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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	call_v	scripture_n	word_n	5,563	5	4.4592	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68715	Christs politician, and Salomons puritan Deliuered in two sermons preached before the Kings Maiestie. By Thomas Scot Bachelour of Diuinitie and one of his Maiesties chapleines. These two sermons epitomiz'de. Beware of men; of hypocrites beware. Who likes not this, no friends but enemies are. Be not too iust; be not a puritan. Yet be as pure a Christian as you can.	Scott, Thomas, preacher at the Rolls Chapel.; Scott, Thomas, 1580?-1626, attributed name.	1616 (1616)	STC 22074; ESTC S100078	29,507	59

pallium impietatis the sticking too much to the letter 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 quinque 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 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 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 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 est vt bonis in malo scienter non obedias nec malis in bono contradicas The manner of they obedience must 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 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 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 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 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 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 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 wise and the Wise-man faith Gonot from the doctrine of thine elders that are men of iudgement and vnderstanding And 22. Pro. Re●●●● not the ancient boundes which thy forefathers haue set the allegorie whereof doth 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 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 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 and knowledge as the Apostle requireth and is desirous of the glory of God as it was in Elias and in Phineas 25. Numb then is it good and commendable 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 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 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 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 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 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 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 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 vengeance against them that were his and their enemies Christ reprooued this their zeale and told them 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 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 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 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

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 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 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 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 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 sheepes cloathing and are sweete in their lippes they will ducke with their heades All the while you giue 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 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 wil be as thy selfe but if thou be brought low they wil be 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 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 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 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 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 his lippes he betraieth him into the handes 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 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 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 of them beleiued in his name when they sawe his miracles but yet for all that Christ durst not trust them nor commit