CHRIST'S POLITICIAN, AND Salomon's PURITAN. Delivered in two Sermons preached before the KING'S Majesty. BY THOMAS SCOT Bachelor of Divinity and one of his majesties chaplains. 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 just; 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 sign of the White Lion in Paul's Churchyard 1616. TO THE HIGH AND MIGHTY Princess ANNE Queen of England, Scotland, France and Ireland, etc. THere is a time (saith Solomon) for all things. God hath his time never limited; and yet in respect of the execution of his will, he hath his time too, as we see lately by wonderful example. What this age hath seen 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, hardened the Egyptians. Since all things have their time, there is a time for thankful acknowledgement, aswell as of importunate use. That God who made your Majesty a means for my protection against the torrent of violent greatness, makes me now a trumpet of your praise, and gives me a time (with some security) to sing the songs of Zion under the shelter of your gracious acceptance. The last of these Sermons is the first that ever I preached before his Majesty, when I was sworn his Chaplain. The first is that Sermon for which I was called in question, and in defence whereof whilst you stood, a great affront was given you by an Unequal opposite; so that I seemed not to suffer for it alone, but your Majesty with me. I have now sent it to your Highness, that you may see wherein it deserved so many great exceptions, or I for it so strict Amos 7. v. 12. 13. a censure. The counsel it gives is plain, but true. As it hath no relish of Italian Courtship or Craft, so neither hath it any touch of Romish poison: but proceeds from the simplicity of God's holy Spirit, which teacheth a foolishness wherewithal to overthrow the wisdom of all Machiauelists. This is upright and honest Truth which makes the Christian an everlasting Politician; for the gates of hell shall not prevail against him to his destruction, nor Uphold Doeg, Achitophel, and Haman in prosperity. To the patron of this Truth I commend your Majesty in my daily prayers, and my own innocency I commend to your Majesty my most gracious Patroness, Whose most faithful and thankful servant I remain. THO: SCOT. CHRIST'S POLITICIAN. MATH. 10. vers. 17. Beware of men. IF any man should ask me a reason, why at this time, in this place, and before this royal presence I have chosen to speak of these words, rather than of any other, I must tell him, that the unfaithfulness of friends in these our days, the falsehood of flatterers in these our days, the known and apparent plots of treason, which from time to time have been pretended, and practised against the Person of his sacred Majesty, against his succession, and against the general State of the Nobility, Clergy and Commons of this Realm, are the causes, that at this time do not only move me to speak of these words, but to lift up my voice like a Esa. 58. 1. trumpet, and to cry out aloud to all, that love his Majesty, or their Country, Beware Math. 10. 17. of men. They are the words of our Saviour Christ spoken first to his Disciples, forewarning them of the hypocrisy and treachery of the times they lived in, but yet they are not merely personal, nor belonging only to them, but they are common to all Christians, continuing a general precept of Christian policy to be observed of us, aswellas of them, wherein we are to consider of five things. First, what manner of policy it is, that Christ here commendeth to Christians, viz. a preventing policy, which he here calleth wariness, Secondarily, what manner of Christians they are, to whom Christ commendeth this policy, viz. to those, that are harmless and single hearted, which before he called sheep, it is to them, that he saith, Beware: Thirdly, we are to consider the persons, of whom he biddeth them beware, viz of men. Fourthly, we are to consider what manner of men they are, of whom he biddeth them beware, viz. of those men, whom before he called wolves. Fiftly, we 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 advise and admonition, but of commination also, implying peril to their states or persons, that having good counsel given them by their friends, will not take it, when they give it. Beware ergo. Beware of men.] The wariness, that our Saviour Christ commendeth unto us, hath no affinity with the wily wisdom, of this world (which consisteth altogether in the knowledge and practice of ill, and is enmity Pro. 2. 14. & foolishness with God) but it is to be understood of that wisdom of the spirit, which jam. 3. 17. teacheth us to be wary and wise in discerning and preventing the crafty wiles of the children of this world, who (though they speak peace with their mouths) have always wars in their hearts against the children Psal. 140. 2. of God. And thus Christ himself doth expound the meaning of this same word, Beware, when he saith, Be wise as Serpents Math. 10. 16 & simple as doves, in these two different kind of creatures, exemplyfying, unto us that wisdom and wariness, which he here commondeth unto us. For as serpents are of all other beasts reputed the wisest to discern their enemies, and to save themselves, when any mischief or danger is intended against them, so would he have us to be wise, to discern between good and ill, truth and falsehood, honesty and hypocrisy, friendship and flattery, that so we may be the better able to meet with the tricks and manners of Machavils and Politicians, that look upon us with smiling faces, and yet do hate us in their hearts. And as there is no soul that fleeth in the air, more innocent and harmless, than doves, who when they are pursued and persecuted by the hawk, by the ringetaile, the buzzard, the owl, or any other their enemies are wont to save themselves by flight and not by fight, sometime sitting in their dovecoate, where they see their nests destroyed and their young ones taken away, and killed before their eyes, never offering to rescue them, or to be revenged of those, that thus do harm them, which all other foul do seem in some sort to do, but they alone; even so must Christians do, and such simplicity must be joined with their policy, that, though they know their enemies, that hate their persons, and seek their lives, yet must they bear their malice with patience, and without violence or resistance use all honest and ordinary means to save themselves not rendering evil for evil against their enemies. Christ Rom. 12. 17. mixeth the wisdom of serpents and the simplicity of doves together, not wishing us to be only wise as serpents are, nor only simple as doves are, lest we should think, that one of these qualities were enough without the other, but he urgeth and commendeth both unto us jointly, as things, that in godly and Christian policy must both necessarily concur together, and can not, nor may not be separated 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 dove, through superfluiie and too much subtlety of wit, you hate where you should love, or do hurt, where you should do good. Be simple likewise, as doves, but be not only simple as doves, lest through too much simplicity you take hurt by others: but be both, as Christ biddeth you to be, viz. wise, as serpents, to save yourselves, and simple, as doves, that you do no hurt to others. Be wise, but not without simplicity, quia prudentia sive simplicitate caliditas Hieron: in Oseam. est: i. wisdom without simplicity is craftiness. Besimple, but not without wit, quia simplicitas sineprudentia stultitia est: i. simplicity without wit is foolishness. Be wise as serpents to understand and to eschew evil, quia malum intelligere laudabile est: because to discern ill deserveth praise: but be simple, as doves to do ill, quia malum facere vituperabile est: i. because to do evil deserveth blame. Be wise in understanding that, which Rom. 16. 19 is ill, as serpents, but be simple in the practice of ill, as doves are. These are the qualities and the parts of that Christian policy which Christ here commendeth to his Church, being only an honest harmless disposition and forecasting care in Christian men, desiring to prevent and avert peril from their own estates and persons, without any practice or intention of treachery to the hurt of those, that are their foes. And this is the meaning of our Saviour Christ, when he saith, Beware. The persons, to whom this precept of policy is commended, are not all men in general without difference, but only the best sort of Christians, whom a little before our Saviour Christ called sheep, which are a Math. 10. 