hath the diuell in his toung, so he that heareth euill, hath the diuell in his eare.

But notwithstanding all this in Ge­daliah, which is approoued in him to be good. Lo these vertues they are not without their defectes: wherein wee learn that great, wise, & graue persons may be deceiued, when they doe ouer much rest vpon their owne wisedome.

It was a good thing in Gedaliah, if that were his purpose, as it seemes it was, to cut off the backbyting and ma­licious slaunders, as he supposed of Io­hanan against Ishmaell, that the cutting off Iohanan might be an example to o­thers: but yet it had beene meete, that as hee would not receiue any tale sod­denly against him, he should yet haue first wisely and thoroughly examined the causes brought by Iohanan and the rest, before that he had so definitiuely proceeded, eyther clearing or iustify­ing Ishmaell, or in ouer rashly condem­ning [Page] Johanan.

For how can it otherwise be, but that the Lorde must needes be heauily dis­pleased, when he in mercy, for the de­liuering of his seruants from the great perilles and dangers whereunto other­wise they should haue fallen, giuing them fatherly warning before hand, he shall finde his seruantes to be fouly in­treated, and for their paines returned backe with the lye. It is a matter con­demned by Salomon, as is to see, Prou. 24. 24. He that sayth to the wicked, Thou Pro. 24. 24. art righteous, him shall the people curse, and the multitude shall abhorre 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 righteousnes of the righteous, both which are foule and filthy vices, the same wise man in the 17. chapter of the Prou. 15. verse, shutteth vp in one, saying: He that iu­st ifieth the wicked, and he that condemneth the iust, euen these both are abhomination vnto the Lord.

So that these places doe teach, espe­cially [Page] Magistrates, in whome it is the greater sinne, because of their places wherein they are set, for the punish­ment of all such backbyters and slaun­derous persons, like vnto Dauid, who would not in any wise permit to abide in his house any such persons: where­in they are admonished to do vp right­ly in iudgement, not respecting per­sons, but to heare the small, as well as the great, not suffering themselues to be led by affection any way. For vnto such as will be drawne by respect of persons in iudgement, Salomon hath gi­uen this dome, That man (sayth hee) will transgresse for a peece of bread, and thereby they shall become maintay­ners of the wicked, who will soone be encouraged to speak in the defence of an euill cause, and of ill persons, and also to accuse most falsely and malici­ously by all slaunderous reportes, the godly and innocent, for such are the common idle persons of the worlde, who not being at leasure to heare that which is good, neither yet hauing skill [Page] to bestowe their tongues to the glory of God, and the good of their neigh­bours More for voluptu­ousnes, then any necessi­tie.in their eating and drinking in houses of libertie and licentiousnesse, doe feede, vpon (as one sayth) the very flesh of men: by the not punishing of whom, or to remisse dealing with thē, they spare not to speake euill (on their ale bench it may be, if they were nar­nowly watched) of Princes, or at the least, to rayle, reproch, and slaunde­rously to speak against the Magistrates themselues: whom to feare, reuerence, and obey as they ought, and against whom, not so much as to note any euill, the rude people of our time haue not yet learned. And therefore the way for a Magistrate to deale vp rightly in iudgement, is not lightly to heare the slaunderous person, but to set both his eares on worke indifferently, the one to heare the accuser, & accusation brought, and the other to heare the ac­cused, & the defence that he can make for himselfe: otherwise to be too spee­die in iudgement vppon the first tale [Page] heard, is many times rashly and falsely to be drawne to speake for the bad, & vncharitably to giue sentence against the iust and vpright, and so the way to deale vprightly in causes is, to cut off the lyar and false accuser, of whome Hierom in one of his Epistles sayth: Si­cut sagitta si mittatur contra duram mate­riam nonnunquam in mittentem reuerti­tur, & 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 benefite they returne to themselues and the cōmon wealth, when they shall wisely, cut off slanderers: Euen as an arrowe, if it bee shott against a hard matter or marke, many times it recoyles vpon him that shotte it, and woundeth him that wold haue wounded: so the backbyter or false accuser, when he shall see but the sowre face, and grimme looke of him that heareth, or rather not heareth, [Page] but stoppeth his eares, least perhaps he might heare a matter of bloud: foorth with the slaunderer holdes his peace, his countenance chaunges, his lippes cleaue together, and his spittle is dryed vp: meaning that he seeth that his market is marred, his combe is cut, and not a worde more that he hath to speake: herein fayled Iosephes Maister, as in the 39. Genes. 20. in giuing too Gen. 39. 20.light credite to his wife, against chast and innocent Ioseph his knowne and approoued faithfull seruaunt. Herein appeared his lightnesse, that hauing heard his wife, being too much addic­ted to her wordes, thereupon hee cast Joseph into prison, and neuer heard his cause, wherein he she wed himselfe o­uer credulous. On the other side, how many haue we with Gedaliah, that run themselues into daunger, being fore­warned, and not giuing credite there­unto, and so receiued a worthy punish­ment of their incrudelitie?

