TWO SERMONS.  
ONE, The Curse and Crime of Meroz. Preached at the Assizes at Exon.  
THE other, A Sermon of Patience, At St Maries in Oxford.  
BY EDWARD GEE, Doctor in Divinity, and Chaplain to his MAJESTY.  
Published since his death, by his two brethren, JOHN GEE and GEORGE GEE, Ministers of God's Word.  
LONDON, Printed by W. S. for Nathaniel Butter, and are to be sold at his shop near S. Austins-gate, at the sign of the Pied Bull. 1620.   

A Premonition to the READER.  
TO yield any reasons for the publishing these Sermons (considering the sufficiency of the Author, and the excellency of the Argument) were to call into question the value of an Offering cast into the treasury of God's Church. If TERTULLIAN, an ancient and learned Father (when the Light of the Gospel shined nearer the times of the primitive purity) confessed that he did adore the fullness of the Scriptures: Have we less cause, in these days (indeed not of ignorance, but of contention and liberty) to respect the sincere Expositors of the Mysteries of GOD? especially, when every man is almost become an Interpreter to himself. But for as much as they who are the Publishers of these exercises, can best give resolution for their publication, (how ever extraordinary occasions unexpectedly withcaled them for the present;) yet, where a man in his life time so known, and so deserving to be known for sincerity of conucrsation, generality of learning, gravity of judgement, and soundness of Doctrine (as the Author was) hath left any monument of his studies; there it cannot be but an injury to his memory, and a kindt of defrauding the Storehouse of Religion, to conceal that for any private use, which concerns a public benefit. A Teacher, after his death, is best commended, by the remaining fruits of his labours; those parcell-reliques of this worthy man, being then read, rightly understood, and applied, cannot but both inform the charitable Christian Reader, and confirm him.   

THE CURSE AND CRIME OF MEROZ.  JUDG. 5. VERS. 23. 
Curse ye Meroz, (said the Angel of the Lord) curse continually the Inhabitants thereof; because they came not to help the Lord, to help the Lord against the mighty.  
AS it is the first care of a good Gardener (right Honourable, right Worshipful, and well-beloved) to purge and rid his Garden-plot of all noxious herbs, and pestilent weeds: So is it the chiefest work of a wise Governor to remove all naughty and incurable persons from a City and Commonweal. The which we need not to prove by the authorities of Solon, Lycurggus, or other Heathenish Lawgivers', but even by the prescript of the wisdom of God, the well and fountain of perfect policy. For when the Lord had brought his vine out of Egypt, and had given to the people of Israel the land of Canaan, he first and principally charged them that they should utterly root out the idolatrous Canaanites, that they should make no league of friendship with them, but without all compassion, smite and destroy them from the face of the earth, 
Deut. 7.2.3.  Deut. 7. And this commandment they kept religiously, both under the flourishing government of josua, and of the Elders also which succeeded him. But after, when they had taken root in the fruitful land, and plenty had begotten ease, and ease had bred security, and security had brought forth forgetfulness of God, and forgetfulness of God had caused them to make an impious truce with the cursed Canaanites, 
Judg. 1.28.  whom for a little tribute they suffered to live quietly in the midst of their land: the Lord did therefore bring upon them many calamities, and gave them up often to be subdued and tyrannously oppressed by those profane Nations. And yet behold the Father of mercy, did in the midst of his fury remember mercy. For in their greatest oppressions, whensoever they truly repent and turned unto the Lord, 
Chap. 2.16.  he raised them up judges, that is to say, rare and extraordinary Champions, men of valiant and heroical spirits, which by strong hand delivered them from their oppressors. Witness this one example for all in the fourth Chapter of this Book, wherein it is hard to say, whether the oppression was more grievous, or the deliverance more famous. For the Lord had sold his people into the hands of jabin King of Canaan, whose munitions, even nine hundreth chariots of iron, seemed unresistable; his soldiers innumerable, his Captain Sisera invincible, who by continual excursions had overrun the whole land for the space of twenty years. And yet when they called upon God in their distress, he raised up Deborah the Prophetess, who persuaded Barac the son of Abinoam, to take unto him ten thousand soldiers of the Tribes of Zebulon and Nepthalye, and with that handful of men, to encounter that huge Host of the Canaanites in a pitched field near unto the brook Kishon; whose army was three hundred thousand men and more, as josephus writeth. In which battle jabin was for ever vanquished, the Canaanites discomfited, their chariots dismembered, & their captain Sisera most dishonourably nailed unto the ground with a pin of a Tent strucken through the temples of his head by the hands of jael, the wife of Heber. And upon that glorious victory, Barac and Deborah did sing this sweet song of thanksgiving unto God, in the fift Chapter of this Book.  
In which most excellent & triumphant Hymn, as the Author's name is Deborah, 
Deb. signif.  which signifies a Bee, so doth she bring not only the sweet honey of praise and thanksgiving for that glorious victory, but also a sharp sting of reproof wherewith she pierceth those Tribes and men that came not to help them in that great extremity. But of all the Israelites that absented themselves, there were none so faulty as the men of Meroz, who dwelling near unto Mount Thabor where the field was fought, and being called upon to come, did notwithstanding hide their heads in the day of battle. And therefore this holy Prophetess doth thunder as it were from heaven a special malediction against them, saying, Curse ye Meroz, etc. which words are nothing else but a direful doom of Deborah against the merciless Merozites; wherein, for brevity's sake, I will observe but  
2. Points.  

1. The Curse of Meroz; and what it was.  
2. The Crime of Meroz; and how great it was.   
1. Concerning the former, 
1. Part.  the meaning is, that an Angel of God, to wit, either Barac, as the Chaldee paraphrase doth render it, or some other Prophet inspired from above, as I expound it, did command both the judges and the people to pray for the ruin and utter destruction of Meroz, and of all that dwelled therein.  
Quest. Now if any man ask whether the command of this Angel be not contrary to the command of that great Angel of the Covenant, Christ jesus, who bids us in the Gospel to bless them that curse us, and pray for them that persecute us, 
Matth. 5.44.  whereunto heavens great trumpet S. Paul accordeth, saying, 
Rom. 12.14.  Bless, and curse not:  
I answer, Answ. there is no repugnancy in these commands. For as the Word of God forbiddeth all intemperate heat and desire of revenge in our private wrongs, and so all manner of cursings of our private enemies; so doth it require us to hate the enemies of God, with a perfect hatred, and to curse them unto the death, if we be certified from heaven that they be incorrigible, and that the Lord hath appointed them unto slaughter. Hence the holy Prophets of God, who being ravished in the Spirit, were carried up into heaven upon the wings of prayer and prophecy, 
2. King. 2.  as Elias in a fiery chariot, and did behold in the crystal glass of God's secret counsel, who were the incurable enemies of God, destined unto destruction, could not choose but with their hearts wish, and with their tongues express their longing desire to have the judgements of God put in execution. Hence proceeded the curses of Elisaeus, of Elias, of David, of other holy men of God, who being endued with the Spirit of discerning, and inflamed with a pure zeal of God's glory, did pray for the destruction of them, who were already by the judge of the whole world appointed unto death. And therefore Saint Augustine saith of such prophetical imprecations, 
August.  that they were rather Verba praedicentium, quàm vota imprecantium, words of prediction, than wishes of malediction. But as for us, 
Amos 7.14.  who are neither Prophets nor Prophet's sons, nor have any extraordinary gift of God's Spirit, we may not absolutely wish for the destruction of any, lest our Saviour say unto us as he did unto his Disciples, wishing for fire from heaven upon their enemies, 
Luc. 9.55.  You know not of what Spirit you are. Yet may we conditionally curse the enemies of God and his Church, if so be the Kingdom of Christ cannot be established without their destruction. Wherein notwithstanding we must beware that we suffer the holy Ghost to sit as pilot in our hearts, and to rule the rudder of our tongues, lest by any mixture of humane infirmity, we do adulterate the Word of God. For as a little ink which is poured into a Spring maketh all the water black that issueth from it, and a little Coloquintida spoilt all the Pottage of the Prophets, 
2. King. 4.  2. King. 4. and one dead Fly corrupteth a whole pot of ointment: even so doth a little malice make the judgements of God which thou pronouncest, both unprofitable unto thy brethren, and damnable unto thyself.  
So that the Doctrine is this, Doct. & the use is good. Where the Lord of Heaven doth first curse, there Debbora and Barac, the Minister and the Magistrate, must both curse; the one with the Word, the other with the Sword; the one by exhortation, the other by execution; the one foretelling, the other inflicting the judgements of God upon notorious offenders without affection or partiality.  
Strange it is that the Lord commanded these judges of Israel to strike the Merozites, their brethren, with such a Maranatha in the highest degree; but it is a notable precedent to teach all Magistrates, that when the Lords will is revealed unto them, either by his Word, or by his Spirit, or by the Edicts of wholesome Laws, that any heinous offenders are appointed unto death, their eyes must not then pity them, nor their hearts must have compassion on them, but with all wholesome severity they must prosecute them unto their end. When the people of Israel had committed Idolatry with the Golden Calf, Moses called the Levites, and bade every one put his Sword by his side, and slay every man his brother, and every man his companion, and every man his neighbour, that so they might consecrate their hands unto the Lord, and receive a blessing; whereupon the Levites slew three thousand men, or thereabouts. The which zeal of the Levites in revenging Gods glory, did so please the Lord, that for it the curse of jacob against Levi was turned into a blessing, as appeareth by Moses in his Swanlike Song, Deut. 33. And of Levi he said, 
Deut. 33: 8, 93.  Let thy Vrim and thy Thummim be with thy holy one who said of his father and mother, I have not seen them, neither knew he his brethren or his own children, meaning that he preferred God's glory before natural affection. The which example would to God it were written in the hearts of all judges. But yet let them still remember to curse no otherwhere, but there where God himself hath cursed.  
