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 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.

To the most Reuerend Father in God, Iohn by the di∣uine 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 prosperi∣tie, their aduentures once made and tra∣uailes 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 prea∣ching 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 ne∣uer 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 Salo∣mon his iudgement: who saith, Stablish thoughts by counsell. The consideration whereof, partelye hath long stayed me from attempting anything, as also mine owne in∣sufficiencye 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 ma∣ny others of our time I not weighing, being men heady and preposterous, some of them being carried by a proud conceite of them∣selues: others led in respect of persons, accor∣ding 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, be∣cause 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 be∣fore 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 sepe∣rate 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 ta∣men 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 lay∣ing 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.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 snat∣ched 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 tem∣ple of Diana of the Ephesians, the vanity of the Gentiles, but by laying waste of the whole Church of God in a land, crying a∣gainst it with the Papists: no church, no church in England say they, no true church: Besides men they be proud, arogant, malici∣ous, and of railing spirits against the pastors

and teachers of the land, especiallye, whose amendment in the Lord J wishe, admoni∣shing them out of Th'appostle Paule to Ti∣tus 3. 2. That they blaspheme and raile v∣pon 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: concer∣ning the which argument, J referre the rea∣der 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 pea∣ceable obedience to God and his Maie∣strates: 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 ministe∣ry of our Land with Cassidorus vpon the 39. Psal. ver. 1. Quis est hominum sic tantus vt si inter aemilos loquatur: nul∣lum eius verbū incurrat aliquam quae∣stionem? What man is he so warye, that speaking amongst enuious persons and con∣tentious,

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 god∣ly conference vpon the Scripture touching faith, neither yet the profitable vse of the ge∣nealogies so farre as they doo edifie: but all curious and needlesse questions, which while some do seeke egerly after, they loose the sub∣stance of the Gospell, the doctrine of faith in Christ, of regeneration and new birth, the effect of the spirite of God by the woord, a∣gainst whom may be iustified euen against the curious questionaries of our age, the say∣ing of Grigor. Lib. 8. Moral. Nonnulli dum plus exquirunt contemplando quam capiunt vs{que} ad peruersa dogma∣ta erumpunt, & dum veritatis discipuli esse negligunt humiliter magistri er∣roris fiunt. Many (saith he) whilste they ouerbusie their heads to seeke out more then they do either well conceiue or vnderstand: they break out into peruerse opinions, and in humility they neglecting to be disciples vnto

trueth, they become great Clarkes and master teachers of errors: of whom whilest amongst many of their points they stand in this one: of calling, chusing and ordeining Ministers: they omit in the meane time all teachers and teaching, especiallye all other that are not of their owne choosing, and so with Aesops Dogge, whilste they snatche (not that I speake it in contempt of the Church ordinance concerning that poynt) after shadows, in comparison J may say, they leese the substance, by whom J could wish, that this one thing were considered, spoken though by a Heathen. Aliud estaliquid suadere quod faciun dum sit aliud ferre quod recte mutari non potest. Jt is one thing to perswade a matter to be doone, and an other thing to tollerate that which rightly or conueniently cannot be changed: Other people there are, whome our daies do breed, whose eyes the God of this worlde hath blinded, vnto whome the ministrie of the woord is but vile, being in their eyes as dung, which yet if we were as the fat dung is to the barren ground, it were well and profitable for them, and we could be con∣tented

so to be accounted, conditionallye that our doctrine might make their barren harts more fruitfull: these are they that can make some reckoning of the trueth, so long as thier profit be not spoken against. Neere they be of alliance to Lisander the Lacedimonian, who affirmed by mouth that trueth was to be preferred before lyes, but in the valuing of them together ac∣cording to their worthines, he made recko∣ning of them more or lesse, according as they brought gaine to the cofers: vnto these of so many sortes, so diuerslye minded, if a man should seeke to frame himselfe in euery respect, in attempting any thing that might make either to the glory of God, or the be∣nefite of his Church it would cause him to giue ouer his trauaile euen in the very mid way: To omit therfore the consideration of all sortes of people, with whome your grace in experience is better acquainted then my selfe, I hauing already borne the burden of their reproches, and to leaue them (if so be they will vouchsafe it) to the Treatise it selfe, which I to this ende in a louing affec∣tion to all (if it may be so accepted) haue

presumed to publish that all degrees of per∣sons, might thence learn how to beare them¦selues towards their Soueraign especially: as also towards all other inferiour powers: and then how euery one is likewise to wa••k•• to the help and mutuall comfort eche of other: which woorke of mine in this vocation of my ministrie not so publiquely profitable, be∣ing the first fruites of my labours, if not vn∣timely (I hope) I haue referred ouer to the protection of your graces name, and hono∣rable credite, presuming thereupon in re∣garde of the greatnes of your late honorable kindenes offred for my good.

To omit to speake of other your vertues of learning, knowledge and wisdome, toge∣ther with your great care, loue and affecti∣on towards the learned in all artes, especial∣ly in the ministrye of the woord of God, ap∣prouing themselues painefull in their cal∣lings, & studious of the good & peace of the Church: Of these I spare to speak, least J be affirmed to flatter, wherin J wish not Dioni¦sius his medicine prouided for Democles that notable flatterer, in his Court: but also with Dauid as it is in the 12. Psalm, 3. ver.

The Lord cut of all flattering lips, and the tungs that speak proud things. The which in most humble manner I craue at your graces hand, to accept according to a true meaning, and as a testimonie of my thankefull hart: the argument is of the dis∣couerie of treason, the manner of it is histo∣ricall, in the which, wherin I haue fayled, I referre my selfe ouer to your graces cen∣sure, not doubting but whatsoeuer ouersight either in the matter or manner hath passed me, it will please you to make therof a cha∣ritable construction.

Thus desiring God (who hath vnto the principall place of our Church in respect of gouernement aduaunced you by and vnder her highnes, vpon her speciall fauor (whom God long continue) that according to the riches of his grace, you may bestowe all your knowledge, wisedome, power, and auc∣toritie, in setting vp the kingdom of Christ Iesus, by the preferring of the ministrye of the woord, amongst his people: to the bea∣ting downe of the kingdome of Sathan, by supplanting all errours and corruptions yet remaining in the church, to the vttermost

of your power, that therin God being glori∣fied, the church being bettered, corruptions reformed, ecclesiasticall censures rightlye and vprightly executed, all controuersies in causes of the church through Satans mal∣lice first begun and yet continued amongest vs: by your grace, as the cheefe meanes ther∣of and the rest of the reuerend Fathers of our church, if it might please God in his mercy so to woork it, being at the last yet de∣termined: and then your owne conscience before God and men freely discharged.

Finally, that name, honor, credit, glorye, and beauty of this worlde being so ended: you may reape increase of true glorye, and that euerlasting, in the saluation of your Soule, to your endlesse felicitie in the world to come. Woodgrange in West∣ham in Essex, the 6. of November. 1591.

Your graces most humble to commaund in the Lord, Samuell Cottesford Preacher.