We reade of Ahab how he scorned Michaiah the Lords Prophet, whome [Page] he sent for, as many send for and call to their companies the ministers, either to scorne them to their faces, or at the least with Ahab not to beleeue what they say: or if they doo, not with any purpose to follow their counsell: who when he came, foretolde him of his o­uerthrowe, but he beleeued him not, being seduced by the lying spirites of his false Prophets, as it is saide in the 1. kin. 22. 18.1. Kings. 22. 18. And the King of Israell saide vnto Iehosaphat the King of Iudah: Did I not tell thee, that he would prophesie no good vnto me but euill? As though that Michaiah hauing receiued his charge and commission from God, should haue necessarilye spoken to the lyking or pleasing of the wicked kings humor.

Such a like example of incredulitie we finde to haue bene in a prince, on whose hand as the text saith, the king of Israell leaned.

The prophet Elisha foretelleth of great plentye of victalles to fall in Sa­maria ere the morrowe at that time, [Page] and how it shalbe wonderfully cheap: The Prince would not beleeue it, but replyed vpon the prophet: though the Lord would make windowes from heauen, could this thing come to passe? and he saide, beholde thou shalt see it with thine eyes, but thou shalt not eate therof.

Many are the examples in scripture concerning the incredulitie of men, but Gedaliah sinned so much the more against the Lorde, in that he was not foretolde onely of this villanous pre­tence by Iohanan alone, but all the cap­taines of the host with him, so that had he onely cast off Johanan, the matter had not been so weightie, but refusing so many witnesses whome hee would not vouchsafe to call to their tryall, he did as it were pull the wrath of God vpon the people, and was (as we say) accessary to his owne death. But some man will say, it was very hard to haue found out such a serious thing: it is not so, for this was plaine and easie enough to haue beene prooued by witnesses, [Page] had not Gedaliah beene led with a selfe will as concerning the diligent search­ing of it out, which indeede was the will of God for the blinding of him in so manifest a matter: but say it had bin so hard, the remedy had beene as in the booke of Ecclesiastes 10. 10. the Eccles. 10. 10wise man sayth, If the yron be blunt, and a man hath not whet the edge, he must put to more strength, the excellency to direct a thing is wisedome. But yet God doth in the finding out of thinges very hard, and of great difficultie, giue vnto man wisdome, especially when it concernes equitie and vpright dealing betweene man and man, if they seeke for it, and therefore Gedaliah shoulde haue be­stowed the more labour in the exami­nation of the matter, according as is to see in that wonderfull boulting out of the truth of the child, according to the holy historie, that was dead, that was chalenged by two harlottes, whose it was, Salomon to iudge the controuersie betweene them being a matter verie intricate: but because Salomon asked [Page] aboue all thinges an vnderstanding heart, refusing to make demaunde of honour and riches, the Lord graunted his request, and so hee found out the true mother of the childe, according to the speech of the Apostle Iames. If any of you lacke wisedome, let him aske of God which giueth to all men liberally, and re­procheth no man, and it shall be giuen him. Thus much concerning Gedaliah his incredulitie.

Now followeth the third part which is the execution of Ishmaels treason, and the manner of it in these wordes:

Chap. 41. ver. 1. But in the seuenth mo­neth came Ishmael the sonne of Nethaniah, the sonne of Elishama of the seede royall, and the Princes of the King, and ten men with him, vnto Gedaliah the sonne of Ahi­kam to Mizpah, and there they did eate bread together in Mizpah.

2 Then arose Ishmaell the sonne of Ne­thaniah with these ten men that were with him, and smote Gedaliah the sonne of A­hikam, the son of Shaphan with the sword, [Page] and slew him, whom the king of Babell had made gouernour ouer the land.

3 Ishmaell also slew all the Jewes that were with Gedaliah in Mizpah, and al the Caldeans that were found there, and the men of warre.