16. kind of cattle of all other least prone to hurt and most easy and apt to take hurt, and least able to avenge any harm, that is done to them. The Ox, if he feel any hurt, can gore him with his horns, that hurt him, the Dog can bark and bite him with his teeth, the Horse can strike him with his heels, the Cat can scratch him with her nails, the Lion can tore him in pieces with his claws, the snake can sting with his tail, the serpent can poison him with his breath, and every other beast can do something to offend his enemy, that hurteth him, but all that the silly sheep can do, is only to blear and bleat a little with his tongue, not able to do any other harm, no not to him that is ready to kill him and cut his throat: such and so harmless is the disposition of the children of GOD, content to suffer all kind 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 slain continually and are counted, as sheep to the slaughter. For alas, what is the life of the best Christians, while they live in this world, but a life of daily sufferings? what are Christians in this life, but the very objects & subjects of wicked men's mouths? how do all ungodly men clap their hands, and cry, there, there, so would we have it, when they hear or see them suffer? Is there any thing amiss in the Church or common wealth, but they commonly are made the Authors and causers of it? Though the Lion, the Bear, the Bull, the Hog, the Dog, the Fox, the Ass, the Elephant, and all other beasts of the field do trouble the water, and roil it with their feet, yet the wily Wolf chargeth only the poor silly sheep to be the doer of it, and none but he beareth the blame of it. Elias is the only 3. Reg. 18. 17. man that troubleth Israel, not Achab, nor the Prophets of Baal. None, but Moses and Aaron God's ministers and messengers are the causes of all the mutines and murmurings in Egypt, not Pharaoh himself 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 Jerusalem, not Annas, nor Caiphas, nor Herode, nor Pilate, nor any of the scribes, pharisees and Priests, Deridetur justi 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 jeering stock in the mouth of every man. job and Toby both religious and godly job. ●. 9 Tob. ●. 14. men are both cast in the teeth with the sincerity and uprightness of their lives as though it were a fault in men to live honestly and deal plainly with men, or to show themselves zealous and devout in the service of God. Those, that are not of the world, the world will hate them, even as it hated Christ first. Lot is the most odious man in all Joh. 15. 19 job. 15. 18. Gen. 19 9 Gen. 21. 9 Gen. 27. 41. Gen. 37. 28. Exod. 10. 18. Sodom, Isaac is flouted and laughed to scorn of Ishmael, jacob is threatened of Esau, joseph is sold of his brethren, Moses is in ●●aced by Pharaoh, David 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, jesabel hateth Elias, john baptist is be headed of Herod, Christ is crucified of the jews; the Apostles are imprisoned and commanded to be whipped by the high Priest. It is not force lovie, murder or 1. Pet. 2. 19 treason, that good and godly men are had in such contempt and hatred of the world, but because they do not conform themselves to the manners of the wicked, whom they live withal in the world. Because you 1. Pet. 4. 4. 〈…〉 not with them. i. with wicked and ungodly men, in the same excess of riot, they speak ill of you. Wherefore did Cain kill his brother Abel, but because his own works were 1. joh. 3. 12. ill, and his brothers good? wherefore did Esau hate jacob? because of the blessing, Gen. 27. 41. wherewithal his father had blessed him; wherefore did all jacob his sons donspire Gen. 37. 4. against their younger brother? because they saw their father loved him more, than he did them. Wherefore did Achal hate Micheas? I hate him (saith he) because he never prophesieth 3. Reg. 22. 8. good, but ill unto me. Lot is counted but a lob of his own sons in law, when he giveth them counsel to heave their sins, Gen. 19 14. and laboureth, to save their souls. David 2. Sam. 6. 16. is flouted of his own Wife, when she seeth him extraordinarily zealous in the service of his God. Those men; that are conditioned and qualitied like sheep; innocent, harmless; simple and single hearted, religiously and peaceably disposed, not hurtful to any, but ready and willing to do good to all those, and such like while they live in this world, which is altogether set upon wickedness, are like sheep among 1. joh. 5. 19 Wolves, mocked, massacred, wrung and joh. 16. 2. wronged, and put to the worst in every 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 enemy to man, than one man is to an other. Be a beast never so savage and cruel in his kind, yet if a man come not near 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 never so far from him. A serpent, though he be a very venomous and vile beast, yet standeth he in that awe and fear of man, as he dare not bite him, if he perceive, that he seeth him; but when one man is bend to do mischief to another, he feareth the face of no man. If a man anger a snake, she may perchance hiss at him, but go by her, and let her alone, and she will creep from him, but anger a man, and by and by his anger turneth into rancour, and rancour desireth revenge. The Lion, though he be a very fell and fierce beast, yet will he spare a man and forbear to hurt him, if, when it is in his power to hurt him, he fall down and prostrate himself before him, but when one man hath advantage against an other, no kind of humiliation or submission will content him. A Dog though he come of never so currish a kind, he will commonly bark at a man, before he bite him; but among men, he is commonly counted the wisest man, that will bite, before he bark. Beware of men therefore. He doth not say, beware of men, that are flatterers, backbiters, adulterers, drunkards, and others, that are given to such like vices, but generally without distinctions of their persons or qualities, he biddeth us 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 upon the earth, the faithful are minished from among the children of men, they, that would be counted faithful in these days, do but flatter Psal. 12. 2. with their lips and dissemble in their double hearts. The best of all is as a bryre, and the most righteous is Mich. 7. 4. sharper than a thorn. Beware of men therefore. If this watchword were needful for the Apostles in their time, it is much more needful for us and in our time, how much apt and likelier we are to be deceived now, than they were then, both because the number of deceivers is greater now, than it was then, and the manner of men's deceit also more mystical now, than it was then. For Christ himself doth tell us, that immediately Mich. 24. 5. before his coming and the end of the world, many will shroud themselves under his name, carrying his word and Gospel in their mouths, and yet be dissemblers Math. 24. 24. and deceivers for all that, and be so cunning & so close in the conveyance of their collusion, that, if it were possible, the very elect might be deceived. For of all kind of deceivers they may most easily deceive us, that seek to deceive us in his name by whom we all trust to be saved, 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 deceive many). Beware therefore of such men. If they should come unto us like Angels, we would suspect them, if like Devils, we would be afraid of them, if like beasts, we would shun them, but coming unto us like men, and like men of our Math. 24. 24. own profession, men baptized into the same faith, men confessing the same Christ, and men hoping to be partakers of the same kingdom that we do, how is it possible, but that men, which fear no deceit, nor mean deceit, should fall into the danger of such deceivers? Beware therefore. Christ would Math. 10. 16. have his Disciples to be like Doves, but alas, there are so many Eagles, so many Hawks, so many Hernes, so many Buzzards, Wringtailes and Crows, that prey upon Doves, that every man almost is afraid to be a Dove. If we were, as we should be, we should be lambs, but alas, there are so many Foxes, that those that should be like joh. 21. 15. Lambs, they are rather like Lions, and become Cacercosins and Cosingermanes to Foxes. Christ his flock should be a flock joh. 10. 27. of sheep: but where shall a man find a faithful Christian or a sound sheep? or if perchance he find one in a whole flock, he shall find ten Wolves and sheep wurriers for one sheep. Beware therefore of men. If in this world any sort of people may be trusted, whom would a man think he might better trust, than those that he takes to be his friends, and yet the Wiseman wisheth every man to be as wary of his friends, as he would be of his enemies, there is such flattery Ecclesiast 6. 13. in friendship, and so much falsehood in fellowship. For some man is a friend but for his Ecclesiast. 6. 8. own turn, 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 undermine thee and sound thy secrets, and he will one day become thine enemy, 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 prosperity, and Ecclesiast. 6. 10. 11. 12. makest him good cheer, he will be thy follower and thy friend, but if thou failest to feed him and fill his belly, he will be as ready to take part with thine enemy against thee, if he will entertain him to his table, as he was ready to fawn upon thee, when he was a guest at thy table. If thou get a friend Eccles. 