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 follow according to a verse commonly knowne Regis ad exemplar totus componitur orbis In English thus The whole world doth cast his eyes vpon ech Keisar and ech King To frame themselues in patterne wise to him in euerie thing Such a relation was there betweene the lew de seruants of Saule and Saule himselfe Doeg the Edomite from one 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 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 that false person and accuser of Mordecai the faithfull subiect and of the Iewes vnto Ahashuriosh as is to see 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. Jn thee are men that carry tales to shed bloud to this purpose that I may end to speake of that which appeared to 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 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 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 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 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 to bestowe their tongues to the glory of God and the good of their neighbours 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 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
A TREATISE AGAINST TRAITORS Meete for all faithfull Subiects in these dangerous dayes Taken out of the 40. Chapter of Ieremye the 13 14 15 16. verses and the 41. 1 2 3 4. Made and published for the benefite of the Church and common wealth of England by Samuell Cottesford Minister and publique Preacher of the woord of God Prouerb 17. 14. The beginning of strife is as one that openeth the waters therfore ere the contention be medled with leaue off AT LONDON Printed by E. A. for William Holme To the most Reuerend Father in God Iohn by the diuine prouidence Archbishop of Caunterbury Metrapolitane of England his grace and one of her Maiesties most honorable priuie Counsell Samuell Cottesford wisheth euerlasting felicitie I Am not ignorant most Reuerend Father in God how dangerous a matter it is to publish anything to the common view of the world more dangerous by farre then all the aduenterous traffiques made by Sea into the Indian coasts for gold for if therin God giue successe and prosperitie their aduentures once made and trauailes safelye ended their great perrilles and dangers they haue bene in after nine dayes wonder as we say shalbe scarse spoken off But the case standeth otherwise with them that shall put thēselues vpon the multitude whome if they either by their publike preaching or writing shall not affect they shalbe sure to beare the skarre of their reprochefull tungs to their graues hardly be thought off all their life after let them in the setting downe of the trueth beare themselues neuer so vprightly Such is the miserie of our dayes so great are the discretions of mindes the diuersities of iudgementes and the ouer speedy taking of matters to hurt without weighing before hand or aduised counsaile taking before resolution contrary to Salomon his iudgement who saith Stablish thoughts by counsell The consideration whereof partelye hath long stayed me from attempting anything as also mine owne insufficiencye in comparison of many others more fit for this worke yet by the matter which in this tretise I haue handled wherin I haue had some good times deliberation at length thus farre J haue beene drawen not in vanitye of minde as delighted to heare my selfe as perhaps some will not sticke to iudge whose misiudging affections as of many others of our time I not weighing being men heady and preposterous some of them being carried by a proud conceite of themselues others led in respect of persons according to fauour not weighing the trueth for it selfe sake which causeth that many of them in stead of light haue taken holde of darkenes and walke therin and in stead of the simple trueth haue waded ouer head and eares into foul and abhominable errors The reason therefore as I suppose is this because he that pleaseth to run before he can well goe nay scarse creepe such as are our multitude shall stumble dangerouslye and that most vnrecouerably I speake it J say in regarde of the people of our daies and those also who pretend conscience of religion before others who how offensiuelye so euer themselues walke before men it matters not in their owne iudgement so they can finde but one dart to cast at the minister and haue neuer so little skill to comptroll their teachers whome though we are not to seperate from being but weak in faith yet when a case of controuersies disputable shalbe they are to be put aside Rom. 14. 1. Eum vero quifide est infirmes assumite non tamen ad certamina disceptationū c. Him that is weake in faith take vnto you but not for cōtrouersies of disputations such are they that speake euill of those thinges which they know not and in the things they knowe naturallye as beastes without reason they corrupt themselues as saith Iude. Such they are as no kinde of teachers can long satisfie whose affections therfore in laying forth the trueth to follow as concerning pleasing of them is meere folly But if we will stand vpon pleasing of men and men pleasers ministers in any wise may not be except it be in matters tending to edification according to the rule of Th'appostle Rom. 15. 