The false Prophet Balaam could say, 
Numb. 23.8.  How shall I curse where the Lord hath not cursed, or how should I detest where the Lord hath not detested? And how fare be we then from this rule, who are so tender of our own reputation, that if we be touched never so little with the scourge of the tongue, we are like that cloister in Thebes which Plutarch calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Plutarch. Moral.  which for every word that was spoken in it would give an echo of seven sounds; even so do we return seven curses for one into his bosom that revileth us: But when the name of God is blasphemed, his honour defaced, his precepts neglected, we are muti ut pisces, or if we open our mouths, 
Psal. 55.  our words are smother than Oil, and our faces are as cheerful as if we had found a treasure.  
Well; the Spirit of God doth curse Meroz, and what was this curse? Surely it was no verbal malediction, but a real effusion of the wrath of God upon the Inhabitants of that town. For though a causeless curse (as Solomon speaketh, 
Pro. 26.2.  Pro. 26.) be like unto a Swallow that flieth from the hand, and lighteth not there whither she was sent; yet are the curses of God, and his Prophets, like unto jonathans' bow and saul's sword, 
2. Sam. 1.  which return not empty from the blood of the slain and the fat of the mighty, 2. Sam. 1. Witness Elisha, who had no sooner cursed the children of Bethel, but they were by and by devoured by two Bears out of the desert, 2. King. 2. Witness Peter, 
2. King. 2.  who had no sooner cursed Ananias and and Sapphira, but they by and by fell down dead at th'apostles feet, Act. 5. And our Saviour had no sooner cursed the Figtree, 
Act. 5. Mark. 112  Mark. 11. but it by and by withers unto the ground. And surely the Hebraisme which Debbora useth in my text, iterating the curse again and again, doth manifestly show that the curse of Meroz was no common or easy imprecation, 
1. Cor. 16.22.  but anathema maranatha in the highest degree; it was a vehement and effectual curse which lighted not only upon their goods, but upon their persons also; neither upon their bodies, but upon their souls also; a curse which (as David speaketh) covered them like a garment, 
Psal. 109.18.19.  girded them like a girdle, and entered even as water into their bowels, and as oil into their bones. For how fearful a thing was it to be cursed by the Lord, whose words are as two-edged swords, 
Heb. 4.  whose voice is as the voice of thunder: and whose breath is as a River of Brimstone which burneth unto the bottom of hell? Surely if the son of Syrach said truly, that the Mother's curse rooteth out the foundations of the children's houses: then how much more powerful is the curse of our heavenly Father, whose ireful countenance maketh the earth to tremble, the heavens to bow, 
Nahum. 1.  the seas to be dried up, the rocks to rent, and the mountains to melt away with fear? And what then shall we think, but that the houses of the Merozites, which they hoped by their policy to continue, were now blasted by the breath of God's mouth, and for ever ruinated by his curse? Doubtless as it is a fearful thing to fall into the hands of God, so is it as horrible also to be cursed by the mouth of God.  
What shall I speak of this, that they were reputed execrable of the people of God, that they were cut off from the Commonwealth of Israel, that they were as jericho and other Cities of the Canaanites, devoted unto destruction? So that as the City of Rome when they condemned Manlius of treason, 
Plut.  used this Preface; Manlius eras mihi cum praecipites agebas Senones; post quam mutari coepisti, factus es unus ex Senonibus: When thou threwest down the Galls from the Capitol, than wast thou to me Manlius, that is, faithful and dear; but sithence thou art now changed, I esteem thee no better than one of the Galls: Even so said Israel unto the Merozites; As long as you joined with us against Canaan, we counted you our brethren, but now you are changed and estranged from us, you are no better than the cursed Canaanites. Surely this was very grievous to be anathematised by the people of God, but it was not all; for no doubt the consideration of their own sin did so lancinate and torment their guilty consciences, that they had a taste and prelibation of those hellish torments, the fullness whereof they did after endure, if they did not repent.  
This was the heavy weight of the curse of Meroz, whose punishment who so listeth to escape, let him eschew their foul and ugly sin, which is the second part I promised to declare.  
2. Now peradventure you will marvel why so heavy a judgement was pronounced against a sin that may seem light, 
2. Part.  because it was but the omission of a duty they should have done.  
But if you take the balance of the Lords Sanctuary, and put thereinto the sin of Meroz, you shall find it would weigh down heaven and earth, and never be counterpoised till it came to the bottom of hell. It was not a single sin, as a man would think at the first sight, but a monstrous sin, made and compounded of many others, as the words of my Text do make manifest.  

1. For behold, they came not, and that was slothfulness.  
2. to help, and that was unmercifulness.  
3. the Lord; that wickedness.  
4. against the mighty, and that was fearfulness.   
First, if they had dwelled fare off, their laziness might have been excused; if they had not been called, their sin had been somewhat lightened; if they had come, though starting back, as the Ephraimites did in the day of battle, their offence had been much lessened. But alas! they were near, and were solemnly called, and yet never came out of the doors to help their brethren.  
O senseless and dul-hearted Merozites, whom neither the warlike trumpets of battle, nor the whirling noise of so many iron Chariots, nor the beating of so many horses hooves, nor the skrikes and outcries of such a multitude of men, could once awake from the slumber of sinful security. Doubtless these Merozites were given to their ease, and therefore unwilling they were to trouble themselves with that hot bickering; but they should have considered that of Solomon; 
Pro. 1.32.  Ease slayeth the foolish, and the prosperity of fools destroyeth them.  
Again, What unmercifulness was it in them to hide themselves from their own flesh, that is, their brethren, both by nature and by religion, especially in that great danger when their lives lay at stake, their kingdom like to be usurped, and themselves ready to be devoured of their ghastly and bloody enemies? 
Pro. 12.  Solomon saith, that The mercies of the wicked are mere cruelties, and such indeed was the mercy of these men of Meroz, without love, without pity, without the bowels of compassion toward their brethren.  
Oh, but peradventure they thought it skilled not much, whether they went into the field or no, because if God meant to give them victory, he would then surely do it without their assistance. As though every man were not bound by the rule of charity, as much as in him lies, to help God's cause, and to defend the weak from the oppression of the mighty. A notable instance whereof we have in the book of Hester. For when as Purim was gone out against the jews, 
Hest. 5.  and Assuerus had made a bloody decree to root all that Nation utterly out of his land, noble Mordechay persuaded Hester, to interpose herself a mediatrix unto the King for the safety of her Countrymen the jews; who when she feared and cast many doubts, Mordechay did sharply reply, That if she neglected to relieve the Church and children of God, deliverance should surely come by some other means, but she and her father's house should surely perish: Even so should the Merozites have thought, That howbeit the Lord would by his strong hand, and stretched out arm have delivered his people, yet should not the unmercifulness of Meroz, have escaped vengeance, whose hard and flinty hearts either knew not their brethren's misery; or if they knew it, they considered it not; or if they considered, they pitied it not; or if they pitied, they relieved it not; but as much as in them lay, suffered them to be devoured of their oppressors.  
Doubtless it was savage and barbarous immanity, so to forsake the cause of their dear brethren: But what do I speak of immanity? it was no less than wicked impiety, not only because they were cruel against the Lord in that they helped not his children, who are as dear to him as the apple of his eye; but also because it was the Lord's quarrel in a special regard.  
The Israelites and the Canaanites did now fight, non uter imperaret, sed uter esset, 
Tul.  as Tully speaks of the Romans and Carthaginians; not so much whether of them should bear sway, as whether of them should solely remain in the land. Neither was it only the question, whether of the two Nations should be left alive, but also by consequent, whether the God of Israel, or the Idols of the Canaanites should be worshipped. They did not so much strive for the bounds and territories of the earth, as for the privileges and hests of heaven.  
For it was now the question, whether JEHOVAH should sit still between the Cherubins, and fill the Tabernacle with his glorious presence; or whether he should go from Israel, and in stead thereof, Dagon, Moloch, Chemosh, and other abominations of the Heathen should be adored. Seeing then that the worship of God was in so great hazard, in respect whereof we should esteem all worldy things but as dross and dung, how wicked and irreligious were the Merozites, who were so calm and silent in the Lord's quarrel?  
Oh! but peradventure they feared the displeasure of King jabin; they feared his horses, his chariots, his soldiers, and his great power: they doubted the great army of the Canaanites would devour the Israelites, even as the Ox licketh up the grass?  
And what was that but a carnal diffidence, and a foul distrust of God's mercy? Why did they not remember the wonders which the Lord had done for their Forefathers in the land of Egypt? Had they forgotten the red sea, the pillar of cloud, and the Manna in the desert? Or if these things were too ancient, could they not call to mind, how they were delivered of late from the Canaanites by Ehud a man lame of his right hand, 
Judg. 3.  who slew Eglon King of Moab: and by Shamgar from the Philistines, who slew five hundred of them with an Ox goad? Even so it pleased God by weak instruments to bring mighty things to pass, 
1. Cor. 1.  that the whole honour might redound unto his name, and that his people might wholly rely upon his saving health.  