6. 7. therefore, prove him first, and be not too rash to give him credit. These are the days, which the Apostle calleth dangerous days, wherein by the testimony of our Saviour Christ, 2. Tim. 3. 1. a man liveth in danger of his own household, his wife, which should be to him as Math. 10. 36. Math. 10. 21. himself, his children, whom he hath begotten, and brought up, and his servants which take his hire, shall be his foes. Beware Eccles. 32. 22. of thine own children, and take heed of them, that be of thine own household. Let no man believe his friend (saith the Prophet Micheas) nor put his confidence in his brother, keep the door of thy mouth Mich. 7. 5. from her that lieth in thy bosom. Wherein the Prophet seemeth to accuse the whole world of flattery & falsehood, that there is neither faith nor truth to be found in any calling or among any sort of men, neither among friends, nor kinsfolks, nor brethren, nor yet in a man's Wife, though she pretend never so great love and loyalty towards him. For he speaketh not of a naughty wife, nor of such a wife, as giveth her Husband occasion to mistrust her, but he speaketh of a good wife, and such a wife as is so near and dear unto him, as she lieth continually in his bosom, the Prophet would not have any wife man to be so wivish, and so wedded to the love of his wife, no not of such a Wife, as to communicate unto her his whole heart in all matters, but to keep his secrets to himself from her privity and knowledge, left he repentit, and wish he had done it, when it is too-late. Adam was deceived by Eve, that was his fellow and should have been his friend, Abimelach by Abraham that was his subject, Lot by his Daughters, Isaac by his Wife, Esau by his Brother, jacob by his Uncle, Elizeus by his Servants, and whom may a man safely trust? for if it be not safety for us to trust our Wives, our children, our servants, our friends and kinsfolks, much less is it safety to trust those that are strangers, or our enemies, even those that speak with Jacob's voice, many times have Esau's hands. Beware therefore of men. Fourthly we are to consider, what manner of men they are, which of all other Christ would have us most wary or. For he doth not only bid us beware of men, but using a word of emphasis, he bid doth us beware 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab illis hominibus. i. of those men, which word (those) hath reference to them kind of men, whom before he called, Wolves, meaning by Wolves men, that are crafty, cruel, ravenous and bloody, as Wolves are. Beware of those men. For of all other evils in the world such men are the most dangerous evils. Arma sunt enim diaboli, they are the weapons, which the Devil useth, when he fighteth against the Church, and children of God. Et sunt sine armis, nihil Chrisost. in Math 10. potest homo contra hostem: and even as without weapons a man can do nothing against his enemy, so without the help of such malicious and wicked men the Devil can do nothing against the Saints and servants of God. And therefore whensoever there is any ●●ischie●e to be done, that he would have done, and either cannot do it, or dare not do it himself, that commonly he compasseth and bringeth to pass by ungodly they dwell, but hang continually over their heads. Beware of such. Beware of them, that use art in their words, delighting to speak doubtfully, & in a double sense. For as (Augustine saith) words were not ordained, that men should use them to deceive one an other, but that thereby every man should convey the secret conceits of his own heart to the knowledge of another. And therefore to use words to deceit, to which end words were not ordained, is sin in them, that so use them. Beware of such. Beware of them, that have your persons jude. 16. in admiration for lucre's sake. For as there is nothing more dangerous, than honey is when it is mixed with poison, so is there no man more perilous, than a flattering fair 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. sheeps clothing and are sweet in their lips, they will duck with their heads. All the while you give, Eccles. 29. 5. Eccles. 12. 17. and they get, they will kiss your hands. When they will, they can both wink and weep with their eyes, as though they loved you and were your friends, but yet for all that, if you take not good heed, they will like serpents sting you without hisling, like cur-dogges suck your blound only with licking, and in the end kill you and cut your throats without biting. In the days of thy prospcritie (saith the Wiseman) they willbe, as thyself, but, if thou Eccles. 6. 11. 12. be brought low, they willbe against thee, and hide themselves from thee, Beware of these men. But above all other beware of them, that do acknowledge England to be their country, but will have Rome to be the randevoue and rule of their religion, when notwithstanding it is the opinion of some, that the very name of Rome is ominous, and prophetically foreshoweth, that seldom any thing can be good, that cometh 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 prove the very root of all evil, and he gathereth it from the very letters and etymology 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 joined togethe implieth Rome to be the mistress and mother of all mischief. Omen ab eventu. What notable treasons have from time to time these many years been contrived and intended 'gainst poor England? and which of them have not been plotted, and taken his beginning at Rome? And therefore let no man deceive you. They, that favour or allow the traitorous opinions and plots of the Romish religion, they neither do nor can love the religion of England, nor those that do profess it. Non potest eorum fidus esse affectus, quorum diversa est fides. Chrisost. They cannot be true one to another in heart and affection, that dissent in faith and religion. Though Cain be content to talk with Abel, and walk with Abel, yea and to offer sacrifice with Abel to, yet if opportunity serve him, he will cut Abel his throat. Though Esau for policy sake maketh a fairer show in outward substance, as though all were well between him and his brother jacob, yet he saith to himself, the Gen. 27 41. Math. 26. 23. day of mourning for my father will come shortly, and then I will be even with my brother jacob. When judas sitteth with Christ at his own Math. 26. 49. table, and in his own mess, and is one of the next men to him, yea when he embraceth him in his arms and kisseth him with his lips, he betrayeth him into the hands Math. 26. 47. of his enemies, and hath an army of Roman soldiers in a readiness to rescue him from his Apostles. Talis est consuetudo omnium malignorum, quando aliquem gravius laedere volunt, humilitatem & amicitias fingunt. Chrisost. It is the mark and manner of all Machavils, when Math. 2. 8. they mean worst to a man, to humble themselves to him most, and speak him fairest. When Herod intended Christ's destruction, he pretended devotion, Quando gladium acuebat, devotionem promittebat. Chrisost. Saul hateth David in his heart, and yet because David 1. Sam. 18. 17. shall have no cause to mistrust him, he is content to make him his son in law, and to give his daughter to him, that thereby he may make way to his malice, & that he may have the fitter opportunity to destroy him. Beware of such men therefore. It is said of the jews, that, Christ being at Jerusalem at the feast of the passover, many joh. 2. 23. 24. of them believed in his name, when they saw his miracles, but, yet for all that Christ durst not trust them, nor commit himself to them, because he knew them all. Beware of such beleivers, and learn to know, whom you trust, before you commit trust unto them, lest you find them jews, whom you took to be Christians. Walk circumspectly not as unwise, but as wise, the days are evil. men's faces are Ephes. 5. 15. better than their hearts. Be not too credulous, lest thou be deceived in thine own conceit, & brought Ecclesiast. 13. 9 down by thy simpleness. A man that meaneth well can promise himself security in no place nor in any presence, but wheresoever he becometh, he may meet with a serpent, or a seducer, a judas or a jesuit, a devil or a dissembler, & perchance all together, & at once, and in one place. Beware therefore. The last thing to be observed in this precept of Christian policy, is the danger like to ensue upon them, that when they are warned, are careless and fearless of danger, and will take no warning. For this same word Beware, is not only a watchword of forewarning and friendly admonition, but a word of commination also, threatening peril to their states and persons, that being too secure in themselves do either contemn it, or neglect it. Hearken to him therefore, that in this place saith unto you, Beware and take heed. If Eve had taken heed, she had not been deceived by the Serpent. Gen. 3. 1. If Dina had taken heed, she had been a Maiden still. If Lots wise had taken heed, she Gen. 34. 