Christs politician, and Salomons puritan Deliuered in two sermons preached before the Kings Maiestie. By Thomas Scot Bachelour of Diuinitie and one of his Maiesties chapleines. These two sermons epitomiz'de. Beware of men; of hypocrites beware. Who likes not this, no friends but enemies are. Be not too iust; be not a puritan. Yet be as pure a Christian as you can.

Christs politician, and Salomons puritan Deliuered in two sermons preached before the Kings Maiestie. By Thomas Scot Bachelour of Diuinitie and one of his Maiesties chapleines. These two sermons epitomiz'de. Beware of men; of hypocrites beware. Who likes not this, no friends but enemies are. Be not too iust; be not a puritan. Yet be as pure a Christian as you can.

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TO THE HIGH AND MIGHTY Princeſſe ANNE Queene of England, Scotland, France and Ireland, &c.

CHRISTS POLITICIAN.

Salomons Puritan:

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CHRISTS POLITICIAN, AND SALOMONS PVRITAN.

Deliuered in two Sermons preached before the KINGS Maieſtie.

BY THOMAS SCOT Bachelour of Diuinitie and one of his Maieſties Chapleines.

Theſe two Sermons Epitomiz'de.

1

Beware of Men; Of Hypocrites beware.

Who likes not this, no friends but enemies are.

2

Be not too iuſt; Be not a Puritan.

Yet be as pure a Chriſtian as you can.

LONDON Printed by Edward Griffin for Francis Conſtable, and are to be ſold at his ſhop at the ſigne of the White Lion in Paules Church-yard. 1616.

TO THE HIGH AND MIGHTY Princeſſe ANNE Queene of England, Scotland, France and Ireland, &c.

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THere is a time (ſaith Salomon) for all things. God hath his time neuer limited; and yet in reſpect of the execution of his will, he hath his time too, as we ſee lately by wonderfull example. What this age hath ſeene were enough to make a heatheniſh Atheiſt a Chriſtian, and a licentious Chriſtian, a Saint. But examples nor miracles can make men wiſe, without grace: that which mollified the Iſralites, hardned the Egiptians.

Since all things haue their time, there is a time for thankefull acknowledgment, aſwell as of importunate vſe. That God who made your Maieſtie a meanes for my protection againſt the torrent of violent greatnes, makes me now a trumpet of your praiſe, and giues me a time (with ſome ſecuritie) to ſing the ſongs of Syon vnder the ſhelter of your gratious acceptance.

The laſt of theſe Sermons is the firſt that euer I [Page] preached before his Maieſtie, when I was ſworne his Chaplaine. The firſt is that Sermon for which I was calld in queſtion, and in defence whereof whilſt you ſtood, a great affront was giuen you by an Unequall oppoſite; ſo that I ſeemed not to ſuffer for it alone, but your Maieſtie with me. I haue now ſent it to your Highnes, that you may ſee wherein it deſerued ſo many great exceptions, or I for it ſo ſtrict Amos 7. v. 12. 13. a cenſure. The counſell it giues is plaine, but true. As it hath no relliſh of Italian Courtſhip or Craft, ſo neither hath it any touch of Romiſh poyſon: but proceeds from the ſimplicitie of Gods holy Spirit, which teacheth a fooliſhnes wherewithall to ouerthrow the wiſdome of all Machiaueliſts. This is vpright and honeſt Truth which makes the Chriſtian an euerlaſting Politician; for the gates of hell ſhall not preuaile againſt him to his deſtruction, nor Uphold Doeg, Achitophel, and Haman in proſperitie. To the patron of this Truth I commend your Maieſtie in my daily praiers, and my owne innocencie I commend to your Maieſtie my most gratious Patroneſſe,

Whoſe moſt faithfull and thankfull ſeruant I remaine. THO: SCOT.

CHRISTS POLITICIAN.

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MATH. 10. verſ. 17.‘Beware of men.’

IF any man ſhould aske me a reaſon, why at this time, in this place, and before this royall preſence I haue choſen to ſpeake of theſe words, rather then of any other, I muſt tell him, that the vnfaithfulnes of friends in theſe our daies, the falſhood of flatterers in theſe our daies, the knowne and apparant plots of treaſon, which from time to time haue beene pretended, and practiſed againſt the Perſon of his ſacred Maieſty, againſt his ſucceſſion, and againſt the generall State of the Nobilitie, Clergie and Commons [Page] of this Realme, are the cauſes, that at this time doe not only mooue me to ſpeake of theſe words, but to lift vp my voice like a Eſa. 58. 1. trumpet, and to crie out aloude to all, that loue his Maieſtie, or their Countrie, Beware Math. 10. 17. of men. They are the words of our Sauiour Chriſt ſpoken firſt to his Diſciples, forewarning them of the hipocriſie and treacherie of the times they liued in, but yet they are not meerely perſonall, nor belonging only to them, but they are common to all Chriſtians, continuing a generall precept of Chriſtian pollicie to be obſerued of vs, aſwellas of them, wherein we are to conſider of fiue things.1 Firſt, what manner of pollicie it is, that Chriſt heere commendeth to Chriſtians, viz. a preuenting pollicie, which hee heere calleth warineſſe, 2 Secondarily, what manner of Chriſtians they are, to whom Chriſt commendeth this pollicie, viz. to thoſe, that are harmeleſſe and ſingle hearted, which before he called ſheepe, it is to them, that he ſaith, Beware: 3 Thirdly, wee are to conſider the perſons, of whom hee biddeth them beware, viz of men. 4 Fourthly, we are to conſider what manner of men [Page] they are, of whom he biddeth them beware, viz. of thoſe men, whom before he called wolues. 5 Fiftly, wee are to conſider the danger they ſtand in, that, when they are warned of ſuch will not beware. For this ſame word, Beware, is not only a word of aduiſe and admonition, but of commination alſo, implying perill to their ſtates or perſons, that hauing good counſell giuen them by their friends, will not take it, when they giue it. Beware ergo.

Beware of men.] The warineſſe, that our Sauiour Chriſt commendeth vnto vs, hath no affinity with the wilie wiſedome, of this world (which confiſteth altogether in the knowledge and practiſe of ill, and is enmity Pro. 2. 14. & fooliſhnes with God) but it is to be vnderſtood of that wiſedome of the ſpirit, which Iam. 3. 17. teacheth vs to be warie and wiſe in diſcerning and preuenting the craftie wiles of the children of this world, who (though they ſpeake peace with their mouthes) haue alwaies warres in their hearts againſt the children Pſal. 140. 2. of God. And thus Chriſt himſelfe doth expound the meaning of this ſame word, Beware, when he ſaith, Be wiſe as Serpents Math. 10. 16 [Page] & ſimple as doues, in theſe two different kinde of creatures, exemplyfying, vnto vs that wiſedome and warineſſe, which he here commondeth vnto vs. For as ſerpents are of all other beaſts reputed the wiſeſt to diſcerne their enemies, and to ſaue themſelues, when any miſchiefe or danger is intended againſt them, ſo would he haue vs to be wiſe, to diſcerne between good and ill, truth and falſhood, honeſtie and hipocriſie, friendſhip and flatterie, that ſo we may bee the better able to meete with the trickes and manners of Machauils and Politicians, that looke vpon vs with ſmiling faces, and yet doe hate vs in their hearts. And as there is no ſoule that fleeth in the aire, more innocent and harmeleſſe, then doues, who when they are purſued and perſecuted by the hauke, by the ringetaile, the buzzard, the owle, or any other their enemies are wont to ſaue themſelues by flight and not by fight, ſometime ſitting in their douecoate, where they ſee their neſts deſtroyed and their young ones taken away, and killed before their eies, neuer offering to reſcue them, or to be reuenged of thoſe, that thus doe harme them, [Page] which all other foule do ſeeme in ſome ſort to doe, but they alone; euen ſo muſt Chriſtians do, and ſuch ſimplicitie muſt be ioyned with their policie, that, though they know their enemies, that hate their perſons, and ſeeke their liues, yet muſt they beare their malice with patience, and without violence or reſiſtance vſe all honeſt and ordinarie meanes to ſaue themſelues not rendring euill for euill againſt their enemies. Chriſt Rom. 12. 17. mixeth the wiſedome of ſerpents and the ſimplicitie of doues together, not wiſhing vs to be only wiſe as ſerpents are, nor onely ſimple as doues are, leſt wee ſhould thinke, that one of theſe qualities were enough without the other, but he vrgeth and commendeth both vnto vs ioyntly, as things, that in godlie and Chriſtian policie muſt both neceſſarily concurre together, and can not, nor may not be ſeperated a ſunder, the one from the other. Be wiſe, as ſerpents therefore, but be not only wiſe, as ſerpents, leſt taking all of the ſerpent, and nothing of the doue, thorough ſuperfluiie and too much ſubtilty of wit, you hate where you ſhould loue, or do hurt, where you ſhould [Page] doe good. Be ſimple likewiſe, as doues, but be not onlie ſimple as doues, leſt thorough too much ſimplicity you take hurt by others: but be both, as Chriſt biddeth you to be, viz. wiſe, as ſerpents, to ſaue your ſelues, and ſimple, as doues, that you do no hurt to others. Be wiſe, but not without ſimplicity, quia prudentia ſiue ſimplicitate caliditas Hieron: in Oſeam. eſt: i. wiſedome without ſimplicitie is craftineſſe. Beſimple, but not without wit, quia ſimplicitas ſineprudentia ſtultitia est: i. ſimplicitie without wit is fooliſhneſſe. Be wiſe as ſerpents to vnderſtand and to eſchew euill, quia malum intelligere laudabile eſt: becauſe to diſcerne ill deſerueth praiſe: but be ſimple, as doues to do ill, quia malum facere vituperabile eſt: i. becauſe to doe euill deſerueth blame. Be wiſe in vnderſtanding that, which Rom. 16. 19. is ill, as ſerpents, but be ſimple in the practiſe of ill, as doues are. Theſe are the qualities and the parts of that Chriſtian policie which Chriſt heere commendeth to his Church, being onlie an honeſt harmeleſſe diſpoſition and forecaſting care in Chriſtian men, deſiring to preuent and auert perill from their owne eſtates and perſons, without any [Page] practiſe or intention of treachery to the hurt of thoſe, that are their foes. And this is the meaning of our Sauiour Chriſt, when he ſaith, Beware.

The perſons, to whom this precept of policy is commended, are not all men in generall without difference, but only the beſt ſort of Chriſtians, whom a little before our Sauiour Chriſt called ſheepe, which are a Math. 10. 16. kinde of cattell of all other leaſt prone to hurt and moſt eaſie and apt to take hurt, and leaſt able to auenge any harme, that is done to them.

