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 2] 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 3] 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 4] & 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 5] 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 7] 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 8] 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 9] 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 10] 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 11] 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 12] 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 13] 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 14] 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 15] 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 16] 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 17] 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 18] 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 23] 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 24] 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 25] 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 26] 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 27] 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 28] 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 29] 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 30] 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 31] 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 32] 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 33] 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 34] 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. [*⁎*]

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 2] 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 3] 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 4] 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 5] 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 6] 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 7] 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 8] 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 9] 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 10] 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 11] 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 12] 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 13] 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 14] 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 15] 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 16] 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 17] 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 19] 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 20] 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 21] 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 22] 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 23] 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.