3. had not been turned into a salt stone. If Gen. 19 26. Saul had taken heed, he had not lost his 1. Sam. 13. 13. kingdom. If Samson had taken heed, he jud. 16. 18. had kept his strength. If David had taken heed, neither he nor his people had been 2. Sam. 24. 1. plagued. If Achab had taken heed, he had 1. Reg. 21. 17. not been seduced. If the jews had taken Luc. 19 44. heed, they had not been destroyed. They that will take no harm, must listen to the good counsel of their friends, and take heed in time both of those persons, and places, where they may take harm. There is no evil in the City, but the Lord Amos. 3. 6. 7. doth it, and yet before he doth it, he doth reveal the secrecy of it to his servants the Prophet's first, who, when they see the band of the LORD to be lifted up, and ready to strike, if they Ezech. 33. 6. blow not the trumpet and warn the people, the people shall die in their sin, but their blood shall be required at their watchman's hands. O hearken to the warning of Moses and the Prophets Luc. 16. 29. while you have them, and say not secretly to yourselves, as the wicked jews said to themselves, The warning of the Prophets is but wind, the word of the Lord is not in them, but beware, and be 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 harkened to the warning of jonas, and received his words jonas. 3. 10. not as the words of a man, but (as they were indeed) the words of God, and what God purposed to do against them, he repented to do it, and did it not. Lot was content to be warned by the Angels, that were sent to give him warning, and so fled out of Sodom, and saved his life in Zoar, which he Gen. 19 20. had lost, if he had tarried still in Sodom. The wisemen being admonished by the Lord God in a dream to beware of Herod, would not return unto him, as he looked, they should have done, but left him and went into their Country another way. As soon as ever joseph heard, that Herod, Math. 2. 12. hunted after CHRIST to kill him, he presently conveyed him into Egypt, and would Math. 2. 14. tarry no longer in jury. Peter had no liking to continue in Caiphas' house, where he had learned to deny his Master, but, as Luck. 22. 62. soon as ever he heard the cock crow, remembering CHRIST'S warning, he went out, and wept bitterly. It was GOD almighty's express commandment to his own people, that they should in no wise have any intercourse of friendship or familiarity with those idolatrous nations, which they were to pass by, as they went into the land of promise, the transgression whereof was punished in jehosophath King Exod. 34 12. of judah, who making a league and giving aid to that wicked King Achab, had a Prophet sent unto him to reprove him, and to tell him, that because he did help the wicked, and loved 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 upon him. Since the Lord GOD is so angry with the wicked, that he holdeth those for his enemies, that are friends to the wicked, have no fellowship with their unfruitful works of darkness, but, if you love yourselves, or desire to have GOD and good men your Ephes. 5 11. friends, be as wary of them, as you would be of Wolves, left, if you hold familiarity and friendship with them long, they worrow you and tear you in pieces, even as Wolves are wont to worrow sheep, when they get them in their claws. It is not saftetie for the lamb to dwell with the Fox, nor for the dove to house with the hawk, it is no policy for the silly Mouse to trust herself with the Cat, it is dangerous for stubble to lie near the fire. joseph had rather Gen. 39 12. lose his cloak, then to hazard his credit, or tarry in her company, that enticeth him to sin against his own conscience. It is the wisdom of Serpents to stop their ears against Psal. 58. 4. the charms and enchantments of those, that lie in wait to get them, and it is the property of doves to flee those fowls of prey, that use to pursue them. Such must be the godly policy of wise Christians, they Ephes. 5. 7. must flee the company of the wicked, if they will not be poisoned and perverted by the wicked. A man cannot touch pitch, but Eccles. 13. 1. it will foul his fingers, nay, if he doth come near it, his very clothes will smell of it. 2. Cor. 6. 14. Draw not in yoke with the wicked, let not their precious balms break your Psal. 141. 5. heads, nay suffer them not to come in your houses, or to dwell under your roofs. A little leaven is enough to sour 1. Cor. 5. 6. a great lump of dough, and to mar a whole batch of bread: one spoonful of vinegar will soon tart a great deal of sweet milk, but a great deal of sweet milk will not so soon sweeten one spoonful of vinegar: Such is the proneness of our frail natures to ill, that good men keeping company with wicked, are apt to be perverted by the bad then the bad are to be converted by the good. The sons of Seth were very godly and Gen. 6. 2. well given, till they married with the daughters of Cain, but, as soon as ever they were joined to them, they changed their manners, and became such themselves, as their wives were, whom they had married. If the Angels by plain force had not drawn Lot out of Sodom, he had perished in the sins of Sodom, aswell as others that remained Gen. 19 16. in it. Happy are they, whom other men's dangers do make to beware. You are no better, than Lot was, nor wiser, 2. Pet. 2. 11. than Lot was, nor loather to offend GOD, than Lot was. Presume not too much of your own strength, but remember you are men, and beware of your weakness, that you be not circumvented by wiles. Be wise to discern the dispositions of all men, with whom you live. If you like not their conditions, as soon, as you can, flee from them and leave their companies, lest, if you converse with them too long, you be won to communicate with them in their conditions, and in the end perish with them in their sins, as Lot had like to have done. If it pleaseth GOD to suffer Satan to become 1. Reg. 22. 2. a lying and a seducing spirit in the mouths of any wicked men, that are about you, who presuming of your patience and mildness dare put forth themselves and say unto you, Let us go after other gods, Deut. 13. 2. Deut. 13. 3. and let us serve them, hearken not unto them. For the LORD GOD proveth you by them, whether you love him with all your heart and all your soul, or whether you will be won to forsake him, and fall from him. Be constant in the truth therefore, and be faithful in the service of your God to the death, not suffering yourselves like children to be carried Ephes. 4. 14. away or turned about with every wind of doctrine through the deceit and craftiness of wicked men, which lie in wait to deceive you, and woe you from GOD, but keep your first love, and the love of your Apoc. 2. 4. first faith and religion to the end, that in the end, and at your end, you may receive that crown of life, which is promised and prepared Apoc. 2. 10. for them, that persevere faithful to their end, which grace the God of all mercy and grace grant to you, to us, and to all others, that are either Preachers or Professors of his truth through Christ jesus our Lord and Saviour, to whom etc. [* ⁎ *] FJNIS. Salomon's Puritan: Ecclesiast. 7. 18. Be not too just. THis Scripture hath a double reference: First, to the Magistrate. Secondly, to every Christian man, that liveth as a Subject under 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 herein forbidden, are two: Cruelty is the one, and too much Severity is the other, both enemies to justice, and therefore both forbidden by the holy Ghost, which speaking here to the Magistrate saith, Be not too just. The things commanded and commanded in a Magistrate are four: justice, Equity, Discretion and Clemency. For the same spirit, that faith in the negative, Be not too just, i. be not extremely just, or just with extremity, saith in the affirmative, be just but according to the rules of equity, discretion, and clemency, which must-bee always the companions of justice, when justiceis duly executed. Referred to the Subject and common person, it is in nature of a prohibition & precept concerning Christian justice, forbidding him in matters of Religion, Obedience, Conscience and Zeal; to lean to that which is extreme, and commanding him, according to the decorum and comeliness of his Christian calling always to keep the mean, and not to Be not too just. First therefore of those things, that concern the Magistrate and political justice; and then of those things, that concern common persons, and Christian justice. The vices that are here discommended and prohibited in a Magistrate, are cruelty, and overmuch severity; whereof the first is an unmerciful and beastly passion of the mind, growing (as one saith) Ab impotentia & mollitia animi, & in nature as timidas ignavas, Marcellinus 27. lib. & degeneres eadit, from an impotency and effeminate disposition of the mind, always haunting men that are fearful, 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 always the worst men, and most like to women, that are stained with this vice: which is never to be found in men of worth, courage and valour, but the manlier that any man is, the more merciful and milder always he is, and the less he delighteth in cruelty, as is to be seen in David, who was grieved to beat of the death of Soul; and in Julia's Caesar also 2 Sam. 1. 