And why then should Meroz fear that the Lords arm was shortened that he could not help, or his will changed that he would not relieve? But if they had been assured that they should have lost the field, and all been put to the edge of the sword, they should not have feared them that could have killed the bodies, 
Mat. 10.  but rather him that could throw both body and soul into hell fire. And therefore the Merozites were very foolish for fear of the anger of men, to fall into the curse of God. Not unlike jonas, 
jonas 1.  who flying unto Tharsis for fear of Nineveh, fell into the Sea, and the belly of the Whale. So sure it is that he who is not willing to be a Martyr of God, shall nilling be made a Martyr of the Devil; and he that will not suffer for a good cause unto salvation; shall be sure to suffer for a bad cause unto condemnation.  
And this Doctrine (right reverend Auditors) goeth near every one of us, both Ministers of the Word, and Ministers of justice. For we can be content to help the Lord, that is, to reprove and punish sin in the inferior and base sort of the people; but when we should help the Lord against the mighty Anachim's, 
Deut. 2.  and great men of the World, woe is me to tell! our hearts do faint, our courage is abated, and our minds are utterly daunted; not unlike them of whom jeremy speaketh, 
jer. 9  They bend their tongues as their Bows for lies, but they have no courage for the truth.  
O noble Caleb, as was thy name, so was thy nature. 
Caleb signif.  For Caleb signifies, as it were an heart, and thou wast hearty and courageous in the Lord's cause. Thou choosest Hebron to expel the Anachim's the mighty Giants from the city: but alas we lose not Hebron but Heaven for fear of Anachim.  
But let us return unto the Merozites, who peradventure thought themselves innocent, because they took no part against Israel, nor yet joined with the King of Canaan. Wherein they were much deceived. For as the Lord abhorreth all Vterques, such as were they that halted betwixt God and Baal, and they that spoke both of the language of Ashdod and Canaan, and they that were neither hot nor cold, but lukewarm: even so can the Lord as little endure those politic Neuters, which were neither with him nor against him.  
I read in Livy, 
Livius lib. Hist. 1.  that when the Romans and the Alban were at wars together, a noble man called Metius Suffetius doubting whether would get the upper hand, joined with neither army, but hovered on a hill with his forces betwixt both, till he saw whither the victory did incline; with which treachery, the Romans (being conquerors) were so offended, that they tore him in pieces with wild Horses: A just punishment for one that would stand neutral when his Country was like to be overthrown; which as they knew by the Law of Nature, so do we know by the Word of God, that in matters of Religion and execution of justice, neutrality is always execrable. Our blessed Saviour hath given us the rule: 
Luc. 9  He that is not with me, he is against me, and he that gathereth not with me, scattereth abroad.  
Now if any man think, that though the sin of Meroz was very great, yet it was the less, because as they did not help, so they did not hurt the people of God; let him remember, that as firmly as we are bound to eschew evil, so firmly are we bound to do good when time and opportunity doth require. And so I will conclude the sin of Meroz with this one corollary: That it is not sufficient for you (right reverend brethren) to be harmless and innocent men, and to do no injury unto others, but you must also secure and relieve your brethren in their good causes, by your substance, by your counsel, and by your authority, which are the golden Talents whereof you must give an account at the latter day.  
For when the Thrones shall be set in heaven, 
Reuci. 20.  and the Books opened, and the Son of man shall hold the great assizes of the world, to give to every man according to his works; 
2. Cor. 5.10.  it shall not then so much be inquired, what sins thou hast committed, as what duties thou hast omitted; what evil thou hast done, as what good thou hast left undone; what acts of cruelty thou hast effected, as what acts of charity thou hast neglected. It shall then be examined, whether thou feddest Christ, 
Matth. 25.  when thou sawest him hungry, and cloathedst Christ, when thou sawest him naked, and visitedst Christ, when thou sawest him imprisoned, and in a word, whether thou deliveredst Christ when thou sawest him oppressed. Then shall mercy rejoice against judgement, 
jam. 2.13.  as St james speaketh, and judgement shall be merciless unto them that show no mercy.  
HItherto have I launched forth (right Honourable) strait forward into the depth of my Text; 
Application general to the present occasion.  and now, fearing to be carried too far with the pleasant blast of your attention, I will strike sails, and speedily return unto the shore.  
For perhaps some man will pull me by the sleeve, and say, Quid Marticum Legibus? What hath a Text of Wars to do with the affair of Peace? What is Canaan unto England? What is Meroz unto Devon? 
Preached in Devonshire.  Or what is the battle of the Canaanites unto this settled judgement which is now to begin?  
Yes surely, if we look about us, we shall find that the cursed Canaanites do every where abound, and so much the more dangerously fight against us, because they come not into a pitched field, as they did of old, but lie secretly in ambush to hurt the innocent.  
And what are these great Assizes which you have in hand, but as it were a great battle, wherein both judges and justices, and Counsellors, and jurors, and every one in his rank must fight, not with the sharpness of weapons, but with the severity of the Laws, against the Romish Canaanites, the bloody Peresites, and the wicked jebusites which seek to disturb the peace of our Israel? Behold our two gracious Princes, first Debbora and now Barac, have for many years continued this battle of justice, to the comfort of the godly, to the confusion of the wicked, to the wonder and astonishment of the whole World. It may truly be said, that in the days of their predecessors the high ways were unoccupied, and travellers walked through by ways, by reason of the multitude of thiefs and robbers; and that which was most horrible, the Romish jabin did keep the souls and consciences of men in a miserable slavery, until our late Debbora rose up a mother in Israel, who broke the Cananitish yoke, and brought in the halcionian days of peace, which by the goodness of God, and our blessed Barac, we do still enjoy. And yet I know not how it cometh to pass, that many relics of the Canaanites, that is to say, idolatrous Papists and cruel robbers, and bloody oppressors of the poor, and many other enormous offenders do yet remain in the midst of our land. And what is the cause of this confusion? Surely one of the greatest causes of our misery is this, that such as ought to come to these Assizes, and to fight the Lords battles against sin and superstition, are negligent in coming to help the Lord in the execution of justice.  
For to speak nothing of them that come not at all, whereof some with Reuben abide among the Sheepe-folds to hear the bleating of their flocks, they are covetous; some with Gilead tarry beyond jordan, in the green fields and meadows of their delights, they are voluptuous; some with Dan remain in ships, and are beyond the Seas, in heart doting upon their Romish Idols, they are superstitious; some with Meroz, hide themselves at home in the dearne cells of distrust, and they are timorous; How few, I say, of those that do come to this judiciary field, do come as they ought, with care and conscience to help the Lord against the mighty? Nay most part of them (woe is me to tell!) come not to help, but to hurt the Lord; to fight for falsehood against truth, for wrong and injury against justice, for Popery and Superstition against Religion; Who as they are guilty of the sin of Meroz, so shall the curse of Meroz undoubtedly light upon them. For the Lord hath said it, whose sentence is unchangeable, whose wisdom is insugable, and whose power is unresistable.  
Be it fare from me (my Lords) to bring you within the compass of this curse, whose integrity hath been approved both of God and man. We were unthankful if we should not acknowledge that your Lordships have marched valiantly in this battle of justice, and have already dipped your feet in the blood of God's enemies.  
Yet must you consider that the Canaanites are like the Monster Hydra, 
Hydra.  wherewith Hercules did fight, who when he had cut off one head, another did still arise in his place. Wherefore let me beseech you to come and help the Lord afresh in this battle. Up Debbora, arise Barack thou son of Abionam, and lead thy captivity captive. Set upon the relics of the Canaanites, and first those obstinate Papists, who are left amongst us, to be thorns in our sides, and pricks in our eyes, for our unthankfulness unto God.  
I know the Laws of our Land do deal favourably with those wilful Recusants, who will not once come into the Temple with old Simeon, 
Luc. 2.  that they might embrace Christ; nor once hear the Word preached with Candaces' eunuch, 
Act. 8.  that they might be converted unto Christ: but are like the deaf Adder, which clappeth one of his ears close unto the ground, and with his twining tail stoppeth the other, that he may not hear the voice of the Charmer, charm he never so wisely. And therefore of them I may say little, save only wish that as they refuse to come into our Churches when they are alive, so they might have the burial of an Ass, and their carcases be thrown upon a dunghill after they are dead.  
But for the Priests and jesuites, who like the Devil go about continually, 
1. Pet. 5.8.  in secret corners, seeking whom they may devour, who labour to withdraw the hearts of the people from their natural Sovereign, unto jabin of Rome, it is high time to take the nail of the Laws into your left hand, and the hammer of execution into your right, and to pierce the head of Popish Sisera's; yea double and redouble your blows upon them, until you have quite nailed them unto the ground: which if you do, the blessing of Israel shall light upon you, and the power of jabin the Prince of darkness shall be much weakened in this our Land. 
Psal. 137.8.  Oh daughter Babylon, worthy to be destroyed, blessed shall he be that taketh thy children, and dasheth them against the stones.  
Another sort of wicked Canaanites there are, no less dangerous than the former, I mean those cruel Oppressors, who by their power, riches and friends do oppress the poor in the gate; and that which is most horrible, under the colour of justice, by tiring them out by long and tedious courses of Law. This is a crying sin, which ringeth in the ears of God, and doth certainly draw down vengeance upon a Land, if it be not reform. 