The Oxe, if he feele any hurt, can goare him with his hornes, that hurt him, the Dog can barke and bite him with his teeth, the Horſe can ſtrike him with his heeles, the Cat can ſcratch him with her nailes, the Lion can tare him in peeces with his clawes, the ſnake can ſtinge with his taile, the ſerpent can poiſon him with his breath, and euery other beaſt can do ſomething to offend his enemie, that hurteth him, but all that the ſilly ſheep can do, is only to bleare and bleate a little with his tongue, not able to doe any other harme, no not to him that is readie to [Page] kill him and cut his throate: ſuch and ſo harmeleſſe is the diſpoſition of the children of GOD, content to ſuffer all kinde of croſſes and calamities of this life patiently for his ſake, in whoſe cauſe they ſuffer, according to that confeſſion of the Church, ſurely for Pſal. 44. 22. thy ſake are we ſlaine continually and are counted, as ſheepe to the ſlaughter. For alaſſe, what is the life of the beſt Chriſtians, while they liue in this world, but a life of daily ſufferings? what are Chriſtians in this life, but the very obiects & ſubiects of wicked mens mouthes? how do all vngodly men clap their hands, and crie, there, there, ſo would we haue it, when they heare or ſee them ſuffer? Is there any thing amiſſe in the Church or common wealth, but they commonly are made the Authors and cauſers of it? Though the Lion, the Beare, the Bull, the Hogge, the Dogge, the Fox, the Aſſe, the Elephant, and all other beaſts of the fielde doe trouble the water, and roile it with their feete, yet the wilie Wolfe chargeth onely the poore ſillie ſheepe to be the doer of it, and none but he beareth the blame of it. Elias is the onely 3. Reg. 18. 17. man that troubleth Iſrael, not Achab, nor [Page] the Prophets of Baal. None, but Moſes and Aaron Gods miniſters and meſſengers are the cauſes of all the mutines and murmurings in Aegypt, not Pharao himſelfe nor his ſocerers. Exod. 5. 4. Chriſt and his Apoſtles, and thoſe, that Luk. 23. 2. 5 ſay with them, are the diſturbers of the peace of Hieruſalem, not Annas, nor Caiphas, nor Herode, nor Pilate, nor any of the ſcribes, Phariſes and Prieſts, Deridetur iusti ſimplicitas. Job. 12. 4. The godly minded man, that thinketh no ill of any man, that ſaith no ill of any man, that doth no ill to any man, is mocked and made a ieering ſtock in the mouth of euery man. Iob and Toby both religious and godly Iob. [...]. 9. Tob. [...]. 14. men are both caſt in the teeth with the ſinceritie and vprightneſſe of their liues as though it were a fault in men to liue honeſtly and deale plainely with men, or to ſhew themſelues zealous and deuout in the ſeruice of God.

Thoſe, that are not of the world, the world will hate them, euen as it hated Chriſt firſt. Lot is the moſt odious man in all Joh. 15. 19. Iob. 15. 18. Gen. 19. 9. Gen. 21. 9. Gen. 27. 41. Gen. 37. 28. Exod. 10. 18. Sodome, Iſaac is flouted and laughed to ſcorne of Iſmael, Iacob is threatned of Eſau, Ioſeph is ſould of his brethren, Moſes is in [...]aced by [Page] Pharao, Dauid is perſecuted of Saul, Achab can 1. Sam. 24. 3. 1. Reg. 22. 8. 1. Reg. 19 2. Math. 14. 10. Math. 27. 21. Act. 5. 18. 40 not abide Micheas, Ieſabel hateth Elias, Iohn baptiſt is be headed of Herod, Chriſt is crucified of the Iewes; the Apoſtles are impriſoned and commanded to bee whipped by the high Prieſt. It is not forſe louie, murther or 1. Pet. 2. 19. treaſon, that good and godly men are had in ſuch contempt and hatred of the world, but becauſe they doe not conforme themſelues to the manners of the wicked, whom they liue withall in the world. Becauſe you 1. Pet. 4. 4. [...] not with them. i. with wicked and vngodly men, in the ſame exceſſe of riot, they ſpeak ill of you. Wherefore did Caine kill his brother Abell, but because his owne works were 1. Ioh. 3. 12. ill, and his brothers good? wherefore did Eſau hate Iacob? becauſe of the bleſſing, Gen. 27. 41. wherewithall his father had bleſſed him; wherefore did all Iacob his ſonnes donſpire Gen. 37. 4. againſt their yonger brother? becauſe they ſaw their father loued him more, then hee did them. Wherefore did Achal hate Micheas? I hate him (ſaith he) becauſe he neuer prophecieth 3. Reg. 22. 8. good, but ill vnto mee. Lot is counted but a lob of his owne ſonnes in law, when he giueth them counſell to heaue their ſins, Gen. 19. 14. [Page] and laboureth, to ſaue their ſoules. Dauid 2. Sam. 6. 16. is flouted of his owne Wife, when ſhe ſeeth him extraordinarilie zealous in the ſeruice of his God. Thoſe men; that are conditioned and qualited like ſheepe; innocent, harmeleſſe; ſimple and ſingle hearted, religiouſly and peaceably diſpoſed, not hurtfull to any, but readie and willing to doe good to all thoſe, and ſuch like while they liue in this world, which is altogether ſet vpon wickedneſſe, are like ſheepe among 1. Ioh. 5. 19. Wolues, mocked, maſſacred, wrunge and Ioh. 16. 2. wronged, and put to the worſt in euery place. It is to them, therefore, that Chriſt ſpeaketh, when he ſaith, Beware.

The perſons, of whom he biddeth them beware, are Men. For among all creatures there is not a greater enemie to man, then one man is to an other. Be a beaſt neuer ſo ſauage and cruell in his kinde, yet if a man come not neere him, he will not hurt him, but the malice of man is ſuch, that, whom he hateth, he will reach him with his heart, with his tongue, or with his hand, though hedwelleth neuer ſo farre from him. A ſerpent, though hee be a very venemous and [Page] vile beaſt, yet ſtandeth he in that awe and feare of man, as he dare not bite him, if he perceiue, that he ſeeth him; but when one man is bent to doe miſchiefe to another, he feareth the face of no man. If a man anger a ſnake, ſhe may perchance hiſſe at him, but go by her, and let her alone, and ſhee will creepe from him, but anger a man, and by and by his anger turneth into rancoure, and rancoure deſireth reuenge. The Lion, though he be a verie fell and feirce beaſt, yet will he ſpare a man and forbeare to hurt him, if, when it is in his power to hurt him, he fall downe and proſtrate himſelfe before him, but when one man hath aduantage againſt an other, no kinde of humiliation or ſubmiſſion will content him. A Dogge though he come of neuer ſo curriſh a kind, he will commonly barke at a man, before he bite him; but among men, he is commonly counted the wiſeſt man, that will bite, before he barke. Beware of men therefore. He doth not ſay, beware of men, that are flatterers, backbiters, adulterers, drunkards, and others, that are giuen to ſuch like vices, but generallie without diſtinctions of their [Page] perſons or qualities, he biddeth vs beware of men, meaning, that the very beſt is bad enough, and ſometime as much to be feared, as the worſt of all. There is not one good man Mich. 7. 2. Pſal. 12. 1. 2. left vpon the earth, the faithful are miniſhed from among the children of men, they, that would be counted faithfull in theſe daies, doe but flatter Pſal. 12. 2. with their lippes and diſſemble in their double harts. The beſt of all is as a bryre, and the moſt righteous is Mich. 7. 4. ſharper then a thorne. Beware of men therefore. If this watch-word were needfull for the Apoſtles in their time, it is much more needfull for vs and in our time, how much apter and likelier we are to be deceiued now, then they were then, both becauſe the number of deceiuers is greater now, then it was then, and the manner of mens deceit alſo more miſticall now, then it was then.