12. who being one of the greatest Conquerors, and a man of the greatest courage that ever was, yet, when he had Pompey his head presented to him being his deadly enemy, wept to it, saying to him that showed it him, Non mihi placet vindicta sed victoria; Good fellow, I take no delight in vengeance but victory. Such a mind should be in a man, and such a man is meet to be a Magistrate, as not only not delighteth, but abhorreth bloodshed and cruelty even 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 wickedness, but cruelty killeth the men, and suffereth their vices to live, and therefore is the cruel man unmeet to be made a Magistrate. For if all kind of violence be utterly against justice, and unbeseeming him that fitteth in the feat of justice, much more cruelty, which delighteth to domineer and tyrannize over men's lives and goods, only and altogether by violence, and against justice. Crudeles vero, qui pu●i●ndi causam habe ●●es, in punienda modum Seneca. non habent. I call them cruel, that having cause to punish, can keep no mean nor measure in punishing: whereas the rule of God's justice preferibeth the Magistrate to proportion the punishments of every Offender 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 counsel of the Wiseman to the wise Magistrate, that will win the hearts of the people, Be not as a Lion in thine house, destroying thy household folk, and oppressing them that are under the. For when men in authority will rule and overrule the people by rigour and oppression, as R●boam did, it openeth 1. Reg. 12. 16. the mouths of men against them, and maketh them murinous and clamorous against them, whom otherwise they might have obedient and obsequious to them. The holy Ghost therefore in this place dissuadeth the Magistrate from this kind of sin, as an extremity of justice, and an enemy to good government, charging him in no wise to be too just, that is, under the colour of justice to be cruel in the execution of justice. The second thing to be condemned in a Magistrate is too much severity, which differeth from cruelty only in this, that cruelty proceedeth without Law, and against Law; and severity according to the precise and straight letter of the Law, being in itself an inflexible virtue, 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 do. But yet, when severity is too severe, too fierce, too sour, too bitter and too inexorable, Legibus ●●●nium atrociter obtemperans, obeying the letter of the Law with too much rigour, without any commiseration or pity executing the extremity of the Law against those that offend the law, vertitur in vietum virtus, the virtue of severity is turned into avice. Due sunt nomina (saith Augustine) Augustine. homo, & peccator. Quod peccator est, corripe, quod homo est, miserere. Man, and a sinful man are two things, in that he is a sinner, punish him, but in that he is a man, show compassion and mercy towards him. A good Magistrate (saith Isidorus) should always carry a pair of schools in his hands, with justice in the one Isodorus. school, and Mercy in the other, to sentence sin according to justice, and to moderate the punishment of sin by the rule of mercy. For Mercy is the eye of justice, and justice without mercy is (as it were) caecus Sagittarius▪ qui intendens occidere feram occidit hominem, like a blind archer, who having an intent to kill a beast, killeth a man, as Lamech did. Oportet leges acriter status, 〈◊〉 autem, quam ips●● iubent, poenas su●ere: Laws must he shortly enacted but the penalties of Laws must not be so straightly exacted, as by Law is required. It is good sometime to blow a man's nose: but yet (Solomon saith) when a man bloweth his nose, if he wring it too hard, he may make it to bleed. It is good Prou. 30. 33. to punish vice, but to punish it always, and in all with extremity of justice, may be a mean to spill much blood, and yet do little good. One saith, that a Magistrate like a Physician should never use extreme medicines but for extreme diseases. Remissius imperanti melius paretur, the people will be best ruled, when they are Seneca. mildly governed, Contumax est animus humanus, & facilius sequitur, quam ducitur, the stomach of a man is stubborn, and will easilier follow, when it is least forced to follow. Leniter castigatus reverentiam exhibet castiganti, he that is punished with lenity doth reverence the very person of him, that doth punish him, but he that is punished with extremity, doth stomach him, that doth punish him. Be not too just therefore. Thus much of the vices that are here condemned in a Magistrate. The things that are here commended in a Magistrate, and commanded to him are four: justice, Equity, Clemency and Discretion. For he that here forbiddeth the Magistrate to be too just, doth in many other places and precepts of his bid him be just. For justice upholdeth the seat of Kings. justice is the girdle of Kings. And Prou. 16. 12. Esay 11. 5. And Solomon speaking to all Magistrates and Ministers of Law and justice saith: Love justice you that are the judges of the earth, but yet withal, Be not too just (saith he) that is, be just with Equity, Discretion and Clemency. Sap. 1. 1. For these three must always attend upon justice, and upon them that are the Ministers of justice, Equity is the Interpreter of the Law, making a favourable exposition of the intention of the Law, to avoid the inconveniences and extremities, which may sometime be drawn 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 serve 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 striveth and wrangleth against the meaning of the Law, and he fulfilleth the Law, that doth the meaning of the Law, though he leaveth the words of the Law. Abimelech the Priest did contrary to the words of the law, Leuit. 24. when he gave the show bread to David, being bread only for the Leuit. 24 9 1. Sam. 21. 6. Priests, not for lay persons, and yet Christ himself praiseth him for so doing. For if he had denied David the show 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 Lawmaker, who in the exposition of all his laws 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 feverely punished in him, that gathered sticks on that day: and yet our Saviour Christ affirmeth it lawful to do good on the Numb. 15. 35. Sabaoth day, and that the Sabaoth is not broken by doing any work, that is a work of necessity, a work of charity, or a work tending to the glory of God. If Matth. 12. 11. 8 the Lord God himself doth allow that his own law should be dispensed withal in cases of charity, it is lawful for the Magistrate to use the like liberty in the like matters and cases of the laws of man for charity's sake. And even we that are bound to the obedience of laws, if we keep them not all and always modo & forma, as may be required of us, it is a fault that may sometime be excused in us, when it is not wittingly and wilfully done of us. 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 laws, and another thing to contemn laws. He sinneth always that contemneth laws, but he doth not always sin that doth not obey laws. Be not too just therefore in urging the penalty and extremity of the Law against those that offend the law, without any intention or meaning to contemn the Law. A third thing commendable in a Magistrate is Clemency, a virtue which moderateth the affections of Magistrates, who (as Plutarch saith) should be like a good musician. For as he straineth up one string and letteth down another, thereby to accord them together, so must a good Magistrate sometime be remiss, and sometime use rigour: but as there is less danger in letting down a string then in drawing it up, so is there less peril to rule remissly and with mercy, then with rigour and severity. Magistrates are gods upon the earth, and it cannot be denied, but they are the best Magistrates that come nearest the example of God. The Wiseman saith of God, that though he hath power over all things, to save and destroy at his own pleasure, yet hath he 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 above all his works, and as God is called a God of mercy, and not of justice, because he delighteth more in mercy then in justice, so must a good Magistrate follow him rather in the example of his mercy, then in his justice. One of the jewish Rabbins writing upon Exodus faith, that it was an ancient custom among the Hebrews, that though the greatest part of their judges in their public Lyra in 2. jac. 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 acquitting of any man, he was presently discharged without any further consultation, because they did hold, that in doubtful cases between justice and mercy, it was always best and safest to incline to mercy. Melius est errare in modicitate, quant in excessu. It is better to err in the mean, then in the extremity. It is a Anton. part. 1. tit. 20. commendation that is given in the Scriptures to the Kings of Israel, that they were merciful Kings. Moses 3 Reg. 20. 