This third part concerneth Jshmaell the Traytor, the execution of his trea­son, and the manner of it: wherein first we are to learne these principall heads or maximes: that is, how this wicked­nesse was not committed by Jshmaell, but that the will of God did concurre and goe together with his will: where­in, if it be asked how this could be, the acte being ill and wicked in Jshmaell, but that the Lord must needes be guil­tie also of sinne: the answere is, that the sinne of the wicked is vnto God, as an other creature, in respect not that hee created it, for it is a thing proceeding from mans owne vile nature: but as concerning his power ouer it, to rule it, that it shall no further goe or passe, then he hath & doth limit it: and that by it, as by the creature that worketh [Page] it, being euill and wicked: notwith­standing he worketh and effecteth his owne will being good, being himselfe guiltlesse of any euill: for in this mat­ter the solution or loosing of the point, standeth in the diuersitie of the endes: 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 Gods purpose and end in the wicked, and by them is eyther to be glorifyed in them to their confusion, or to make tryall of his children by them in raysing them vp as his punishments for sinne: the end of the wicked being an vtter con­tempt of God him selfe, and the hurt of his creatures, which yet could neuer further proceede, then by the handie worke of God, they were ledde against their wils, to doe his will contrarie to their purposes, and to glorifie his name in despight of themselues: the which matter is notably set foorth in the 3. [Page] Acts. 23. Him I say (sayth Peter, spea­king Act. 2. 23.of Christ) haue yee taken by the handes of the wicked, being deliuered vp by the determinate counsell and foreknowledge of God, and haue crucifyed and slaine: &c. But to speake of this further I will not: But to Jshmaell himselfe, of whom first before in the wordes of the discouerie is to be remembred, what Iohanan sayd of him, namely that Baalis the king of the Ammonites had sent him to slaye Gedaliah, wherein we may see his base minde, who would not with his coun­trey men beare in the courage of a pati­ent heart according to Gods will, the bondage of Nebuchadnezzer, but wold make himself seruile & ouermuch▪ thral to another strāg king, & that against his own countreymen, so that in a word, he euery way sold himself as a bōdslaue to sin. Not vnlike to him are our runagats and haue beene, that haue fled, not to Baalish king of the Ammonites, but to that Baalish Priest, that man of sinne Antichrist of Rome, whom to follow as their Pilot, whose lawes to liue after [Page] as Rebels they haue not spared, chosing rather to be his thrals and bondmen, so their treacherous harts in hauing their will being naught, might be relieued, then otherwise according to the lawes of God, of nature, and of all nations, to be subiects at home in their own coun­trey, to their owne leige, naturall, and mercifull Princes. And so they whose hyrelinges and bondmen they bee, though they vse them for their purpose a while, yet hardly will they cōmit any great trust to thē, & some reason they haue for it: but if they doe commit a­ny at all, it shall be no further then they play in sight aboue the borde as we say, and in the end, if they sende them not home, or make no sale of them, as it may be they will when they haue once worne them out to the stumps, or o­therwise they be not brought home by some other meanes, that in the iustice of God, they may be made publique spectacles to the whole world, conti­nuing still vnrepentant, they are like to perish both in soule and body, most [Page] damnably for euer.

Now where it is saide of him that he was of the seede Royall, the holye ghost doth it not but to some purpose, wherein he shewed forth his disdaine ouer Gedaliah, the which seemed to be the very foundation of all his outrage: Indeede to be noblye borne, and to come of a princes stocke, is a matter to be respected: but when God wil either by his own punishment vpon the lyne and race of a Prince, either for some secret in the Lord himselfe, or other­wise pull down the kings themselues, for some notable sin, as he for pride did abace Nabuchadnezzer: what a va­nitie is it for men to stand vpon these tearmes, I am a prince, or a Princes Sonne, or neere kinseman, or of his race, I am a noble man, and can fetche my lyne and pedegree from (as we say) the conquest, what of all this? thou shouldst for these causes the better ap­proue thy selfe in holines, not in pro­phanes before God and before men, not in thy high parentage, to thinke [Page] that in all righteousnes & iust dealing, thou maist liue vncomptrollable, though otherwise it maye be: take a­way thy great birth, thou shalt shewe thy selfe a very monster in life, as Ish­mael did. This coulde stand for no plea, for Ishmael in Mizpah, though it were in the land of Iudah, seeing Ne­buchadnezzer had brought it vnder, being as concerning birth of the fami­lye of the Kings of Iudah, that needes he must therefore become a Gouer­nour: God had otherwise prouided. The King Zedekiah himself, reproche­fully handled, as is 39. Chapter before to see, his eies put out, himselfe bound in chaines, all his nobles for the most partslaine, his sonnes put to the sword, and God had alreadye aduaunced vn­der Nebuchadnezzer, Gedaliah.

But some men that were noblye borne, cannot in any wise liue subiects in a land, although there want neither fauour of Prince, nor Lands, nor plea­sure, nor credit, nor honor, except they maye be Monarches, all that [Page] will not satisfie them. No maruel then though Ishmael who wanted the hun­dreth penny of the maintenance that some haue had, and might stil haue en­ioyed amongst vs, if their present state could haue serued 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 giue libertye to the spilling of the bloud of the Lords annointed: But alas Ishmael his hornes were cutte being of no such abilitye in a strange land, and yet he stands vpon his birth: in whome we see this pointe that men hauing bene hie and alofte, it is a hard matter for them to stoop and become subiects: for Ishmael had smally profi­ted concerning the good wil and plea­sure of God vpon his creatures, therin to referre himselfe to his maker. Who 1. Sam. 2. 7.as Annah in the 1. Sam. 2. 7. The Lord maketh poore and maketh rich: bringeth low, & exalteth: 8. He raiseth vp the poore out of the dust, and lifteth vp the begger [Page] from the dung hill: (as it may be Gedali­ah was but base in comparison) to set him amongst Princes, and to make thē inherite the seat of glory. &c.