Psal. 9.12.  For when the Lord maketh inquisition for blood, he remembreth it, and forgetteth not the complaint of the poor. By how much the more all Christian Magistrates, who are gods, 
1. Cor. 8.  should in this imitate God, namely in taking vengeance upon oppressors, and in delivering the poor out of their hands. The glorious Throne of Solomon which was made of ivory and covered with gold, 
1. King. 10.19, 20.  had stairs to lean upon, which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Lions, & hands curiously wrought; to signify (as some think) that it is the duty of a good Prince and Magistrate to be a courageous Lion to destroy oppressors, and to be a hand of succour to relieve the wronged.  
Surely, oppression is the rifest sin in this land. Let a man cast his eyes unto all judicial proceed, and it commonly falleth out, Pauper vbique●acet, the weaker goes lightly to the walls.  
There is a pretty Emblem in Alciat:  
Pissicules aurata rapit medio aequore Sardas':  
The silly Sprats being under the Water, are chased up and down by the great gilt heads; and if they spring out of the Sea for fear, they are quickly devoured of the greedy Sea-Mews: even so the poor people, if they live quietly at home, they are injured by their rich neighbours, and if they seek abroad to be relieved by the Law, they are many times overthrown, though their cause be good. And where is the fault? Surely a field may be lost under the conduction of the worthiest Captains.  
And therefore I must entreat also the justices of the Bench to help the Lord in this business. Who as they are like those threescore strong men about the bed of Solomon, who had every one his sword upon his thigh for the fear by night, 
Cant. 3.  Cant. 3. so should they draw out the sword of their authority as fare as they can, for suppressing of the wicked, and for defending of the good, that the bed, which is the peace and quietness of our Solomon, may be preserved.  
What should I speak of Counsellors who are Captains and Colonels in this battle? Do they come to help the Lord against the mighty? Yes surely, so long as they do faithfully deliver the Oracles of the Law; but if they help to pervert justice, and to turn it into Wormwood, either by defending falsehood, or impugning the truth, they join with the Canaanites against the Lord. I am not ignorant how an Heathen Orator said well, That a judge must always follow the truth, but a Counsellor may press the probalilitie of his Client's cause; which I grant in a doubtful matter to be often true, but when their consciences do know that a cause is naught, how impious is it then to take sees, or to give any counsel to overthrew the truth? Therefore against such I must pronounce the curse of jude, 
jude vers. 11.  Woe unto them for they have gone in the way of Cain, and run greedily after the error of Balaam for reward, and perished in the gain saying of Core. You know that Balaam was tepted by the glittering gold of Balac to device cursed counsel against the people of God; but what came of it? The vengeance of God followed him upon the heels, and he was slain in the battle by the sword of joshua. Oh then keep your tongues from evil, 
Psal. 34 13.  and your lips that they speak no guile.  
But I may not forget the jurors and Witnesses, in whom the chiefest strength of the judiciary battle doth consist. They are indeed by our Laws the highest judges in matter of fact, and therefore I must say unto them: 
Psal. 58.1.  Are your minds set upon righteousness, and do you judge the thing that is right, O ye sons of men? Do you come hither to help the Lord of Heaven, or rather to pleasure and gratify your earthly Lords? Do you come with single and conscionable hearts to further justice, or rather with partial and corrupt affections to pervert judgement? I would to God you were innocent (my Brethren) but sure, an evil report, and scandalous is gone out of you. It is said (I know not how truly) that some of you have meritorias linguas, as a false Empress did falsely object unto a good Philosopher; that is, you are corrupted with coin to speak and to swear either contrary or besides your consciences. Oh then remember that of job: 
Job. 27.  The congregation of the hypocrite shall be desolate, and fire shall devour the houses of bribes.  
As the Prophet foretold that Manasse should be against Ephraim, and Ephraim against Manasse, 
Esa 9.21.  and both against judah; so is there such pulling and haling in juries, that some are for the plaintiff, some for the defendant, and both many times against the truth. 
Chrysost.  Of such people, Chrysostome excellently speaketh in his fourteenth Homily to the people of Antioch: As little children who with great force draw a long rotten rope contrary ways, do break the rope, and failing backwards wound themselves, some in the head, some in the shoulders, and some in other parts of their body: Even so they that striving in judgement to contrary purposes do break the religion of an oath, do dangerously wound their souls, and both drop down into the bottomless gulf of Perjury; who when they lay their hands upon the Book to swear, 
Zach. 5.2.  would to God they would remember that flying Book in the 5. of Zacharie, which being twenty cubits long, and ten cubits broad, was full of curses and woes against them that swear falsely; yea such curses as should remain in the midst of their houses, and consume both the timber and the stones thereof.  
Surely, it makes my flesh to tremble, and my tongue to cleave unto the roof of my mouth, when I consider that after so many years preaching of the Law, as it were with thunder and lightning from mount Sinai, and of preaching the Gospel as from mount Zion, there should be so little account made of swearing and forswearing as yet there is. Oh tell it not in Cath, nay publish it not in the streets of Askelon, lest the daughters of the Philistims rejoice, lest the uncircumcised be glad.  
Pliny, who was a great Philosopher, 
Plin.  but an Atheist; one of the chiefest reasons that persuaded him there was no God, was because when men were brought into the Capitol of Rome to swear, and stood there before the Image of jupiter, which held a thunderbolt in his hand, as it were to take vengeance of the wicked, yet, saith he, fulminantem peierant jovem, they perjured themselves before jupiter that threatened to be revenged of their perjury. That was but a weak reason to persuade Pliny there was no God; but it is a reason to think them flat Atheists, who taking an oath not by jupiter a false God, but by jehonah the living God, (unto whom all things are naked and open before his eyes) do notwithstanding either dissemble the truth which they are sworn to reveal; or overthrew the truth which they are sworn to maintain, or smother the truth which they are sworn to bring to light. This is an horrible sin, and too too common: yet am I persuaded better things of many of you (beloved Brethren) and such as accompany salvation, and therefore I exhort you in God's name, that you will judge justly, and follow the truth in love, without respect of any man's person.  
I have read in Diodorus Siculus an ancient Historian, 
Diodorus Siculus.  that the old Egyptians had their judges set forth in imagery, in such sort, that the chiefest judge had a tablet of Saphire stone hanging about his neck, wherein verity was engraven, his eyes were closed, and a number of books were laid about him; to note, that a judge must only respect the truth, having no regard unto the persons, but unto the cause which he must carefully learn.  
But if you scorn to learn your duty of Heathenish people, I commend unto you the example of holy job, 
job 29.  who said, and no doubt truly of himself, being in place of judgement as you are: I put on justice and it covered me, 
job. 29: 14.  my judgement was as a robe and a Crown. I was eyes unto the blind, and feet unto the lame, I was a father unto the poor. And lest you should think he was more pitiful than just, mark what followeth, And when I knew not a cause, I diligently sought it out. Thus if you do, the ear that hears you shall bless you, and the eye that sees you, shall witness unto you, and the blessing of him that is ready to perish shall come upon you. But if on the other side, you shall either take a reward to hurt the innocent, or hinder the right of the Stranger, the widow, and the Fatherless, yea or do this work of the Lord negligently, 
Deut. 27.  and unfaithfully, Cursed shall you be in the field, and cursed in the town; cursed shall be your basket and your dough. Cursed shall be the fruit of your bodies, the fruit of your Land, the increase of your Kine, and the flocks of your sheep. In a word, all the curses of the Law, like so many thunderbolts shall light upon you, and Let all the people say, Amen.  
FINIS.   

A SERMON OF PATIENCE. Preached at S. Mary's in Oxford, BY EDWARD GEE, Then Fellow of Brasen-nose College. Since Doctor of Divinity, and one of his MAJESTY'S Chaplains in Ordinary.  
And now published for the benefit of others: BY his two brethren, JOHN GEE and GEORGE GEE, Ministers of God's Word.  
LONDON, Printed by W. S. for Nathaniel Butter, and are to be sold at his shop near S. Austins-gate, at the sign of the Pied Bull. 1620.   

A SERMON OF PATIENCE.  JAMES 5. VERS. 7. 
Be patiented therefore, Brethren, unto the coming of the Lord: Behold the Husbandman waiteth etc.  
AS they that build in friths and arms of the Sea (right Worshipful and well beloved) do at a low water fortify the place with some strong wire to keep away the tide, lest their work should be overcome by the reflowing Ocean: even so the children of God, who are spiritually to be builded upon the earth, as in the raging sea of troubles and afflictions, must in the tranquillity of their mind, sense themselves with the inexpugnable bulwark of Patience, lest when crosses do happen (which happen at one time or other unto all,) the deeps of heaviness breaking out, should overflow their souls, and bear down the precious edifice of faith and piety begun in them. The which point of heavenly wisdom wishing to be rooted in your religious breasts, I have made choice of these words of Saint james, wherein he doth sweetly comfort the poor Christians of his time, who being as Lilies among the Thorns, were pricked and rend with the injuries and oppressions of their fellow brethren. 
Prou.  And albeit this my Text may seem to be like unto that Wine Solomon advised to give only to those that have grief of heart, that drinking they may forget their poverty, and remember their misery no more; yet, if by your patiented attention you shall show that you love and embrace this excellent virtue of patience, I shall, by the assistance of God's Spirit, make it plain, that every one which heareth me, may receive some wholesome instruction out of this Text, wherein there be contained  
Two principal parts.  