3. Numb. 1●. ● the best Magistrate that ever was, was the mildest man that ever was. Solomon the wisest Magistrate, that ever was, was called the Prince of Peace, because he was the most peaceable Prince that ever was. And as he was, so he writeth, Mercy preserveth a King, and with loving mercy Prou. 20. 28. is his seat and sceptre upholden. Be not too just therefore, but help to hold up his majesties Crown & Kingdom with mercy, that as he hath won 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, matter & auriga virtutum, the moderator, the mother and guide of men's manners, and specially of the Magistrate. For as a Coachman doth not always drive right forward, nor keep always one pace, but must sometime stay, sometime turn, sometime drive faster and sometime slower, as the ways do serve, and as he seeth his horses are able to endure, even so neither must a Magistrate keep always one direct course, nor in all causes carry himself alike to all men, but must many times conform himself to the divers dispositions of divers men, according to the diversity of their different humours. Physicians do not always and in all diseases follow the rules of learning and their books, but they are sometime fain to apply themselves to please their patients, and suffer them to have their wills against the rules of physic, so must Magistrates do with the unruly people, when as they are not all alike, nor all sick of one disease, so neither are they always to be used alike, nor to be cured after one manner. And though it be a rule in Divinity, non est facienda mala, ut eveniant bona, that evil is not to be done, that good may come thereof, yet when men have 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 tacit toleranda, sed etiam publicis ligibus moderanda, quoniam semel & simul tolli a mag. propter hominem duritiam non possunt, cuiusmodi est divortij libellus, & foeneris Beza in ep●●. 4. moderatio etc. There are some things, that of necessity are not only to be suffered with silence, but to be moderated by laws also, because through the hardness of men's hearts, they cannot at once and together be taken away of the Magistrate, such as bills of divorce and usury etc. All things are lawful, but all things are not expedient. All things therefore that are lawful for the 1. Cor. 10. 23. Magistrate to do, are not always expedient for him to do: Discretion must teach him the difference. It had been lawful for Moses to deny divorcements to the jews, but because he saw it was not expedient to Deut. 24. 1. deny them, he was content to yield to an inconvenience to avoid a mischief. It had been lawful for Samuel to have denied the people a King when they required his consent for the choice of one, but yet he thought it not expedient to stand against them, lest they should have presumed of themselves to have 1. Sam. 12. made one without him, Quod non est licitum in lege, necessitas licitum facit, that which is not lawful by Law, Autonius' part. 1. tit. 20. cap. unie. 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 conveniently correct and punish them. There are three causes (saith one) for which a Magistrate may and must sometime forbear to punish. The first is, when the offenders are hidden and unknown, in which case sanctius est nocentes absoluere, quam innocentes condemnere, it is better to absolve the nocent, then to condemn the innocent, lest in gleaning out the tars, the wheat be plucked up also, and the good be 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 be probably presumed of their amendment that are the offenders. For the end of punishment is the reformation of him or them that are to be 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 offenders being many or great men, cannot conveniently be punished without danger of schism in the Church, or sedition in the commonwealth. In these and such like cases and causes, Discretion saith always to the Magistrate, Be not too just. 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 Solomon speaketh, are private men and common persons, that live as Subjects under the obedience of Christian Magistrates. To these also that are such, Solomon saith here, Be not too just, therein giving direction to every private man, how to guide himself in his obedience, in his religion, in his conscience and in his zeal, in all which things Solomon would have no man affect to be too just, but rather to conform himself and his conscience to the equity and example of God's justice. First, touching religion he forbiddeth us to be too just, either in words or terms of doctrine, or questions of discipline, in both which he would not have you that are the common people to require every thing, that is taught you out of the Scriptures to be proved by express words of the Scripture. For although the word of God is and must be the lantern of our feet, and the light to our paths, and the sole and only rule of our justice, which must direct and guide us in all matters of religion, yet are there many terms of doctrine both taught & believed of the Church, which are not there to be found in plain and express words, but only drawn from thence by way of consequence, and yet received as agreeing with the Scriptures, and with the anology of faith. Nazianzen saith, that studium litterae est pallium impietatis, the sticking too much to the letter Lib. 5. de Theologia. is the cloak of iniquity. The Arrian heretics 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 Scriptures non reperitur, habere tamen eam sententiam, quam Scripturae volunt, that though the word itself be not found in the Scriptures, yet that it hath that sense, which the Scriptures do allow off. Cyrill likewise being challenged after the like manner, that what he said was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, not written, answered, rem ipsam, qua per illud vocabulum significatur, habere certissima Scripturae testimonia, that the matter itself signified by the word, had most sure and certain witnesses out of the Scriptures. There were certain heretics 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 express words of the scripture; whereunto Nazianzen answereth, that all things that are taught to be believed in the Scriptures, are not in the proper and in the self same words always expressed in the Scriptures, but if (saith he) I use a peculiar word to express any thing implied in the sense of the Scripture, though the very word itself be not found in the Scripture, rectè facio, I do well: even as when I say bis quinque twice five, I say not ten, and yet if I join five and five together, and call them ten, recte dico, I speak rightly and truly, and it is good consequence. The like I may say of children's baptism, and the Cross used in baptism, and many other points concerning the doctrine, discipline and ceremonies used in our Church, wherein though there be some things taught and used, which be not expressly 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 be accounted contrary to the Scriptures, and for this very cause I term the sign of the Cross a holy sign, not that it is so of itself, but for the significations sake, representing unto us the precious death and passion of our Lord & Saviour Christ, whereof he himself termeth it a sign Matth. 24. when he saith, Then shall appear the sign of the son of man in Matth. 24. the heavens. Be not too just therefore to urge the very words of the Scripture for proof of every thing drawn and delivered for doctrine out of the Scripture, and much less for matters of discipline and indifferency, wherein the rule that Ambrose gave to Augustine & his mother is to be followed, Ad quamcnnq veneris Ecclesiam, eius morem serva, ficuiquam non vis esse scandalum, nec quenquam tibi, to what Church soever you come, in matters of indifferency follow the use of that Church, if you will not be offensive to others, nor have others offensive to you. Be not too just. The second thing wherein we must not be too just is our obedience, wherein we must give honour and reverence to all God Almighty's Magistrates, first to the 1. Pet. 2. King as having the pre-eminence, and then to other inferior rules sent of him, and set over us by him, whom we must obey in all things that are in their powers to command, and in ours to perform. For some things are not to be commanded by them, nor obedience to be performed of us. Modus obedientiae sic tenendus Augustine. est, ut bonis in malo scienter non obedias, nec malis in bono contradicas. The manner of they obedience must so he observed, as that willingly thou neither obey good men in that which is ill, nor oppose thyself against evil men in that which is good, and herein the nature of those things also wherein obedience may be required of us, must be considered of us. For there are some things which are pura bona merely good, somethings pura mala merely ill, & some things are media in the mean between both. In things merely good or merely ill, nulla debetur homini obedientia, quoniam nec bona Destruct. vieiorum part. 6. cap. 59 omittenda sunt, cum prohibentur, nec mala committenda, cum iubentur, no obedience is due to man, because neither good things are to be neglected, when they are prohibited, nor evil things to be done, when they are commanded. Things merely good are faith, hope & charity, & such like, Quae nec malè iuberi, nec malè toneri possunt: which neither can evilly be commanded, nor evilly observed. Of such things we have a commandment, cleave to that which is good. And 1. Thess. 