Well, art thou hye borne? art thou of a noble house and familie? as thou art, so wilt thou be honoured? then do the things that are worthy honor. For as one saith (Osorius de gloria) Non enim diuitijs abundare nec tenniores affligere ne (que) in Rep. dominari sed animi bonis afflu­ere vniuersis charum esse Reipub salutarem existimari est laudabile gloriosum et sum­mus honoribus illustratum. For not to be rich, nor to afflict the poorer sorte, nei­ther to be a gouernour in the cōmon wealth: but to haue a minde enriched with good vertues, to be beloued of al, to be reckoned a good and profitable common-wealths man: this is lauda­ble, glorious, and worthy to be ho­noured: againe saith he, Est enim honor diuinum quoddam praemium virtuti et ho­nestati constitutum omnem turpitudinis consortim repellens, & it a fit vt quianimum flagito et turpitudine, contaminatum ge­runt [Page] nullo pacto honorem, sed inane fortasse nomen honoris adepti, in summam ignomia versentur. For honour is a certaine di­uine reward appointed for vertue and honesty, chasing away all filthy compa­ny, and by that means they who beare a filthy and vicious minde, hauing got to themselues no true honour, but a vaine name thereof, doe in the meane time remaine in great dishonour and reproche: these speeches of his are true, being referred to faith in Christ, without which whatsoeuer is, is sinne: and therefore wilt thou be honou­red in regarde thou art honourablye borne? then follow the counsaile of Salomon, who teacheth thee where true Pro. 4, 7.honor is to be had. Pro. 4. 7. Wisedome is the beginning: get wisedome therefore: aboue all thy possession, get vnderstanding: Exalte her, and she shall exalte thee: she shal bring thee to honor if thou imbrace her. Otherwise, if thou with Absolon a Kings Sonne of the seede royall, and practise the like trecherye, shalt aban­don from thee all duetye to God, to [Page] Prince, to Father: setting thy delights onely vpon brauery, trechery, villany, and all manner of impietye (like to this Ishmaell who was notable in his wic­kednes) delighting thy selfe in thy self, and thy curled locks (a most mōstrous thing in these our daies) but of late in comparison (by the way to speake in a word) being growne into custome e­uen with those of religion: Whereof heare not me, but th'appostle Paule. 1. Cor. 11. 14. who saith: Doth not na­ture it selfe teach you, that if a man haue 1. Cor. 11. 14 long haire, it is a shame vnto him? And if the spirite of God call a thing euil, shal we pleade against it and say it is good? I tell thee, God wil make thee though thou be neuer so faire, proper, and comely with Absolon: vile, ignomini­ous, and reprochfull to alages after: of which like traiterous Absolons amongst vs, God hath of late yeeres discouered some, and made them an example of his iudgementes, to all posterities to come after vs.

And thus much of that he is said to [Page] be of the seede royall, whom nobilitie of birth nothing auailed vnto honestie & true honor: who rather shewed him­selfe a bastard from Israel, yea an ene­mie to it, as it were some Canaanite or Amorit, for indeed by cōuersing with Baalish in stead of being a true Iewe borne, he became a changeling in trās­forming himselfe into an Ammonite, as appeareth by his monstrous impie­tie, and that in a verye shorte time, as the text saith, In the seauenth moneth, which was no long time after the taking of the Cittie, and burning of the Temple, murthering of the No­bles, and butchering vp the people, all this miserie with the dishonour of his King, and the shamefull handling of his Sonnes, had this vnnaturall beast & merciles tirant forgot, setting his mind vpon no other matter but blood, and how to doe some cheate to be aduaun­ced by hauing vtterlye forgotten the Law of his God in so short space.

Further, when it is said, that 10. men came with him, such as were principall [Page] persons about King Zedekiah that had conueied themselues out of the way, with this archtraitor, vntill they might finde a fit time for the compassing of their trechery: he the principall of the faction, hauing once madeaway Geda­liah (the plot being so laide before) was to be made gouernour, the other tenne of his retinue that came with him, were also to doo their exploits vpon other, and they hauing euerye one as young princes, appointed themselues to the best offices vnder him: such factious heads lightlye goe not alone: such as Solomon speaketh of. Pro. 1. 11. Come say they with vs, we will lay weight for bloud, Pro. 1▪ 11. and lay priuilye for th'innocent without a cause. 12. we will swallowe them vp quick like a graue, euen whole as those that goe downe to the pit. 13. We shall finde all pre­cious riches, and fill our houses with spoile. 14. Cast thy lot amongst vs, we wil al haue one pursse.