1. The Exhortation; Be patiented, Brethren.  
2. The Motive of this patience, which is the fountain of all Christian comfort, namely, 
2. Thessa. 1.6: 7.  The coming of our Lord, when as he shall recompense tribulation unto them that trouble, and unto them that are troubled, rest. But because flesh and blood being impatient of delay, will strait reply, Oh but that day is fare hence, and the hope thereof being deferred, is the fainting of the heart; he therefore meeteth with that exception by a double reason, the one taken from the example of Husbandmen who do patiently wait for the former and later rain, to receive only the fruit of the earth: the reddition of which comparison being employed, is, that we should much more patiently expect the great harvest of the Lord, wherein we that now give weeping and sow precious seed, 
Psal. 126.5, 6.  shall joyfully reap the blessed sheaves of immortality. In the other reason, he utterly denyeth the objection, and urgeth, that the coming of the Lord is near at hand, and so iterateth his exhortation, encouraging them to be patiented, and to settle their hearts.   
This I take to be the true meaning and most natural analysis of my Text: all the parts whereof I intent not particularly to handle at this time, but in the exhortation to insert the reasons, being as it were the sinews and bones wherein the strength and vigour of the exhortation doth consist.  
First then we must understand, that this holy patience whereunto the Apostle doth stir us up, is not a quiet sufferance of evils arising either from a senseless stupidity of the mind which is but brutish, or from some moral good end which is but Heathenish, or from some bad and evil purpose which is but devilish; 
Definitio.  but it is a sacred virtue and slip of charity, engrafted in us by the holy Ghost, whereby we entirely submitting our wills unto the will of God, do cheerfully bear all wrongs, crosses, and afflictions, without grudging at men, or repining at God; and that for the glory of his name, for the benefit of his Church, and for the performance of his Commandments.  
The which heroical virtue being fare above the reach of man's natural powers, it pleased the Lord to teach by a rare example, the wonder and astonishment of all ages. For behold he that was impassable, and could suffer nothing did as it were evacuate himself, that he might suffer all things, and become a perfect mirror of patience for us to behold: whose only death, if it be duly considered, is most effectual to appease all unquiet and tumultuous humours in our hearts.  
What contumelies did he suffer? what injuries did he endure? what torments did he bear? and yet never complained, 
Isay 33.7. Mat. 26.67. Mark. 8.23.  but stood as a harmless Sheep before the Shearer, not opening his mouth. They reproachfully spit upon his face, who had a little before restored the blind by his spittle. They reviled that name, which maketh all creatures, both Angels, 
Phil. 2.9.10. Math. 27.29.  and men, and Devils to tremble. They buffeted him with the palms of their hand, and crowned him with thorns, who crowneth his children with garlands of glory, and putteth palms of victory into their hands. They stripped him of his robes, and gave him gall and vinegar to drink, 
Math. 27.31. & 34. Math. 26.28.  that had drunken unto them the cup of the new Testament in his blood, and had prepared a robe of righteousness to clothe them withal. Lastly, they excruciated that innocent soul with most exquisite torments upon the cross, which bore their sorrows, 
Esay 53.4. Mat. 27.51. Mark. 15.33.  and carried their infirmities. And though the stars were ashamed, the elements troubled, the earth trembled, and the Sun withdrew his beams, as loathing to see that horrible act; yet was not he touched with any spark of anger against his persecutors, 
Luk. 23.34.  but mildly prayed in their behalf, Father, forgive them, for they know not what they do. O more than admirable patience of the Son of GOD, whose constant enduring of that bloody baptism, cannot but animate the faithful soldiers of Christ manfully to encounter with all difficulties whatsoever.  
In the 1. Macch. 6. 
1. Mach. 6.  Antiochus shown the blood of Grapes and Mulberries unto the Elephants to provoke them to fight; And the holy Ghost, in like sort, to encourage us patiently to endure all the calamities of this life, doth point unto the bloody passions of our Messiah. And hence it is that Peter proclaimeth, Christ hath suffered for us, leaving us an example that we should follow his steps. 
1. Pet. 2.21.  In which steps all the blessed Martyrs and Confessors, the Ancient-bearers of our Faith and dubbed Knights of the holy Ghost (as Nissen calleth them) have trodden, not loving their lives unto the death; but constantly enduring, some of them to be consumed in the fire, some of them to be scalded with boiling lead, some of them to be torn in pieces with the rack, some of them to be ground in the teeth of wild beasts; and all of them to shed their blood for the profession of this faith, which hath been disseminated into all parts of the world, especially by the constancy of their profession. But because this resistance unto blood is not as yet fallen unto our share, though God knows how soon all of us may be put unto it:  
I will leave that part of patience which is exercised in persecutions, and speak of that whereof we have continual use now in the peace and quietness of the Church; wherein we had need of patience and longanimity both towards our brethren, and towards our heavenly Father: the former whereof driveth from us all anger and desire of revenge against those who have done us harm; the latter removeth out of our minds all murmuring against God in afflictions sent immediately from him, and causeth us meekly to wait for the compliment of his promises.  
First then, we must behave ourselves patiently towards such as have wronged us, whether it be in our goods, or names, our dignities, or any thing else; not only refraining our hands from returning of violence, our tongues from railing, our eyes from ireful looks, but even our hearts also from any thought or desire of revenge.  
Thus fare Philosophy could never go; though Plotinus speak of virtues, 
Plotinus.  both purgatoriae and purgati animi, yet neither of them both could thus fare clear the sight of understanding, to know that every motion of wrath is a sin; but the wisdom of God which framed man in his perfection, must needs come down from heaven to reframe him in his defection, and teach this uncouth doctrine to carnal ears, 
Math. 5.22, 23.  that to be angry with a Brother unadvisedly, maketh a man culpable of a judgement; and to call a Brother Racha makes him worthy to be punished by a Counsel; and to say unto a Brother Fool, deserves no less than hell fire; That we must love them that hate us, 
Math. 5.44.  bless them that curse us, pray for them that persecute us, do good unto them that hurt us, and are our enemies; all strange aphorisms to flesh and blood. And yet our Saviour did not only command them, 
Vers. 45.  but demonstrate them also by the example of our Father in the Heavens, who showers down his blessings upon both good and bad, his friends and his foes. So that as a Father love's that child only in whose face he seethe the form, the lineaments, and similitude of himself; so will GOD neither love nor yet acknowledge any for his legitimate child, whose heart is not stamped with this character of extraordinary charity.  
Here then the Prince of Philosophers is convicted to be blind, 
Arist.  who thought that to revenge injuries is a part of magnanimity: and Scylla, 
Scylla.  the Roman Captain may be noted of vanity, who thought it a great glory to have it engraven upon his tomb, That never any man exceeded him in doing mischief unto his enemies.  
But, alas, what marvel if those Heathens were so foully deceived, and so vehemently inflamed with the fire of revenge, sithence that they who profess themselves the Scholars of Christ, can hardly brook the Doctrine of patience, but are even ready to say with the Capernaitanes, This is a hard speech, 
joh. 6.60.  who can endure it? or if they lend their ear unto it for an hour, yet do they scarcely practise it once in their whole life. Nay would to God that we whom wisdom and a purer knowledge of Christ should purify from all corrupt affections, were free from inordinate wrath, and a secret practice of revenge.  
Cato, 
Cato.  the Censor, was wont to say, not so much upon pride, as being conscious of his own knowledge, that if other men offended they were to be borne with, because they did it upon ignorance, or impotency of affections; but if himself committed a fault, it was to be imputed to mere malice, and therefore deserved no pardon. In like sort may it be said of this impatience, that if the unlearned do sin therein, it is more tolerable; but if we that are not only instructed in the Arts of humanity, but also in the knowledge of divine mysteries, and are as Lamps to give light unto others, be faulty herein, sure our malice must needs be exceeding great, and our fault more heinous before God and man.  
placability and meekness should always attend upon wisdom, 
Psal. 45.14.  even as the Virgins followed the Queen in a vesture of Needlework, Ps. 45. And therefore Saint james in the third Chapter of this Epistle asketh, 
jam. 3.13.  Is any man wise and endued with knowledge amongst you? Let him show by good conversation his works in meekness of wisdom. Wherefore, art thou a ruler and hast the government of people? Then hast thou plentiful matter of exercising thy patience. 
Xenophon.  For Xenophon hath well observed in the Preface of his History, that men are more bitter and trouble some unto their rulers than any flock of Sheep or heard of Cattles unto their leaders; which Moses the mildest man that ever was proved to be true, whose patience was so moved with the untowardness of his unruly multitude, that when he came out of the Mount Horeb, having talked so familiarly with God that his face shone as the Sun; yet seeing the people commit idolatry, in a great rage he broke in pieces the Tables of the law, 
Exod. 32.19.  which were written by Gods own Fingers. And indeed this is a godly and zealous impatience, not to endure the injuries and dishonours of God, but to revenge them with all severity. Nay thou must be impatient also in the wrongs done unto thy brethren, like as Abraham who aided Lot, 
Gen. 14.16.  to recover his goods of the five Kings; for in this case true is that of the Heathen, 
Seneca.  Si non propulsas iniuriam cum potes, facis: Thou art as much in fault as he that doth the wrong, if thou redress it not.  