5. Follow and Rom. 12. keep that which is good. Things merely ill are theft, idolatry, sacrilege, and all sorts of sins whatsoever, quae nec benè praecipi nec perfici, nec malè prohiberi, vol non fieri, which can neither be well commanded, nor well performed, nor evilly prohibited or neglected. Nullius enim prohibitio divinis valet obuiare praeceptis, nullius iussio praeiudicare prohibitis: for no man's prohibition is of validity to forbid that which God commandeth, neither is any man's commandment, of force to prejudicate those things which he forbiddeth. Between these two extremes, 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 obedience, prohibuit ab ear, qua non erat mala, Amb. In such things nec iussio nec prohibitio principum aut praelatorum est contemnenda: neither the commandment nor prohibition of Princes or Prelates is to be contemned. For (as Bernard saith) quic quid vice Dei praecipit homo, quem pro Deo habemus, tanquam Deum audire debemus, whatsoever in things of this nature man commandeth in the place of God, whom we hold as God, we are bound to obey as God. If this doctrine be agreeing to the rule of justice in obedience, then are they too just, that refuse to obey their Princes in these things, that are of this nature under a pretence of obedience to God, who doth hold himself disobeyed of them, that in such things disobey their Princes. Non ea reiecerunt, sed me: they reject not them (saith the 1. Sam. 8. 7. Lord God himself) to the Magistrate, that is so disobeyed, but me. Be not too just therefore. The third thing, wherein we must not be too just is conscience, when our conscience is erroneous. I term that an erroneous conscience, that is either too strict, too stiff, or too scrupulous in matters of in difference, when obedience is required of us 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 gross sins, he seeketh many times to vex them with scruples of conscience, troubling them in their imaginations, and sometime perverting the judgement of their minds only through abundance of melancholy humours, that reign in their bodies, mill 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 Dogs do arise in the hearts of some, and threaten to tear them in pieces, that have a desire to walk in the right way of God. Berson. Gregory in this case doth resemble the Devil to a Lion, that scareth little beasts, which are weak and fearful at his own pleasure, but, when he encountereth with great beasts, is many times put to the worst himself, even so when the Devil dealeth with those, that are fearful and weak, he putteth many intricate questions and doubts into their heads to the great disquiet and trouble of their consciences, wherein notwithstanding he doth seldom or never prevail with men of judgement and understanding, but they prevail against him. In some error of conscience proceedeth of mere Anton. part. 1. Tit. 3. cap. 10. 3. negligence, when a man standing doubtful of any thing, wherein he ought to be resolved, or being ignorant of any thing he ought to know; neglecteth to take counsel in time of them, that are able to inform and reform him in his doubtfulness and ignorance, and so it was with Nicodemus, before he came to Christ. In other some it proceedeth of the proud conceit they have of their own learning and wit, thinking scorn to humble their understanding to men of greater judgement and knowledge than they are themselves, which Augustine in his confessions acknowledgeth to have been his fault many years, whereby he remained obstinate a long while, and would neither be brought to baptism nor belief, but being morally learned in the seven liberal sciences he defended his errors against all men, and would not be removed, till at last by hearing of Ambrose he was brought to change his mind, content to subject his reason and learning to the obedience of faith, which (as he saith himself of himself) if he had not done, he had still lived and died in error, and never been saved. In othersome it proceedeth from a certain singularity of mind, a vice, that delighteth to be opposite to authority, and maketh a man to carry himself different in opinion and judgement from other men, desiring to be noted and pointed at prae caeteris, because, as the Poet saith of such, they think it a kind of credit and glory to them notarier & dicier, hic est, to be a noted man, and to have it said of them, this is he, which was a thing, that the proud hypocritical pharisees much delighted in, wherein also they have many followers even at this day. In othersome it proceedeth from a certain inordinate affection and admiration of their persons, from whom they have received their opinions. Nimius enim amor & nimium odium in errorem inducunt & pervertunt iudictum, Senec. Extreme love and extreme hatred lead men into error and pervert their judgement, as is to be seen in the Church of Corinth, where some held of Paul, some of Apollo, and some of Cephas, every man, as he fancied the man, whom he followed, which is likewise one of the greatest causes of schism and contention in our Churches, wherein some humorous persons delight to draw disciples after them, and other some having itching ears do turn their hearing from the truth, and delight to hear only those, that will 2. Tim. 4. preach novelties and pleasing things unto them, whereby the Gospel is ill spoken of, Et facta est fides Euangeliorum Hilarius ad constantinum in lib. quem illi exhibuit ab Arrianis decepto. fides temporum, faith of the Gospel is become the faith of time. Nam aut scribuntur fides, ut volumus, aut, ut volumus intelliguntur. For either faiths are written, as will, or, as will, they are understood. Et cum secundum unum Deum, unum Dominum, unum baptisma, fides etiam una esse debeat, oò ponè ventum est, ut nulla sit. And whereas according as there is but one God, one Lord, one baptism, there ought to be but one faith also, it is almost come to that pass now, that there is none at all. From these and such like causes proceed all errors in conscience, for reformation whereof we are here forbidden to be too just in these extremes, and bidden to suffer our consciences to be guided by those rules of justice, 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 commandment of a Prince and a prelate, doth more bind man, than his own conscience, because in these things the Prince and the Prelate hath pre-eminence above conscience. The ground and foundation of this rule are Christ's own words, when he saith, Quaecunque dixcrint Matth. 23. vobis, facite: whatsoever your Magistrates bid you observe, that observe and do. The second is this, Conscientia nun quam obligat in virtute propria, sed in virtute praecepti divini: conscience never Anton. part. 1. tit. 3. cap. 10. 4. bindeth in itself, but by virtue of some commandment 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 be done, in regard that it seemeth good or not good to itself, 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 seem 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 lawful, obedire debet he is bound to obey it and to do 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 iniquity of commanding may make the Superior guilty, yet order of obedience showeth the inferior to be innocent. The fourth is, In dubijs bonorum vita aliis debet esse Anton. part. 1. tit. 3. cap. 10. vivendi regula: in things doubtful the life of good men should be the rule of living to others. For by the counsel of Solomon a man should never lean to much to his own wit nor make a conscience to himself in matters Prou. 3. 7. of indifferency against the judgement of other men wiser, than himself. And therefore old father Toby advised his young son always to ask counsel of the Tob. 4. wise, and the Wiseman faith, Gonot from the doctrine of thine elders, that are men of judgement and understanding. Eccles. 8. & 6. And 22. Pro. Re●●●● not the ancient bounds, which thy forefathers have set, the allegory whereof doth Prou. 22. 28. teach us never rashly to innovate any thing, in the Church or common wealth contrary to that, which we have received from godly antiquity, when the same also is commanded and confirmed by authority. The fifth is, Ubi in rebus dubijs diversae sunt judicia & divers opiniones, humanior & aequior est preferenda: where Auton. part. 1. tit. 3. cap. 10. in matter of doubt men are of divers judgements, and divers opinions, that which inclimeth most to humanity and equity is to be preferred, as you may see in 5. Act. where the whole counsel of the pharisees and Act. 5. 