For indeede, such is the disposition of wickednes and wicked men, that they doe desire all other to be like to [Page] themselues: a theefe desires a compa­nion in his theft, a brasen fac'd whore desires that all women were of her dis­position, so indeede might the deuill carrye away both th'one and th'other, and truely we had neede praye against the corruption of our nature, for euen as drie chippes doo easilye take fire: so our nature is by prouocation easilye drawen into wickednes, and if we doe not yeelde to the sinnes of the most vile, as vnto open whordome, open theft, open villany, open papistry, open treason, whence is it that we are so re­streined, being of the same nature with the most wicked? Let vs not reioyce ouer th'impieties of other men, and thence take occasion to be proud in our selues: but rather let vs with the Apostle learne and beare away this lesson. Let him that standeth, take heede he fall not. It is God by his power that hath kept vs, otherwise had we bin lost to our selues: we had, and haue a na­ture, as prone to the most vile sinne as any whatsoeuer, and truely this age of [Page] Libertines affoords too too many eg­gers and entisers vnto wickednes of all kindes, and especiallye of factious and seditious persons, which are growne into companies, cloking and couering their wickednes as Ishmael did, as it is to see in the 6. verse following: with a vehement whotte zeale in religion, busie heads of diuers sortes, there are some buzie headed papists, some busie headed protestants, some busie hea­ded Atheists, neuer in any age so ful of busie heads: some busie themselues in matters of state, some in matters of the Church, (though such are to be had,) whom properly it concernes in church and commonwealth, in the Church, the Bishops, ministers, and Church go­uernours: in Common wealth, the Magistrates and ciuill Officers: and in both Church and Common wealth as the head ouer the bodye, Princes and sole Gouernours, as is before saide of them: as for other men more priuate, called to no one office but by intrusion it may be saide, Ne sutor vltra crepidam. [Page] Euerye man let him walke in that care of life wherin he liueth, and not being calde to preach Christ, but to professe him, let him holde his profession in all singlenes of hart, and in all loue to­wardes men.

But the busie heads that are plod­ding euery way for worldlye commo­ditye, laying plots, making shiftes, ca­sting a thousand waies to maintain this life wretched though it be: how many of this sorte of busie headed persons, a good Arithmetitian to finde out the number shalgreatly be troubled: & of al these sorts of busiheads, al in general are too too busie in reforming others, but where is the head that is busied sufficiently as it should be in reforming himself? I may not vse too lōg a digression in speaking of these Ishmael his companions in euill: it followes they came to Gedahah and there they did eate bread together in Mizpah, where who will say to the contrary, but that these iolly fellows comming to Court it out in their brauerye, to shew their [Page] fidelitie to Gedaliah forsooth, but that they meant all good to him their Go­vernour: Besides by the way, mark the difference betweene these ill disposed persons and Gedaliah: he notwith­standing he were but of a base and meane condition, no otherwise estee­med off then before this his aduaunce­ment: yet he knowes how to beare himselfe towards all degrees, as prin­ces fellowes, hee receiues them, in­tertaines them, and admits them to his owne table: a meane borne man so sodainelye aduaunced, and of so rare vertues, so full of curtesie and clemencye: and the other comming of a Princes stocke, and therefore conse­quentlye not without singuler educa­tion, so degenerate, so wicked, so base, so cruell and merciles a minde, it is strange to see: but that God giues his graces, not according to the greatnes of birth, ne yet the good quallities of a godly Father, must needes by right of inheritance as it were, be appropria­ted vnto the Sonne: because God re­serues [Page] the giftes of all goodnes to him­selfe, who accordingly, where he will haue mercy, hath mercy: and where he hath mercy, there he adorns with gra­ces meete for euery man according to his calling.

Well, They did eate bread together in Gedalias Courte or Pallace house at Mizpah. Where is to be further ob­serued the vilenes of this monster, whose hart because of his disdaine, am­bition and couetousnes, being hard­ned therin, did nothing melt or a whit relent at the courteous and familiar entertainement of Gedaliah: but no maruaile though this fellowe walked as a freend, when indeede he was an enemye: and worse then that, for an enemy he was, vnder a cloake of ami­tie and great freendlines: as one saith, Simulat a aequitas, non est aequitas, sed du­plex iniquitas, quia iniquitas est et simula­tio. Fained equitie is no equitie, but a double iniquitie: because it is iniquitie and dissimulation: such a one was this viperous varlet, in this outward shewe [Page] so demure, as I remember an olde speeche, Intus Nero, foris Cato: In hart a very Nero a most bloudye bloudsuc­ker, and without in shewe as graue as Cato a wise and prudent Senator, euen as a beast compacted of many beastes: Secundum illud poeticum Leo pars prima, draco media, ipsa chymera. According to the Poets saying: The principall and foreparte, a Lyon, the middle parte a Dragon, a very chymera it selfe: this fellow as Salomon saith of him that in­uites a man to his table in shew of cur­tesie, and meanes him no good at all, and he that offers himself in renewing of freendship to eate and drinke with thee, and as though he said in his hart Pro. 23. 7.saith Salomon Pro. 23. 7. eate and drinke, but his hart is not with thee.