But if thou draw the sword of thy authority out of the scabbard to revenge thy private injuries and dislikes, how dost thou obey his Commandment, who said, 
Rom 12.19. Deut. 32.  Avenge not yourselves, but give place unto wrath? for it is written, Vengeance is mine, and I will repay, saith the Lord, Ro. 12. Yea much more blame worthy art thou, if thou be like unto that furious Housholder which the son of Syrach describeth, 
Ecclus. 4.  Ecclus. 4. Be not as a Lion in thine house, neither beat thy servants for thy fancy, nor oppress them that are under thee.  
Oh but they are such as do always withstand my will, 
Ob. Sol.  and therefore I cannot endure it. Why, if thou have this Christian patience which Saint james doth here commend, it will repress in thee all such thoughts and affections, and thou wilt not so much labour to wrest other men's wills unto thine, as to compose and submit thine own will unto Gods, which is, that lenity and moderation should be known unto all men, 
Philip. 4.5.  Philip. 4. where the Apostle useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, that we should deal with our brethren, and not in extremity of right to revenge our wrongs.  
When Caius Caesar was Dictator in Rome, 
Caesar.  and Metellus the Tribune in a matter resisted his will, Caesar being not a whit offended, replied, Nunquam. efficies ut iam Caesaris mereare, Thou shalt never provoke Caesar to be angry at thee. A noble speech of a Heathen Magistrate, who having but driven Pompey out of Italy, and brought some legions of soldiers into the City, thought it a base thing to seek revenge of one that was inferior unto himself; And shall not a Christian Governor who hath vanquished the powers of darkness, and subdued many legions of Devils, carry himself fare more uprightly than once to think of hurting or molesting them that be under his jurisdiction? especially considering that the judge is at the door, 
jam. 5.9.  ready to drop down the viols of vengeance upon their heads, who will needs take vengeance out of his hands.  
Some Philosophers do write, 
Plinius in Hist. nature.  that the Bee in stinging doth with such violence thrust out her sting, that whiles she labours to hurt her enemy, she destroys herself; and therefore Seneca in his Book of Clemency doth wish, 
Senec. lib. de Clementia.  that the condition of men were alike, and that such as study to annoy others, might do it to their own hurt: But Seneca might have spared that wish; for we know (my Brethren) that he who seeketh to hurt any of the children of men (although his enemy) 
47.  doth not only disarm himself of his spiritual weapons, but also killeth and destroyeth his own soul; So that we had need (as our Saviour willeth his Apostles) by patience to possess our souls, 
Luk. 21.19.  without which we shall every moment lose and make shipwreck thereof.  
But art thou a private man, under the rule of some oppessing Rheoboam, whose little finger is as heavy unto thee, as any man's loins? who whippeth thee not with rods, but with scorpions. Here than thou must beware of hating him whom the Lord hath placed over thee, although he be unto thee as a Lion or a Bear. Quid odisset Clodium Milo materiam ac segetem suae gloriae, 
Cicero in orat. pro Milone.  saith Tully, How could Milo hate Clodius who was the matter and the subject of his glory? And wilt thou being a Christian, hate him who is the matter of thy eternal glory, if thou endure it for Christ's sake? nay, rather take the advice of the wise Preacher, 
Eccles. 10.4.  Eccl. 10. When the spirit of thy ruler is incensed against thee, contain thyself modestly within thy duty. Nam homo sanans sedat peccata multa, 
junius in loc.  as junius doth well translate it; that is, If thou labour by a dutiful submission to mitigate the fury of the ruler, thou shalt both stop many sins which otherwise he would commit, and prevent a mischief which would light upon thine own head, as the Verses following do excellently show; But if his heart be hardened daily more and more against thee, as was the heart of Pharaoh by some secret judgement of God: Oh then settle thine own heart, and remember that the patiented abiding of the poor shall not perish for ever. 
Psalm. 37.  Remember how the souls of Martyrs which lay under the altar, Apoc. 6. cried, saying, How long, 
Apoc. 6.10.  Lord, which are holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? 
Vers. 11.  but it was replied, That they should rest for a little season until the number of their fellow-brethrens was fulfilled. The which blessed spirits did cry for revenge, not upon any private perturbation, but upon an holy desire of seeing the justice of God accomplished: the which mediocrity because we that are clothed with this earthly Tabernacle, cannot keep, we must abstain from all desire of revenge, and tarry the Lords leisure to be strong, 
Psal. 37.  and he will comfort our hearts.  
But because infinite are the occasions of jarring and discontentment amongst private men, which being esteemed as injuries, do stir up choler & debate, let us consider the commandment of Christ [that we should love one another: 
joh. 13.34. ] which divine song was no sooner begun of our Saviour, the sweetest praecenter that ever tuned Note, but straightways followed the whole Choir of Apostles and Evangelists, descanting the same Lesson, and filling every Page of their Epistles and Gospels with precepts of Charity. The which Charity, if it be in us as hot and fervent as it should, it would swallow up all the injuries that are done unto us, even as a flaming fire which burns more vehemently when some drops of water are cast therein. And herehence it is, that Paul weaving as it were for us a rich and glorious garment of the purple wool of the meek Lamb of God, commandeth us to put on the bowels of mercy, 
Coloss. 3.12.  kindness, humbleness of mind, meekness, patience, forbearing one another, and forgiving one another, if any man have a quarrel against another. This is a fair and goodly coat, serving us both for indument to cover our nakedness, and formuniment also to defend us from wrongs. For he that hath those two virtues, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gentleness, and longanimity, will do no wrong, and yet patiently endure the injuries of others.  
But, 
Applica.  alas, now in these latter days, wherein self love hath quite devoured the love of Christ and our Brethren, so nice and touchous are men become, that they cannot endure the smallest wrongs; nay the fumes arising from their testy and boiling stomaches, do so disturb their heads, the seat and throne of judgement, that every trifle seemeth an injury to be prosecuted by rigour of Law, nay by fire and sword; or if ability and opportunity be wanting, at least by irreconcilable hate.  
I deny not but if thou see that thy forbearance doth make thy enemy still more insolent, insomuch that the Poets saying doth come to pass, Veterem ferendo iniuriam invitas novam, By bearing the old injury thou drawest on a new: then mayest thou with good conscience seek redress of the Magistrate, so thy mind be free from acerbity of revenge, and only intentive upon the just defence of thyself. As for the other two sorts of private revenge, they ought to be fare from every Christian heart.  
Quest. Yea, but what if thou canst get no redress by the Law? What if a mightier than thyself oppress thee? What if the mind of the judges be not Answ. set upon equity and right, but turn justice into Wormwood, and repel the just complaint of the poor? Sure if this come to pass, it is no wonder, being a vanity as old as Solomon. I have seen (saith he) the place of judgement where was wickedness, and the place of justice where was iniquity, Eccles. 3. 
Eccles. 3.16.  And therefore himself gives an Antidote against the poison, cap. 5. 
Cap. 5. ver. 8.  If in a Country thou seest the oppression of the poor, and the defrauding of judgement and justice, be not astonished at the matter, for he that is higher than the highest, regardeth; and there be higher than they. Here then, if thou take unto thee Patience, it will dispel all the anguish of thy soul, like unto that wood wherewith Moses made the bitter waters of Marah sweet and pleasant: 
Exod. 15.23. etc.  which thou mayst the better do, if thou lift up thine eyes into heaven, and consider that GOD regardeth, and will in time make thee a full satisfaction for all thy wrongs.  
Tertullian hath made an excellent Treatise of Patience, full of fragrant and odoriferous flowers, 
Tertullian.  whereof one is fit unto this purpose; Satis idoneus est patientiae sequester Deus, si iniuriam deposueris penes eum, ultor est, si damnum restitutor est, si dolorem medicus est, si mortem resuscitator est; Oh well is thee if thou make GOD the Umpire of thy patience. If thou puttest thy injuries into his hands, he will be thy avenger; if thy losses, he will be thy restorer; if thy diseases, he will be thy Physician; if thy death, he will be thy raiser up again: so that thou shalt be sure to have justice, either at the end of thy life when thou goest unto the Lord, or at the day of judgement when the Lord shall come unto thee.  
Antiquity did report, that Achilles' weapons, which the Greeks' did unjustly award unto sly Ulysses, were in a Shipwreck lost in the Sea, and after by the waves thereof carried unto the Trojan shore, and laid upon the Tomb of Aiax that had best right unto them; which whether it be a fable or true History, it skils not much; the Poets thereby would represent the course of justice, which at the length prevaileth and getteth the upper hand. But we have a more sure word (my Brethren) both of the Prophets and of Christ himself, 
Act. 3.19.  that a day of refreshing will come, and that every man shall be rewarded according to his works; the remembrance whereof makes us to bear all oppression and tribulation with alacrity, knowing that these light afflictions which continue but for a moment, 
2. Cor. 4.17.  do bring with them a fare more excellent and eternal weight of glory.  
In the Olympian combats, he won the garland that bestowed most blows upon his fellow champion; but in the Lists of Christ, where GOD is our Agonotheta, or Rewarder, the blessed Angels our Spectators, the holy Ghost our Annointer; he bears away the Crown that bears patiently the blows of his adversary, and in lieu thereof, returneth nothing but good turns, because he plainly shows thereby that his enemy did beat the air only, and never touch him with his wrongs. Which kind of conflict, man's nature will better endure, if he do consider, that his case who doth harm his brother, is fare worse than he that receiveth wrong as Chrysostome doth well observe. Was not the adulterous wife of Potiphar, 
Gen. 39:  though jetting in her Palace, fare more wretched and worse tormented than joseph in the Stocks? Was not wicked Ahab in more miserable estate, then poor Naboth that lost both his Vineyard and his life? Yes surely: 
1. King 21.  and so it is in every injury alike, wherein the actor at one time or other time is vexed in his mind; but he that suffereth hath matter of joy, when he considereth that his sufferings do come from the will of God, and so doth remit all anger against those that are the doers thereof: 
2. Sam. 16.  like as good David did patiently bear the reproaches of Shemei, when he considered that the finger of the Lord was therein, and remembered that though his good name were abused, yet the Lord would, through his constant enduring, make his righteousness as clear as the light, and his just dealing as the noonday. 