For Chriſt himſelfe doth tell vs, that immediately Mich. 24. 5. before his comming and the end of the world, many will ſhroude themſelues vnder his name, carying his word and Goſpell in their mouthes, and yet be diſſemblers Math. 24. 24. and deceiuers for all that, and be ſo cunning & ſo cloſe in the conueiance of their colluſion, that, if it were poſſible, the very elect [Page] might be deceiued. For of all kinde of deceiuers they may moſt eaſily deceiue vs, that ſeeke to deceiue vs in his name by whom we all truſt to be ſaued, but towards the latter end of the world, there ſhall be many ſuch (for many ſhall come in my name, ſaying, I am Math. 24. 5. Chriſt, and deceiue many). Beware therefore of ſuch men. If they ſhould come vnto vs like Angels, we would ſuſpect them, if like Diuells, we would be afraide of them, if like beaſts, we would ſhunne them, but comming vnto vs like men, and like men of our Math. 24. 24. owne profeſſion, men baptiſed into the ſame faith, men confeſſing the ſame Chriſt, and men hoping to bee partakers of the ſame kingdome that we do, how is it poſſible, but that men, which feare no deceit, nor meane deceit, ſhould fall into the danger of ſuch deceiuers? Beware therefore. Chriſt would Math. 10. 16. haue his Diſciples to be like Doues, but alaſſe, there are ſo many Eagles, ſo many Haukes, ſo many Hernes, ſo many Buzzards, Wringtailes and Crowes, that prey vpon Doues, that euery man almoſt is afraid to be a Doue. If we were, as we ſhould be, we ſhould be lambes, but alaſſe, there are ſo [Page] many Foxes, that thoſe that ſhould be like Ioh. 21. 15. Lambes, they are rather like Lions, and become Cacercoſins and Coſingermanes to Foxes. Chriſt his flocke ſhould be a flocke Ioh. 10. 27. of ſheepe: but where ſhall a man finde a faithfull Chriſtian or a ſound ſheepe? or if perchaunce he finde one in a whole flocke, he ſhall finde ten Wolues and ſheepe wurriers for one ſheep. Beware therefore of men. If in this world any ſort of people may bee truſted, whom would a man think he might better truſt, then thoſe that he takes to be his friends, and yet the Wiſe-man wiſheth euerie man to bee as warie of his friends, as hee would be of his enemies, there is ſuch flatterie Eccleſiaſt 6. 13. in friendſhip, and ſo much falſhood in fellowſhip. For ſome man is a friend but for his Eccleſiaſt. 6. 8. owne turne, and he will not abide in the day of trouble, and there is ſome man that will pretend to be Eccleſiaſt. 6. 9. thy friend only to vndermine thee and ſound thy ſecrets, and he will one day become thine enemie, and take part againſt thee, and then, if he knoweth any thing, that will hurt thee, he will tell it out. There is another friend, who is but a companion at the table, ſo long, as thou art in proſperitie, and Eccleſiaſt. 6. 10. 11. 12. makeſt him good cheere, he will be thy follower [Page] and thy friend, but if thou faileſt to feede him and fill his bellie, hee will bee as readie to take part with thine enemie againſt thee, if he will entertaine him to his table, as he was readie to fawne vpon thee, when he was a gueſt at thy table. If thou get a friend Eccleſ. 6. 7. therefore, proue him firſt, and be not too raſh to giue him credit. Theſe are the daies, which the Apoſtle calleth dangerous daies, wherein by the teſtimonie of our Sauiour Chriſt, 2. Tim. 3. 1. a man liueth in danger of his owne houſehold, his wife, which ſhould bee to him as Math. 10. 36. Math. 10. 21. himſelfe, his children, whom hee hath begotten, and brought vp, and his ſeruants which take his hire, ſhall be his foes. Beware Eccleſ. 32. 22. of thine owne children, and take heede of them, that be of thine owne houſhold. Let no man beleiue his friend (ſaith the Prophet Micheas) nor put his confidence in his brother, keep the doore of thy mouth Mich. 7. 5. from her that lieth in thy boſome. Wherein the Prophet ſeemeth to accuſe the whole world of flatterie & falſhood, that there is neither faith nor truth to be found in any calling or among any ſort of men, neither among friends, nor kinsfolkes, nor brethren, nor yet in a mans Wife, though ſhe pretend neuer [Page] ſo great loue and loialtie towards him. For he ſpeaketh not of a naughtie wife, nor of ſuch a wife, as giueth her Husband occaſion to miſtruſt her, but hee ſpeaketh of a good wife, and ſuch a wife as is ſo neere and deare vnto him, as ſhe lieth continuallie in his boſome, the Prophet would not haue any wife man to be ſo wiuiſh, and ſo wedded to the loue of his wife, no not of ſuch a Wife, as to communicate vnto her his whole hart in all matters, but to keepe his ſecrets to himſelfe from her priuitie and knowledge, left he repentit, and wiſh he had done it, when it is too-late. Adam was deceiued by Eue, that was his fellow and ſhould haue beene his friend, Abimelach by Abraham that was his ſubiect, Lot by his Daughters, Iſaac by his Wife, Eſau by his Brother, Iacob by his Vnkle, Elizeus by his Seruants, and whom may a man ſafely truſt? for if it be not ſafety for vs to truſt our Wiues, our children, our ſeruants, our friends and kinsfolkes, much leſſe is it ſafety to truſt thoſe that are ſtrangers, or our enemies, euen thoſe that ſpeake with Iacobs voice, many times haue Eſaus handes. Beware therefore of men.

[Page] Fourthly we are to conſider, what manner of men they are, which of all other Chriſt would haue vs moſt warie or. For he doth not only bid vs beware of men, but vſing a word of emphaſis, hee bid doth vs beware [...], ab illis hominibus. i. of thoſe men, which word (thoſe) hath reference to them kinde of men, whom before hee called, Wolues, meaning by Wolues men, that are craftie, cruell, rauenouſe and bloudie, as Wolues are. Beware of thoſe men. For of all other euills in the world ſuch men are the moſt dangerous euills. Arma ſunt enim diaboli, they are the weapons, which the Diuell vſeth, when he fighteth againſt the Church, and children of God. Et ſunt ſine armis, nihil Chriſoſt. in Math 10. poteſt homo contra hostem: and euen as without weapons a man can doe nothing againſt his enemie, ſo without the help of ſuch malicious and wicked men the Diuell can doe nothing againſt the Saints and ſeruants of God. And therefore whenſoeuer there is any [...]iſchie [...]e to bee done, that he would haue done, and either cannot doe it, or dare not do it himſelfe, that commonly he compaſſeth and bringeth to paſſe by vngodly [...] [Page] they dwell, but hange continually ouer their heades. Beware of ſuch.

Beware of them, that vſe art in their wordes, delighting to ſpeake doubtfullie, & in a double ſenſe. For as (Auguſtine ſaith) wordes were not ordained, that men ſhould vſe them to deceiue one an other, but that thereby euery man ſhould conuay the ſecret conceites of his owne heart to the knowledge of another. And therefore to vſe words to deceit, to which end wordes were not ordained, is ſinne in them, that ſo vſe them. Beware of ſuch.

Beware of them, that haue your perſons Iude. 16. in admiration for lucres ſake. For as there is nothing more dangerous, then hony is when it is mixt with poiſon, ſo is there no man more perilous, then a flattering faire tongued man, that ſpeaketh out of a hollow heart. The Wiſe man telleth you, how you ſhall know them that are ſuch. They go in Math. 7. 15. Eccleſ. 12. 15. 17. ſheepes cloathing and are ſweete in their lippes, they will ducke with their heades. All the while you giue, Eccleſ. 29. 5. Eccleſ. 12. 17. and they get, they will kiſſe your handes. When they will, they can both wincke and weepe with their eies, as though they loued you and were your friends, but yet for all that, if you take [Page] not good heede, they will like ſerpents ſting you without hiſling, like cur-dogges ſucke your blound only with licking, and in the end kill you and cut your throates without biting. In the daies of thy proſpcritie (ſaith the Wiſe-man) they wilbe, as thy ſelfe, but, if thou Eccleſ. 6. 11. 12. be brought low, they wilbe againſt thee, and hide themſelues from thee, Beware of theſe men.

But aboue all other beware of them, that do acknowledge England to be their country, but will haue Rome to be the randeuoue and rule of their religion, when notwithſtanding it is the opinion of ſome, that the very name of Rome is ominous, and propheticallie foreſheweth, that ſeldome any thing can bee good, that commeth from thence. For it was at the firſt called Rome (ſaith one) Quaſi Voaldeby in deſtructorioviciorum par. 6. cap. 33. radix omnium malorum: as though that in time Rome ſhould proue the very roote of all euil, and he gathereth it from the very letters and etimologie of the word Rome. For R. (ſaith he) ſignifieth, radix. i. the root. O. ſignifieth omnium. i. of all, and M A. malorum. i. ill, which ioined togethe implieth Rome to bee the miſtris and mother of all miſchiefe. Omen ab euentu. What notable treaſons [Page] haue from time to time theſe many yeares been contriued and intended gainſt poore England? and which of them haue not beene plotted, and taken his beginning at Rome? And therefore let no man deceiue you. They, that fauour or allow the traiterous opinions and plots of the Romiſh religion, they neither doe nor can loue the religion of England, nor thoſe that do profeſſe it. Non poteſt eorum fidus eſſe affectus, quorum diuerſa eſt fides. Chriſost. They cannot be true one to another in heart and affection, that diſſent in faith and religion. Though Caine be content to talke with Abel, and walke with Abel, yea and to offer ſacrifice with Abel to, yet if opportunitie ſerue him, he will cut Abel his throate. Though Eſau for policie ſake maketh a fairer ſhow in outward ſubſtance, as though all were well betweene him and his brother Iacob, yet he ſaith to himſelfe, the Gen. 27 41. Math. 26. 23. day of mourning for my father will come ſhortly, and then I will bee euen with my brother Iacob. When Iudas ſitteth with Chriſt at his owne Math. 26. 49. table, and in his owne meſſe, and is one of the next men to him, yea when he embraceth him in his armes and kiſſeth him with [Page] his lippes, he betraieth him into the handes Math. 26. 47. of his enemies, and hath an armie of Romane ſouldiers in a readineſſe to reſcue him from his Apoſtles. Talis eſt conſuetudo omnium malignorum, quando aliquem grauius laedere volunt, humilitatem & amicitias fingunt. Chriſoſt. It is the marke and manner of all Machauils, when Math. 2. 8. they meane worſt to a man, to humble them ſelues to him moſt, and ſpeake him faireſt. When Herod intended Chriſts deſtruction, he pretended deuotion, Quando gladium acuebat, deuotionem promittebat. Chriſoſt. Saul hateth Dauid in his heart, and yet becauſe Dauid 1. Sam. 18. 17. ſhall haue no cauſe to miſtruſt him, he is content to make him his ſonne in law, and to giue his daughter to him, that thereby he may make way to his malice, & that he may haue the fitter opportunitie to deſtroy him. Beware of ſuch men therefore.

It is ſaid of the Iewes, that, Chriſt being at Hieruſalem at the feaſt of the paſſeouer, many Ioh. 2. 23. 24. of them beleiued in his name, when they ſawe his miracles, but, yet for all that Chriſt durſt not truſt them, nor commit himſelfe to them, becauſe he knew them all. Beware of ſuch beleiuers, and learne to know, whom you truſt, before [Page] you commit truſt vnto them, leſt you finde them Iewes, whom you tooke to be Chriſtians. Walke circumſpectly not as vnwiſe, but as wiſe, the daies are euill. Mens faces are Epheſ. 5. 15. better then their harts. Be not too credulous, leſt thou be deceiued in thine own conceit, & brought Eccleſiaſt. 13. 9. downe by thy ſimpleneſſe. A man that meaneth wel can promiſe himſelfe ſecurity in no place nor in any preſence, but whereſoeuer he becommeth, hee may meete with a ſerpent, or a ſeducer, a Iudas or a Ieſuite, a diuell or a diſſembler, & perchance all together, & at once, and in one place. Beware therefore.

The laſt thing to be obſerued in this precept of Chriſtian policie, is the danger like to enſue vpon them, that when they are warned, are careleſſe and feareleſſe of danger, and will take no warning. For this ſame word Beware, is not onely a watchword of forewarning and friendly admonition, but a word of commination alſo, threatning perill to their ſtates and perſons, that being too ſecure in themſelues doe either contemne it, or neglect it. Hearken to him therefore, that in this place ſaith vnto you, Beware and take heede. If Eue had taken heed, [Page] ſhe had not been deceiued by the Serpent. Gen. 3. 1. If Dina had taken heed, ſhe had been a Maiden ſtill. If Lots wiſe had taken heede, ſhe Gen. 34. 3. had not beene turned into a ſalt ſtone. If Gen. 19. 26. Saul had taken heede, hee had not loſt his 1. Sam. 13. 13. kingdome. If Sampſon had taken heede, he Iud. 16. 18. had kept his ſtrength. If Dauid had taken heede, neither he nor his people had beene 2. Sam. 24. 1. plagued. If Achab had taken heede, he had 1. Reg. 21. 17. not beene ſeduced. If the Iewes had taken Luc. 19. 44. heede, they had not beene deſtroied. They that will take no harme, muſt liſten to the good counſell of their friends, and take heede in time both of thoſe perſons, and places, where they may take harme.