Such an other was Iudas, who ac­companying Christ as his Disciple, ea­ting and drinking with him, with a Iu­das kisse betrayed him: as the holye Euangelist Mathew 26. 48. Now he that betraied him had giuen thē a token saying: whomsoeuer J shall kisse, that is he, lay holde [Page] on him, &c. 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 Appostle in respect of it selfe keepe it selfe, no not from falling as Peter did: wherof all are guiltie, what holines soeuer is tyed vnto Peters chair at Rome, as his supposed successors doe giue out: but from falling also vnreco­uerably, which may teach vs in what­soeuer place God hath set vs in Church or commonwealth, to be humbled in Gods sight, and not to rest ouermuch vpon our owne wisedome, knowledge or calling, but still to haue our refuge by praier vnto God for the continu­ance of his spirite vpon vs, and for the increace of faith, so full of flawes are the harts of men: such like freends [...]sal. 41. 9.had Dauid as he recordeth in the 41. Psal. 9. Yea, my familiar freend, whome J trusted, which did eate of my bread, hath lifted vp the heele against me. And al­though Dauid spake of some such freends that haunted his house, faw­ning [Page] vpon him, yet couertly as he was a figure of Christ, he prophecieth of Ju­das as the Euangelist John recordeth 13. 18. And as Christ had one false har­ted Iohn. 13. 18.Apostle amongst twelue, so vnto Christes members it maye be referred not altogither without some such freendes, who vnder a colour of a faire countenance shewed, became false dis­semblers: many such Judas kisses, many wonderful shakings by the hand, gree­tings and salutation with such cap and curtesie, and so amiable embrasings in these daies as it is wonderfull to see, and yet in some I feare, Solomon setteth downe their propertie to the ful. Pro. 26. 24. He that hateth will counterfeite Pro. 26. 24. with his lippes, but in his hart he laieth vp deceite. And yet time discouers all dis­semblers, as followeth, 26. verse. Ha­tred may be couered by deceite, but the mallice therof shalbe discouered in the con­gregation.

Jshmaell he pretendeth friendshippe in comming to Gedaliah, for as the text sayth, they did eate bread together: this [Page] 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 dayly with one accord in the tem­ple (as an argument of loue) and brea­king bread at home, did eate their meat to­gether with gladnesse. To note this, that as the Church encreased, and the Apo­stles gayned people vnto the Lord, by the Gospell: so they shewed their fruits in this one point of communi­cating the blessinges of God, as meats and drinkes, and in receiuing them to­gether in common, in token of amitie and true loue to be continued be­tweene them.

But alas, what hypocrisie raignes a­mongest men now a dayes, who make shewes of that which is not, who can eat, drinke, and keepe company, laugh­ing in the faces of them whose heartes (were it not for daunger of lawe, and open shame before men) they would well aforde to eate (as wee say) with salte: such a notable beast was this, whom we are now handling: whome [Page] the text payntes out in his colours, 2. verse. Then arose Ishmael the sonne of Ne­thaniah with these tenne men that were with him, and smote Gedaliah the sonne of Ahikam, the sonne of Shaphan with the sword. A great point of manhoode in good earnest, of such men of valure as they were, not the meanest men I war­rant you that could be got, no cowards, nor starters at a dead lift, such as feare no mans face in the land, men that had mettall in them. Ishmaell himselfe a tough peice of flesh, and a valiant cut­ter, a cutthrote I should say. All the rest like to him, birdes of a feather: as con­cerning courage and valure, boldnesse and strength, like quallified in euerie respect. Nymble at throtes cutting, and especially when mens handes and feete are fast bound, make them safe from resisting, and these be they that will be ashamed to flie an ynch till they haue gotte the field, in calme seas, and fayre weather, men that will stande to their tackling, who but they, & where no shew of daunger is, they will neuer [Page] giue it ouer. To conclude of thē, men euery ynch, and see you not their man­hood what a wonderfull peece of ser­uice they did? Then arose Ishmaell and ten men with him: Soddenly according to the appointment (fast binde, fast finde) on the backes 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 prouided at all, nor purposing any quarrell: they I warrant you made sure worke, euery man had his toole readie: at the borde they take them, no man stirres his foote, no flying ground, no giuing way, the one companye of Traytors with their swordes prouided for the turne, the other their meate in their mouthes, and the cuppes in their handes, without any suspition of euill: eating, drinking, and making merrie, bidding welcome to these farre trauel­lers out of the coast of the king of the Ammonites, where and with whome they had layd their plot for the execu­ting [Page] of this treason.