2. We shall not please God of which people I may say againe as a certaine heathen Poet spake of the people of his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haud cunctis rector Olympi Siue pluat seu non Iupiter ipse placet That Ioue himselfe in heauenly Skie that rules the world in earth ouer all Whuher raine he giues or none therby all for to please displease he shall Some such there be who hauing snatched here a peece catched there another in holes and corners are it is wonderfull to heare become great teachers amongst them selues vtterlye despising the assemblyes of God in our Church and haue desired to be famous but I feare me according to the fame of him that got a name by burning Dianaes Temple euen Herostratus these doo not seeke to get themselues a name by so tollerable a matter as the burning the temple of Diana of the Ephesians the vanity of the Gentiles but by laying waste of the whole Church of God in a land crying against it with the Papists no church no church in England say they no true church Besides men they be proud arogant malicious and of railing spirits against the pastors and teachers of the land especiallye whose amendment in the Lord J wishe admonishing them out of Th'appostle Paule to Titus 3. 2. That they blaspheme and raile vpon no man knowing this to be true that the same Apostle 1. Cor. 6. 10. affirmeth of them that neither theeues neither couetous persons neither Drunkards nor raylers shal inherite the kingdome of heauen concerning the which argument J referre the reader ouer to the Sermon your grace made at Paules Crosse extant yet and open to the viewe of them that desire to walke in a peaceable obedience to God and his Maiestrates as for the rest vnto whome Gods peace is a burden I leaue them to the Lords time wherein he shall in his mercye humble them to see their errours before whome to teach and to whose viewe to publish ought I may saye or at the least the whole ministery of our Land with Cassidorus vpon the 39. Psal ver 1. Quis est hominum sic tantus vt si inter aemilos loquatur nullum eius verbū incurrat aliquam quaestionem What man is he so warye that speaking amongst enuious persons and contentious some one woord or other of his shall not be drawne into some question Of these questionaries and genealogie men a matter in respect of circumstance rather then of substance or age is full whom I would to wit that I neither doo improue honest and godly conference vpon the Scripture touching faith neither yet the profitable vse of the genealogies so farre as they doo edifie but all curious and needlesse questions which while some do seeke egerly after they loose the substance of the Gospell the doctrine
most puissant Princesse maintained and yet continued that in stead therof we heare not a strange song of spirituall and corporall bondage and 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 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 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 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 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 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 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 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 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. 28. And a tale-bearer maketh diuision among Princes And in the 29. Prou. 12. verse Of a Prince that hearkdneth to lies all his seruants are euill For such
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 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 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 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 But Gedaliah the sonne of Ahikam said vnto Iohanan the sonne of Kareah Thou shalt not do this thing for thou speakest falsely of Ishmael In these words followeth the answer of this gouernour to the faithfull captaine and the rest with him But he beleeued them not 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 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 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. For the transgression of the land there are many Princes therof and as the Prophet Jsaiah in the 3. in laying down the heauy 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 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 rēder 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 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 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 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
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 whoÌ„ 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 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 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 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 FINIS Gen. 42. 6. Prou. 11. 14. Prou. 15. 22. Pro. 25. 2. Deut. 17. 18 19. Eccl. 10. 20. Gal. 5. 24. Psal 82. 6. Prou. 1. 10. 11. Mat. 2. 13. 1. Sam. 19. 1. 1. Sam. 20. 38. Ephes 6. 1. 2. k. 6. 8. 9. am 17. Hest 2. 21. 22. Pro. 20. 2. Prou. 25. 15. Ier. 23. 1. Psal 78. 7 71. â— 119. 176. Y. 32. 1. 2. 1. Sam. 8. 11 12 13. Isay 49. 23. Pro. 28. 2. Isay 3. â— Pro. 20. 30. Isay 3. 16. Cor. 13. 5. Prou. 16. 28 Prou. 1. Sam. 22. 18. Psal 7. Hest 3. 8 9. Ezek. 22. 5 Pro. 24. 24. I say 5. 23. More for voluptuousnes then any necessitie Gen. 39. 20. 1. kin 22. 18. Eccles 10. 10 Act. 2. 23. 1. Sam. 2. 7. Pro. 4 7. 1. Cor. 11. 14 Pro. 1 11. Pro. 23. 7. â—sal 41. 9. Iohn 13. 18. Pro. 26. 24. Act. 2. 46. 1. Chr. 12. 14. Prou. 28. 17. Exod. 21. 14. â— king 16. 9. 2. Sam. 20. 9. 2. Sam. 19. 13 2. Sam. 3. 27. 1. king 2. 5. 2. Sam. 13. 28 Iudg. 9. 5.