There is no euill in the Citie, but the Lord Amos. 3. 6. 7. doth it, and yet before hee doth it, hee doth reueale the ſecrecie of it to his ſeruants the Prophets firſt, who, when they ſee the band of the LORD to bee lifted vp, and readie to ſtrike, if they Ezech. 33. 6. blow not the trumpet and warne the people, the people ſhall die in their ſinne, but their bloud ſhall be required at their watch-mens handes. O hearken to the warning of Moſes and the Prophets Luc. 16. 29. while you haue them, and ſay not ſecretlie to your ſelues, as the wicked Iewes ſaid [Page] to themſelues, The warning of the Prophets is but winde, the word of the Lord is not in them, but beware, and bee warned in time, leſt hereafter you wiſh you had taken warning, when it ſhall be too late. The good King of Niniae and his people hearkened to the warning of Ionas, and receiued his wordes Ionas. 3. 10. not as the wordes of a man, but (as they were indeed) the words of God, and what God purpoſed to do againſt them, hee repented to do it, and did it not. Lot was content to be warned by the Angels, that were ſent to giue him warning, and ſo fled out of Sodome, and ſaued his life in Zoar, which hee Gen. 19. 20. had loſt, if he had taried ſtill in Sodome. The wiſe-men being admoniſhed by the Lord God in a dreame to beware of Herod, would not returne vnto him, as he looked, they ſhould haue done, but left him and went into their Countrey another way. As ſoone as euer Ioſeph heard, that Herod, Math. 2. 12. hunted after CHRIST to kill him, he preſently conueied him into Aegypt, and would Math. 2. 14. tarie no longer in Iurie. Peter had no liking to continue in Caiphas houſe, where hee had learned to denie his Maſter, but, as Luck. 22. 62. [Page] ſoone as euer hee heard the cocke crow, remembring CHRISTS warning, he went out, and wept bitterly. It was GOD almighties expreſſe commandement to his owne people, that they ſhould in no wiſe haue any intercourſe of friendſhip or familiaritie with thoſe idolatrous nations, which they were to paſſe by, as they went into the land of promiſe, the tranſgreſſion whereof was puniſhed in Iehoſophath King Exod. 34 12. of Iudah, who making a league and giuing aide to that wicked King Achab, had a Prophet ſent vnto him to reproue him, and to tell him, that becauſe hee did helpe the wicked, and loued them, that hated the 2. Paral. 19. 2. LORD, the wrath of the Lord was kindled againſt him, which within a little while after the LORD alſo did execute vpon him. Since the Lord GOD is ſo angrie with the wicked, that hee holdeth thoſe for his enemies, that are friends to the wicked, haue no fellowſhip with their vnfruitfull workes of darkeneſſe, but, if you loue yourſelues, or deſire to haue GOD and good men your Epheſ. 5 11. friends, be as warie of them, as you would be of Wolues, left, if you hold familiaritie [Page] and friendſhip with them long, they worrow you and teare you in peeces, euen as Wolues are wont to worrow ſheepe, when they get them in their clawes. It is not ſaftetie for the lambe to dwell with the Fox, nor for the doue to houſe with the hauke, it is no policie for the ſillie Mouſe to truſt her ſelfe with the Cat, it is dangerous for ſtubble to lie neere the fire. Ioſeph had rather Gen. 39. 12. loſe his cloake, then to hazard his credit, or tarie in her company, that entiſeth him to ſinne againſt his owne conſcience. It is the wiſedome of Serpents to ſtop their eares againſt Pſal. 58. 4. the charmes and inchauntments of thoſe, that lie in waite to get them, and it is the propertie of doues to flee thoſe fowles of prey, that vſe to purſue them. Such muſt be the godly policie of wiſe Chriſtians, they Epheſ. 5. 7. muſt flee the companie of the wicked, if they will not be poiſoned and peruerted by the wicked. A man cannot touch pitch, but Eccleſ. 13. 1. it will foule his fingers, nay, if he doth come neere it, his very cloathes will ſmell of it. 2. Cor. 6. 14. Draw not in yoke with the wicked, let not their precious balmes breake your Pſal. 141. 5. heades, nay ſuffer them not to come in [Page] your houſes, or to dwell vnder your roofes. A little leauen is enough to ſower 1. Cor. 5. 6. a great lumpe of dowe, and to marre a whole batch of breade: one ſponefull of vineger will ſoone tart a great deale of ſweete milke, but a great deale of ſweete milke will not ſo ſoone ſweeten one ſponfull of vineger: Such is the proaneſſe of our fraile natures to ill, that good men keeping companie with wicked, are apter to be peruerted by the bad then the bad are to be conuerted by the good.

The ſonnes of Seth were verie godly and Gen. 6. 2. well giuen, till they married with the daughters of Caine, but, as ſoone as euer they were ioyned to them, they changed their manners, and became ſuch themſelues, as their wiues were, whom they had married. If the Angels by plaine force had not drawne Lot out of Sodome, hee had periſhed in the ſinnes of Sodome, aſwell as others that remained Gen. 19. 16. in it. Happie are they, whom other mens daungers doe make to beware. You are no better, then Lot was, nor wiſer, 2. Pet. 2. 11. then Lot was, nor loather to offend GOD, then Lot was. Preſume not too much of [Page] your owne ſtrength, but remember you are men, and beware of your weakeneſſe, that you be not circumuented by wiles. Be wiſe to diſcerne the diſpoſitions of all men, with whom you liue. If you like not their conditions, as ſoone, as you can, flee from them and leaue their companies, leſt, if you conuerſe with them too long, you bee wonne to communicate with them in their conditions, and in the end periſh with them in their ſinnes, as Lot had like to haue done. If it pleaſeth GOD to ſuffer Sathan to become 1. Reg. 22. 2. a lying and a ſeducing ſpirit in the mouthes of any wicked men, that are about you, who preſuming of your patience and mildneſſe dare put foorth themſelues and ſay vnto you, Let vs go after other gods, Deut. 13. 2. Deut. 13. 3. and let vs ſerue them, hearken not vnto them. For the LORD GOD prooueth you by them, whether you loue him with all your heart and all your ſoule, or whether you will be wonne to forſake him, and fall from him. Be conſtant in the truth therefore, and be faithfull in the ſeruice of your God to the death, not ſuffering your ſelues like children to be carried Epheſ. 4. 14. away or turned about with euery winde [Page] of doctrine through the deceit and craftineſſe of wicked men, which lie in waite to deceiue you, and woo you from GOD, but keepe your firſt loue, and the loue of your Apoc. 2. 4. firſt faith and religion to the end, that in the end, and at your end, you may receiue that crowne of life, which is promiſed and prepared Apoc. 2. 10. for them, that perſeuere faithfull to their end, which grace the God of all mercie and grace grant to you, to vs, and to all others, that are either Preachers or Profeſſours of his truth thorough Chriſt Ieſus our Lord and Sauiour, to whom &c. [*⁎*]

FJNIS.

Salomons Puritan:

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Eccleſiaſt. 7. 18.‘Bee not too iuſt.’

THis Scripture hath a double reference: Firſt, to the Magiſtrate. Secondly, to euery Chriſtian man, that liueth as a Subiect vnder the obedience of the Chriſtian Magiſtrate. Referred to the Magiſtrate it is in nature of a prohibition and a precept, forbidding ſome things, and commanding other ſomethings. The things which are heerein forbidden, are two: Cruelty is the one, and too much Seuerity is the other, both enemies to Iuſtice, and therefore both forbidden by the holy Ghoſt, which ſpeaking heere to the Magiſtrate ſaith, Be not too iuſt. The things commanded and commanded in a Magiſtrate are foure: Iuſtice, Equity, Diſcretion and Clemency. For the ſame ſpirit, that faith in the negatiue, Be not too iuſt, i. be not extreamly iuſt, or iuſt with extreamitie, ſaith in the affirmatiue, be iuſt but according to the rules of equitie, diſcretion, and clemency, which muſtbee alwayes the companions of Iuſtice, when Iuſticeis duely executed.

Referred to the Subiect and common perſon, it is [Page] in nature of a prohibition & precept concerning Chriſtian Iuſtice, forbidding him in matters of Religion, Obedience, Conſcience and Zeale; to leane to that which is extreame, and commanding him, according to the decorum and comelineſſe of his Chriſtian calling alwaies to keepe the meane, and not to Bee not too iuſt. Firſt therefore of thoſe things, that concerne the Magiſtrate and politicall Iuſtice; and then of thoſe things, that concerne common perſons, and Chriſtian Iuſtice.

The vices that are heere diſcommended and prohibited in a Magiſtrate, are cruelty, and ouer-much ſeuerity; whereof the firſt is an vnmercifull and beaſtly paſſion of the minde, growing (as one ſaith) Ab impotentia & mollitia animi, & in natur as timidas ignauas, Marcellinus 27. lib. & degeneres eadit, from an impotency and effeminate diſpoſition of the minde, alwayes haunting men that are fearefull, daſtardly, and of a degenerous nature, ſuch as women are, of whom the Wiſeman ſaith, There Eccleſ. 25. 17. is no wrath nor vengeance, to the wrath and vengeance of a woman, and they are alwayes the worſt men, and moſt like to women, that are ſtained with this vice: which is neuer to be found in men of worth, courage and valor, but the manlier that any man is, the more mercifull and milder alwayes he is, and the leſſe he delighteth in cruelty, as is to be ſeene in David, who was grieued to beate of the death of Soul; and in Iulias Caeſar alſo 2 Sam. 1. 12. who being one of the greateſt Conquerours, and a man of the greateſt courage that euer was, yet, when he had Pompey his head preſented to him being his deadly enemy, wept to it, ſaying to him that ſhewed it him, Non mihi placet vindicta ſed victoria; Good fellow, I take no delight in vengeance but victory. Such a mind ſhould bee in a man, and ſuch a man is meet to bee a Magiſtrate, as not onely not delighteth, but abhorreth [Page] bloud-ſhed and cruelty euen in his very enemies, as Caeſar did. Legis & Magiſtratus non eſt ſeeler atos, ſed ſeelera extirpart, the end and office of Law & Magiſtracy Seneca. is not to root out the wicked, but wickedneſſe, but cruelty killeth the men, and ſuffereth their vices to liue, and therefore is the cruell man vnmeet to bee made a Magiſtrate.