But such a like manner of procee­ding doe all Traytors take, with whom if a man should but enter parle a while concerning magnanimitie and cowar­dise, oh, you should finde them in their owne conceites the odde men in the world, like to the worthies of Dauid, of whom as the holy Ghost reporteth, 1. Chron. 12. 14. speaking of the sonnes 1. Chr. 12. 14.of Gad, of whom one of the least could resist an hundreth, and the greatest a thou­sande. But bring their manhood to the touch, and you shall find all their brag­ging to be nothing but meere wordes and cowardlinesse, white-liuered gen­tlemen, such as in the reuenge of a quarrell holde it the best way by trea­chery, and behinde the backe of their aduersarie to make the onset, and not the worst point of their manhoode to end the matter with a sure stab with­out fighting a blow, and after for them the best defence is, foure legs are bet­ter then twayne, a most horrible thing that the bloud of man is so little regar­ded [Page] in these dayes of the Gospell, and that there should be any escape or par­don of life graunted to any one of so bloudie mindes, for whom the law of God hath prouided no refuge, who in their owne heartes carry the guiltines of the bloud of them to their graue. Prou. 28. 17. Salomon, Prou. 28. 17. describeth them. A man that doth violence against the bloud of a person, shall flee vnto the graue, and no man shall stay him: that is, let no man pittie him, nor once take compassion Exod. 21. 14.on him. Exod. 21. 14. But if a man come presumptuously vpon his neighbour to slay him with guile (sayth Moses) thou shalt take him from mine alter, that he may die.

Examples of such villanies commit­ted we haue in the holy hystorie, some [...]. king. 16. 9.in the 16. chap. 1. Kings 9. we read of Elah the sonne of Baasha, who beeing King ouer Israell, was by Zimri his ser­uant Captaine of halfe his Chariotes, con­spired against him, as hee 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 [Page] what the end of Zimri was as follow­eth, 18. verse. And when Zimri sawe that the Citie was taken, he went into the pallace of the kings house and burnt himselfe, and the kinges house with him. These kinds of cruell murthering men at vnwares, the holy scripture condemneth of most impious crueltie, in the 2. Sam. 20. 9. 2. Sam. 20. 9.It is recorded that Ioab the Captaine of the hoste, the cause being as it seemed in that Dauid had giuen the promise of his place to Amasa, as appereth, 2. Sam. 19. 13. therfore Ioab pretending peace, came to him and sayd: Art thou in helth 2. Sam. 19. 13 my brother? And Joab tooke Amasa by the beard with the right hand to kisse him. But Amasa tooke no heede to the sworde that was in Joabs hand, for therewith hee smote him in the fift ribbe and shed out his bowels to the ground, and smote him not the second time so he died. In the like bloudie manner dealt Joab with Abner, preten­ding to speake peaceably with him in the gate. 2. Sam. 3. 27. Concerning 2. Sam. 3. 27.which treacherous manner, Dauid left order with Salomon his sonne, as is to [Page] 1. king. 2. 5. see, 1. Kings 2. 5. to the which order Salomon agreed, and caused Benaiah to smite Joab, hauing caught hold on the hornes of the Alter: and there hee died.

In the like treacherous sorte dealt 2. Sam. 13. 28 Absolon with Amnon, 2. Sam. 13. ma­king a great feast at a sheep-shearing, whither as they, his brethren the sons of Dauid were inuited by him, and Absolon had giuen charge concerning Amnon to his seruants, that when they saw Amnons heart merry with wine, they should smite him, and so they did. In which acte, although Amnon had done wickedly in defiling Thamar his sister: who gaue Absolon any such com­mission, in steede of publique iustice to be passed on him, that he should so bloudily reuenge it, as his owne pri­uate quarrel?