Psal. 37.6.  And thus let every one, as Paul willeth the Romans, 
Rom. 12.21.  learn, not to be overcome of evil, but to overcome evil with goodness.  

The second part, Of patience toward God.  
Part 2 NOw it remaineth that I should speak of that Patience which we are to use toward God, which how necessary it is, will easily appear, if we consider that no part of the worship of GOD can be without it. 
Levit. 2.13.  For as no sacrifice could be without salt, so can no part of Religion be practised aright without this patience. Witness the hearing of the Word preached, the door and entrance unto life; which if it be not patiently continued unto the end, what will it bring but that curse; 
Prou. 28.9.  He that withdraweth his ear from hearing the Word, his Prayer is abominable? Witness the practice of godly life, which if it be impatiently broken off, doth hear, The dog is returned to his vomit, 
2. Pet. 2.22.  and the Sow that was washed to the wallowing in the mire. Witness our invocation and prayers, 
Aug. in Ps. 88  which, as Austin notes upon the 88 Psalms, are many times repelled of God, that as a flame of fire which is blown backward, they may return and be more ardent; and therefore unless they patiently proceed, they never draw down any blessing of God. Witness our love, which if by patience it burn not to the end, we shall hear a woc sounding from heaven, because we have forsaken our first love. 
Reuel. 2.4.  Witness our hope, which though it be the Anchor of the soul, yet is patience the cable which ties it fast unto the joys of Heaven, 
Rom. 8.25.  as Paul witnesseth: If we hope for that we see not, we do with patience abide for it, Rom. 8. And therefore if patience be taken away, the ship of Faith must needs be overthrown and dashed upon the rocks of despair. Thus is patience the pillar that supporteth every good work, which as it is requisite at all times, so especially in the evil day and time of affliction. For albeit we are taught out of God's Word, that our heavenly Father doth chastise those sons whom he will receive, 
Heb. 12.6. & 8.  but lets the Bastards and Runagates go free; albeit GOD himself hath promised that he will not fail his People, neither forsake his Inheritance, 
Heb. 13.5.  yet such is our impatient nature, that we are ready to murmur at GOD, either because he sends us such afflictions, or else because he delivers us not so soon as we expect. Hence doth the Prophet David admonish us in the 37. 
Psal. 37.7.  Psalm, Wait patiently upon the Lord, and hope on him; or as the Original doth sound, Be silent unto the Lord. Which word doth excellently express that settling of the mind, and quietness of affections, which in their tribulation the children of GOD must enjoy.  
Behold holy job, the excellent Champion of God, and thou shalt see, as in a clear glass, this religious silence of mind: Behold, a more victorious conqueror sitting upon a dunghill, than Alexander the Great upon his chair of Estate: for the Spirit of GOD hath said it; 
Pro. 16.32.  He that is slow to anger is better than the mighty Man, and he that ruleth his own mind is better than he that winneth a City, Prou. 16. Behold what variety of evil tidings, like fearful cracks of Thunder did strike the ears of this inexpugnable fortress, and yet could they make no breach into his soul. The first was his orbity and loss of children; the second his poverty and loss of riches, both able to have burst a heart of Adamant, and yet made they not the least scar in his soul. 
Job 1.21.  Naked came I out of my mother's womb, and naked shall I return again; the Lord gave, and the Lord hath taken away, now blessed be the name of the Lord. In all this did not job sin, nor charge God foolishly with his lips. Yea but peradventure he will impatiently break forth, if his skin be touched unto the quick. Oh loathsome Lazar, 
Chap. 2.7.  full of sore boyles from the sole of his foot unto the crown of his head, able to have made patience itself waspish and testy; and yet though his wife, as bellowes of impatience, did counsel him to curse GOD and die, 
Vers. 9  yet did he not sin with his lips, but mildly replies, Thou speakest like a foolish Woman; 
Vers. 10.  What? shall we receive good at the hand of GOD, and not receive evil? Yea though his friends like pricks and thorns in his side, did ever pierce his afflicted soul; though these intolerable griefs should continue upon him unto his death, yet would he still patiently expect: 
Cap. 14.  All the days of mine appointed time will I wait until my changing shall come, 
Cap. 19.25.  Cap. 14. Yea, I am sure that my Redeemer liveth, and he shall stand last upon the earth, and though after my skin Worms destroy this body, yet shall I see GOD in my flesh, Cap. 19 Oh dauntless patience, which would never once shrink until the coming of our Lord! and shall we (my Brethren) who have much more occasions of comfort than this man had, be dejected by poverty, by sickness, by death of friends, by oppression, or by any other discontentment? We know, 
Simil.  that as men do cause their finest linens which they wear next unto their skins, to be continually washen and wrenched, that they may be pure and clean from filth, but their sacks and course hair clothes they do not wash: even so, the Lord of Hosts doth afflict his dearest children (whom he will take up into his own bosom) that they may be cleansed from sin and pollution of the flesh; but those whom he regardeth not, he suffers to enjoy quietness and ease. And why then do not we rejoice in all distresses, seeing we are purged thereby as by a scouring soap and purified as the Gold and silver in the fire, that so we may be made fit for him that is purity and holiness itself?  
Quest. Oh, but thou thinkest that the Lord who hath said, Many are the troubles of the righteous, 
Psal. 34.19.  but he will deliver them out of all, is too too slow in performing his promise unto thee, and therefore thou repinest at his 〈◊〉.  
Saint Augustine shall answer thee upon the 35. Psal. Oh man, 
Aug. in Ps. 35.  
Sol.  thou art 〈◊〉 pikeman of GOD, and the time of the pay comes after, why then dost thou crave thy hire before thou hast done thy work? If thy servant would needs be paid before hand, thou wouldst be offended with him, because thereby he should seem to distrust thy fidelity; and shall not God be offended with thee, that art so hasty with him who is verity itself? A worthy place to repress the festination of your diffident nature which love's no delay, and would be at a point with GOD to know some certain time of her delivery: but the Lord himself hath beaten down that humour of ours, 
Esa. 28.16.  Esay 28. Qui credit non praefestinabit, He that believeth will not be too hasty, but patiently expect the leisure of our God.  
Popilius, 
Popilius.  the Legate of Rome, being sent Ambassador unto Antiochus, drew a circle about him with his staff, and commanded him to give an answer before he came out of the circle; but our God (my Brethren) is not like unto Antiochus, that we may prescribe unto him a certain compass of time. When the Disciples of Christ were hasty to know the time of their Master's glory, he puts them off with a long iliad of troubles, 
Mat. 24.  which they were first to endure, Mat. 24. And after his resurrection, pricked with the same desire, 
Act. 1.6.  they asked, Master wilt thou at this time restore the Kingdom unto Israel? but he repels them with a check: 
verse 7.  It is not for you to know the times and seasons which the Father hath put in his own power; implying that they should patiently rely upon GOD'S promises, and persever to expect the performance thereof unto the end, without curious enquiring after the time. This patiented expectance is a special effect of a lively Faith, and was in all the children of God. Look unto Abraham the father of the faithful; how did the Lord post him over, and all for the exercise of his Faith? Though the Lord promised him that he would make him a great Nation, 
Gen. 11.28.  when he came out of Vr of the Chaldees, yet was the performance of that promise deferred more than twenty years; Abraham notwithstanding still patiently relying upon God, and breaking through all the impediments and obstacles of his Faith. Look unto jacob the Patriarch to whom at his first going into Padan Syria, 
Gen. 28.13.  though the Lord promised to give unto him the Land upon which he slept, when he saw the dream of the heavenly Ladder, yet what difficulties had his faith to strive with, a churlish uncle under whom he served a long prenticeship, a bloody brother seeking to take away his life, a poor estate to be a silly Shepherd; and notwithstanding all these hindrances, he firmly clavae unto the promise of GOD, and striving with the Angel, was called Israel, prevailing with GOD. 
Gen. 32.28.  Look unto David, whose life though it was nothing but a Map of continual sorrows and afflictions, yet do the Psalms (wherein a man may see the perfect Anatomy of his soul) set forth unto us his lively faith, and patiented expectance of GOD'S promises.  
Thus did the faithful servants of God patiently wait for benefits that were but temporary, though shadowing unto them eternal gifts: And shall not we (who have the Kingdom of heaven plainly see before us, without veil or covering) fare more patiently abide all the tempests and storms of this life, for the excellent glory which is revealed unto us by the coming of the Messiah? Shall we not be followers of them, who by Faith and Patience do inherit the promises?  
If these examples cannot move, let us look unto them who only respect worldly commodities, and be ashamed of our own sluggishmesse in those things which concern the Kingdom of Heaven.  