For if all kinde of violence be vtterly againſt Iuſtice, and vnbeſeeming him that fitteth in the feat of Iuſtice, much more cruelty, which delighteth to domineere and tyrannize ouer mens liues and goods, onely and altogether by violence, and againſt Iuſtice. Crudeles vero, qui pu [...]i [...]ndi cauſam habe [...]es, in punienda modum Seneca. non habent. I call them cruell, that hauing cauſe to puniſh, can keepe no meane nor meaſure in puniſhing: whereas the rule of Gods Iuſtice preferibeth the Magiſtrate to proportion the puniſhments of euery Offendor according to the nature and quality of his offence, Leuit. 20. Exod. 21. Deutro. 19. Deutro. 25. Eccleſ. 4. 30. & not to exceed: & it is the counſell of the Wiſe-man to the wiſe Magiſtrate, that will winne the hearts of the people, Bee not as a Lyon in thine houſe, deſtroying thy houſhold folke, and oppreſſing them that are vnder the. For when men in authority will rule and ouer-rule the people by rigour and oppreſſion, as R [...]boam did, it openeth 1. Reg. 12. 16. the mouthes of men againſt them, and maketh them murinous and clamorous againſt them, whom otherwiſe they might haue obedient and obſequious to them. The holy Ghoſt therefore in this place diſſwadeth the Magiſtrate from this kinde of ſinne, as an extreamity of Iuſtice, and an enemy to good gouernment, charging him in no wiſe to bee too iuſt, that is, vnder the colour of Iuſtice to be cruell in the execution of Iuſtice.

The ſecond thing to be condemned in a Magiſtrate is too much ſeuerity, which differeth from cruelty only [Page] in this, that cruelty proceedeth without Law, and againſt Law; and ſeuerity according to the preciſe and ſtreight letter of the Law, being in it ſelfe an inflexible vertue, Quae meritatem legis ſequitur, quando recta racio The. Aquin. h [...]c requiris, which followeth the truth of the Law, when right and reaſon requireth ſo to doe. But yet, when ſeuerity is too ſeuere, too fierce, too ſower, too bitter and too inexorable, Legibus [...]nium atrociter obtemperans, obeying the letter of the Law with too much rigour, without any commiſeration or pitty executing the extremity of the Law againſt thoſe that offend the law, vertitur in vietum virtus, the vertue of ſeuerity is turned into avice. Due ſunt nomina (ſaith Auguſtine) Auguſtine. homo, & peccator. Quod peccator eſt, corripe, quod homo eſt, miſerere. Man, and a ſinnefull man are two things, in that hee is a ſinner, puniſh him, but in that hee is a man, ſhew compaſſion and mercy towards him. A good Magiſtrate (ſaith Iſidorus) ſhould alwaies carrie a paire of ſcoles in his hands, with Iuſtice in the one Iſodorus. ſcole, and Mercy in the other, to ſentence ſinne according to Iuſtice, and to moderate the puniſhment of ſinne by the rule of mercy. For Mercy is the eye of Iuſtice, and Iuſtice without mercy is (as it were) caecus Sagittarius▪ qui intendens occidere feram occidit hominem, like a blinde archer, who hauing an intent to kill a beaſt, killeth a man, as Lamech did. Oportet leges acriter ſtatus, [...] autem, quam ipſ [...] iubent, poenas ſu [...]ere: Lawes muſt hee ſhortely enacted but the penalties of Lawes muſt not be ſo ſtraightly exacted, as by Law is required. It is good ſometime to blow a mans noſe: but yet (Salomon ſaith) when a man bloweth his noſe, if he wring it too hard, hee may make it to bleed. It is good Prou. 30. 33. to puniſh vice, but to puniſh it alwayes, and in all with extremity of Iuſtice, may bee a meane to ſpill much bloud, and yet doe little good. One ſaith, that a Magiſtrate [Page] like a Phyſician ſhould neuer vſe extreame medicins but for extreame diſeaſes. Remiſſius imperanti melius paretur, the people will be beſt ruled, when they are Seneca. mildly gouerned, Contumax eſt animus humanus, & facilius ſequitur, quàm ducitur, the ſtomacke of a man is ſtubborne, and will eaſilier follow, when it is leaſt forced to follow. Leniter caſtigatus reuerentiam exhibet caſtiganti, he that is puniſhed with lenity doth reuerence the very perſon of him, that doth puniſh him, but he that is puniſhed with extremity, doth ſtomacke him, that doth puniſh him. Be not too iuſt therefore. Thus much of the vices that are heere condemned in a Magiſtrate.

The things that are here commended in a Magiſtrate, and commanded to him are foure: Iuſtice, Equity, Clemency and Diſcretion. For he that heere forbiddeth the Magiſtrate to bee too iuſt, doth in many other places and precepts of his bid him be iuſt. For Iuſtice vpholdeth the ſeat of Kings. Iuſtice is the girdle of Kings. And Prou. 16. 12. Eſay 11. 5. And Salomon ſpeaking to all Magiſtrates and Miniſters of Law and Iuſtice ſaith: Loue Iuſtice you that are the Iudges of the earth, but yet withall, Be not too iuſt (ſaith he) that is, be iuſt with Equity, Diſcretion and Clemencie. Sap. 1. 1. For theſe three muſt alwaies attend vpon Iuſtice, and vpon them that are the Miniſters of Iuſtice, Equity is the Interpreter of the Law, making a fauourable expoſition of the intention of the Law, to auoyd the inconueniences and extremities, which may ſometime bee drawen from the preciſe words of the Law. Uerba enim debent deſeruire intentions, non intentio verbis, that Greg. in Antonio. part. 4. tit. 5. cap. 19. 1. is, Words muſt ſerue the intention, not the intention words, & mens in loquendo potius, quam verba eſt conſideranda. Greg. And therefore one ſaith, Quod is committit Antonius part. 4. tit. 5. cap. 19. in legem, qui verba legis amplectens contra legis nititur voluntatem, he offendeth againſt the Law, that ſticking to the words of the Law ſtriueth and wrangleth againſt [Page] the meaning of the Law, and he fulfilleth the Law, that doth the meaning of the Law, though hee leaueth the words of the Law. Abimelech the Prieſt did contrary to the words of the law, Leuit. 24. when hee gaue the ſhew bread to Dauid, beeing bread onely for the Leuit. 24 9. 1. Sam. 21. 6. Prieſts, not for lay perſons, and yet Chriſt himſelfe praiſeth him for ſo doing. For if hee had denied Dauid the ſhew bread being ready to die for hunger, though Matth. 12. 4. he had followed the letter of the law, yet had [...]ee done contrary to the meaning of the Law-maker, who in the expoſition of all his lawes preferreth mercy before Matth. 12. 7. ſacrifice. The law of the Sabaoth doth allow no work to be done on that day, and it was feuerely puniſhed in him, that gathered ſtickes on that day: and yet our Sauiour Chriſt affirmeth it lawfull to doe good on the Numb. 15. 35. Sabaoth day, and that the Sabaoth is not broken by doing any worke, that is a worke of neceſſity, a worke of charity, or a worke tending to the glory of God. If Matth. 12. 11. 8 the Lord God himſelfe doth allow that his owne law ſhould be diſpenſed withall in caſes of charity, it is lawfull for the Magiſtrate to vſe the like liberty in the like matters and caſes of the lawes of man for charities ſake. And euen we that are bound to the obedience of lawes, if we keepe them not all and alwayes modo & forma, as may be required of vs, it is a fault that may ſometime be excuſed in vs, when it is not wittingly and wilfully done of vs. Aliud enim eſt non parere legibus, aliud contemnere. Peccat ſemper, qui contemnit leges, ſed non ſemper Antonius part. 1. tit. 18 cap. vni [...]. 2. peccat, qui non paret legibus. It is one thing not to obey lawes, and another thing to contemne lawes. Hee ſinneth alwayes that contemneth lawes, but hee doth not alwaies ſinne that doth not obey lawes. Be not too iuſt therefore in vrging the penalty and extremity of the Law againſt thoſe that offend the law, without any intention or meaning to contemne the Law.

[Page] A third thing commendable in a Magiſtrate is Clemency, a vertue which moderateth the affections of Magiſtrates, who (as Plutarch ſaith) ſhould bee like a good muſician. For as he ſtraineth vp one ſtring and letteth downe another, thereby to accord them together, ſo muſt a good Magiſtrate ſometime be remiſſe, and ſomtime vſe rigour: but as there is leſſe danger in letting down a ſtring then in drawing it vp, ſo is there leſſe perill to rule remiſſely and with mercy, then with rigour and ſeuerity. Magiſtrates are gods vpon the earth, and it cannot be denied, but they are the beſt Magiſtrates that come neereſt the example of God. The Wiſeman ſaith of God, that though he hath power ouer all things, to ſaue and deſtroy at his owne pleaſure, yet hath hee mercy on Sap. 11. 20. all, and maketh as though he ſaw not the ſins of men, becauſe they ſhould amend. As the mercy of God is aboue all his workes, and as God is called a God of mercy, and not of iuſtice, becauſe he delighteth more in mercy then in iuſtice, ſo muſt a good Magiſtrate follow him rather in the example of his mercy, then in his iuſtice. One of the Iewiſh Rabbines writing vpon Exodus faith, that it was an ancient cuſtome among the Hebrewes, that though the greateſt part of their Iudges in their publike Lyra in 2. Iac. aſſemblies had condemned a man, yet would they reſpite his execution for a time, and not preſently put him to death: but if the greater part at any time agreed in the acquiting of any man, he was preſently diſcharged without any further conſultation, becauſe they did hold, that in doubtfull caſes betweene iuſtice and mercy, it was alwaies beſt and ſafeſt to encline to mercie. Melius eſt errare in modicitate, quant in exceſſu. It is better to erre in the meane, then in the extremity. It is a Anton. part. 1. tit. 20. commendation that is giuen in the Scriptures to the Kings of Iſrael, that they were mercifull Kings. Moſes 3 Reg. 20. 3. Numb. 1 [...]. [...] the beſt Magiſtrate that euer was, was the mildeſt man [Page] that euer was. Salomon the wiſeſt Magiſtrate, that euer was, was called the Prince of Peace, becauſe he was the moſt peaceable Prince that euer was. And as he was, ſo he writeth, Mercy preſerueth a King, and with louing mercy Prou. 20. 28. is his ſeat and ſcepter vpholden. Be not too iuſt therefore, but help to hold vp his Maieſties Crown & Kingdome with mercy, that as he hath wonne it with mercy, ſo it may ſtill ſtand by mercy, and ſo continue to him and his poſterity after him.