40. other learned men approved the opinion of G●●●●●ial alone touching the punishment of the Apostles. These are the rules of equity tending to the information and reformation of the errors of the conscience iniquestions of obedience, all agreeing and concluding with that which Solomon saith here, Be not too just. The fourth thing, that we must not be too just in, is zeal, which when it is in measure, seasoned with understanding 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 us, but when it is kindled in us through the fire and fury of our passions, and tendeth to the glory of ourselves, than (though the cause and quarrel be Gods) yet is it not rightly to be termed zeal, but passion, indignation, wrath and vengeance, as it was in the Apostles, when in the quarrel of their Master they were ready to desire, that fire might come down from Luc. 9 54. heaven against the Samaritans. quicksands quid lacerato animo quis dixerit, punientis est impetus, non charitas corrigentis: whatsoever a man speaketh with an angry and revenging mind, it is a violent passion desiring punishment, and not a charitable affection seeking amendment. For though sin be to be hated and zealously reproved both of us, that are Preachers, and you that are professors of Christ, yet must it be done with modesty and moderation of zeal, and with due consideration of ourselves, and our own frail natures. Galath. 6. Gregory. Aegros, quos pot us fortis non cur avit, ad salutem pristinam aqua tepens renocavit: many sick folks, which could not be cured with strong potions, have been recovered with warm water. We therefore, that are Preachers, if we be zealous of the health and salvation of souls, and desire to win men to repentance, we must carry ourselves kindly to them, but yet without flattery, improving, rebuking and exhorting them with all patience 2. Tim 4. 2. and long suffering. Facilius penetrant mollia, quam asper a verba: mild and gentle words do easier pierce and persuade, then bitter speeches. The modest and Acts 26. mild zeal of Paul preaching Christ before Agrippa being a heathen man did by his own confession some thing move him to become a Christian. It is good for us, that are Preachers to be zealous in God almighty's cause but with modesty and mercy in meekness instructing them, that are contrary minded, that by ones ministery God may give them repentance, and 2. Tim. 2. 25. bring them to the knowledge of his truth. Be not therefore too just. The like also I may say to you, that are professors of Christ, it well beseemeth you to have the zeal of God and his glory aswell as we, that are his Ministers, and your pastors: but yet though you understand more than others, you must not for all that rashly and under colour of zeal condemn all others, that are not grown to that measure and height of knowledge that you are, but you must bear Rom. 15. with them that are weak, and seek to conform them with love, lest the Lord God in his anger quench the zeal of his Spirit in you, and kindle it in them that are contemned and condemned of you. Remember that Christ will not have the bruised reed to be broken, nor the smoking flax to be quenched. When the Apostles in zeal of their Master were ready to call for Esay 42. 3. vengeance against them that were his and their enemies, Christ reproved this their zeal, and told them, Luc. 9 55. it came not of the Spirit of God: For the son of man came not to condemn, but to save: & these Samaritans being then savedby Christ from that destruction which the Apostles in the heat oftheir zeal desired against them, within a few years after, were some of the first that received 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 conversion, when it will, and not when we will. If God in his justice had destroyed the Samaritans, when the Apostles would have had them destroyed, how should they afterwards have been saved by the preaching of the Apostles? If Dimas had been hanged as a thief, as soon as ever he played the thief, how should he have been converted to Christ on the cross, or how should Christ have been glorified by his confession on the Luc. 23. cross? If God had taken away Paul, when Paul begun first to persecute the Church, how should the Church have been confirmed in the saith of Christ by the doctrine of Paul, as now it is? God is a gracious God, jealous of his glory and yet mindful of his mercy, not desiring the death of sinners, but rather that they should beconuerted and live. Let the same zeal be in you that is in God, who in his anger thinketh of his mercy, and showeth himself gracious to every 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 holdfast and miserable. Vbi Deus benignus est, home non debet esse austerus. Aug. where God is merciful man should not be cruel. Even in the works of virtue (saith one) which consist the mean, to exceed the mean, is to decline from the right hand, and to fall into an extreme. Be not too just therefore, no not in justice itself, but just in due measure of justice, and use a moderation in all things. Be just, but without cruelty, just without over much severity, just with equity, discretion and clemency. Be just in your religion, but be not too just, leaning too much to the letter of the Scripture, as though nothing were to be allowed, which is not found in the very letters and syllables of the Scripture: but what soever is agreeing in sense to the meaning of the Scripture, though it be not in the express words of the Scripture, or is deduced from thence by necessary consequence, let it be received for doctrine, and whatsoever is used in the practice of the Church not disagreeing from the Scripture, let it go currant for discipline. Be just in all duties of obedience, but not too just, but just only according to the equity of obedience, which requireth you to give to Caesar the things that are Caesar's, but not the things that are Gods, and to God the things that are Gods, but not the things that are Caesar's, but to every man, that which of right belongeth unto him, tribute to whom tribute, custom to whom custom, fear to whom fear, and honour to Rom. 13. whom honour is due. For this is just, and required of us that are Subjects and live under the obedience of laws. Be just likewise in your consciences, but be not too just, be just without fear, just without pride, without singularity, without contempt of law and authority, be just according to those rules of Christian equity and plety, which serve to guide the conscience. And to say all, and end all in one word, be just in the whole course of your lives, as joseph was, and as Zachary and his wife Luc. 1. 6. were, studying always to have a clear conscience (as Paul did) both towards God and the world. And whatsoever Act. 24. 16. you would that men should do unto you, do you to them, and what you would not, that men should do unto you, never Matth. 7. 12. do you to them. For what measure you meet to others, the same shall be remet to you again. unusquisque talem indulgentiam accepturus est a Deo, qualem ipse proxuno suo f●r●●●it, every man shall receive such favour from God, as he himself showeth to his neighbour. The hundred pence therefore that your neighbours do owe to you, Matth. 18. forgive them, that the Lord God may forgive you the ten thousand talents that you owe to him. For if you forgive men their offences; your heavenly father shall for give Matth. 6. you: but if you forgive not, neither will he forgive you. He that seeketh vengeance of his neighbour, shall find vengeance of the Lord, and he that will show no mercy to him Eccles. 28. that standeth at his mercy, he shall have judgement without mercy at the hands of God. Be not too just therefore, bu● jac. 2. let mercy have pre-eminence in all things, and in all the ●ctions of your lives above justice. Melius est redde arationem Deo de nimia misericordia, quam de nimia severitate. Chrisost. It is better to render an account to God of too much mercy, then of too much severity. As God Almighty therefore at all times and in all his works inclineth more to mercy then to justice, so I beseech you, as the children of God, be merciful, as your heavenly father is merciful, that when mercy and justice shall meet together, and every one be rewarded with the one or the other, according to his works, you may escape the dreadful sentence of Gods most severe iviustice, which then shall be pronounced against all unmerciful and cruel hearted people, & hear that most joyful and comfortable sentence of grace and glory which then shall be given to the vessels of mercy prepared to glory from the beginning of the world, by and through the precious death and passion of Christ jesus the son of God, and the only Saviour and Redeemer of men, to whom with the Father etc. FINIS.