Behold, 
Examp.  how doth the Husbandman cast his seeding into the earth, and endure much labour and toil, and wait all the seasons of the year, before he can reap his desired crop? How do the Huntsmen endure hunger, and cold, rain, and snow in the Woods and Deserts, and expect many a long day before they can catch the spoils they seek after? How doth the Merchant cut the dangerous Seas in peril of Ship wrack every hour? what tediousness doth he suffer? what loathsomeness doth he suftaine before he can bring home the costly Merchandise and price from the Indies? What dangers doth the Warrior undertake? what blows and wounds doth he quietly put up? what long sieges doth he abide before he can take the sconce or city of his enemy? And shall not we be less weary, and more patiently suffer all hardness to obtain celestial jerusalem, whose shining is like unto a stone most precious, 
Reuel. 21.11.  as a jaspir stone, ele●re as Crystal; to get that Pearl which a man should sell all that be hath to buy; 
Matth. 13.45.  to win those spoils whereof we can never be spoilt any more, to reap that Corn which makes the bread of eternal life?  
Men, and Brethren, 
Luc. 16.8.  shall the Children of this World be always wiser in their generation, than we that are the Children of Light are in ours? Shall faintness and defatigation tire us, especially sithence our life is so short, and our time so uncertain?  
Object. But here it may be demanded, why james stirring us up unto Patience, useth as a Motive, the day of the Lord, and not rather, the day of our death, wherein we sooner receive the fruit of our sufferings?  
Answ. Whereunto I answer, that true indeed, They which die in the Lord, 
Apoc. 14.13.  do presently rest from their labours, and their works follow them: neither doth this place make aught for their opinion, who fond think that the souls of the Righteous departed, do sleep, feeling neither weyle nor woe until the latter day; but he useth the coming of Christ unto judgement, as being the strongest argument of comfort (like as our Saviour himself did, and many other) both because our bliss in body and soul shall be perfectly consummated at that day, and the justice of God cleared, and all occasions of impatience removed.  
Dost thou murmur and repine to see the godly trampled under feet, and the wicked glittering with honour and riches here upon the earth?  
Oh consider, 
Sinul.  that this world is like unto a field of Corn, wherein the Blew-bottles, and Goulding's with their goodly colours, do outface the purest Wheat: but stay until the great Harvest, when the Angels shall come with their sicles to reap, 
Matth. 13.  and then shalt thou see those glorious Weeds bound in bundles, and burned with unquenchable fire; but the Corn brought with joy into the Barn of the Lord. Now is the winter of the World, wherein the  like Grass are green and flourishing, and the Righteous being Trees, are naked and unseemly, having all their life in the root; but stay until the Summer, when the Sun of Righteousness that appeareth meek and gentle in Virgo, shall enter into Leo, and then shalt thou see the Grass burned up, 
Psal. 1.  but the Trees which are planted by the Rivers of Water, to be transplanted into the heavens, and being laden with all sorts of precious fruit, to be placed in the Paradise of God. Art thou now offended to see the judgements of God most fiercely striking the innocent in this life, and suffering the wicked to go free; Oh stay until the end, and thou shalt see judgement reduced unto justice, 
Psal. 94.15.  as David speaketh in the 94. Psalm. And all them that are true of Heart advanced.  
When a piece of Arras is in working, 
Simil.  it looketh fowl and rude, having here a foot and there a head; but being throughly finished, how glorious doth it seem, when we see the whole coherence of the work, and the meaning of the stories tapistred therein? even so the judgements of God which are as the great deeps seem yet unto us crooked and unjust, but when the thrones shall be set, and the Nations summoned by a Trump, and the Register Books of GOD be showed; the mouths of the wicked shall be stopped, and the eyes of the just shall be fully satisfied. This is a comfortable argument, and of all reasons the holy Ghost useth, most effectual to persuade. But another doubt of greater difficulty doth offer itself. For how did james say truly, 
Dub.  that the coming of the Lord was near at hand, sithence one thousand five hundred years are passed since james did write, and yet all things continue as they did?  
I answer; Sol. That those words did not import that the Lords day was to come within some short and precise term of time, for that opinion Paul did purposely refute, 2. Thessalon. 2. 
2. Thess. 2.  But the Scriptures say, that the Lords day was near at hand in three respects.  
Reasons. First, for that the continuance of the World after Christ's birth, shall be shorter than it was before.  
Secondly, in respect of God, with whom (as Peter saith) a thousand years are but as one day. 
1. Pet. 3.8.   
Thirdly, in respect of eternity, in comparison whereof all the age of the World shall be less than one drop to the whole Ocean. And in this sense, the Apostle said, that the coming of the Lord is near at hand; but as for determining any set time of the last judgement, the Scripture is altogether silent. Nay, it plainly affirms, that GOD would have it unknown, to the end we should always be in readiness, watching with our loins girt, 
Luc. 12.35. Vers. 39  and our lamps in our hand. For if the good man of the house knew when the Thief would come, he would only then keep watch and ward, but at other times be sleepy and secure. And therefore CHRIST JESUS being desired of his Disciples to tell them some signs when this day should come, told them, That none might certainly presage the day, year, or any other time; as appeareth, Matt. 24. Mark. 13. Luc. 21.  
But because the World doth now swarm with those evil servants, who say in their hearts, Our Master doth defer his coming, 
Luc. 12.45.  and begin to smite their fellows, and to eat and drink with the drunken: 
Vers. 46.  Let them know that their Master will come in a day when they look not for him, and in an hour when they are not ware, and cut them off, and give them their portion with Hypocrites in the Lake wherein is nothing but weeping and gnashing of Teeth. And because we are fallen indeed into the latter days, and into the times of mockers, and scornful Epicures, walking after their lusts, 
2. Pet. 3.3: 4.  and saying, Where is the promise of his coming? for since the Fathers died, all things continue alike: Let them remember, that GOD is not stack as they count slackness, 
Vers. 9  but patiented to wait for their repentance and amendment of life; by delaying whereof they do but whored up for themselves vengeance against the day of vengeance, and of the declaration of the just judgement of God: 
Rom. 2.5.  and therefore let them take heed lest this day come upon them as a snare, while their hearts be oppressed with surfeiting and drunkenness, 
Luc. 21.35.  and cares of this life. But as for you who are trodden under foot, and oppressed by the violence of the proud, look up, and joyfully lift up your heads, for the day of your redemption draweth near; 
Luc. 21.28.  not your redemption from the bondage of Satan, and slavery of sin, from which you are already freed by the blood of Christ, but your redemption from all the miseries of this life, which Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 1. 
Ephes. 1.  A redemption of liberty by the glorious appearing of Christ, which cannot possibly be fare off.  
Some Mathematicians are of opinion, that the Sun is approached unto us, and holdeth his course in the firmament nearer unto the earth by many thousand miles, than it did heretofore time; as if all elementary Creatures being now old, and at the last cast, had need more effectually to be warmed by the Sun beams: which howsoever it be but a mathematical fancy; yet it is certain that Christ jesus is come nearer unto us than ever unto any of our forefathers: nay, the cold & frozen disposition of men's minds in this age, wherein Christian love is abated, and charity waxen more than kaye-colde, doth sufficiently argue that our Saviour is even at the door. Behold, the Figtree hath budded, and shot forth her young Figs, the Vine hath brought forth Grapes, but the Grapes of Sodom, such as must come in the last days, 
2. Tim. 3.2.3.  to wit, Selfe-lovers, covetous persons, boasters, proud, cursed speakers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, intemperate, fierce, no lovers at all of them that be good, traitors, heady, highminded, lovers of pleasures more than lovers of GOD, having a show of godliness, but denying the power thereof; these clusters do hang upon every hedge, and who then will think but the Summer and Vintage is at hand? If we look for fearful signs from above, we have seen the Sun darkened and the Moon lose her light, and the powers of Heaven shaken, and Stars falling from heaven, and prodigious Comets, which the ordinary course of Nature could not produce. If we expect for signs from below, we have heard the Seas roar, and the Earth make a noise, and the pillars of the Earth to tremble and quake. If we look for the conversion of the jews, we have seen some branches of the natural Vine engrafted again into their stock, and the sons of Sem are daily collected into the Tents of their ancient Father. If the Gospel must needs be preached in all the World, the sound thereof hath stretched unto both the Pobes, and the gladsome tidings of Christ hath been heard as fare as the course of the Sun. If we look for the appearing of Antichrist, howsoever some do dream of one that shall spring from the Tribe of DAN, and of a jew, yet cannot all the smoke which daily ariseth out of the bottomless pit, obscure the light of this truth, but that Antichrist is already revealed, and daily abolished by the brightness of the Gospel. 
2. Thess. 2.  If we look for the fulfilling of those mystical prophecies which were revealed unto john, I think not title can be showed which is unaccomplished, but only that joyful Epilogue of all Visions, 
Ren. 20.12.  in the 20. Chapter, wherein a white Throne being placed in the Heavens, the Son of man judgeth both the quick and the dead. Thus shall the Righteous stand with great boldness before the face of such as have tormented them, and taken away their labours: Then shall the wicked sigh within themselves, and say, These are the men whom sometimes we had in derision, and in a parable of reproach; We fools thought their life madness, and their end without honour, but now are they counted among the children of GOD, and their portion is amongst the Saints. Then shall the wicked be covered with eternal confusion, and the godly shall be crowned with everlasting glory. Even so, come LORD JESUS, and make an end of this wicked World, for thy children's sake, that we may reign with thee for ever; to whom with the Father and the Holy Ghost, be ascribed all honour, glory, power, praise, might, majesty, etc. Amen.  
FINIS.