A third thing commendable in a Magiſtrate is Diſcretion, termed of Bernard, moderatrix, mater & auriga virtutum, the moderatour, the mother and guide of mens manners, and ſpecially of the Magiſtrate. For as a Coach-man doth not alwaies driue right forward, nor keepe alwayes one pace, but muſt ſometime ſtay, ſomtime turne, ſometime driue faſter and ſometime ſlower, as the wayes doe ſerue, and as he ſeeth his horſes are able to endure, euen ſo neither muſt a Magiſtrate keepe alwaies one direct courſe, nor in all cauſes carry himſelfe alike to all men, but muſt many times conforme himſelf to the diuers diſpoſitions of diuers men, according to the diuerſity of their different humours. Phyſicians doe not alwaies and in all diſeaſes followe the rules of learning and their bookes, but they are ſometime faine to apply themſelues to pleaſe their patients, and ſuffer them to haue their willes againſt the rules of phyſicke, ſo muſt Magiſtrates doe with the vnruly people, when as they are not all alike, nor all ſicke of one diſeaſe, ſo neither are they alwaies to be vſed alike, nor to be cured after one manner. And though it be a rule in Diuinity, non eſt facienda mala, vt eueniant bona, that euill is not to be done, that good may come therof, yet when men haue to do with the common people, ferenda & toleranda nonnunquam ſunt mala. It is the opinion of Brent. Matth. [...]. M. Beza, Epiſt. 4. Quaedam eſſe cogente neceſſitate non tantum [Page] tacite toleranda, ſed etiam publicis ligibus moderanda, quoniam ſemel & ſimul tolli a mag. propter hominem duritiam non poſſunt, cuiuſmodi eſt diuortij libellus, & foeneris Beza in ep [...]. 4. moderatio &c. There are ſome things, that of neceſſity are not onely to be ſuffered with ſilence, but to be moderated by lawes alſo, becauſe through the hardneſſe of mens hearts, they cannot at once and together bee taken away of the Magiſtrate, ſuch as bils of diuorce and vſury &c. All things are lawfull, but all things are not expedient. All things therefore that are lawfull for the 1. Cor. 10. 23. Magiſtrate to doe, are not alwayes expedient for him to doe: Diſcretion muſt teach him the difference. It had beene lawfull for Moſes to deny diuorcements to the Iewes, but becauſe he ſaw it was not expedient to Deut. 24. 1. deny them, he was content to yeelde to an inconuenience to auoyd a miſchiefe. It had beene lawfull for Samuel to haue denied the people a King when they required his conſent for the choice of one, but yet hee thought it not expedient to ſtand againſt them, leſt they ſhould haue preſumed of themſelues to haue 1. Sam. 12. made one without him, Quod non eſt licitum in lege, neceſſitas licitum facit, that which is not lawfull by Law, Autonius part. 1. tit. 20. cap. vnie. neceſſity many times maketh lawful without law, Nonnullos toleramus, quia corrigere & punire non poſſumus. Augustine. Anton. part. 2. tit. 9. cap. 5. & 4. part. tit. 5. cap. 13. We ſuffer ſome men, becauſe we cannot conueniently correct and puniſh them. There are three cauſes (ſaith one) for which a Magiſtrate may and muſt ſometime forbeare to puniſh. The firſt is, when the offendours are hidden and vnknowen, in which caſe ſanctius eſt nocentes abſoluere, quam innocentes condemnere, it is better to abſolue the nocent, then to condemne the innocent, leſt in gleaning out the tares, the wheat bee pluckt vp alſo, and the good bee puniſhed for the bad. The ſecond Matth. 13. is, when the fault to be puniſhed, is an offence of infirmity or ignorance, and not of malice, when it may [Page] be probably preſumed of their amendment that are the offendours. For the end of puniſhment is the reformation of him or them that are to bee puniſhed, which when it may be wrought without puniſhment, the puniſhment may be ſpared, quia medici non indignantur egrotis, ſed morbo medentur. For Phyſicians are not angry with their patients, but they deſire to cure their diſeaſes. The third cauſe is, when the offendours beeing many or great men, cannot conueniently be puniſhed without danger of ſchiſme in the Church, or ſedition in the common-wealth. In theſe and ſuch like caſes and cauſes, Diſcretion ſaith alwayes to the Magiſtrate, Be not too iuſt. And thus much of thoſe things, that concerneth the Magiſtrate to take knowledge of out of the words of my text.

The ſecond ſort of people to whom Salomon ſpeaketh, are priuate men and common perſons, that liue as Subiects vnder the obedience of Chriſtian Magiſtrates. To theſe alſo that are ſuch, Salomon ſaith heere, Be not too iuſt, therein giuing direction to euery priuate man, how to guide himſelfe in his obedience, in his religion, in his conſcience and in his zeale, in all which things Salomon would haue no man affect to bee too iuſt, but rather to conform himſelfe and his conſcience to the equity and example of Gods Iuſtice. Firſt, touching religion he forbiddeth vs to be too iuſt, either in words or terms of doctrin, or queſtions of diſcipline, in both which he would not haue you that are the common people to require euery thing, that is taught you out of the Scriptures to be prooued by expreſſe words of the Scripture. For although the word of God is and muſt be the lanterne of our feet, and the light to our pathes, and the ſole and onely rule of our Iuſtice, which muſt direct and guide vs in all matters of religion, yet are there many termes of doctrine both [Page] taught & beleeued of the Church, which are not there to bee found in plaine and expreſſe words, but onely drawen from thence by way of conſequence, and yet receiued as agreeing with the Scriptures, and with the anologie of faith. Nazianzen ſayth, that ſtudium litterae eſt pallium impietatis, the ſticking too much to the letter Lib. 5. de Theologia. is the cloake of iniquity. The Arrian heretickes refuſed the word [...], and denied Chriſt to be [...], that is, of the ſame ſubſtance with his father, becauſe it was a word no where found in the Scriptures. The anſwer of Athanaſius is, Etſi hac vox in Scripturis non reperitur, habere tamen eam ſententiā, quā Scripturae volunt, that though the word it ſelfe be not found in the Scriptures, yet that it hath that ſenſe, which the Scriptures doe allow off. Cyrill likewiſe being challenged after the like manner, that what he ſayd was [...], that is, not written, anſwered, rem ipſam, qua per illud vocabulum ſignificatur, habere certiſſima Scripturae teſtimonia, that the matter it ſelfe ſignified by the word, had moſt ſure and certaine witneſſes out of the Scriptures. There were certaine heretickes likewiſe, that denied the holy Ghoſt to be God, terming him Deum peregrinum & Scripturae verbis nuſquam expreſſum, a ſtrange God, and no where mentioned in the expreſſe words of the ſcripture; whereunto Nazianzen anſwereth, that all things that are taught to be beleeued in the Scriptures, are not in the proper and in the ſelfe ſame words alwaies expreſſed in the Scriptures, but if (ſaith hee) I vſe a peculiar word to expreſſe any thing implied in the ſenſe of the Scripture, thogh the very word it ſelfe be not found in the Scripture, rectè facio, I doe well: euen as when I ſay bis quin (que) twice fiue, I ſay not tenne, and yet if I ioyne fiue and fiue together, and call them tenne, recte dico, I ſpeake rightly and truely, and it is good conſequence. The like I may ſay of childrens baptiſme, and [Page] the Croſſe vſed in baptiſme, and many other points concerning the doctrin, diſcipline and ceremonies vſed in our Church, wherein though there be ſome things taught and vſed, which be not expreſſely commanded in the Scriptures, yet being implied in the ſenſe of the Scriptures, or nor diſagreeing from the ſenſe of the Scriptures, they are not to bee accounted contrary to the Scriptures, and for this very cauſe I terme the ſigne of the Croſſe a holy ſigne, not that it is ſo of it ſelfe, but for the ſignifications ſake, repreſenting vnto vs the precious death and paſſion of our Lord & Sauiour Chriſt, whereof he himſelfe termeth it a ſigne Matth. 24. when he ſaith, Then ſhall appeare the ſigne of the ſonne of man in Matth. 24. the heauens. Bee not too iuſt therefore to vrge the very words of the Scripture for proofe of euery thing drawn and deliuered for doctrine out of the Scripture, and much leſſe for matters of diſcipline and indifferency, wherin the rule that Ambroſe gaue to Auguſtine & his mother is to be followed, Ad quamcnnq veneris Eccleſiam, eius morem ſerua, ficuiquam non vis eſſe ſcandalum, nec quenquam tibi, to what Church ſoeuer you come, in matters of indifferency follow the vſe of that Church, if you will not be offenſiue to others, nor haue others offenſiue to you. Be not too iuſt.

The ſecond thing wherein wee muſt not be too iuſt is our obedience, wherein we muſt giue honour and reuerence to all God Almighties Magiſtrates, firſt to the 1. Pet. 2. King as hauing the preheminence, and then to other inferiour rules ſent of him, and ſet ouer vs by him, whom we muſt obey in all things that are in their powers to command, and in ours to performe. For ſome things are not to be commanded by them, nor obedience to be performed of vs. Modus obedientiae ſic tenendus Auguſtine. eſt, vt bonis in malo ſcienter non obedias, nec malis in bono contradicas. The manner of they obedience muſt [Page] ſo hee obſerued, as that willingly thou neither obey good men in that which is ill, nor oppoſe thy ſelfe againſt euill men in that which is good, and herein the nature of thoſe things alſo wherein obedience may be required of vs, muſt be conſidered of vs. For there are ſome things which are pura bona meerely good, ſomethings pura mala meerely ill, & ſome things are media in the meane between both. In things meerely good or meerly ill, nulla debetur homini obedientia, quoniam nec bona Deſtruct. vieiorum part. 6. cap. 59. omittenda ſunt, cum prohibentur, nec mala cōmittenda, cum iubentur, no obedience is due to man, becauſe neither good things are to be neglected, when they are prohibited, nor euil things to be done, when they are commanded. Things meerely good are faith, hope & charitie, & ſuch like, Quae nec malè iuberi, nec malè toneri poſſunt: which neither can euilly bee commanded, nor euillie obſerued. Of ſuch things we haue a commandement, cleaue to that which is good. And 1. Theſſ. 5. Follow and Rom. 12. keepe that which is good. Thinges meerely ill are theft, idolatrie, ſacrilege, and all ſorts of ſinnes whatſoeuer, quae nec benè praecipi nec perfici, nec malè prohiberi, vol non fieri, which can neither be well commanded, nor well performed, nor euilly prohibited or neglected. Nullius enim prohibitio diuinis valet obuiare praeceptis, nullius iuſſio praeiudicare prohibitis: for no mans prohibition is of validitie to forbid that which God commandeth, neither is any mans commandement, of force to preiudicate thoſe things which he forbiddeth. Betweene theſe two extreames, there are other ſome things of an in different Deſtruct. viciorum part. 6. cap. 59. nature, which in regard of the manner of doing them, the time, when they are done, the place, where they are done, the perſons, that do them, or command them to be done, may be either good, or ill. In his lox obedientiae poſita eſt: the law of obedience conſiſteth in theſe things. For when God would teach the firſt man [Page] obedience, prohibuit ab eare, qua non erat mala, Amb. In ſuch things nec iuſſio nec prohibitio principum aut praelatorum eſt contemnenda: neither the commandement nor prohibition of Princes or Prelates is to bee contemned. For (as Bernard ſaith) quic quid vice Dei praecipit homo, quem pro Deo habemus, tanquam Deum audire debemus, whatſoeuer in things of this nature man commandeth in the place of God, whom we houlde as God, we are bound to obey as God. If this doctrine bee agreeing to the rule of iuſtice in obedience, then are they too iuſt, that refuſe to obey their Princes in theſe things, that are of this nature vnder a pretence of obedience to God, who doth hold himſelfe diſobeyed of them, that in ſuch things diſobey their Princes. Non ea reiecerunt, ſed me: they reiect not them (ſaith the 1. Sam. 8. 7. Lord God himſelfe) to the Magiſtrate, that is ſo diſobeyed, but me. Be not too iuſt therefore.