Some like feastes such hipocrites make, and in the middest of their cups their hearts are most bloudy. To omit the butchery of Abimilech, vpō his bre­thren, for the placing of himselfe in the [Page] kingdome, Iudg. 9. 5. verse. To omitte Iudg. 9. 5.(only glauncing wise to speake of thē) the poysoning of King Iohn King of England, by a Munke of Swinsthead Abbey: the murther fresh in memory done by a Fryer most bloudely, vpon Henry, the late King of France: the vil­lanous attempt vpon the Prince of O­range. To passe ouer the abhominable crueltie of the Guizians, bathing thē ­selues in bloud, in the time of the Mas­sacer, & that practise against the Lord Chastillon, the high Admirall of France: And finally to omit to speake of Both­well his villany, not a whit behinde any of the rest in sauage crueltie for his tre­son against the late King of Scots. And to draw to an end of this treatise, wher­in you haue seene layd forth the duties of faithful subiects towards their Prin­ces, especially cōcerning their outward estate, and towardes all other Magi­strates: as also the partes and duties of Princes on the other side, towardes their subiects and people. And finally, the manner and forme of Traytors in [Page] the execution of their villanyes, whēce I am first to craue humbly of so many as this treatise shal come into their hands to be seene and read, that they will e­specially consider the excellency of the history, & how it agrees with the pre­sent estate of this age vniuersally tho­rough out al the parts of Christendom, requiring all of euery condition in the feare of God, that according as they finde the truth set downe before their eyes, they wil lay it to their hearts, and make profite therof, and with greater care of practise to proceed vnto a more full purpose of obedience vnto our Prince, Counsellers and Magistrates: in not only bridling their owne tongs from speaking, or hearts from concei­uing ill against the Prince, being ex­pressely against the lawe of God proo­ued: but also they will care, not to giue their eares to heare ought frō others, (especially those runagates about the lande, the Seminary men) that eyther tendeth, or may tend to the impeach­ment of the glory, credite and estima­tion [Page] of her Maiestie, and of her royall Crowne & dignitie: But with all their care and diligent endeuour, they wold hence learne to discry these Seminaries and seedes men of high treasons, that by discouering them, (and that in all conuenient time) thereby they may stoppe the cause of any ill concerning reports or other mischiefes pretended against the present state of her Maiesty and people, not giuing themselues li­bertie to heare the licentious commu­nications which in the houses of liber­tie of many in their ignorance, not a­gainst the supreme Magistrate in plain tearms, which so openly they dare not, but against the inferiour Gouernours, also whom not to thinke euill of only, but in brode termes to speake against (such is the loosenesse of these dayes) as hardly as may be, is their common custome.

Secondly vpon the care and regard that subiectes haue ouer and towardes their Princes, and so consequently to­wardes her Maiestie our Soueraigne, [Page] whō herein we are to prayse God for, from our very hearts, vprysing and downe lying, humbly vpon our knees Euening and Morning, considering how she hath shewed and approoued her selfe, hitherto the only Prince and Pastor most carefull and louing, most tender and mercifull, for mainteyning vs her people, for shedding the sheepe from the goates, for prouiding for vs, that we haue liued, and doe yet, in all peace and prosperitie: for preuenting the woluish and deceitful troublers of our peace, for gathering vs together when we were like to be scattered, for preseruing vs vnder God, when we were like to perish, had not the Lorde beene on her side, had not the Lorde beene on her side, as Dauid in the 124. Psalme, for the guiding, safelie conducting and preseruing vs, when men rose vp against vs, they had then swallowed vs vp quicke, when their wrath was kindled against vs. To the prayse of the which God, let vs say as in the same Psalme, Praysed bee the Lord, which hath not giuen vs a pray [Page] vnto their teeth, our soule is escaped, &c. And this deliuerance through Gods mercy hath befallen vs vnder her high­nesse, shee hauing beene the onely Pa­stor of all the Princes vppon the earth, for many yeares: whose watchings and carefulnes God hath blessed, of whom I hope, I may without flattery say that with Dauid, She hath fedde vs her people and sheepe of her folde, according to the sim­plicitie of her heart, and guided vs by the discretion of her handes: For whose con­tinuance wee are further to pray to God, that her Maiesty as she hath now many yeares honorably ruled vs, so she may in Gods feare proceede to play the part of a good Princesse ouer vs still, to maintain vs by the law of God, and the wholsome lawes of our Coun­trey in all peace and godlinesse during Gods will and pleasure. And finally, that all other, to whose view this shall come, not aunswering perhaps their iudgements being contrarily minded, as Papists, Recusants, from whose pro­fession haue proceeded, especially, the [Page] Arch-traytors of this land (some one or fewe odde and frenticke spirits pos­sessed with an vncleane spirite of ray­ling vppon Magistrates of late dayes, excepted) that the rest remayning, vn­to whom in matters of faith and con­science, that Counsell of Trent is ap­prooued, although it may be in that one point of rebelling against the law­full & naturall Prince they differ some fewe of them: yet all of them will con­sider in vprightnesse betweene God and their owne hearts, what mercie they haue receiued from her Maiestie in stead of crueltie by them contrari­wise offered vnto her againe: what freedome? what libertie? what priui­ledges and annuities they doe enioy, in comparison of the hard measure offe­red to our brethren in the late dayes of Queene Mary, and yet might enioye what they would more▪ with greater freedome, were not their wilfulnesse such, that yet euen they also will learne not onely themselues to restrayne vn­naturall & disloyal words & thoughts: [Page] but all concealementes of euill against Prince, Magistrate and the com­mon state of the lande. And thus de­siring God that the glorious Gospell of Christ Iesus his sonne, and his king­dome by the preaching thereof may be continued, and more and more in­larged vpon our land, wee our Prince and Countrey may liue in the fellow­shipe of one sayth agreeable to the holy Scriptures, thereby the higher powers learning to rule according to godlinesse and we the people may liue in all obedience to our Princes & Go­uernors according to the phrase of the immortall, inuisible, and onely wise God, three distinct persons, the father, sonne, and the holy Ghost, all one in the vnitie of the Godhead: to whom be all honour, prayse and glorie now and for euer. Amen.