The third thing, wherein we muſt not be too iuſt is conſcience, when our conſcience is erroneous. I tearme that an erroneous conſcience, that is ether too ſtrict, too ſtiffe, or too ſcrupulous in matters of in differency, when obedience is required of vs in ſuch matters. The cauſes inducing conſcience to error are many. In ſome it proceedeth from the malice of Satan, who, when he can not tempt them to great and groſſe ſinnes, he ſeeketh many times to vexe them with ſcruples of conſcience, troubling them in their imaginations, and ſometime peruerting the iudgement of their mindes onelie through aboundance of melancholie humors, that raigne in their bodies, Mille ſurgunt apud aliquos ſcrupuli Antonius. part. 1. tit. 3. cap. 10. 10. [...] oblatrantes, & lacerare minantes eos, qui volunt ire per viam Dei: A thouſond doubts barking within them like Dogges do ariſe in the hearts of ſome, and threaten to teare them in peeces, that haue a deſire to walke in the right way of God. Berſon.

[Page] Gregorie in this caſe doth reſemble the Diuell to a Lion, that ſcareth little beaſts, which are weak and fearefull at his owne pleaſure, but, when he encountereth with great beaſts, is many times put to the worſt himſelfe, euen ſo when the Diuell dealeth with thoſe, that are fearefull and weake, hee putteth many intricate queſtions and doubts into their heades to the great diſquiet and trouble of their conſciences, wherein notwithſtandieg he doth ſeldome or neuer preuaile with men of iudgement and vnderſtanding, but they preuaile againſt him.

In ſome error of conſcience proceedeth of meere Anton. part. 1. Tit. 3. cap. 10. 3. negligence, when a man ſtanding doubtfull of any thing, wherein he ought to be reſolued, or being ignorant of any thing hee ought to know; neglecteth to take counſell in time of them, that are able to informe and reforme him in his doubtfulneſſe and ignorance, and ſo it was with Nicodemus, before hee came to Chriſt.

In other ſome it proceedeth of the proude conceite they haue of their owne learning and wit, thinking ſcorne to humble their vnderſtanding to men of greater iudgement and knowledge then they are themſelues, which Auguſtine in his confeſſions acknowledgeth to haue been his fault many yeares, whereby he remained obſtinate a long while, and would neither be brought to baptiſme nor beleife, but being morallie learned in the ſeuen liberall ſciences hee defended his errors againſt all men, and would not be remoued, till at laſt by hearing of Ambroſe he was brought to change his minde, content to ſubiect his reaſon and learning to the obedience of faith, which (as hee ſaith himſelfe of himſelfe) if he had not done, he had ſtill liued and died in error, and neuer beene ſaued.

In otherſome it proceedeth from a certaine ſingularitie [Page] of minde, a vice, that delighteth to be oppoſite to authoritie, and maketh a man to carrie himſelfe different in opinion and iudgement from other men, deſiring to be noted and pointed at prae caeteris, becauſe, as the Poet ſaith of ſuch, they thinke it a kinde of credit and glory to them notarier & dicier, hic eſt, to be a noted man, and to haue it ſaid of them, this is he, which was a thing, that the proude hipocriticall Phariſes much delighted in, wherein alſo they haue many followers euen at this day.

In otherſome it proceedeth from a certaine inordinate affection and admiration of their perſons, from whom they haue receiued their opinions. Nimius enim amor & nimium odium in errorem inducunt & peruertunt iudictum, Senec. Extreame loue and extreame hatred lead men into error and peruert their iudgement, as is to be ſeen in the Church of Corinth, where ſome held of Paul, ſome of Apollo, and ſome of Cephas, euery man, as he fancied the man, whom he followed, which is likewiſe one of the greateſt cauſes of ſchiſme and contention in our Churches, wherein ſome humerous perſons delight to draw diſciples after them, and other ſome hauing itching eares do turne their hearing from the truth, and delight to heare onely thoſe, that will 2. Tim. 4. preach nouelties and pleaſing things vnto them, whereby the Goſpell is ill ſpoken of, Et facta eſt fides Euangeliorū Hilarius ad conſtantinum in lib. quem illi exhibuit ab Arrianis decepto. fides temporum, faith of the Goſpell is become the faith of time. Nam aut ſcribuntur fides, vt volumus, aut, vt volumus intelliguntur. For either faithes are written, as will, or, as will, they are vnderſtood. Et cum ſecundum vnum Deum, vnum Dominum, vnum baptiſma, fides etiam vna eſſe debeat, oò ponè ventum eſt, vt nulla ſit. And whereas according as there is but one God, one Lord, one baptiſme, there ought to be but one faith alſo, it is almoſt come to that paſſe now, that there is none at all. [Page] From theſe and ſuch like cauſes proceede all errors in conſcience, for reformation whereof we are heere forbidden to be too iuſt in theſe extreames, and bidden to ſuffer our conſciences to be guided by thoſe rules of Iuſtice, which ought to direct our conſciences, whereof there are many.

One and the firſt is this, In indifferentibus plus obligat praeceptum principis. & pralati, quam propria conſcientia, Anton. part. 1. tit. 3. cap. 10. 4. quia in his conſcientia habet ſuprà ſe principem & praelatum. Tho. Aquin. In matters of indifferency the commandement of a Prince and a prelate, doth more binde man, then his owne conſcience, becauſe in theſe things the Prince and the Prelate hath preheminence aboue conſcience. The ground and foundation of this rule are Chriſts owne words, when he ſaith, Quaecunque dixcrint Matth. 23. vobis, facite: whatſoeuer your Magiſtrates bid you obſerue, that obſerue and do.

The ſecond is this, Conſcientia nun quam obligat in virtute propria, ſed in virtute praecepti diuini: conſcience neuer Anton. part. 1. tit. 3. cap. 10. 4. bindeth in it ſelfe, but by vertue of ſome commandement from God. Quia conſcientia non dictat aliquid eſſe faciendum, aut non faciendum hac ratione, quia ſibi videtur Tho. Aquin. in 2. ſent. diſtinct. 39. vel non videtur, ſed ſub hac conditione, quia eſt à Deo praeceptum vel prohibitum: Becauſe the conſcience telleth not a man, that any thing is to be done, or not to bee done, in regard that it ſeemeth good or not good to it ſelfe, but for that the ſame is either commanded or forbidden of God. If a man maketh a conſcience of any thing not commanded or forbidden, and yet doth it, he may ſeeme in ſome ſort to do praeter conſcientiam, beſides his conſcience, but not againſt his conſcience. Anton. part. 1. tit. 3. cap. 10. 4.

The third is, in things indifferent, when a man doubteth of any thing commanded him, whether it be bonum & licitum good and lawfull, obedire debet he is bound [Page] to obey it and to doe it. Nam etſi reum fortaſſis faciat Deſtructorium viciorum part. 6. cap. 59. ſuperiorem imper andi iniquitas, innocontem tamen oſtendit orde ſeruiendi inferiorem: for although the iniquitie of commanding may make the Superiour guiltie, yet order of obedience ſheweth the inferior to be innocent.

The fourth is, In dubijs bonorum vita alijs debet eſſe Anton. part. 1. tit. 3. cap. 10. viuendi regula: in things doubtfull the life of good men ſhould be the rule of liuing to others. For by the counſell of Salomon a man ſhould neuer leane to much to his owne wit nor make a conſcience to himſelfe in matters Prou. 3. 7. of indifferencie againſt the iudgement of other men wiſer, then himſelfe. And therefore old father Toby aduiſed his young ſonne alwaies to aske counſell of the Tob. 4. wiſe, and the Wiſe-man faith, Gonot from the doctrine of thine elders, that are men of iudgement and vnderſtanding. Eccleſ. 8. & 6. And 22. Pro. Re [...] not the ancient boundes, which thy forefathers haue ſet, the allegorie whereof doth Prou. 22. 28. teach vs neues raſhly to innouate any thing, in the Church or common wealth contrary to that, which we haue receiued from godly antiquitie, when the ſame alſo is commanded and confirmed by authority.

The fift is, Ubi in rebus dubijs diuerſae ſunt iudicia & diuerſ [...] opiniones, humanior & aequior eſt preferenda: where Auton. part. 1. tit. 3. cap. 10. in matter of doubt men are of diuers iudgements, and diuers opinions, that which inclimeth moſt to humanitie and equitie is to bee preferred, as you may ſee in 5. Act. where the whole counſell of the Phariſes and Act. 5. 40. other learned men approued the opinion of G [...]ial alone touching the puniſhment of the Apoſtles. Theſe are the rules of equitie tending to the information and reformation of the errors of the conſcience iniqueſtions of obedience, all agreeing and concluding with that which Salomon ſaith here, Be not too iuſt.

The fourth thing, that we muſt not be too iuſt in, is zeale, which when it is in meaſure, ſeaſoned with vnderſtanding [Page] and knowledge, as the Apoſtle requireth Rom. 10. 2. and is deſirous of the glory of God, as it was in Elias, and in Phineas 25. Numb. then is it good, and commendable 3. Reg. 19. in vs, but when it is kindled in vs through the fire and furie of our paſſions, and tendeth to the glory of our ſelues, then (though the cauſe and quarrell bee Gods) yet is it not rightly to be tearmed zeale, but paſſion, indignation, wrath and vengeance, as it was in the Apoſtles, when in the quarrell of their Maſter they were readie to deſire, that fire might come downe from Luc. 9. 54. heauen againſt the Samaritanes. Quic quid lacerato animo quis dixerit, punientis eſt impetus, non charitas corrigentis: whatſoeuer a man ſpeaketh with an angrie and reuenging minde, it is a violent paſſion deſiring puniſhment, and not a charitable affection ſeeking amendment. For though ſinne be to be hated and zealouſlie reprooued both of vs, that are Preachers, and you that are profeſſours of Chriſt, yet muſt it be done with modeſtie and moderation of zeale, and with due conſideration of our ſelues, and our owne fraile natures. Galath. 6. Gregory. Aegros, quos pot us fortis non cur auit, ad ſalutem priſtinam aqua tepens renocauit: many ſicke folkes, which could not be cured with ſtrong potions, haue been recouered with warme water. Wee therefore, that are Preachers, if we be zealous of the health and ſaluation of ſoules, and deſire to winne men to repentance, we muſt carry our ſelues kindly to them, but yet without flatterie, improuing, rebuking and exhorting them with all patience 2. Tim 4. 2. and long ſuffering. Facilius penetrant mollia, quàm aſper a verba: milde and gentle words doe eaſier peirce and perſwade, then bitter ſpeeches. The modeſt and Acts 26. milde zeale of Paul preaching Chriſt before Agrippa being a heathen man did by his owne confeſſion ſome thing moue him to become a Chriſtian.

It is good for vs, that are Preachers to be zealous in [Page] God almighties cauſe but with modeſty and mercie in meckeneſſe inſtructing them, that are contrarie minded, that by ones miniſterie God may giue them repentance, and 2. Tim. 2. 25. bring them to the knowledge of his truth. Be not therefore too iuſt. The like alſo I may ſay to you, that are profeſſours of Chriſt, it well beſeemeth you to haue the zeale of God and his glory aſwell as we, that are his Miniſters, and your paſtours: but yet though you vnderſtand more then others, you muſt not for all that raſhlie and vnder colour of zeale condemne all others, that are not growen to that meaſure and height of knowledge that you are, but you muſt beare Rom. 15. with them that are weake, and ſeeke to conforme them with loue, leſt the Lord God in his anger quench the zeale of his Spirit in you, and kindle it in them that are contemned and condemned of you. Remember that Chriſt will not haue the bruiſed reed to be broken, nor the ſmoaking flaxe to be quenched. When the Apoſtles in zeale of their Maſter were ready to call for Eſay 42. 3. vengeance againſt them that were his and their enemies, Chriſt reprooued this their zeale, and told them, Luc. 9. 55. it came not of the Spirit of God: For the ſonne of man came not to condemn, but to ſaue: & theſe Samaritans being then ſauedby Chriſt from that deſtruction which the Apoſtles in the heat oftheir zeale deſired againſt them, within a few yeeres after, were ſome of the firſt that receiued the faith of Chriſt by the preaching of the Apoſtles. The wind bloweth where it will, & when it will, & the Acts 8. 5. ſpirit of God worketh in the hearts of men to their conuerſion, when it will, and not when we will. If God in his iuſtice had deſtroyed the Samaritanes, when the Apoſtles would haue had them deſtroyed, how ſhould they afterwards haue beene ſaued by the preaching of the Apoſtles?

If Dimas had beene hanged as a theefe, as ſoone as [Page] euer hee playd the theefe, how ſhould hee haue beene conuerted to Chriſt on the croſſe, or how ſhould Chriſt haue beene glorified by his confeſſion on the Luc. 23. croſſe? If God had taken away Paul, when Paul begun firſt to perſecute the Church, how ſhould the Church haue beene confirmed in the ſaith of Chriſt by the doctrine of Paul, as now it is? God is a gracious God, iealous of his glory and yet mindefull of his mercy, not deſiring the death of ſinners, but rather that they ſhould beconuerted and liue. Let the ſame zeale bee in you that is in God, who in his anger thinketh of his mercy, and ſheweth himſelfe gracious to euery man. Vbi pater familias largus eſt▪ diſpenſator [...]ius non debet eſſe tena [...]e, Where the Maſter of the houſe is liberalls his ſteward ſhould not be hold-faſt and miſerable. Vbi Deus benignus eſt, home non debet eſſe auſterus. Aug. where God is mercifull man ſhould not be cruell. Euen in the workes of vertue (ſaith one) which conſiſt the mean, to exceed the meane, is to decline from the right hand, and to fall into an extreame. Be not too iuſt therefore, no not in Iuſtice it ſelfe, but iuſt in due meaſure of Iuſtice, and vſe a moderation in all things. Be iuſt, but without cruelty, iuſt without ouer much ſeuerity, iuſt with equity, diſcretion and clemency. Bee iuſt in your religion, but bee not too iuſt, leaning too much to the letter of the Scripture, as though nothing were to bee allowed, which is not found in the very letters and ſillables of the Scripture: but what ſoeuer is agreeing in ſenſe to the meaning of the Scripture, though it be not in the expreſſe words of the Scripture, or is deduced from thence by neceſſary conſequence, let it be receiued for doctrine, and whatſoeuer is vſed in the practice of the Church not diſagreeing from the Scripture, let it goe currant for diſcipline. Be iuſt in all duties of obedience, but not too iuſt, but iuſt onely according to the equity [Page] of obedience, which requireth you to giue to Caeſar the things that are Caeſars, but not the things that are Gods, and to God the things that are Gods, but not the things that are Caeſars, but to euery man, that which of right belongeth vnto him, tribute to whom tribute, cuſtome to whom cuſtome, feare to whom feare, and honour to Rom. 13. whom honour is due. For this is iuſt, and required of vs that are Subiects and liue vnder the obedience of laws. Be iuſt likewiſe in your conſciences, but be not too iuſt, be iuſt without feare, iuſt without pride, without ſingularity, without contempt of law and authority, be iuſt according to thoſe rules of Chriſtian equity and plety, which ſerue to guide the conſcience. And to ſay all, and end all in one word, be iuſt in the whole courſe of your liues, as Ioſeph was, and as Zachary and his wife Luc. 1. 6. were, ſtudying alwayes to haue a cleere conſcience (as Paul did) both towards God and the world. And whatſoeuer Act. 24. 16. you would that men ſhould doe vnto you, doe you to them, and what you would not, that men ſhould doe vnto you, neuer Matth. 7. 12. doe you to them. For what meaſure you meet to others, the ſame ſhall be remet to you againe. Vnuſquiſ (que) talem indulgentiam accepturus eſt a Deo, qualem ipſe proxuno ſuo f [...]r [...]it, euery man ſhall receiue ſuch fauour from God, as he himſelfe ſheweth to his neighbour. The hundred pence therefore that your neighbours doe owe to you, Matth. 18. forgiue them, that the Lord God may forgiue you the ten thouſand talents that you owe to him. For if you forgiue men their offences; your heauenly father ſhall for giue Matth. 6. you: but if you forgiue not, neither will he forgiue you. Hee that ſeeketh vengeance of his neighbour, ſhall finde vengeance of the Lord, and he that will ſhew no mercy to him Eccleſ. 28. that ſtandeth at his mercy, he ſhall haue iudgement without mercy at the hands of God. Be not too iuſt therfore, bu [...] Iac. 2. let mercy haue preheminence in all things, and in all the [...] ctions of your liues aboue iuſtice. Melius eſt redde arationem [Page] Deo de nimia miſericordia, quam de nimia ſeueritate. Chriſoſt. It is better to render an account to God of too much mercy, then of too much ſeuerity. As God Almighty therefore at all times and in all his workes enclineth more to mercy then to iuſtice, ſo I beſeech you, as the children of God, be mercifull, as your heauenly father is mercifull, that when mercy and iuſtice ſhall meet together, and euery one bee rewarded with the one or the other, according to his workes, you may eſcape the dreadfull ſentence of Gods moſt ſeuere iuiuſtice, which then ſhall be pronounced againſt all vnmercifull and cruell hearted people, & heare that moſt ioyfull and comfortable ſentence of grace and glory which then ſhall be giuen to the veſſels of mercy prepared to glory from the beginning of the world, by and thorough the precious death and paſſion of Chriſt Ieſus the ſonne of God, and the onely Sauiour and Redeemer of men, to whom with the Father &c.

FINIS.

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Title statement

Christs politician, and Salomons puritan Deliuered in two sermons preached before the Kings Maiestie. By Thomas Scot Bachelour of Diuinitie and one of his Maiesties chapleines. These two sermons epitomiz'de. Beware of men; of hypocrites beware. Who likes not this, no friends but enemies are. Be not too iust; be not a puritan. Yet be as pure a Christian as you can.

Scott, Thomas, preacher at the Rolls Chapel.

Edition statement

1616

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Text Creation Partnership,

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Date

2007-01 (EEBO-TCP Phase 1).

ID [DLPS]

A68715

ID [STC]

STC 22074

ID [STC]

ESTC S100078

ID [EEBO-CITATION]

99835930

ID [PROQUEST]

99835930

ID [VID]

164

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(EEBO-TCP ; phase 1, no. A68715)

Transcribed from: (Early English Books Online ; image set 164)

Images scanned from microfilm: (Early English books, 1475-1640 ; 859:04, 1291:19)

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— Christs politician, and Salomons puritan Deliuered in two sermons preached before the Kings Maiestie. By Thomas Scot Bachelour of Diuinitie and one of his Maiesties chapleines. These two sermons epitomiz'de. Beware of men; of hypocrites beware. Who likes not this, no friends but enemies are. Be not too iust; be not a puritan. Yet be as pure a Christian as you can., Scott, Thomas, preacher at the Rolls Chapel., Scott, Thomas, 1580?-1626, attributed name..

Extent

[4], 34; 23, [1] p.

Printed by Edward Griffin for Francis Constable, and are to be sold at his shop at the signe of the White Lion in Paules Church-yard,. London :: 1616.. (Has been attributed to Thomas Scott, 1580?-1626, the son of the author--Cf. STC, vol. 2, p. 492).) (Verse on title page following "epitomiz'de" arranged in one set of four lines. A variant, which has setting with two sets of two lines, is identified as STC 22074a on UMI mcrofilm reel 859.) (Reproductions of the originals in the Union Theological Seminary (New York, N.Y.). Library. (reel 1291 - verses in one set of four lines) and the Folger Shakespeare Library (reel 859 - verses in two sets of two lines).) (Appears at reel 859 (Folger Shakespeare Library copy) and at reel 1291 (Union Theological Seminary (New York, N.Y.). Library copy).)

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